Proverbs 15:29 — Word Study
WLCרָח֣וֹק יְ֭הוָה מֵרְשָׁעִ֑ים וּתְפִלַּ֖ת צַדִּיקִ֣ים יִשְׁמָֽע׃
BSAThe LORDYᵉhôvâh [Yehovah] is farrâchôwq [distant, remote] from the wickedrâshâʻ [those who are morally wrong, guilty of sin] but He hearsshâmaʻ▸ [listens with attention and obedience] the prayertᵉphillâh [supplication, request] of the righteoustsaddîyq [those who are just, made right with God, having God's nature]
| Greek | English | Parsing |
|---|---|---|
| רָח֣וֹק | [is] far | Adj |
| יְ֭הוָה | Yahweh | Noun proper |
| מֵרְשָׁעִ֑ים | from wicked [people] | Preposition, noun common masculine plural absolute |
| וּתְפִלַּ֖ת | and [the] prayer of | Conjunction, noun common feminine singular construct |
| צַדִּיקִ֣ים | righteous [people] | Adj |
| יִשְׁמָֽע׃ | he hears | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD is far from the wicked, but He hears the prayer of the righteous. |
| KJV | The LORD is far from the wicked: but he heareth the prayer of the righteous. |
| ASV | Jehovah is far from the wicked; But he heareth the prayer of the righteous. |
| YLT | Far [is] Jehovah from the wicked, And the prayer of the righteous He heareth. |
| WEB | Yahweh is far from the wicked, but he hears the prayer of the righteous. |
| BBE | The Lord is far from sinners, but his ear is open to the prayer of the upright. |
Where they part company is in stylistic choices, but the translations agree on the essential meaning.
The sentence has a main clause followed by a contrasting clause, emphasizing the difference between the wicked and the righteous.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁמַע
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 — Proverbs 15:29
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 — Contrasting the Righteous and the Wickedgenerated
Proverbs 15:29 contrasts the relationship of the LORD with the wicked and the righteous. It highlights that while the wicked are distanced from God due to their actions, the righteous can expect His attentive listening to their prayers. This theme of divine favor towards the righteous is prevalent throughout the book of Proverbs, emphasizing moral conduct and its consequences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:1 | Why, O LORD, do You stand far off? Why do You hide in times of trouble? |
| 2 | Psalm 34:16 | But the face of the LORD is against those who do evil, to wipe out all memory of them from the earth. |
| 3 | Psalm 73:27 | Those far from You will surely perish; You destroy all who are unfaithful to You. |
| 4 | Psalm 138:6 | Though the LORD is on high, He attends to the lowly; but the proud He knows from afar. |
| 5 | Matthew 25:46 | And they will go away into eternal punishment, but the righteous into eternal life.” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — רָחֹוק, ra.Chokgenerated
The word רָחֹוק (ra.Chok) is an adjective meaning distant or far. It can refer to physical distance or a metaphorical separation due to moral failure. The parsing as an adjective indicates it describes the state of being away from something, in this case, the wicked from the LORD.
This term appears frequently in the Hebrew Bible, often in contexts that emphasize separation, whether in geographical or relational terms. Here, it underscores the idea that the wicked are not in communion with God, reinforcing the moral framework of the text.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses far to translate רָחֹוק.
Sentence Structuregenerated
The main verb of the verse is יִשְׁמָע (he hears), which governs the clause about the prayer of the righteous. The structure presents a clear contrast between the two subjects: the wicked and the righteous.
The sentence begins with a prepositional phrase that sets the stage for the contrast, emphasizing the distance of the LORD from the wicked before introducing the positive aspect of His relationship with the righteous.
Septuagint Backgroundgenerated
The Septuagint translates רָחֹוק as μακρὰν (makran), which also means 'far' and carries the same sense of distance. This choice aligns with the Hebrew meaning, emphasizing the separation from the wicked.
In contrast, the term used for the righteous, δικαίων (dikaiōn), captures the essence of being just or righteous, reflecting the moral quality that allows for a relationship with God.
In plain words — the whole versegenerated
Proverbs 15:29 tells us that the LORD is far from wicked people, meaning He does not have a close relationship with them. However, He listens to the prayers of the righteous, showing that those who are just and right with God can expect His attention and care.
Frequently Asked Questionsgenerated
It means that those who act wickedly are distanced from God, lacking His favor and presence due to their actions.
