English Standard Version
From the sole of the foot even to the head, there is no soundness in it, but bruises and sores and raw wounds; they are not pressed out or bound up or softened with oil.
King James Bible
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.
American Standard Version
From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and fresh stripes: they have not been closed, neither bound up, neither mollified with oil.
From the sole of the foot unto the top of the head, there is no soundness therein: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil.
English Revised Version
From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and festering sores: they have not been closed, neither bound up, neither mollified with oil.
Webster's Bible Translation
From the sole of the foot even to 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.
Isaiah 1:6 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
14 Flee, my beloved,
And be thou like a gazelle,
Or a young one of the harts,
Upon spicy mountains.
Hitzig supposes that with these words of refusal she bids him away from her, without, however, as "my beloved" shows, meaning them in a bad sense. They would thus, as Renan says, be bantering coquetry. If it is Solomon who makes the request, and thus also he who is addressed here, not the imaginary shepherd violently introduced into this closing scene in spite of the words "(the thousand) is thine, Solomon" (Sol 8:12), then Shulamith's ignoring of his request is scornful, for it would be as unseemly if she sang of her own accord to please her friends, as it would be wilful if she kept silent when requested by her royal husband. So far the Spanish author, Soto Major, is right (1599): jussa et rogata id non debuit nec potuit recusare. Thus with "flee" she begins a song which she sings, as at Sol 2:15 she commences one, in response to a similar request, with "catch us." Hoelem. finds in her present happiness, which fills her more than ever, the thought here expressed that her beloved, if he again went from her for a moment, would yet very speedily return to his longing, waiting bride.
(Note: Similarly Godet: The earth during the present time belongs to the earthly power; only at the end shall the bridegroom fetch the bride, and appear as the heavenly Solomon to thrust out the false and fleshly, and to celebrate the heavenly marriage festival.)
But apart from the circumstance that Shulamith is no longer a bride, but is married, and that the wedding festival is long past, there is not a syllable of that thought in the text; the words must at least have been אלי בּרח, if ברח signified generally to hasten hither, and not to hasten forth. Thus, at least as little as סב, Sol 2:17, without אלי, signifies "turn thyself hither," can this בּרח mean "flee hither." The words of the song thus invite Solomon to disport himself, i.e., give way to frolicsome and aimless mirth on these spicy mountains. As sov lecha is enlarged to sov demeh-lecha, Sol 2:17, for the sake of the added figures (vid., under Sol 2:9), so here berahh-lecha (Genesis 27:43) is enlarged to berahh udemeh (udǎmeh) lecha. That "mountains of spices" occurs here instead of "cleft mountains," Sol 2:17, has its reason, as has already been there remarked, and as Hitzig, Hoelem., and others have discovered, in the aim of the poet to conclude the pleasant song of love that has reached perfection and refinement with an absolutely pleasant word.
But with what intention does he call on Shulamith to sing to her beloved this בּרח, which obviously has here not the meaning of escaping away (according to the fundamental meaning, transversum currere), but only, as where it is used of fleeting time, Job 9:25; Job 14:2, the sense of hastening? One might suppose that she whom he has addressed as at home in gardens replied to his request with the invitation to hasten forth among the mountains, - an exercise which gives pleasure to a man. But (1) Solomon, according to Sol 2:16; Sol 6:2 f., is also fond of gardens and flowers; and (2) if he took pleasure in ascending mountains, it doubled his joy, according to Sol 4:8, to share this joy with Shulamith; and (3) we ask, would this closing scene, and along with it the entire series of dramatic pictures, find a satisfactory conclusion, if either Solomon remained and gave no response to Shulamith's call, or if he, as directed, disappeared alone, and left Shulamith by herself among the men who surrounded her? Neither of these two things can have been intended by the poet, who shows himself elsewhere a master in the art of composition. In Sol 2:17 the matter lies otherwise. There the love-relation is as yet in progress, and the abandonment of love to uninterrupted fellowship places a limit to itself. Now, however, Shulamith is married, and the summons is unlimited. It reconciles itself neither with the strength of her love nor with the tenderness of the relation, that she should with so cheerful a spirit give occasion to her husband to leave her alone for an indefinite time. We will thus have to suppose that, when Shulamith sings the song, "Flee, my beloved," she goes forth leaning on Solomon's arm out into the country, or that she presumes that he will not make this flight into the mountains of her native home without her. With this song breaking forth in the joy of love and of life, the poet represents the loving couple as disappearing over the flowery hills, and at the same time the sweet charm of the Song of Songs, leaping gazelle-like from one fragrant scene to another, vanishes away.
Treasury of Scripture Knowledge
ointment. or, oil
2 Samuel 14:25
Now in all Israel there was no one so much to be praised for his handsome appearance as Absalom. From the sole of his foot to the crown of his head there was no blemish in him.
So Satan went out from the presence of the LORD and struck Job with loathsome sores from the sole of his foot to the crown of his head.
There is no soundness in my flesh because of your indignation; there is no health in my bones because of my sin.
Moreover, the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the LORD binds up the brokenness of his people, and heals the wounds inflicted by his blow.
Is there no balm in Gilead? Is there no physician there? Why then has the health of the daughter of my people not been restored?
The heart is deceitful above all things, and desperately sick; who can understand it?
Jump to PreviousBandaged Bleeding Blood Blows Body Bound Broken Bruise Bruises Closed Diseased Dressed Festering Flesh Flow Foot Fresh Head Marks Mass Oil Ointment Open Pressed Raw Smiting Sole Sores Sound Soundness Stopped Stripes Top Wound Wounds
Jump to NextBandaged Bleeding Blood Blows Body Bound Broken Bruise Bruises Closed Diseased Dressed Festering Flesh Flow Foot Fresh Head Marks Mass Oil Ointment Open Pressed Raw Smiting Sole Sores Sound Soundness Stopped Stripes Top Wound Wounds
LinksIsaiah 1:6 NIV
Isaiah 1:6 NLT
Isaiah 1:6 ESV
Isaiah 1:6 NASB
Isaiah 1:6 KJV
Isaiah 1:6 Bible Apps
Isaiah 1:6 Biblia Paralela
Isaiah 1:6 Chinese Bible
Isaiah 1:6 French Bible
Isaiah 1:6 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.