Isaiah 57:21 — Word Study
WLCאֵ֣ין שָׁל֔וֹם אָמַ֥ר אֱלֹהַ֖י לָרְשָׁעִֽים׃ ס
BSAThere is noʼayin [absence of, nothing but turmoil] peaceshâlôwm [shalom, completeness and wellness] saysʼâmar■ my Godʼĕlôhîym [supreme, Elohim] for the wickedrâshâʻ [morally wrong, guilty of sin, those who are evil]
| 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 |
| אֱלֹהַ֖י | God my | Noun common masculine plural construct, suffix |
| 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 my God, “for the wicked.” |
| KJV | There is no peace, saith my God, to the wicked. |
| ASV | There is no peace, saith my God, to the wicked. |
| YLT | There is no peace, said my God, to the wicked! |
| WEB | “There is no peace”, says my God, “for the wicked.” |
| BBE | There is no peace, says my God, for the evil-doers. |
Where they part company is in the interpretation of שָׁלֹם — see How Translations Differ.
The sentence has a main clause followed by a verb phrase and a prepositional phrase, clearly outlining the subject and the recipient of the 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 57:21
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 — The Fate of the Wickedgenerated
Isaiah 57:21 states that there is no peace for the wicked, emphasizing the consequences of their actions. This verse is situated within a broader discussion about God's mercy and the contrasting fate of the wicked, as seen in the preceding verses that describe God's healing and comfort to those who seek Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 3:11 | Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done. |
| 2 | Isaiah 48:22 | “There is no peace,” says the LORD, “for the wicked.” |
| 3 | 2 Kings 9:22 | When Joram saw Jehu, he asked, “Have you come in peace, Jehu?” “How can there be peace,” he replied, “as long as the idolatry and witchcraft of your mother Jezebel abound?” |
| 4 | Romans 3:16–17 | ruin and misery lie in their wake, |
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 range of meanings, including peace, completeness, and wellness. It signifies not just the absence of conflict but also a state of wholeness and well-being, both physically and spiritually.
In this verse, the absence of שָׁלוֹם highlights the turmoil that accompanies wickedness. The use of this term underscores the profound impact of moral choices on one's state of being, as the wicked are denied the fullness of peace that God offers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the term peace to translate שָׁלוֹם.
Sentence Structuregenerated
The finite verb אָמַ֥ר (he says) governs the sentence, with the subject שָׁל֔וֹם (peace) and the predicate אֵ֣ין (there is not) forming a clear declaration.
The structure emphasizes the negation of peace, with the subject and predicate clearly linked, making the statement direct and impactful.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שָׁלֹם is rendered as ξαίρειν (to rejoice), which shifts the focus from the state of peace to the absence of joy for the wicked. This choice reflects an interpretation that highlights the emotional consequences of wickedness.
The Greek translation captures the essence of the original Hebrew while presenting it in a way that resonates with a Hellenistic audience.
In plain words — the whole versegenerated
Isaiah 57:21 tells us that God declares there is no peace for the wicked. This verse emphasizes the consequences of being morally wrong and highlights the absence of completeness and wellness in their lives.
Frequently Asked Questionsgenerated
It means that those who act unjustly or sinfully will not experience the wholeness and well-being that comes from a right relationship with God.
This verse reflects God's justice, as it underscores that wickedness leads to turmoil rather than peace, emphasizing the moral order He upholds.
We learn the importance of living righteously and the consequences of moral choices, as they affect our peace and relationship with God.
While this verse states there is no peace for the wicked, the broader context of scripture shows that repentance and turning to God can lead to restoration and peace.
Reflection Questionsgenerated
- What does peace mean to me, and how do I experience it in my life?
- In what ways can I ensure that my actions align with God's standards to avoid being counted among the wicked?
- How can I help others understand the importance of living righteously?
- What steps can I take to seek peace in my relationships and with God?
The early church on this verse — how the Fathers read it
Augustine of Hippo cites this verse to discuss the nature of true joy versus the false joy of the wicked, drawing on its implications for understanding God's justice.