God listens to the prayers of the righteous attentively, indicating a close relationship and willingness to respond to their needs.
Prayer is portrayed as a vital means of communication with God, especially for the righteous, who can expect Him to hear and respond.
This verse encapsulates the moral teachings of Proverbs, contrasting the outcomes of the wicked and the righteous, reinforcing the importance of living a just life.
Reflection Questionsgenerated
- In what ways can I ensure that my actions align with being righteous in God's eyes?
- How can I cultivate a deeper prayer life, knowing that God hears the prayers of the righteous?
- What steps can I take to distance myself from wickedness and draw closer to God?
- How does understanding God's distance from the wicked affect my view of justice and morality?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 15:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord [is] far from the wicked,.... Not as to his essence or powerful presence, which is everywhere, for he is God omnipresent; but with respect to his favour and good will, he is far from helping
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD is far from the wicked: but he heareth the prayer of the righteous.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs far from the wicked, to wit, when they pray to him, as the next clause explains, and therefore doth not hear nor regard them, as he is said to be nigh to the righteous, 145:18. But this farness or nearness respecteth not God’ s essence, which is every where, but his gracious and helpful presence.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:29 The LORD [is] far from the wicked: but he heareth the prayer of the righteous.Ver. 29. The Lord is far from the wicked.] He was so from the proud Pharisee, who yet got as near God as he could, pressing up to the highest part of the temple. The poor publican, not daring to do so, stood aloof off; yet was God far from the Pharisee, near to the publican. Videte magnum miraculum! saith Augustine, altus est Deus; erigis te, et fugit a te; inclinas te, et descendit ad te, &c.; - Behold a great miracle! God is on high; thou liftest up thyself and he flees from thee; thou bowest thyself downward and he descends to thee. Low things he respects, that he may raise them, proud things he…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) He heareth the prayer of the righteous.—For they desire above all things to do His will, and so their petitions to this effect are heard by Him.
Read Charles John Ellicott on Proverbs 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. The Lord is far from the wicked] He is neither near to hear, nor near to help.
Read AdamClarke on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. Far from the wicked — Far from them in disposition and approval, therefore answers not their prayers; but he approves the righteous, and therefore answers their petitions. Compare Proverbs 15:8; Psalms 18:41.
Read Daniel Denison Whedon on Proverbs 15 →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
The LORD is far from the wicked, but He hears the prayer of the righteous.
Yahweh is far from the wicked, but he hears the prayer of the righteous.
The LORD is far from the wicked, but He hears the prayer of the righteous.
The Lord is far from the wicked, but he hears the prayer of the righteous.
Tyndale line
The LORD is far from the wicked: but he heareth the prayer of the righteous.
Jehovah is far from the wicked; But he heareth the prayer of the righteous.
The LORD is far from the wicked: but he heareth the prayer of the righteous.
The LORD is far from the wicked: but he heareth the prayer of the righteous.
The Lord is farre off from the wicked: but he heareth the prayer of the righteous.
Strictly literal
Jehovah is far from the wicked; but he heareth the prayer of the righteous.
Far [is] Jehovah from the wicked, And the prayer of the righteous He heareth.
YHWH [is] far from the wicked, || And He hears the prayer of the righteous.
The Lord is far from the wicked; but the prayer of the righteous doth he hear.
Yahweh is far away from wicked people, but he hears the prayer of righteous people.
From the Latin
The Lord is far from the wicked: and he will hear the prayers of the just.
Simplified
The Lord keeps his distance from the wicked, but he hears the prayers of the good.
The Lord is far from sinners, but his ear is open to the prayer of the upright.
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 רָחֹוק יְ֭הוָה מֵרְשָׁעִ֑ים וּתְפִלַּ֖ת צַדִּיקִ֣ים יִשְׁמָֽע׃. The Septuagint matches all words, maintaining the same meaning, while the Dead Sea Scrolls show a similar reading with minor restorations, indicating consistency across witnesses.
רָח֣וֹק יְ֭הוָה מֵרְשָׁעִ֑ים וּתְפִלַּ֖ת צַדִּיקִ֣ים יִשְׁמָֽע׃
6 of the 6 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.
רחוק יהוה מרשעים ותפלת צדיקים [ישמע]
3 words on the leather — 2 partly restored, 1 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 Proverbs 15:29
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.
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Adj — AdjHAamsa
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 absoluteHR/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…
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
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…
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms