Isaías 1
Albert Barnes · Citado em PreceptAustin
Isaías 1:2-4
Barnes comments that… This is properly the beginning of the prophecy. It is a sublime commencement; and is of a highly poetic character. The heavens and the earth are summoned to bear witness to the apostasy, ingratitude, and deep depravity of the chosen people of God (Ex 6:7, 19:6, Dt 7:6, Lv 11:44). The address is expressive of deep feeling — the bursting forth of a heart filled with amazement at a wonderful and unusual event. (Barnes' Notes on the Old Testament - Volume VII) (Bolding added) The prophet Hosea (who prophesied primarily to the Northern Kingdom - the 10 tribes ["Israel" = "Ephraim"] and was a contemporary of Isaiah who was prophesying to the Southern Kingdom of Judah) had a similar indictment against Israel (10 Northern tribes)… Listen (not a suggestion but a command! - verbs in red on this website virtually always identify a command or the imperative mood in either Hebrew or Greek [imperative mood in Greek]) to the word of the Lord, O sons of Israel, for the Lord has a case against the inhabitants of the land, (Why? What is is the Lord's "evidence" in His case against Israel?) because there is no faithfulness or kindness or knowledge of God (knowledge here is not just "head" knowledge but a knowing of God in one's heart [experiential knowledge of God] which awakens in our heart a love that is motivated to obey God [cp Jn 14:15, 21] and live righteously) in the land. 2 There is swearing, deception, murder, stealing and adultery. They employ violence, so that bloodshed follows bloodshed (cp Isa 1:15b). 3 Therefore the land mourns, and everyone who lives in it languishes (Who languishes? Think of America's rejection of God in prayer and Bible reading in schools, removal of His name where it is in any form associated with government at the city, state or national level [even taking "In God We Trust" from coins! Just Google "remove in God we trust from currency"], removing Christ from _____mas, ignoring God's teaching on the sanctity of life, etc! Woe! Who languishes? Everyone!) along with the beasts of the field and the birds of the sky, and also the fish of the sea disappear. 4 Yet let no one find fault, and let none offer reproof; for your people are like those who contend with the priest. 5 So you will stumble by day, and the prophet also will stumble with you by night; and I will destroy your mother. 6 My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children. (NET version of verse 6 = You have destroyed My people by failing to acknowledge Me! Because you refuse to acknowledge Me, I will reject you as My priests. Because you reject the law of your God, I will reject your descendants.) (Ho 4:1-6) Comment: To know God and experience Him in the way Hosea describes was the greatest blessing any ancient Jew could have desired to receive. And yet what a tragedy that they turned from the knowledge of the Holy One of Israel and sought to “know” the unholy idols of the pagans, a sin of unfaithfulness to God which is hard for us to imagine today. Indeed they were guilty of blatant spiritual harlotry (cp Isa 1:21). We are right to be appalled and yet do we not see the same exchange of "gods" by so many today who claim to know God? We do well to recall that idolatry can be practiced without literal idols - Col 3:5 and Eph 5:3 (cp Lk 12:15) show that Paul linked idol worship with covetousness, that "inordinate desire for more and more well beyond any reasonable assessment of what is needed. Idolatry need not entail a statue of Buddha or genuflecting in a pagan temple. Idolatry is any tendency in the human heart to dethrone God for the sake of something else, whether that be money, sex, ambition, power, pride, or something as seemingly innocuous as respectability. To the extent that we give our affections to anything other than God on the assumption that it can do for our souls what he can’t, we are guilty of idolatry." (Sam Storms - see his meditation on "Idolatry Without Idols!") As one Bible dictionary explains In modern times the name Christian has been somewhat emptied of its true meaning as a follower of Christ. To some today, Christian means little more than a European or American who is not Jewish, while others have sought to make its proper use the name of a particular denomination. However, its original meaning is a noble one, of which any follower of Christ can rightly be proud. (Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. Nelson's new illustrated Bible dictionary) Listen (08085) (shama') is one of the most frequent Hebrew verbs in the OT (over 1000 uses) and can mean