the Second Week after Easter
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Douay-Rheims Bible
Exodus 20:17
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- CondensedParallel Translations
"You shall not covet your neighbor's house. You shall not covet your neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his donkey, nor anything that is your neighbor's."
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.
"You shall not covet the house of your neighbor; you will not covet the wife of your neighbor or his male servant or his female servant or his ox or his donkey or anything that is your neighbor's."
"You must not want to take your neighbor's house. You must not want his wife or his male or female slaves, or his ox or his donkey, or anything that belongs to your neighbor."
"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 belongs to your neighbor."
"You shall not covet [that is, selfishly desire and attempt to acquire] your neighbor's house; you shall not covet your neighbor's wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that belongs to your neighbor."
"You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his male slave, or his female slave, or his ox, or his donkey, or anything that belongs to your neighbor."
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.
"You shall not covet your neighbor's house; you shall not covet your neighbor's wife or his male slave or his female slave or his ox or his donkey or anything that belongs to your neighbor."
Do not want anything that belongs to someone else. Don't want anyone's house, wife or husband, slaves, oxen, donkeys or anything else.
Moshe answered the people, "Don't be afraid, because God has come only to test you and make you fear him, so that you won't commit sins."
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.
"You must not want to take your neighbor's house. You must not want his wife. And you must not want his men and women servants or his cattle or his donkeys. You must not want to take anything that belongs to another person."
"You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor's."
You shall not covet your neighbors house, you shall not covet your neighbors wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is your neighbors.
"Do not desire another man's house; do not desire his wife, his slaves, his cattle, his donkeys, or anything else that he owns."
Do not covet your neighbor’s house. Do not covet your neighbor’s wife, his male or female servant, his ox or donkey, or anything that belongs to your neighbor.
You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his male slave, or his slave-girl, or his ox, or his ass, or anything which belongs to your neighbor.
Thou shalt not lust after yi neghbours house. Thou shalt not lust after thy neghbours wife, ner his seruaut, ner his mayde, ner his oxe, ner his Asse, ner all that thy neghboure hath
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.
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.
Thou shalt not couet thy neyghbours house, neyther shalt thou couet thy neyghbours wyfe, nor his man seruaut, nor his mayde, nor his oxe, nor his asse, or whatsoeuer thy neighbour hath.
And the people stood afar off; but Moses drew near unto the thick darkness where God was.
Thou shalt not couet thy neighbours house, thou shalt not couet thy neighbours wife, nor his man seruant, nor his maid seruant, nor his oxe, nor his asse, nor any thing that is thy neighbours.
Thou shalt not covet thy neighbour’s wife; thou shalt not covet thy neighbour’s house; nor his field, nor his servant, nor his maid, nor his ox, nor his ass, nor any of his cattle, nor whatever belongs to thy neighbour.
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.
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.
Thou schalt not coueyte `the hous of thi neiybore, nether thou schalt desyre his wijf, not seruaunt, not handmaide, not oxe, not asse, nether alle thingis that ben hise.
`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.'
You shall not covet your neighbor's house, you shall not covet your neighbor's wife, nor his male slave, nor his female slave, nor his ox, nor his donkey, nor anything that is your neighbor's.
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 any thing that [is] thy neighbor's.
"You shall not covet your neighbor's house. You shall not covet your neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his donkey, nor anything that is your neighbor's."
"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."
"You must not covet your neighbor's house. You must not covet your neighbor's wife, male or female servant, ox or donkey, or anything else that belongs to your neighbor."
"Do not have a desire for your neighbor's house. Do not have a desire for his wife or his male servant, his female servant, or his bull or his donkey or anything that belongs to your neighbor."
You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.
Thou shalt not covet, thy neighbours house, - thou shalt not covet, thy neighbour's wife nor his servant nor his handmaid nor his ox, nor his ass, nor anything which belongeth unto thy neighbour.
"You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor's."
No lusting after your neighbor's house—or wife or servant or maid or ox or donkey. Don't set your heart on anything that is your neighbor's.
