Here in Hebrew there is a change from a description of Israel in the third person (verse 4) to an address form in the second person as the prophet, speaking on behalf of Yahweh, addresses Israel directly. Verse 5 begins with a two-part question (or two questions; see below). Then in verses 5b-6 there is a description of the human body with sickness in all its parts. This is a metaphor, and it describes either the way Israel is full of sin, or it refers to the deplorable political situation described in verses 7-8.

Why will you still be smitten, that you continue to rebel?: Although most versions combine these two lines into one question, they are actually two separate but parallel questions. Literally the Hebrew says “Why [or, On what] will you be smitten yet again? [Why] will you continue to turn aside?” These two questions are rhetorical, which means that they are not asking for information but they serve as strong accusations or complaints against the people of Israel. They introduce God’s case against the people to which the heavens and the earth are witnesses.

Concerning Why will you still be smitten? we have to ask two questions: Who is doing the smiting? And what is implied in the word “smite” (meaning “beat”)? Be smitten usually means that a person or group is being attacked or punished in some way. The implication then is that Israel is being attacked or has been attacked by enemies and so is suffering. A further implication here is that the suffering has some purpose, and that Yahweh is using the enemy as a means to punish Israel. But it is probably best not to add such background information explicitly. A possible rendering is “Why would you want to be beaten further?” There is also a question about the actual meaning of the initial Why. The Hebrew is literally “On what?” and in the context this could mean “On what part [of the body]?” Most translations seem to prefer the simple “Why?” However, New Jerusalem Bible and Bible en français courant use “Where?”

In some languages it may be necessary to render the passive verb be smitten as an active one, in which case an agent is required. This would ultimately be Yahweh, as New Jerusalem Bible makes explicit by saying “Where shall I strike you next…?” A good model that keeps the active form without making the agent explicit is “Why do you seek further beatings?” (New Revised Standard Version, New Jewish Publication Society’s Tanakh; similarly Revised English Bible). If the rhetorical question form is not appropriate in this context for some languages, translators can use a statement, for example, “You keep asking to be punished!”

That you continue to rebel? is the second question. It charges Israel with constant rebellion against Yahweh. In question form we can express it as “Why do you keep on rebelling?” or “Why do you rebel again and again?” If a statement is better here, then we can say “You rebel over and over again!” or “Stop rebelling again and again!” There is no need to define more closely what kind of rebellion the author has in mind because the full sense of his words will become clear as the charge against Israel is explained from verse 10 onward. For ways to render rebel, see verse 1.2.

The whole head is sick introduces an analogy. The human body and its various parts are presented as a metaphor for the covenant people. The person described in this way is in a very poor physical condition, possibly as a result of the beating described earlier. The head is the most important part of the body, and the meaning of this line therefore is that the situation of Israel is very critical. To describe a head as sick could mean several things: “covered with sores” (Revised English Bible), “badly bruised” (Contemporary English Version), and “injured” (New International Version) are some possibilities. The adjective whole may be translated “each/every,” as in “Every head is ailing” (New Jewish Publication Society’s Tanakh). It is possible that such a translation can help convey the idea that the entire population of Israel is included in this charge. It is not necessarily a charge only against Israel’s leadership (its “head”).

And the whole heart faint is literally “and all of the heart is pain.” This is parallel to the previous line. The Hebrew term for heart has a broad meaning covering the mind as well as the will. It is particularly appropriate here as a summary for the people’s desire to rebel. For heart Good News Translation has “heart and mind,” while Revised English Bible considers the term to be more general, saying “body.” Again the word whole may be rendered “every” (New Jewish Publication Society’s Tanakh). So the phrase the whole heart may be rendered “every one of you.” For the adjective faint, we can also use the term “weak” or some equivalent that portrays the weakness of will. A state of mental illness is not in focus.

Some translation examples for this verse are:

• Why do you want more beatings?
Why do you go on rebelling?
Your entire head is bruised,
your whole heart is sick.

• You keep asking to be punished!
You rebel again and again!
Every one of you is sick,
every mind is corrupt.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .