Exodus 20:17 · Bible study
Exodus 20:17 Commentary: The Tenth Commandment on Coveting
Hebrew · 9 what the commentators say
Meaning in one sentence
Why does the Tenth Commandment forbid an internal desire?
Research Summary
- Meaning: The prohibition of coveting targets the internal desire that leads to outward sin against neighbor.
- Key words: covet (H2530, תחמד), neighbor (H7453, רֵעַ), house (H1004, בֵּית), wife (H0802, אִשָּׁה), servant (H5650, עֶבֶד; H0519, אָמָה), ox (H7794, שׁוֹר), donkey (H2543, חֲמוֹר).
- Main debate: Whether this command is a distinct prohibition of internal sin or a summary/intensification of previous commands (Cambridge suggests original ended at ‘house’).
- Theological theme: The spirituality of the law; sin begins in the heart; human inability to keep the law; need for inner transformation.
- Best use: As a diagnostic tool for hidden sins and a call to rely on God’s grace for contentment.
Translation Comparison
BSB Berean Standard Bible 2020
You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, or his ox or donkey, or anything that belongs to your neighbor.”
WEB World English Bible 2000
“You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.”
KJV King James Version 1769
Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.
ASV American Standard Version 1901
Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor’s.
YLT Young's Literal Translation 1898
`Thou dost not desire the house of thy neighbour, thou dost not desire the wife of thy neighbour, or his man-servant, or his handmaid, or his ox, or his ass, or anything which is thy neighbour's.'
Darby Darby Bible 1890
Thou shalt not desire thy neighbour's house, thou shalt not desire thy neighbour's wife, nor his bondman, nor his handmaid, nor his ox, nor his ass, nor anything that is thy neighbour's.
Douay-Rheims Douay-Rheims Bible 1899
Thou shalt not covet thy neighbour's house; neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass, nor any thing that is his.
Translations in other languages (10 available)
No codiciarás la casa de tu prójimo, no codiciarás la mujer de tu prójimo, ni su siervo, ni su criada, ni su buey, ni su asno, ni cosa alguna de tu prójimo.
Não cobiçarás a casa de teu próximo, não cobiçarás a mulher de teu próximo, nem seu servo, nem sua criada, nem seu boi, nem seu asno, nem coisa alguma de teu próximo.
Tu ne convoiteras point la maison de ton prochain; tu ne convoiteras point la femme de ton prochain, ni son serviteur, ni sa servante, ni son bœuf, ni son âne, ni aucune chose qui appartienne à ton prochain.
Laß dich nicht gelüsten deines Nächsten Hauses. Laß dich nicht gelüsten deines Nächsten Weibes, noch seines Knechtes noch seiner Magd, noch seines Ochsen noch seines Esels, noch alles, was dein Nächster hat.
Gij zult niet begeren uws naasten huis; gij zult niet begeren uws naasten vrouw, noch zijn dienstknecht, noch zijn dienstmaagd, noch zijn os, noch zijn ezel, noch iets, dat uws naasten is.
Non concupire la casa del tuo prossimo; non concupire la moglie del tuo prossimo, né il suo servo, né la sua serva, né il suo bue, né il suo asino, né cosa alcuna che sia dei tuo prossimo”.
Nie będziesz pożądał domu bliźniego twego, ani będziesz pożądał żony bliźniego twego, ani sługi jego, ani dziewki jego, ani wołu jego, ani osła jego, ani żadnej rzeczy bliźniego twego.
Не желай дома ближнего твоего; не желай жены ближнего твоего, [ни поля его,] ни раба его, ни рабыни его, ни вола его, ни осла его, [ни всякого скота его,] ничего, что у ближнего твоего.
「不可 貪戀 人 的房屋；也不可 貪戀 人 的妻子、僕 婢、牛 驢，並他 一切 所有的。」
Let not your desire be turned to your neighbour's house, or his wife or his man-servant or his woman-servant or his ox or his ass or anything which is his.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 20:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the Tenth Commandment is unique in targeting an inward state rather than an outward act. The Hebrew verb tachmod (תַּחְמֹד) can mean either a legitimate desire or an evil one, context decides. The command uses the same absolute prohibition form (לֹא + yiqtol) as the previous commands, but now the object is not a deed but a craving. The Cambridge Bible calls this 'the most inward of all the commandments.' Gill’s Exposition states that here 'the law of God… forbids… the first risings of sin in the heart,' demonstrating its spiritual nature. Calvin explains that this precept 'restrain[s] all ungodly desires' that would otherwise erupt as theft or adultery. Clarke remarks that obeying this command 'will prevent all public crimes.' Keil and Delitzsch describe the command as the logical climax of the second table, proving 'that the deed is not to be separated from the disposition.' The shared conclusion: God’s law reaches to the root of sin, demanding a heart set on Him alone.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Internal focus view: This command uniquely targets the heart, forbidding covetous desire as a sin in itself—Calvin and Gill emphasize this inward dimension.