simply to hear or perceive a message. In many contexts shama' conveys the sense of hearing with reverence, attention and/or obedient assent (eg, shama' is translated "obeyed" in Ge 22:18, cp Dt 18:19, Jdg 2:20). The idea is to give one's undivided attention as one listens. This is especially important when the speaker is the living God! Do you "speed" through your reading of the Word in the morning or do your really listen?! In the original Hebrew shama' is in the imperative mood as also in the Septuagint (LXX) (present imperative) where the present tense signifies a command to continually listen, implying that listening is their (and our) continual need, for fallen flesh is ever prone to wander. Judah and Jerusalem were wandering spiritually as the Lord's indictment goes on to explain in general terms (revolt). THOUGHT - Stop for a moment and try to imagine how Isaiah's audience must have felt as they heard the Lord's righteous indictment piercing through their facade of self-deception, self-rationalization and self-justifying religiosity. Let all who read Isaiah's powerful pronunciation against Judah do so with trembling hearts that it might expose the residual corruption in each of our own hearts (cp Jer 17:9, Ps 139:23, 24, He 4:12-note, He 4:13-note, Jn 16:8) As Harry
Isaías 1:2-4
Barnes - They were the adopted children of God; and they are represented as being weak, and ignorant, and helpless as children, when he took them under his fatherly protection and care; Hosea 11:1 (Barnes' Notes on the Old Testament - Volume VII) Richards - God seeks an intimate personal relationship with His worshipers, the kind children have with a much–loved father. No wonder Judah’s rejection of a personal relationship repelled the Lord. (The Bible Readers Companion) JUDAH'S REARING & RAISING UP Reared (01431) (gadal) means to become great (or to make great [Piel stem]) or to grow up (cp of hair = Nu 6:5, trees = Isa 44:14), and refers to the natural process of a person's development as natural process of a person’s development or a child’s growing up ("Grew" =Ge 21:8, 20; 25:27; Ex 2:10, 11) and of sons reared ("reared"= Isa 49:21). Gadal - All uses in Isaiah - Isa. 1:2; 9:3; 10:15; 23:4; 28:29; 42:21; 44:14; 49:21; 51:18 One could read this sons I have reared as "Sons I have made great"! Brought up (07311) (rum/ruwm) literally means something elevated or raised up high, and in this context speaks of the process of persons growing up. In the Piel stem, rum means to bring up, nourish, educate (cp Is 23:4). These words, though applied often to the training up of children, are used here also to denote the elevation to which Judah and Jerusalem had been raised. He had not merely trained them up, but he had trained them up so that they attained an elevated station, one of special honor. The Septuagint (LXX) underscores their place of honor, for the LXX translates rum with the Greek verb hupsoo meaning literally to lift up or to raise high and figuratively speaks of one who is honored and given an uplifted or exalted position (cp "exalted" in Lk 1:52). The point is clear - Judah and Jerusalem had been reared like children in a rich home with all the advantages (spiritually speaking) one could possibly desire! This truth makes the last part of this passage even more vivid and tragic! The privileged sons had become rebellious sons! Oh, beloved saint, child of the living God, how we need to read and weep and be warned, for we in the New Covenant have been blessed with every spiritual blessing in the heavenly places in Christ Jesus (Eph 1:3-note) and yet we all too often surrender to the will of "King Sin" and rebel against King Jesus (cp Ro 6:11-note, Ro 6:12, 13, 14-note, Ro 6:19-note) and grieve the indwelling Spirit of Christ (cp Ep 4:30-note, 1Th 5:19-note). Those who should be "Princes" in Christ (see study of in Christ and in Christ Jesus and in Christ), too often seek to be "Paupers" in the flesh. Let us learn from Jehovah's words of warning to rebellious Judah and Jerusalem (1Cor 10:6, 11)! Jeremiah also alludes to Israel's have privileges as God's peculiar treasured (peculiar Dt 26:18KJV) possession (Dt 26:18, cp Dt 26:18NLT)… And they did not say, ‘Where is the Lord Who brought us up out of the land of Egypt, Who led us through the wilderness, Through a land of deserts and of pits, Through a land of drought and of deep darkness, Through a land that no one crossed And where no man dwelt?’7 “And I brought you into the fruitful land, To eat its fruit and its good things. But you came and defiled My land, And My inheritance you made an abomination.8 “The priests did not say, ‘Where is the Lord?’ And those who handle the law did not know Me; The rulers also transgressed against Me, And the prophets prophesied by Baal And walked after things that did not profit. (Jer 2:6-8) Paul records Israel's lofty spiritual privileges in Romans 9 writing… For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, 4 who are Israelites, to whom belongs the adoption as sons and the glory and the covenants and the giving of the Law and the temple service and the promises, 5 whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. (Ro 9:3, 4, 5-notes) Comment: And yet in spite of these many advantages, they choose to rebel. This recalls Jeremiah's words that "The heart is more deceitful than all else And is desperately sick; Who can understand it?" (Je 17:9, 10) Charles Simeon summarizes their privileges observing that… God had truly “nourished them, and brought them up as children.” He had chosen them to Himself, as His peculiar people (Dt 26:18KJV); He had brought them up out of Egypt with a mighty hand and an out-stretched arm (Dt 4:34, 5:15, 7:19, 9:29, 11:2, 26:8, 1Ki 8:42, 2Ki 17:36, 2Chr 6:32, Ps 136:12-Surgeon's note Je 27:5, 32:17, 21 contrast Je 21:51, see also Ezek 20:33 = Great Tribulation or Time of Jacob's Distress and Ezek 20:34 = God's deliverance of the believing remnant at the end of the time of Jacob's distress - Je 30:7, 8, 9, 10): He had fed and supported them forty years in the wilderness (Dt 2:7, 8:2, 3, 4, 29:5, Neh 9:21, Ex 16:35); He had given them a revelation of His mind and will; and He had planted them in that good land which He had promised to their fathers (Dt 1:25, 6:18, 8:7, God's grace [unmerited favor] = Dt 9:6 His warning not to forget Dt 8:10,11; His other warnings concerning the good land = 1Chr 28:8, Dt 11:16, 17, Josh 23:12, 13, 14, 15, 16, 1Ki 14:15). In all this He had acted towards them with all the care and tenderness of a most affectionate Parent (Dt 1:31, 32:9, 10, 11, 12) (Ed: Scripture references added - these Scriptures are worth taking a moment and pondering, for we too like Judah are so prone to forget our Father's bestowal of such lofty privileges and promises on us His children by grace through faith.) Barnhouse rightly observes… What depths of sin there are in the human heart that we can see such love and then doubt its reality and permanence. (Romans). Motyer comments that… Unlike contemporary pagans, who considered themselves children of their god by some quasi-physical act of begetting, Israel was the Lord’s son by historical divine choice and by the exodus as a work of redemption. Redemption initiated a process of divine providential care. The picture of the attentive parent and the growing child covers the whole historical period from Exodus to Isaiah. The grace which saved and the love which cared were alike rebuffed when they … rebelled. ‘They’ is emphatic—‘they of all people!’, the heirs of redemption, the recipients of parental care. (Motyer, J. A. The Prophecy of Isaiah: An introduction & commentary. Downers Grove, Ill.: InterVarsity Press) In Deuteronomy God asks rhetorical questions to cause His Jewish readers to ponder their privileged upbringing… For what great nation is there that has a god so near to it as is the LORD our God whenever we call on Him? Or what great nation is there that has statutes and judgments as righteous as this whole law which I am setting before you today? (Deuteronomy 4:7, 8) Keil and Delitzsch sum up this section… Israel was Jehovah’s son (Ex 4:22, 23). All the members of the nation were His children (Deut. 14:1; 32:20). Jehovah was Israel’s father, by whom it had been begotten (Dt.32:6, 18). The existence of Israel as a nation was secured indeed, like that of all other nations, by natural reproduction, and not by spiritual regeneration. But the primary ground of Israel’s origin was the supernatural and mighty word of promise (cp Josh 23:14) given to Abraham, in Ge 17:15, 16; and it was by a series of manifestations of miraculous power and displays of divine grace, that the development of Israel, which dated from that starting-point, was brought up to the position it had reached at the time of the exodus from Egypt. It was in this sense that Israel had been begotten by Jehovah. And this relation between Jehovah and Israel, as His children, had now, at the time when Jehovah was speaking through the mouth of Isaiah, a long and gracious past behind it, viz., the period of Israel’s childhood in Egypt; the period of its youth in the desert; and a period of growing manhood from Joshua to Samuel: so that Jehovah could say, “I have brought up children, and raised them