Isaiah 48:22 — Word Study
WLCאֵ֣ין שָׁל֔וֹם אָמַ֥ר יְהוָ֖ה לָרְשָׁעִֽים׃ ס
BSAThere is noʼayin [no existence of, none] peaceshâlôwm [shalom, completeness and wellness] saysʼâmar■ the LORDYᵉhôvâh [Yehovah, the self-existent God] for the wickedrâshâʻ [morally wrong, guilty, those who are against God]
| Greek | English | Parsing |
|---|---|---|
| אֵ֣ין | not | Noun common, masculine singular construct |
| שָׁל֔וֹם | peace | Noun common, masculine singular absolute |
| אָמַ֥ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| לָרְשָׁעִֽים׃ ס | [belongs] to wicked [people] | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “There is no peace,” says the LORD, “for the wicked.” |
| KJV | There is no peace, saith the LORD, unto the wicked. |
| ASV | There is no peace, saith Jehovah, to the wicked. |
| YLT | There is no peace, said Jehovah, to the wicked! |
| WEB | “There is no peace”, says Yahweh, “for the wicked.” |
| BBE | There is no peace, says the Lord, for the evil-doers. |
Translations agree on the meaning that there is no peace for the wicked.
The structure consists of a main clause followed by a subject and a prepositional phrase, clearly stating the LORD's declaration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁלוֹם
verbלְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 48:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Judgment on the Wickedgenerated
Isaiah 48:22 states that the wicked will not find peace, emphasizing God's judgment against those who oppose Him. This verse follows a declaration of God's promises to His people and serves as a stark reminder of the consequences of moral wrongdoing. The surrounding verses highlight God's faithfulness and the importance of obedience to His commands, contrasting the fate of the wicked with the blessings promised to the faithful.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 57:21 | “There is no peace,” says my God, “for the wicked.” |
| 2 | Job 15:20–24 | A wicked man writhes in pain all his days; only a few years are reserved for the ruthless. |
| 3 | Luke 19:42 | and said, “If only you had known on this day what would bring you peace! But now it is hidden from your eyes. |
| 4 | Romans 3:17 | and the way of peace they have not known.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שָׁל֔וֹם, sha.Lomgenerated
The Hebrew word שָׁלוֹם (shalom) encompasses a broad range of meanings, including peace, completeness, and wellness. It signifies not just the absence of conflict but also the presence of well-being and harmony in relationships, particularly with God.
In this verse, שָׁלוֹם is notably absent for the wicked, indicating that their moral failures lead to a lack of peace and fulfillment in their lives. The use of this word underscores the holistic nature of peace in biblical thought, where spiritual, emotional, and social dimensions are interconnected.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase no peace, a rendering shared by the KJV and ASV.
Sentence Structuregenerated
The main verb אָמַ֥ר, he says, governs the entire verse, with a noun phrase and a prepositional phrase following it. The structure emphasizes the declaration made by the LORD about the state of the wicked.
The word order places the absence of peace at the forefront, highlighting the stark reality of the wicked's situation as stated by God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שָׁל֔וֹם is rendered as ξαίρειν (G5463), which translates to 'to rejoice' or 'to be well.' This choice reflects a broader understanding of well-being rather than merely the absence of conflict.
The translation choice suggests a more relational aspect of peace, indicating that the wicked's actions not only lead to a lack of peace but also to a lack of true joy and fulfillment.
In plain words — the whole versegenerated
Isaiah 48:22 states that the LORD declares there is no peace for the wicked. This verse emphasizes that those who act against God will not find completeness or well-being in their lives. It serves as a warning about the consequences of moral wrongdoing.
Frequently Asked Questionsgenerated
It means that those who act against God will not experience true well-being or fulfillment in their lives, as their actions lead to separation from God's peace.
This verse highlights the consequences of moral wrongdoing, showing that God's judgment includes a lack of peace for those who oppose Him.
The word 'peace' in this context signifies not just the absence of conflict but also the presence of wholeness and wellness, which the wicked lack due to their actions.
This verse reveals God's justice and righteousness, affirming that He holds individuals accountable for their actions and that true peace comes from living in accordance with His will.
Reflection Questionsgenerated
- In what ways have I experienced peace in my life, and how can I ensure I continue to walk in alignment with God's will?
- What are some actions or attitudes in my life that might be considered wicked, and how can I address them?
- How can I share the message of God's peace with others who may be struggling?
- What steps can I take to cultivate a deeper relationship with God to experience His peace more fully?
The early church on this verse — how the Fathers read it
Early Christian writers reference this verse to discuss God's judgment and the absence of peace for the wicked, highlighting its significance in understanding divine justice.