- Preventative view: Observing this command prevents outward crimes by curbing the root of sin—Clarke stresses its practical moral benefit.
- Expanded list view: The specific items given are illustrative expansions of an original prohibition against coveting a neighbor’s household—Cambridge notes likely literary growth.
What is clear: The command forbids coveting what belongs to another, and it deals with internal desire, not merely external action.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the prohibition | All traditions agree that this command forbids the internal desire to possess what belongs to another. | Some see it as a distinct command against the root of sin (Calvin, Gill); others view it as a summary that intensifies the preceding commands. The Cambridge Bible notes possible expansion from an original brief command. |
| Scope of the list | The list covers essential components of a neighbor’s life: home, intimate relationship, labor, and livestock. | Whether the list is exhaustive or representative. Cambridge suggests it was expanded from an original prohibition of coveting a neighbor’s house (i.e., establishment). Deuteronomy 5:21 lists wife first, indicating flexibility. |
| Ability to keep the command | The command sets a high standard that requires inner purity beyond external deeds. | Reformed tradition (Gill) stresses the impossibility of perfect obedience, driving the sinner to Christ. Wesleyan tradition (Clarke) presents it as a moral precept whose observance can prevent public crimes, implying responsibility to curb desires by grace. |
| The meaning of ‘covet’ (desire) | The Hebrew verb can denote both legitimate and illegitimate desire, determined by context. | Some (Calvin, Cambridge) emphasize that the command forbids all inordinate desire; others note that a neutral desire becomes sinful only when directed toward what belongs to another. |
Historical & Cultural Context
The Tenth Commandment was spoken at Sinai, a setting of thunder and divine presence that underscored the weight of God’s covenant with Israel. The items listed, house, wife, servants, ox, donkey, represent the full fabric of an ancient Israelite household. ‘House’ (beit) likely refers to the entire domestic establishment, as the Cambridge Bible suggests; the examples that follow were probably later expansions of an original, briefer prohibition. In an agrarian economy, an ox and donkey were essential for farming and transport; servants (both male and female) provided labor and were part of the household. The wife occupied the most intimate sphere.
The placement of this command is deliberate. The preceding five commands forbade acts of murder, adultery, theft, and false witness against a neighbor. Then the tenth command cuts deeper, condemning the desire that fuels those acts. Keil and Delitzsch note this progression ‘from deed to word and thought.’ The prophets later decried the covetousness that led to land-grabbing and oppression (Micah 2:2, Amos 5:11). By banning the inner craving, the law exposes the insufficiency of mere outward compliance, an insight that would later drive Paul to confess, ‘I would not have known coveting, if the law had not said, “You shall not covet”’ (Romans 7:7). This command thus prepares Israel, and us, to recognize the need for a transformed heart.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text is well-attested across manuscripts. The Septuagint adds the phrase ‘nor his field’ in some manuscripts, assimilating to Deuteronomy 5:21, but this is not considered original. The list of items is stable in the Masoretic tradition.
Reception History
This commandment has been a key text in Christian teaching on sin and the law. The early church used it to reflect on the origin of all transgression. Augustine of Hippo connected coveting with concupiscence, a theme that persisted through the medieval period. Reformers such as Calvin and Luther saw the Tenth Commandment as a clear proof that the law demands inward purity beyond human ability, driving the believer to seek mercy in Christ. In the Wesleyan tradition, Clarke’s commentary emphasizes the precept’s power to prevent outward crimes when heeded. Across traditions, the command has served in catechesis and self-examination, reminding the faithful that God judges the thoughts and intentions of the heart.
Preaching This Verse
Three-point outline
- The root sin. Coveting is the internal desire that precedes and fuels outward sins against neighbor. The command goes straight for the heart.
- What God values. The specific list, house, spouse, servants, livestock, shows that God cares about every aspect of a neighbor’s flourishing, not just outward behavior.
- Our need for a new heart. No amount of external obedience can satisfy a law that demands inner purity. This command drives us to Christ, who fulfills the law and promises to write it on our hearts.
Five-point outline
- The target is desire itself. The Hebrew verb tachmod can be positive; here it is limited by context to inordinate craving for what is another’s.
- The list is representative. From a neighbor’s home to their livestock, every possession is protected by God’s law.
- This command reveals discontent. Coveting often stems from dissatisfaction with our own lot. It accuses us of distrust in God’s provision.
- It connects all the commandments. Murder, adultery, theft, and false witness all have their origin in covetous desire.