high.” The piel (giddel - [01431][gadal]) used here signifies “to make great;” and when applied to children, as it is here and in other passages, such as 2Ki10:6, it means to bring up, to make great, so far as natural growth is concerned. The pilel (romem - [07311][rum]), which corresponds to the piel in the so-called verbis cavis, and which is also used in Isa 23:4 and Ezek 31:4 as the parallel to giddel, signifies to lift up, and is used in a “dignified sense,” with reference to the position of eminence, to which, step by step, a wise and loving father advances a child. These two verbs depict the state of Israel in the times of David and Solomon, as one of mature manhood and proud exaltation, which had to a certain extent returned under Uzziah and Jotham. (The Prophecies of Isaiah) But they have revolted against Me: Isa 63:9,10; Dt 9:22, 23, 24; Jer 2:5, 6, 7, 8, 9, 10, 11, 12, 13; Mal 1:6 Isaiah 1 Resources - Multiple Sermons and Commentaries THE DRAMATIC CONTRAST: "PRIVILEGED SONS REBEL"! Spurgeon paraphrases God as if He was saying "If they were simply My subjects, I could bear their rebellion better than I can now, for they are My children. I have nourished them, and brought them up; and after long and persevering kindness towards them, I might have expected some affection from them in return: but ’they have rebelled against Me." Israel was sinning against a flood of light. What would God say about the modern day evangelical church dear saint? (cp 1Co 5:1) Warren
Isaías 1:2-4
Barnes comments that "God had shown them special favors. He recounted his mercy in bringing them out of Egypt; and on the ground of this, he demanded obedience and love; compare Ex 20:1,2,3. And yet they bad forgotten him, and rebelled against him. The Targum of Jonathan, an ancient Chaldee version, has well expressed the idea here. ‘Hear, O heavens, which were moved when I gave my law to my people: give ear, O earth, which didst tremble before my word, for the Lord has spoken. My people, the house of Israel, whom I called sons — I loved them — I honored them, and they rebelled against me.’ The same is true substantially of all sinners; and alas, how often may a similar expostulation be made with the professed people of God! (Barnes' Notes on the Old Testament - Volume VII) Revolt and rebellion against the Lord, Isaiah said, was a part of the character of Israel from its birth and throughout its history (Isa 48:8; 59:13, 63:10). Amos 4:4 describes Israel’s insistence to worship at the unapproved sanctuaries at Bethel and Gilgal as revolt and rebellion. It is noteworthy that in spite of their gross rebellion against His authority, Jehovah did promise that He would restore His people one day and forgive their sin of rebellion (Je 33:8). Isaiah alludes to this spiritual revolution and its effect on His Holy Trinity in chapter 63… Isaiah 63:10 But they rebelled (marah - were contentious; cp Dt 9:23, 24, Ps 78:8, Je 5:23; Lxx = apeitheo = were disobedient, a manifestation of their refusal to believe God!) and grieved (Hebrew = 'atsab = to hurt, pain, vex, grieve, used in Ge 6:6, Ps 78:40, Isa 54:6; Lxx = paroxuno = literally means to sharpen, figuratively to cause a state of inward arousal, provocation or irritation) His Holy Spirit; Therefore, He turned Himself to become their enemy, He fought against them. As we study Isaiah's record of Israel's rebellion, we need to treat his forthtelling as a "mirror" by which can examine our relation with God, for as Paul wrote centuries later… Now these things happened to them as an example (tupos - word study), and they were written for our instruction (admonition, warning - nouthesia - word study), upon whom the ends of the ages have come. (1Co 10:11) How we need to take heed lest we as believers grieve God our Father as Israel did and suffer loss (not of salvation but of rewards) not only in this age but in the age to come (cp 2Cor 5:10, 1Co 3:10, 11, 12, 13, 14, 15, 2Jn 1:8, Re 22:12, Ps 62:12, Isa 3:10, 11, Jer 17:10). McGee makes an interesting point in drawing a parallel with passages in Deuteronomy which refer to how a "prodigal son" was to be treated… As His children, they had rebelled against the Mosaic Law in this connection. In the Book of Deuteronomy note the law concerning an incorrigible son: If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, 19 then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his home town. 20 "And they shall say to the elders of his city, 'This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.' 21 "Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel shall hear of it and fear. (Deut. 21:18, 19, 20, 21). Tozer describe rebellious people explaining that… Because man is born a rebel, he is unaware that he is one. His constant assertion of self, as far as he thinks of it at all, appears to him a perfectly normal thing. He is willing to share himself, sometimes even to sacrifice himself for a desired end, but never to dethrone himself. (The Knowledge of the Holy) Alexander