For that joy that is after the fashion of the world is not true joy. Hear the prophet Isaiah: “There is no joy, says my God, to the wicked.” What the wicked call joy is not joy, such as he [David] knew, who made no account of their joy;Early Church Fathers on Isaiah 57 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 57:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere is no peace, saith my God, to the wicked. They have no share in the peace made by the blood of Christ; they have no true, solid, inward peace of conscience; nor will they have any part in the
Read John Gill on Isaiah 57 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is no peace, saith my God, to the wicked. (There is) no peace, saith my God, to the wicked - (Isaiah 48:22; 2 Kings 9:22.) My God.
Read Robert Jamieson on Isaiah 57 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough they may have as great a share of prosperity as the best of men have, as appears from 73:3, &c.; 9:2; yet they have no share in this inward, and spiritual, and everlasting peace.
Read Matthew Poole on Isaiah 57 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 57:21 [There is] no peace, saith my God, to the wicked.Ver. 21. There is no peace.] A truce there may be for a time, and a seeming peace; but it is pax infida, pax incerta, peace, no peace. The sea may seem sometimes still, but it is never so; no more are the wicked. And this is twice here affirmed for more assurance; like as he had twice said, "I will heal them"; and as he had promised peace, peace to the mourners (ib.), who, having soaked themselves in godly sorrow, are washed from their wickedness by the blood of Jesus Christ; and being justified by faith, have peace with God. This is a peerless pearl, which no cock on the dunghill ever knew the worth of. Liv.
Read John Trapp on Isaiah 57 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. There is no peace, saith my God] For אלהי Elohai, twenty-two MSS. (five ancient) of Kennicott's, thirty of De Rossi's, and one ancient of my own, read יהוה Yehovah; the Vulgate, Septuagint, Alex., and Arabic, and three MSS. have both. This verse has reference to the nineteenth. The perseveringly wicked and impenitent are excluded from all share in that peace above mentioned, that reconcilement and pardon which is promised to the penitent only. The forty-eighth chapter ends with the same declaration, to express the exclusion of the unbelievers and impenitent from the benefit of the foregoing promises. - L.
Read AdamClarke on Isaiah 57 →CambridgeThe Cambridge Bible for Schools and Colleges21. There is no peace &c.] see on ch. Isaiah 48:22.
Read Cambridge on Isaiah 57 →Albert Barnes1798–1870Barnes' Notes on the BibleThere is no peace - (see the note at Isaiah 48:22).
Read Albert Barnes on Isaiah 57 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20, 21. But the wicked — The incorrigible, the rejected of Israel — type of the wicked, always and everywhere — have no peace at all.
Read Daniel Denison Whedon on Isaiah 57 →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 my God, “for the wicked.”
“There is no peace”, says my God, “for the wicked.”
“There is no peace,” says my God, “for the wicked.”
There will be no prosperity,” says my God, “for the wicked.”
Tyndale line
There is no peace, saith my God, to the wicked.
There is no peace, saith my God, to the wicked.
There is no peace, saith my God, to the wicked.
There is no peace, saith my God, to the wicked.
There is no peace, sayth my God, to the wicked.
Strictly literal
There is no peace, saith my God, to the wicked.
There is no peace, said my God, to the wicked!
“There is no peace,” said my God, “for the wicked!”
There is no peace, saith my God, to the wicked.
There is no peace for the wicked one—says God.”
From the Latin
There is no peace to the wicked, saith the Lord God.
Simplified
There's no peace for the wicked, says my God.
There is no peace, says my God, 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 reads אֵ֣ין שָׁל֔וֹם אָמַ֥ר אֱלֹהַ֖י לָרְשָׁעִֽים׃ ס, which aligns closely with the Septuagint and the Dead Sea Scrolls, indicating a strong textual consistency across these ancient witnesses.
אֵ֣ין שָׁל֔וֹם אָמַ֥ר אֱלֹהַ֖י 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 אלוה׳י לרשעים
5 words on the leather.
[אין] שלום אמר אלה׳י [לרשעים]
1 word on the leather — 2 partly restored, 2 supplied entire by an editor.
[אין] שלום אמר אלה׳י [לרשעים]
3 words on the leather — 2 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 57:21
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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
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…