"You shall not covet your neighbor's house; you shall not covet your neighbor's wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
thy neighbour's house: Genesis 3:6, Genesis 14:23, Genesis 34:23, Joshua 7:21, 1 Samuel 15:19, Psalms 10:3, Psalms 119:36, Ecclesiastes 4:8, Ecclesiastes 5:10, Ecclesiastes 5:11, Isaiah 33:15, Isaiah 57:17, Jeremiah 22:17, Ezekiel 33:31, Amos 2:6, Amos 2:7, Micah 2:2, Habakkuk 2:9, Luke 12:15, Luke 16:14, Acts 20:33, Romans 7:7, 1 Corinthians 6:10, Philippians 3:19, Colossians 3:5, 1 Timothy 6:6-10, Hebrews 13:5
wife: 2 Samuel 11:2-4, Job 31:1, Job 31:9, Proverbs 4:23, Proverbs 6:24, Proverbs 6:25, Jeremiah 5:8, Matthew 5:28
is thy neighbour's: Matthew 20:15, Acts 5:4
Reciprocal: Leviticus 19:11 - shall not Deuteronomy 5:21 - General 1 Kings 21:2 - Give me 2 Kings 5:20 - and take Psalms 101:3 - set Ephesians 4:28 - him that Ephesians 5:3 - covetousness 1 Thessalonians 4:6 - go
Cross-References
Now therefore restore the man his wife, for he is a prophet: and he shall pray for thee, and thou shalt live: but if thou wilt not restore her, know that thou shalt surely die, thou and all that are thine.
And Abimelech called also for Abraham, and said to him: What hast thou done to us? what have we offended thee in, that thou hast brought upon me and upon my kingdom a great sin? thou hast done to us what thou oughtest not to do.
And again he expostulated with him, and said: What sawest thou, that thou hast done this?
Abraham answered: I thought with myself, saying: Perhaps there is not the fear of God in this place: and they will kill me for the sake of my wife:
Howbeit, otherwise also she is truly my sister, the daughter of my father, and not the daughter of my mother, and I took her to wife.
And the Lord seeing that he despised Lia, opened her womb, but her sister remained barren.
And let them offer oblations to the God of heaven, and pray for the life of the king, and of his children.
The victims of the wicked are abominable to the Lord: the vows of the just are acceptable.
The Lord is far from the wicked: and he will hear the prayers of the just.
Thus saith the Lord the Holy One of Israel, his maker: Ask me of things to come, concerning my children, and concerning the work of my hands give ye charge to me.
Gill's Notes on the Bible
Thou shall not covet thy neighbour's house,.... This is the tenth and last commandment, and is an explanation of several of the past; showing that the law of God not only forbids external acts of sin, but the inward and first motions of the mind to it, which are not known, and would not be thought to be sinful, were it not for this law; nor are they known by this law until the Spirit of God by it convinces men of them, in whose light they see them to be sinful; even not only the schemes and contrivances of sin in the mind, the imaginations of it, thoughts dwelling upon it with pleasure, but even the first risings of sin in the heart; and such motions of it which are not assented unto, and unawares spring up from the corruption of nature, and are sudden craving desires after unlawful things, even these are forbidden by this law; which shows the spirituality of the law of God, and the impossibility of its being perfectly kept by fallen men. The apostle has reference to it, Romans 7:7. Several particulars are here mentioned not to be coveted, as instances and examples instead of others. Thus, for instance, "a neighbour's house" is not to be coveted; "nor his field", as the Septuagint version here adds, agreeably to Deuteronomy 5:21, a man is not secretly to wish and desire that such a man's house or land were his, since this arises from a discontent of mind with respect to his own habitation and possessions; and a man should be content with such things as he has, and not covet another's, which is not without sin:
thou shalt not covet thy neighbour's wife: and wish she was thine, and lust after her; this is a breach of the seventh command, and serves to explain and illustrate that. This clause stands first in the Septuagint version, as it does in Deuteronomy 5:21,
nor his manservant, nor maidservant, nor his ox, nor his ass, nor any thing that is thy neighbours'; which, with the first clause, serve to explain the eighth command, showing that we are not only forbid to take away what is another man's property, any of the goods here mentioned, or any other, but we are not secretly to desire them, and wish they were in our possession; since it discovers uneasiness and dissatisfaction with our own lot and portion, and is coveting another man's property, which is coveting an evil covetousness.
Barnes' Notes on the Bible
The Hebrew name which is rendered in our King James Version as the ten commandments occurs in Exodus 34:28; Deuteronomy 4:13; Deuteronomy 10:4. It literally means âthe Ten Words.â The Ten Commandments are also called the law, even the commandment Exodus 24:12, the words of the covenant Exodus 34:28, the tables of the covenant Deuteronomy 9:9, the covenant Deuteronomy 4:13, the two tables Deuteronomy 9:10, Deuteronomy 9:17, and, most frequently, the testimony (e. g. Exodus 16:34; Exodus 25:16), or the two tables of the testimony (e. g. Exodus 31:18). In the New Testament they are called simply the commandments (e. g. Matthew 19:17). The name decalogue is found first in Clement of Alexandria, and was commonly used by the Fathers who followed him.
