Proverbs 21:5 — Word Study
WLCמַחְשְׁב֣וֹת חָ֭רוּץ אַךְ־ לְמוֹתָ֑ר וְכָל־ אָ֝֗ץ אַךְ־ לְמַחְסֽוֹר׃
BSAThe plansmachăshâbâh [thoughts, purposes] of the diligentchărûwts [industrious, hardworking] bring plentymôwthâr [tend to, lead to, plenteousness, abundance] as surelyʼak [certainly] as haste [leads]ʼûwts [hastening, urgency] to povertymachçôwr [want, need]
| Greek | English | Parsing |
|---|---|---|
| מַחְשְׁב֣וֹת | [the] plans of | Noun common, feminine plural construct |
| חָ֭רוּץ | a diligent [person] | Adj |
| אַךְ־ | only | Adverb |
| לְמוֹתָ֑ר | to advantage | Preposition, noun common masculine singular absolute |
| וְכָל־ | and every | Conjunction, noun common masculine singular absolute |
| אָ֝֗ץ | hasty [person] | Verb, Qal, participle (active) masculine singular |
| אַךְ־ | only | Adverb |
| לְמַחְסֽוֹר׃ | to poverty | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The plans of the diligent bring plenty, as surely as haste leads to poverty. |
| KJV | The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want. |
| ASV | The thoughts of the diligent tend only to plenteousness; But every one that is hasty hasteth only to want. |
| YLT | The purposes of the diligent [are] only to advantage, And of every hasty one, only to want. |
| WEB | The plans of the diligent surely lead to profit; and everyone who is hasty surely rushes to poverty. |
| BBE | The purposes of the man of industry have their outcome only in wealth; but one who is over-quick in acting will only come to be in need. |
Where they part company is in the translation of מַחְשְׁב֣וֹת — see How Translations Differ.
The sentence contains two main clauses connected by a comparison, emphasizing the contrast between diligence and haste.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאוּץ
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 21:5
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 — Wisdom in Planning and Actiongenerated
Proverbs 21:5 contrasts the outcomes of careful planning with those of impulsive actions. The surrounding verses emphasize the importance of wisdom and justice in decision-making, highlighting that pride and deceit lead to negative consequences, while diligence and integrity yield positive results.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:4 | Idle hands make one poor, but diligent hands bring wealth. |
| 2 | Proverbs 13:4 | The slacker craves yet has nothing, but the soul of the diligent is fully satisfied. |
| 3 | Proverbs 27:23–27 | Be sure to know the state of your flocks, and pay close attention to your herds; |
| 4 | Ephesians 4:28 | He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need. |
| 5 | 1 Thessalonians 4:11–12 | and to aspire to live quietly, to attend to your own matters, and to work with your own hands, as we instructed you. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מַחְשְׁב֣וֹת, mach.she.Votgenerated
The word מַחֲשָׁבָה (machashabah) is a feminine plural noun meaning 'plans' or 'thoughts'. It is derived from a root that signifies devising or contriving, indicating an intentional and creative process. This word emphasizes the importance of thoughtful planning in achieving success.
In this verse, it highlights that the plans of the diligent are not just arbitrary; they are purposeful and well-considered, leading to an abundance of resources and opportunities.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses bring plenty and leads to poverty.
Sentence Structuregenerated
The main finite verb in the verse is מַחְשְׁב֣וֹת, bring, which governs the noun phrase חָ֭רוּץ, diligent, and is followed by a prepositional phrase that indicates the outcome: לְמוֹתָ֑ר, to plenty. The second half of the verse mirrors this structure, with אָ֝֗ץ, hasty, leading to לְמַחְסֽוֹר׃, to poverty.
The parallelism in Hebrew poetry emphasizes the contrast between diligence and haste, making the outcomes clear and memorable.
In plain words — the whole versegenerated
Proverbs 21:5 teaches that careful planning leads to abundance, while acting hastily results in poverty. This verse reminds us of the value of being diligent and thoughtful in our actions.
Frequently Asked Questionsgenerated
Being diligent means being industrious and hardworking in creating plans that are thoughtful and well-considered, leading to positive outcomes.
Haste often results in poor decisions and actions taken without proper consideration, which can lead to negative consequences such as financial loss or missed opportunities.
Examples include budgeting finances, setting goals for work or education, and preparing for important events or decisions.
Considering outcomes helps us make informed decisions that align with our goals and values, ultimately leading to success and fulfillment.
Reflection Questionsgenerated
- In what areas of my life do I need to be more diligent in planning?
- How can I avoid making hasty decisions that may lead to negative consequences?
- What strategies can I implement to ensure my plans are well thought out?
- How can I encourage others to be diligent in their planning and decision-making?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 21:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe thoughts of the diligent [tend] only to plenteousness,.... A man that is thoughtful and studious, and wisely forms schemes in his mind, and diligently pursues them; the issue of it is, generally
Read John Gill on Proverbs 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.
