Deuteronomy 5 21

Deuteronomy 5:21 kjv

Neither shalt thou desire thy neighbor's wife, neither shalt thou covet thy neighbor's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbor's.

Deuteronomy 5:21 nkjv

'You shall not covet your neighbor's wife; and you shall not desire your neighbor's house, his field, his male servant, his female servant, his ox, his donkey, or anything that is your neighbor's.'

Deuteronomy 5:21 niv

"You shall not covet your neighbor's wife. You shall not set your desire on your neighbor's house or land, his male or female servant, his ox or donkey, or anything that belongs to your neighbor."

Deuteronomy 5:21 esv

"'And you shall not covet your neighbor's wife. And you shall not desire your neighbor's house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor's.'

Deuteronomy 5:21 nlt

"You must not covet your neighbor's wife. You must not covet your neighbor's house or land, male or female servant, ox or donkey, or anything else that belongs to your neighbor.

Deuteronomy 5 verses

Deuteronomy 5 21 Meaning

Deuteronomy 5:21 prohibits the internal desire or craving for what belongs to another, specifically their spouse, possessions, or status. It is the tenth and final commandment in the Decalogue, uniquely addressing the thoughts and intentions of the heart rather than only external actions. This verse teaches that sin originates in the internal yearning for that which is not rightfully one's own, safeguarding the integrity of the family and community by demanding contentment and respect for one's neighbor's livelihood.

Deuteronomy 5 21 Context

Deuteronomy 5 recounts Moses' restatement of the Ten Commandments to the new generation of Israelites on the plains of Moab, poised to enter the promised land. This recapitulation serves as a renewal of the covenant made at Sinai. The structure follows the traditional format, addressing reverence for God in the first few commands and then duties towards fellow humans. Deuteronomy 5:21 stands as the climax, the tenth and final commandment, which shifts the focus from external actions (like killing, stealing, adultery) to the inner life, the thoughts and desires of the heart. This command is crucial for establishing a holy nation and a just society, as it underlies the motivation for violating many of the other commandments. By prohibiting covetousness, God reveals His desire for His people's contentment, integrity, and pure intentions, ensuring genuine love and respect within the community rather than outward conformity alone.

Deuteronomy 5 21 Word analysis

• Neither shall you covet / neither shall you desire:
  • "covet": Hebrew: lo' tachmod (לֹא תַחְמֹד). Lo' is "not," a strong prohibition. Chamad means "to desire, covet, take pleasure in, lust after, crave." It implies a strong internal longing that is illicit.
  • "desire": Hebrew: lo' tit'avveh (לֹא תִתְאַוֶּה). This uses the verb 'avah, meaning "to long for, lust, crave, to strongly desire." Its use in this part of the verse (specifically concerning the house and possessions) suggests a deep, intense yearning that could lead to practical action.
  • Significance: The use of two distinct but related verbs for "covet" (chamad) and "desire" ('avah) in the same commandment (a stylistic choice unique to Deuteronomy's version compared to Exodus for these specific prohibitions) intensifies the prohibition. It emphasizes that both a general longing for what is forbidden and a deep, intense craving are contrary to God's will. This prohibition reaches into the very root of sinful action, demanding purity of heart and intent, not merely outward compliance. It challenges human tendency towards discontentment and greed, a foundational issue for much sin.
• your neighbor's wife:
  • Hebrew: 'eshet re'echa (אֵשֶׁת רֵעֶךָ). 'Eshet means "wife," and re'echa means "your neighbor" or "friend."
  • Significance: The wife is explicitly mentioned first (in the Deuteronomy version), underscoring the supreme value and sanctity of the marital bond and the individual's dignity within the community. Desiring another's spouse is not merely an emotional thought but a direct violation of family integrity and personal relationships, which can quickly lead to adultery (Seventh Commandment). This pre-empts and forbids the internal lust that precedes such a sin.
• your neighbor's house:
  • Hebrew: beit re'echa (בֵּית רֵעֶךָ). Beit means "house," often encompassing the entire household: dwelling, family, servants, and all associated possessions, wealth, and status.
  • Significance: Coveting the "house" means desiring another's entire socio-economic well-being and security. This goes beyond the physical structure and encompasses the stability and standing of the family unit.
• his field:
  • Hebrew: sadhu (שָׂדֵהוּ). "His field."
  • Significance: This specific addition in Deuteronomy (compared to Exodus 20:17) reflects the immediate context of Israel on the brink of entering and settling the land. Land was foundational for Israel's identity, inheritance, and economic survival. Coveting a field directly threatens the security and heritage of a family, illustrating the practical application of this command in an agrarian society. It often involved desiring the means of one's neighbor's livelihood.
• or his male servant, or his female servant, his ox, or his donkey:
  • Hebrew: 'avdo (עַבְדּוֹ), 'amato (אֲמָתוֹ), shoro (שׁוֹרוֹ), chamoro (חֲמוֹרוֹ). These list valuable forms of labor and wealth in ancient Israel.
  • Significance: These represent various tangible assets and productive capital in an ancient household. "Servants" (which could include bond-servants, not chattel slaves as understood later) were part of a household's productive capacity, and livestock (oxen for plowing, donkeys for transport) were crucial for farming and commerce. Their inclusion makes the prohibition concrete, listing common forms of wealth and means of living.
• or anything that is your neighbor's:
  • Hebrew: v'chol asher l're'echa (וְכֹל אֲשֶׁר לְרֵעֶךָ). Chol means "all," and asher l're'echa means "that which belongs to your neighbor."
  • Significance: This concluding, all-encompassing phrase is a sweeping generalization that leaves no loophole. It ensures the prohibition covers every possible possession, status, or privilege belonging to one's neighbor, not just the specified examples. It moves from specific illustrations to a universal principle, stressing the boundless nature of the tenth commandment.

Deuteronomy 5 21 Bonus section

The subtle differences between Deuteronomy 5:21 and Exodus 20:17 regarding the order of "house" and "wife," and the inclusion of "field" in Deuteronomy, indicate the dynamic nature of the covenant teaching as Moses reiterated it. Deuteronomy’s version places "wife" first, possibly emphasizing her personhood and the relational aspect, which aligns with Deuteronomy's broader emphasis on love for God and neighbor. The addition of "his field" speaks directly to the upcoming settlement of the land and the importance of inherited patrimony in Israelite society. This demonstrates that God's eternal laws are applied contextually to the specific challenges and realities faced by His people. The prohibition against covetousness also profoundly highlights the need for a transformed heart, a theme picked up powerfully in the New Testament, where believers are called to walk in the Spirit, not yielding to the desires of the flesh that lead to covetousness.

Deuteronomy 5 21 Commentary

Deuteronomy 5:21, the Tenth Commandment, is the ethical linchpin of the Decalogue, unveiling the spiritual depth of God's law. Unlike the preceding nine commands, which largely regulate outward behavior, this command pierces the heart, prohibiting illicit desires and intentions. It teaches that sin originates not merely in action, but in the internal thought, a yearning for what is not one's own. This commandment is vital because covetousness is the seed from which many other sins—theft, adultery, even murder (as seen with David and Bathsheba, or Ahab and Naboth)—germinate. It demands complete honesty of the soul, revealing that God's standard of holiness encompasses our inner life, not just external conformity.

The listing of the "wife" first in Deuteronomy (compared to "house" in Exodus) underscores the immense value and sanctity of the marital bond, reflecting God's protection of the family unit and personal relationships. The explicit addition of "his field" also roots this commandment directly in the economic and agricultural realities facing Israel upon entering the promised land. By condemning all forms of "desire" for "anything that is your neighbor's," the law promotes contentment with one's God-given portion, trust in divine provision, and genuine love for one's neighbor. When we genuinely love our neighbor, their prosperity and possessions become something to rejoice in, not to yearn for. Ultimately, covetousness is a form of idolatry because it replaces God as the ultimate object of satisfaction and security, seeking fulfillment in worldly possessions or relationships.

• Practical Examples:
  • Instead of admiring a colleague's promotion, feeling resentful and wishing you had it.
  • Comparing your possessions or social media presence with others and feeling inadequate or unhappy with what you have.
  • Wishing for your neighbor's marriage, family, or circumstances, instead of appreciating and cultivating your own.