Thus we know that the tables were two, and that the commandments were ten, in number. But the Scriptures do not, by any direct statements, enable us to determine with precision how the Ten Commandments are severally to be made out, nor how they are to be allotted to the Two tables. On each of these points various opinions have been held (see Exodus 20:12).
Of the Words of Yahweh engraven on the tables of Stone, we have two distinct statements, one in Exodus Exodus 20:1-17 and one in Deuteronomy Deuteronomy 5:7-21, apparently of equal authority, but differing principally from each other in the fourth, the fifth, and the tenth commandments.
It has been supposed that the original commandments were all in the same terse and simple form of expression as appears (both in Exodus and Deuteronomy) in the first, sixth, seventh, eighth, and ninth, such as would be most suitable for recollection, and that the passages in each copy in which the most important variations are found were comments added when the books were written.
The account of the delivery of them in Exodus 19:0 and in Exodus 20:18-21 is in accordance with their importance as the recognized basis of the covenant between Yahweh and His ancient people (Exodus 34:27-28; Deuteronomy 4:13; 1 Kings 8:21, etc.), and as the divine testimony against the sinful tendencies in man for all ages. While it is here said that âGod spake all these words,â and in Deuteronomy 5:4, that He âtalked face to face,â in the New Testament the giving of the law is spoken of as having been through the ministration of Angels Acts 7:53; Galatians 3:19; Hebrews 2:2. We can reconcile these contrasts of language by keeping in mind that God is a Spirit, and that He is essentially present in the agents who are performing His will.
Exodus 20:2
Which have brought thee out of the land of Egypt, out of the house of bondage - It has been asked: Why, on this occasion, was not the Lord rather proclaimed as âthe Creator of Heaven and Earthâ? The answer is, Because the Ten Commandments were at this time addressed by Yahweh not merely to human creatures, but to the people whom He had redeemed, to those who had been in bondage, but were now free men Exodus 6:6-7; Exodus 19:5. The commandments are expressed in absolute terms. They are not sanctioned by outward penalties, as if for slaves, but are addressed at once to the conscience, as for free men. The well-being of the nation called for the infliction of penalties, and therefore statutes were passed to punish offenders who blasphemed the name of Yahweh, who profaned the Sabbath, or who committed murder or adultery. (See Leviticus 18:24-30 note.) But these penal statutes were not to be the ground of obedience for the true Israelite according to the covenant. He was to know Yahweh as his Redeemer, and was to obey him as such (Compare Romans 13:5).
Exodus 20:3
Before me - Literally, âbefore my face.â The meaning is that no god should be worshipped in addition to Yahweh. Compare Exodus 20:23. The polytheism which was the besetting sin of the Israelites did not in later times exclude Yahweh, but associated Him with false deities. (Compare the original of 1 Samuel 2:25.)
Exodus 20:4
Graven image - Any sort of image is here intended.
As the first commandment forbids the worship of any false god, seen or unseen, it is here forbidden to worship an image of any sort, whether the figure of a false deity Joshua 23:7 or one in any way symbolic of Yahweh (see Exodus 32:4). The spiritual acts of worship were symbolized in the furniture and ritual of the tabernacle and the altar, and for this end the forms of living things might be employed as in the case of the Cherubim (see Exodus 25:18 note): but the presence of the invisible God was to be marked by no symbol of Himself, but by His words written on stones, preserved in the ark in the holy of holies and covered by the mercy-seat. The ancient Persians and the earliest legislators of Rome also agreed in repudiating images of the Deity.
A jealous God - Deuteronomy 6:15; Joshua 24:19; Isaiah 42:8; Isaiah 48:11; Nahum 1:2. This reason applies to the First, as well as to the second commandment. The truth expressed in it was declared more fully to Moses when the name of Yahweh was proclaimed to him after he had interceded for Israel on account of the golden calf (Exodus 34:6-7; see the note).
Visiting the iniquity of the fathers upon the children - (Compare Exodus 34:7; Jeremiah 32:18). Sons and remote descendants inherit the consequences of their fathersâ sins, in disease, poverty, captivity, with all the influences of bad example and evil communications. (See Leviticus 26:39; Lamentations 5:7 following) The âinherited curseâ seems to fall often most heavily on the least guilty persons; but such suffering must always be free from the sting of conscience; it is not like the visitation for sin on the individual by whom the sin has been committed. The suffering, or loss of advantages, entailed on the unoffending son, is a condition under which he has to carry on the struggle of life, and, like all other inevitable conditions imposed upon men, it cannot tend to his ultimate disadvantage, if he struggles well and perseveres to the end. The principle regulating the administration of justice by earthly tribunals Deuteronomy 24:16, is carried out in spiritual matters by the Supreme Judge.
Exodus 20:6
Unto thousands - unto the thousandth generation. Yahwehâs visitations of chastisement extend to the third and fourth generation, his visitations of mercy to the thousandth; that is, forever. That this is the true rendering seems to follow from Deuteronomy 7:9; Compare 2 Samuel 7:15-16.
Exodus 20:7
Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, âThou shalt not swear falsely by the name of Jehovah thy God.â The Hebrew word which answers to âin vainâ may be rendered either way. The two abuses of the sacred name seem to be distinguished in Leviticus 19:12 (see Matthew 5:33). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take Godâs name âin vainâ besets people in their common conversation with each other.
Exodus 20:8
Remember the sabbath day - There is no distinct evidence that the Sabbath, as a formal ordinance, was recognized before the time of Moses (compare Nehemiah 9:14; Ezekiel 20:10-12; Deuteronomy 5:15). The word ârememberâ may either be used in the sense of âkeep in mindâ what is here enjoined for the first time, or it may refer back to what is related in Exodus 16:22-26.
Exodus 20:10
The sabbath ... - a Sabbath to Yahweh thy God. The proper meaning of âsabbathâ is, ârest after labor.â Compare Exodus 16:26.
Thy stranger that is within thy gates - Not a âstranger,â as is an unknown person, but a âlodger,â or âsojourner.â In this place it denotes one who had come from another people to take up his permanent abode among the Israelites, and who might have been well known to his neighbors. That the word did not primarily refer to foreign domestic servants (though all such were included under it) is to be inferred from the term used for âgates,â signifying not the doors of a private dwelling, but the gates of a town or camp.
Exodus 20:12
Honour thy father and thy mother - According to our usage, the fifth commandment is placed as the first in the second table; and this is necessarily involved in the common division of the commandments into our duty toward God and our duty toward men. But the more ancient, and probably the better, division allots five commandments to each table (compare Romans 13:9), proceeding on the distinction that the First table relates to the duties which arise from our filial relations, the second to those which arise from our fraternal relations. The connection between the first four commandments and the fifth exists in the truth that all faith in God centers in the filial feeling. Our parents stand between us and God in a way in which no other beings can. On the maintenance of parental authority, see Exodus 21:15, Exodus 21:17; Deuteronomy 21:18-21.
That thy days may be long upon the land - Filial respect is the ground of national permanence (compare Jeremiah 35:18-19; Matthew 15:4-6; Mark 7:10-11). The divine words were addressed emphatically to Israel, but they set forth a universal principle of national life Ephesians 6:2.
Exodus 20:13-14
Matthew 5:21-32 is the best comment on these two verses.
Exodus 20:15
The right of property is sanctioned in the eighth commandment by an external rule: its deeper meaning is involved in the tenth commandment.
Exodus 20:17
As the sixth, seventh, and eighth commandments forbid us to injure our neighbor in deed, the ninth forbids us to injure him in word, and the tenth, in thought. No human eye can see the coveting heart; it is witnessed only by him who possesses it and by Him to whom all things are naked and open Luke 12:15-21. But it is the root of all sins of word or deed against our neighbor James 1:14-15.
Clarke's Notes on the Bible
THE TENTH COMMANDMENT
Against covetousness.
Verse Exodus 20:17. Thou shalt not covet thy neighbour's house - wife, c. — Covet signifies to desire or long after, in order to enjoy as a property the person or thing coveted. He breaks this command who by any means endeavours to deprive a man of his house or farm by taking them over his head, as it is expressed in some countries who lusts after his neighbour's wife, and endeavours to ingratiate himself into her affections, and to lessen her husband in her esteem; and who endeavours to possess himself of the servants, cattle, c., of another in any clandestine or unjustifiable manner. "This is a most excellent moral precept, the observance of which will prevent all public crimes for he who feels the force of the law that prohibits the inordinate desire of any thing that is the property of another, can never make a breach in the peace of society by an act of wrong to any of even its feeblest members."