Read Robert Jamieson on Proverbs 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe diligent, who carefully and industriously prosecutes what he hath wisely contrived and resolved. That is hasty; who manageth his affairs rashly, without due consideration. Only to want; is likely to bring himself to poverty.
Read Matthew Poole on Proverbs 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 21:5 The thoughts of the diligent [tend] only to plenteousness; but of every one [that is] hasty only to want.Ver. 5. The thoughts of the diligent tend only, &c.] The word rendered "diligent" signifies one that is sedulous and solicitous in his business; that weighs circumstances and waits opportunities; that "sits down first and counts his costs"; that considers seriously, and then executes speedily. Such a one was Abraham’ s servant, Joseph, Boaz, Daniel. And how should such a man choose but thrive? A sufficiency he is sure of, though not of a superfluity. But of every one that is hasty.] And headlong; that, resolving to be rich, graspeth greedily all he can come at - accounting…
Read John Trapp on Proverbs 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The thoughts of every one that is hasty tend only to want.—This proverb is met with on all sides: “More haste, worse speed”; “Festina lente”; “Eile mit Weile.”
Read Charles John Ellicott on Proverbs 21 →CambridgeThe Cambridge Bible for Schools and Colleges5. but of every one] i.e. but the thoughts (supplied from the first clause) of every one. It is more literal, however, and at the same time avoids attributing “thoughts” to him whose fault is want of thought, to render with R.V. But every one that is hasty hasteth only to want.
Read Cambridge on Proverbs 21 →Albert Barnes1798–1870Barnes' Notes on the BibleHere diligence is opposed, not to sloth but to haste. Undue hurry is as fatal to success as undue procrastination.
Read Albert Barnes on Proverbs 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Thoughts — Plans or purposes. Diligent — Or energetic. Hasty — Inconsiderate, rash, or in haste to be rich, catching eagerly at every seeming advantage, which often proves to be a disadvantage.
Read Daniel Denison Whedon on Proverbs 21 →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 plans of the diligent bring plenty, as surely as haste leads to poverty.
The plans of the diligent surely lead to profit; and everyone who is hasty surely rushes to poverty.
The plans of the diligent bring plenty, as surely as haste leads to poverty.
The plans of the diligent lead only to plenty, but everyone who is hasty comes only to poverty.
Tyndale line
The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.
The thoughts of the diligent tend only to plenteousness; But every one that is hasty hasteth only to want.
The thoughts of the diligent tend only to plenteousness: but every one that is hasty hasteth only to want.
The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.
The thoughtes of the diligent doe surely bring abundance: but whosoeuer is hastie, commeth surely to pouertie.
Strictly literal
The thoughts of the diligent [tend] only to plenteousness; but of every one that is hasty, only to want.
The purposes of the diligent [are] only to advantage, And of every hasty one, only to want.
The purposes of the diligent [are] only to advantage, || And of every hasty one, only to want.
The plans of the diligent tend only to plenty; but every hasty man is [destined] only to want.
The plans of the diligent lead only to prosperity, but everyone who acts too quickly comes only to poverty.
From the Latin
The thoughts of the industrious always bring forth abundance: but every sluggard is always in want.
Simplified
Those who plan ahead and work hard will have plenty, while those who act rashly end up poor.
The purposes of the man of industry have their outcome only in wealth; but one who is over-quick in acting will only come to be in need.
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 states, "מַחְשְׁב֣וֹת חָ֭רוּץ אַךְ־ לְמוֹתָ֑ר וְכָל־ אָ֝֗ץ אַךְ־ לְמַחְסֽוֹר׃" which translates to, "The plans of the diligent bring plenty, as surely as haste leads to poverty." The Septuagint agrees with the Masoretic Text in meaning and word correspondence, matching all eight words. Therefore, there are no differences between these two witnesses for this verse.
מַחְשְׁב֣וֹת חָ֭רוּץ אַךְ־ לְמוֹתָ֑ר וְכָל־ אָ֝֗ץ אַךְ־ לְמַחְסֽוֹר׃
8 of the 8 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.
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 21:5
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.
מַחֲשָׁבָה (machashabah) refers to thoughts, devices, plans, or inventions, encompassing both good and bad intentions. It is derived from a root meaning to contrive or devise. The entries consistently highlight its use in contexts relating to intention and creativity.
מַחֲשָׁבָה n.f. thought, device
thought
device, plan, purpose
invention
base
H4284 מַחֲשָׁבָה thought, device . thought
. device, plan, purpose
. invention
4284 machashabah makh-ash-aw-baw'
or machashebeth {makh-ash-eh'-beth}; from 2803; a
contrivance, i.e. (concretely) a texture, machine, or
(abstractly) intention, plan (whether bad, a plot; or good,
advice):--cunning (work), curious work, device(-sed),
imagination, invented, means, purpose, thought.
see HEBREW for 02803
מַחֲשָׁבָה (ma.cha.sha.vah) — plot.
