¹ tn The verb חָמַד (khamad) focuses not on an external act but on an internal mental activity behind the act, the motivation for it. The word can be used in a very good sense (Ps 19:10; 68:16), but it has a bad connotation in contexts where the object desired is off limits. This command is aimed at curtailing the greedy desire for something belonging to a neighbor, a desire that leads to the taking of it or the attempt to take it. It was used in the story of the Garden of Eden for the tree that was desired.

² sn See further G. Wittenburg, “The Tenth Commandment in the Old Testament,” Journal for Theology in South Africa 21 (1978): 3-17: and E. W. Nicholson, “The Decalogue as the Direct Address of God,” VT 27 (1977): 422-33.

³ tn The construction uses a Niphal infinitive absolute and a Niphal imperfect: if it should indeed be found. Gesenius says that in such conditional clauses the infinitive absolute has less emphasis, but instead emphasizes the condition on which some consequence depends (see GKC 342-43 §113.o).

⁴ tn Heb “in his hand.”

⁵ sn He must pay back one for what he took, and then one for the penalty – his loss as he was inflicting a loss on someone else.

⁶ tn The form is a Niphal participle from the verb “to break” – “is broken,” which means harmed, maimed, or hurt in any way.

⁷ tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.

⁸ tn Heb “there is no one seeing.”