Some say that so we might know that this prophecy is not about Christ but about Cyrus, the phrase is added, “there is no peace for the ungodly, says the Lord.” This would mean that there will be no perfect happiness except under Christ,Early Church Fathers on Isaiah 48 →
No one found that this happened when they came out of Babylon and went into Judah. For this is said with reference to the economy of salvation so as to show that God, who was formerly able and is still now able,Early Church Fathers on Isaiah 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 48:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere is no peace, saith the Lord, unto the wicked,.... To Nebuchadnezzar and his seed, says Jarchi; to the Babylonians, say Aben Ezra and Kimchi; who enjoyed no more peace and prosperity, being
Read John Gill on Isaiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is no peace, saith the LORD, unto the wicked. (No peace ... unto the wicked. Repeated at Isaiah 57:21. All the blessings just mentioned (Isaiah 48:21) belong only to the godly, not to the wicked.
Read Robert Jamieson on Isaiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod having in the next foregoing verses foretold, that peace and blessed deliverance which he would certainly give to his servant Jacob, , he here adds an explication and limitation of this mercy, and declareth that wicked men should not enjoy the benefit of this mercy; where, by the wicked, he means either, 1. The Babylonians, who well deserved that title; who shall be destroyed, when God’ s Israel shall be delivered: or rather, 2. The unbelieving and ungodly Jews, of whom these very words are used again, , and to whom such a denunciation as this was far more proper and necessary, at least in this place, than to the Babylonians; for he had already said far more and worse things than this…
Read Matthew Poole on Isaiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 48:22 [There is] no peace, saith the LORD, unto the wicked.Ver. 22. There is no peace, saith the Lord, unto the wicked.] Babylon’ s best days are past: therefore go ye forth of her. The wicked of what nation soever that hearken not to God’ s commandments, well they may have a truce, but no true peace certainly. That which they have is pax infida, pax incerta (as that of the Romans with the Samnites), a peace no peace; and how can it be better so long as their wickednesses and witchcrafts are so many? Tranquillitas illa tempestas erit; as after a south wind arose Euroclydon, so, after a false peace, storm and tempest everlasting: this shall be the portion of their cup See Isaiah…
Read John Trapp on Isaiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) There is no peace.—The warning was needed even for the liberated exiles. There was an implied condition as to all God’s gifts. Even the highest blessings, freedom and home, were no real blessings to those who were unworthy of them.
Read Charles John Ellicott on Isaiah 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. There is no peace, saith the Lord, unto the wicked.] See below, Clarke's note on "Isaiah 57:21". As the destruction of Babylon was determined, God commands his people to hasten out of it; for, saith the Lord, there is no peace (prosperity) to the wicked; ουκεστιχαιρειντοιςασεβεσιν, λεγειΚυριος. - Sept. "There is no rejoicing or prosperity to the wicked saith the Lord." Their is not pese to unrytous men seith the Lord.-Old MS. Bible.
Read AdamClarke on Isaiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges22. The words are taken from ch. Isaiah 57:21, where, however, they stand in their proper connexion. Here they are either a gloss or an editorial insertion intended to mark the close of a division of the prophecy. see the Introduction, p. x.
Read Cambridge on Isaiah 48 →Albert Barnes1798–1870Barnes' Notes on the BibleThere is no peace, saith the Lord, unto the wicked - This verse contains a sentiment whose truth no one can doubt. To the transgressor of the laws of God there can be no permanent peace, enjoyment, or prosperity.
Read Albert Barnes on Isaiah 48 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
“There is no peace,” says the LORD, “for the wicked.”
“There is no peace”, says Yahweh, “for the wicked.”
“There is no peace,” says the LORD, “for the wicked.”
There will be no prosperity for the wicked,” says the Lord.
Tyndale line
There is no peace, saith the LORD, unto the wicked.
There is no peace, saith Jehovah, to the wicked.
There is no peace, saith the LORD, unto the wicked.
There is no peace, saith the LORD, to the wicked.
There is no peace, sayeth the Lord, vnto the wicked.
Strictly literal
There is no peace, saith Jehovah, unto the wicked.
There is no peace, said Jehovah, to the wicked!
“There is no peace,” said YHWH, “for the wicked!”
There is no peace, saith the Lord, unto the wicked.
There is no peace for the wicked—says Yahweh.”
From the Latin
There is no peace to the wicked, saith the Lord.
Simplified
The wicked have no peace, says the Lord.
There is no peace, says the Lord, for the evil-doers.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in meaning, with four of the five words matching. The Dead Sea Scrolls also support the reading of the Masoretic Text, with the 1Qisaa scroll providing a complete match, while 1Q8 and 4Q58 show some restored words but do not alter the essential message.
אֵ֣ין שָׁל֔וֹם אָמַ֥ר יְהוָ֖ה לָרְשָׁעִֽים׃ ס
4 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ואין שלום אמר יהוה לרשעים
5 words on the leather.
אין שלום אמר יהוה [לרשעים]
3 words on the leather — 1 partly restored, 1 supplied entire by an editor.
[אין] [שלום] [אמר] יהוה [לרשעים]
nothing on the leather here — 1 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 48:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Prep | Adj — Preposition · noun common masculine plural absoluteHRd/Ncmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…