1) thought, device
1a) thought
1b) device, plan, purpose
1c) invention
N-fp — Noun common · feminine plural constructHNcfpc
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…
The Hebrew word חָרוּץ (*charuwts*) is derived from a root meaning to incise or be incisive. It encompasses a range of meanings including sharp, diligent, strict decision, trench, and gold, with specific references in the Old Testament such as in Job 4:14 and Daniel 9:25. The lexicons agree on these meanings without significant disagreement.
חָרוּץ adj. sharp, diligent
base
חָרוּץ n.[m.] strict decision, only Jo 4:14, 14
ref
חָרוּץ n.[m.] trench, moat—only in Dn 9:25
ref
חָרוּץ n.m. gold, poet.
base
H2742a חָרוּץ sharp, diligent H2742b חָרוּץ strict decision H2742c חָרוּץ trench, moat H2742d חָרוּץ gold poet.
2742 charuwts khaw-roots'
or charuts {khaw-roots'}; passive participle of 2782;
properly, incised or (active) incisive; hence (as noun
masculine or feminine) a trench (as dug), gold (as mined), a
threshing-sledge (having sharp teeth); (figuratively)
determination; also eager:--decision, diligent, (fine) gold,
pointed things, sharp, threshing instrument, wall.
see HEBREW for 02782
חָרוּץ (cha.ruts) — sharp.
adj
sharp-pointed, sharp, diligent
חָרוּץ (cha.ruts) — decision.
strict decision, decision
חָרוּץ (cha.ruts) — trench.
trench, moat, ditch
חָרוּץ (cha.ruts) — gold.
gold (poetical)
Adj — AdjHAamsa
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
מוֹתָר (mowthar) refers to concepts of abundance, preeminence, and profit. It is derived from a root meaning gain and encompasses ideas of superiority and plenty. The term appears in contexts that highlight advantages or superior qualities.
מוֹתָר n.m. abundance, pre-eminence
base
H4195 מוֹתָר
4195 mowthar mo-thar'
from 3498; literally, gain; figuratively,
superiority:--plenteousness, preeminence, profit.
see HEBREW for 03498
מוֹתָר (mo.tar) — advantage.
1) pre-eminence, abundance, profit, superiority
1a) abundance, plenty
1b) pre-eminence, superiority
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
ad-van'-taj (cakhan): In Job 35:3 is interpreted in succeeding clause as "profit." In Ro 3:1 perissos, is likewise interpreted by a paraphrase in the next sentence. the Revised Version (British and American) prefers to render pleonekteo by "take advantage," where the King James Version has "defraud" (2Co 7:2), or "make gain of" (2Co 12:17; compare 2Co 2:11). In Jude 1:16 "advantage" (opheleia) means "profit."
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
אוּץ (uwts) is a Hebrew verb meaning to press or make haste. It conveys a sense of urgency and confinement, with uses in both the Qal and Hiphil forms, indicating actions like hastening or urging. The entries highlight its range from physical pressing to the metaphorical sense of urgency.
[אוּץ] vb. press, be pressed, make haste
Qal
press, hasten
(intr.) be pressed, confined, narrow
hasten, make haste
Hiph. hasten
base
H213 אוּץ press, be pressed, make haste
213 'uwts oots
a primitive root; to press; (by implication) to be close,
hurry, withdraw:--(make) haste(-n, -y), labor, be narrow.
אוּץ (uts) — to hasten.
1) to press, be pressed, make haste, urge, be narrow
1a) (Qal)
1a1) to press, hasten
1a2) to be pressed, confined, narrow
1a3) to hasten, make haste
1a4) be narrow
1b) (Hiphil)
1b1) to urge, insist
1b2) to hasten
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
מַחְסוֹר (machsor) refers to need or lack, encompassing concepts such as poverty and the things that are required. It is derived from a root meaning deficiency. The entries consistently highlight its general use in contexts of need and impoverishment.
מַחְסוֹר, מַחְסֹר n.[m.] need, thing needed, poverty
need = thing needed
lack, want
in gen., need, poverty
base
H4270 מַחְסוֹר, מַחְסֹר need, thing needed, poverty . need = thing needed
. lack, want
. in gen., need, poverty
4270 machcowr makh-sore'
or machcor {makh-sore'}; from 2637; deficiency; hence,
impoverishment:--lack, need, penury, poor, poverty, want.
see HEBREW for 02637
מַחְסוֹר (mach.sor) — need.
1) need, poverty, thing needed
1a) need, thing needed
1b) lack, want
1c) need, poverty
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
pov'-er-ti:
1. Old Testament References:
This word, found but once in the Old Testament (Ge 45:11) outside of the Book of Proverbs in which it occurs 11 times (6:11; 10:15; 11:24 the King James Version; 13:18; 20:13; 23:21; 24:34; 28:19,22 the King James Version; 30:8; 31:7), is a translation of yiwaresh, "to be poor," "to come to poverty" (Ge 45:11). Four different Hebrew words are used in the 11 references in Prov, all bearing the idea of being in need of the necessities of life, although a distinction is made between being in want and being in extreme want. Pr 18:23 well illustrates the general meaning of "poverty" as found in this book: "The poor (rush, "to be impoverished," "destitute") useth entreaties; but the rich…