Isaías 1:2-4
Barnes notes that "The Latin Vulgate, the Septuagint ("Israel does not know me"), and the Arabic, add the word ‘Me.’ The word know is used in the sense of recognizing Him as their Lord; of acknowledging Him, or submitting to Him. (Ibid) Compare the following passage… Now the sons of Eli were worthless (belial = good for nothing, unprofitable, the name used for Satan in 2Co 6:15) men. They did not know (yada') Jehovah (1Sa 2:12). Comment: Eli was the priest of Israel and yet what were his sons? From this context why were they described as worthless? Of whom did they not have an intimate knowledge? Corollary: If we want our life to count, we do well to spend our days growing in the grace and knowledge of our Lord and Savior Jesus Christ (2Pe 3:18-note)! Know (03045) (yada') does not mean simply to have knowledge of something, but also speaks of an intimate acquaintance with someone. For example, yada' was the verb used to describe a man knowing an woman in an intimate way as when "Adam knew Eve his wife and she conceived… " (Ge 4:1) In Hebrew thought “knowledge” means more than information so that knowledge was seen in fundamentally relational terms. To know God then is to be in a right relationship with Him, and involves intimacy and experience. Isaiah is saying to his Hebrew audience that for the most part, most of them did not have an intimate relationship with Jehovah. Lxx = ginosko = know by experience and modified by the negative "ouk" signifying absolute negation! They do not have a clue is the idea! Woe! The OT repeatedly records Israel's lack of a genuine knowledge of God… For My people are foolish, they know Me not; They are stupid children and have no understanding. They are shrewd to do evil, but to do good they do not know. (Jeremiah 4:22) They bend their tongue like their bow; lies and not truth prevail in the land; for they proceed from evil to evil, and they do not know Me,” declares the Lord… Your dwelling is in the midst of deceit; through deceit they refuse to know Me,” declares the Lord. (Jeremiah 9:3, 6) Every man is stupid, devoid of knowledge. Every goldsmith is put to shame by his idols, for his molten images are deceitful, and there is no breath in them. (Jeremiah 10:14) My people - What divine longsuffering we see here for God still calls them My people, despite their repeated rebellion against Him and not acting like His people. God's possession is emphatically signified by this little phrase which is so important that we find it repeated 26 times in Isaiah (Is 1:3; 3:12, 15; 5:13; 10:2, 24; 19:25; 22:4; 26:20; 32:13, 18; 40:1; 47:6; 51:4, 16; 52:4, 5, 6, 14; 53:8; 57:14; 58:1; 63:8; 65:10, 19, 22) My people emphasizes their choice by God to be His very own and His desire to comfort them. Not only had Jehovah created them as a nation (cp Ge 32:27, 28) but then redeemed them from bondage to Egypt (Ex 6:6,7).
Isaías 1:5-9
Barnes adds that the sense of where will you be stricken again is…‘what part of the body can be found on which blows have not been inflicted? On every part there are traces of the stripes which have been inflicted for your sins.’ The idea is taken from a body that is all covered over with weals or marks of blows, and the idea is, that the whole frame is one continued bruise, and there remains no sound part to be stricken. The particular chastisement to which the prophet refers is specified in Isaiah 1:7, 8, 9. In Isaiah 1:5,6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. (Barnes' Notes on the Old Testament - Volume VII). As you continue in your rebellion - They were incorrigible to the highest degree -- they even turned their afflictions into opportunities/motivations for rebellion (sin)! Isaiah makes an interesting link in these passages between sin and sickness, and indeed each of these maladies weakens us and makes it impossible to enjoy life as God intended. There may also be an allusion to God's promise to his chosen people in the OT to keep them free from disease if they were obedient (Dt 7:12, 14, 15) and conversely to bring disease upon them for disobedience (Dt 28:59). However a note of caution is in order, for we would make a grave mistake to assume that all sickness is punishment for sin, for the Bible does not teach this (cp Jesus words of caution to His disciples - Jn 9:2, 3, 11:4) Whole (03605) (kol) refers to all or every one of something. Isaiah speaks of every fiber of the being of those in Judah as "infected" and/or "corrupted", amplified by the statement in the next passage "nothing sound in it", in case one thought "Well surely you are not referring to virtually the entire nation?" (The remnant of believing Jews was present as an exception but it was very small - cp Isa 1:9) Sick (02483) (choli) denotes any kind of illness and here is used figuratively to picture the ever present evil of Judah and Jerusalem. Lxx uses ponos = speaks of distress, affliction, anguish caused by hard, difficult circumstances. Choli - 22v in OT - Deut. 7:15; 28:59, 61; 1 Ki. 17:17; 2 Ki. 1:2; 8:8f; 13:14; 2 Chr. 16:12; 21:15, 18f; Ps. 41:3; Eccl. 5:17; 6:2; Isa. 1:5; 38:9; 53:3, 4; Jer. 6:7; 10:19; Hos. 5:13 and rendered as affliction(1), disease(2), grief(1), griefs(1), illness(3), sick(1), sickness(14), sicknesses(1). J C Philpot explains the whole head… whole heart is sick… Every thought, word, and action is polluted by sin. Every mental faculty is depraved … the will chooses evil; the affections cleave to earthly things; the memory, like a broken sieve, retains the bad and lets fall the good; the judgment, like a bribed or drunken judge, pronounces heedless or wrong decisions; the conscience, like an opium eater, lies asleep and drugged in stupefied silence. When all these 'master faculties of the mind' are so drunken and disorderly—need we wonder that the bodily members are a godless, rebellious crew? Lusts call out for gratification. Unbelief and infidelity murmur. Tempers growl and mutter. Every bad passion strives hard for the mastery. O the evils of the human heart, which, let loose, have filled earth with misery, and hell with victims—which deluged the world with the flood—burnt Sodom and Gomorrah with fire from heaven—and are ripening the world for the final conflagration! Every sin—which has made this fair earth a 'present hell' has filled the air with groans, and has drenched the ground with blood—dwells in your heart and mine! Now, as this is opened up to the conscience by the Spirit of God, we feel indeed to be of all men most sinful and miserable—and of all most guilty, polluted, and vile. But it is this—and nothing but this—which cuts to pieces our 'fleshly righteousness, wisdom, and strength'—which slays our delusive hopes—and lays us low at the footstool of mercy—without one good thought, word, or action to propitiate an angry Judge. It is this which brings the soul to this point—that if saved, it can only be saved by the free grace, sovereign mercy, and tender compassion of Almighty God! Isaiah 1:6 From the sole of the foot even to the head there is nothing sound in it, only bruises, welts and raw wounds, not pressed out or bandaged, nor softened with oil. (NASB: Lockman) English Translation of the Greek (Septuagint): From the feet to the head, there is no soundness in them; neither wound, nor bruise, nor festering ulcer are healed: it is not possible to apply a plaister, nor oil, nor bandages. Amplified: From the sole of the foot even to the head there is no soundness or health in [the nation’s body]—but wounds and bruises and fresh and bleeding stripes; they have not been pressed out and closed up or bound up or softened with oil. [No one has troubled to seek a remedy.] (Amplified Bible - Lockman) KJV: From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. NET: From the soles of your feet to your head, there is no spot that is unharmed. There are only bruises, cuts, and open wounds. They have not been cleansed or bandaged, nor have they been treated with olive oil. (NET Bible) NJB: from the sole of the foot to the head there is nothing healthy: only wounds, bruises and open sores not dressed, not bandaged, not soothed with ointment, (NJB) NLT: You are sick from head to foot--covered with bruises, welts, and infected wounds--without any ointments or bandages. (NLT - Tyndale House) Young's Literal: From the sole of the foot -- unto the head, There is no soundness in it, Wound, and bruise, and fresh smiting! They have not been closed nor bound, Nor have they softened with ointment. From the sole of the foot even to the head there is nothing sound in it, only bruises, welts and raw wounds, not pressed out or bandaged, nor softened with oil: Job 2:7,8; Luke 16:20,21 Bruises - 2Ch 6:28,29; Ps 77:2; Jeremiah 6:14; Jeremiah 30:12; Nahum 3:19 Not pressed - Job 5:18; Psalms 38:3, 4, 5; Jeremiah 6:14; 8:21,22; 33:6; Hosea 5:12,13; Malachi 4:2; Matthew 9:12; Luke 10:34