- The gospel answer. Contentment and generosity are fruits of the Spirit. We learn to say with the psalmist, ‘The Lord is my shepherd; I shall not want.’
Illustration hooks
- Scrolling through social media and feeling envy at a friend’s renovated kitchen or vacation photos.
- Watching a coworker receive a promotion you wanted, and silently rehearsing why you deserved it more.
- Comparing your spouse or children to someone else’s, wishing for traits they do not have.
Questions your congregation is asking
- Is it a sin to simply want something my neighbor has, even if I never act on it?
- How can I tell the difference between a normal desire and coveting?
- What practical steps can I take to cultivate contentment when I see others prosper?
Leading a Discussion
This command surprises us by forbidding not an action but an attitude. It forces us to look inward. As you discuss, consider how this command redefines what it means to love your neighbor and what it reveals about God’s standard for holiness.
Discussion questions
- Read Exodus 20:17. What is forbidden? List the specific items. Why do you think each one is mentioned?
- How does this command differ from the ones that precede it (verses 13, 16)? What does that difference tell us about God’s expectations?
- The Hebrew word for ‘covet’ can also mean a good desire (e.g., for wisdom). How do we know when a desire becomes sinful?
- According to the commentaries (Clarke, Gill, Calvin), what is the purpose of this command? Does it primarily convict, guide, or both?
- In what areas of life do you most feel the pull to covet? How does that affect your relationship with God and others?
- How does the gospel address the problem of coveting? Where do we find the power to be content?
- What would it look like for your small group or church to be a community that helps one another grow in contentment and generosity?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 3:6 | When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took some of its fruit, and ate. Then she gave some to her husband with her, and he ate it, too. |
| Genesis 14:23 | that I will not take a thread nor a sandal strap nor anything that is yours, lest you should say, ‘I have made Abram rich.’ |
| Genesis 34:23 | Won’t their livestock and their possessions and all their animals be ours? Only let’s give our consent to them, and they will dwell with us.” |
| Joshua 7:21 | When I saw among the plunder a beautiful Babylonian robe, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, then I coveted them and took them. Behold, they are hidden in the ground in the middle of my tent, with the silver under it.” |
| I Samuel 15:19 | Why then didn’t you obey Yahweh’s voice, but took the plunder, and did that which was evil in Yahweh’s sight?” |
| II Samuel 11:2 | At evening, David arose from his bed and walked on the roof of the king’s house. From the roof, he saw a woman bathing, and the woman was very beautiful to look at. |
| II Samuel 11:4 | David sent messengers, and took her; and she came in to him, and he lay with her (for she was purified from her uncleanness); and she returned to her house. |
| Job 31:1 | “I made a covenant with my eyes; how then should I look lustfully at a young woman? |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke defines coveting as desiring to possess another's property as one's own. He stresses that this command targets the inward desire itself, which once restrained, prevents all outward acts of theft, adultery, and social harm. Controlling that longing is the safeguard against wronging even the weakest member of society.
Calvin's Commentaries Reformed 1564
Calvin argues that the tenth commandment is not a needless repeat but a sharper prod. God knew that even with earlier commands against adultery and theft, people would still think outward obedience was enough. This precept forcibly exposes hidden lusts, leaving no room for self-deception.
Cambridge Bible for Schools and Colleges Anglican 1880
The tenth commandment targets not an outward action but a hidden inner state—the unlawful longing for what belongs to someone else. The Hebrew word for covet can mean a good desire; only the context gives it a bad sense. The command condemns the greedy craving that fuels oppression and cheating, especially among the wealthy.
Geneva Bible Notes Reformed 1599
Thou shalt not couet thy neighbours house, neither shalt thou couet thy neighbours wife, nor his man seruant, nor his mayde, nor his oxe, nor his asse, neyther any thing that is thy neighbours.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the tenth commandment reaches beyond outward acts to forbid the very first inward motions of covetous desire, even those that arise suddenly and unwittingly from our fallen nature. This shows the law's spiritual depth and makes clear that no fallen human can keep it perfectly.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch show the commandments progress from outward acts to words to inner desire, proving the law requires heart sanctification, not just external compliance. They note the repeated prohibition of coveting does not create two commands but stresses that desire is the root of all sin against a neighbor.
Lange's Commentary Reformed 1857
Lange reads the Ten Command
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry breaks down the commandment to honour parents into three specific duties: inward esteem and outward respect, cheerful obedience to their lawful commands, and submission to their rebukes and correction. He treats these duties as an essential part of true religion, insisting that godliness and honesty must always go together.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley distinguishes the tenth commandment from the others: previous commands forbid harming a neighbor through action, but this one forbids the inner desire for what belongs to another. For him, coveting is fundamentally a discontent with one's own lot and envy toward a neighbor's blessings.