Leviticus 19:11 · Bible study
Leviticus 19:11 Commentary: Honesty and Community
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore how Leviticus 19:11 expands the eighth commandment to include lying and deception, revealing God's call to integrity in community life.
Research Summary
- Meaning: God prohibits stealing, fraud, and lying within the covenant community, expanding the eighth commandment to cover all forms of dishonesty.
- Key words: steal (H1589, ganav), take by theft; deceive (H3584, kachash), act falsely, deny; lie (H8266, shaqar), deal falsely, cheat.
- Main debate: Whether the verse simply restates the Decalogue or explicitly broadens the concept of theft to include fraud and deception (most commentators favor the latter).
- Theological theme: Community holiness requires integrity in speech and action, reflecting God’s own truthfulness.
- Best use: Teach as a foundation for ethics in relationships, connecting to Jesus’ summary of the law in loving neighbor.
Translation Comparison
BSB Berean Standard Bible 2020
You must not steal. You must not lie or deceive one another.
WEB World English Bible 2000
“‘You shall not steal. “‘You shall not lie. “‘You shall not deceive one another.
KJV King James Version 1769
Ye shall not steal, neither deal falsely, neither lie one to another.
ASV American Standard Version 1901
Ye shall not steal; neither shall ye deal falsely, nor lie one to another.
YLT Young's Literal Translation 1898
`Ye do not steal, nor feign, nor lie one against his fellow.
Darby Darby Bible 1890
Ye shall not steal, and ye shall not deal falsely, and ye shall not lie one to another.
Douay-Rheims Douay-Rheims Bible 1899
You shall not steal. You shall not lie: neither shall any man deceive his neighbour.
Translations in other languages (10 available)
No hurtaréis, y no engañaréis, ni mentiréis ninguno á su prójimo.
Não furtareis, e não enganareis, nem mentireis ninguém a seu próximo.
Vous ne déroberez point, et vous n’userez ni de mensonge ni de tromperie les uns envers les autres.
Ihr sollt nicht stehlen noch lügen noch fälschlich handeln einer mit dem andern.
Gij zult niet stelen, en gij zult niet liegen, noch valselijk handelen, een iegelijk tegen zijn naaste.
Non ruberete, e non userete inganno né menzogna gli uni a danno degli altri.
Nie kradnijcie, ani zapierajcie, i nie oszukiwajcie żaden bliźniego swego.
Не крадите, не лгите и не обманывайте друг друга.
「你們不可 偷盜，不可 欺騙，也不可 彼此 說謊。
Do not take anyone's property or be false in act or word to another.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 19:11
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that Leviticus 19:11 expands the eighth commandment beyond outright theft to include any form of fraud, deception, or falsehood. Barnes notes that it forbids “injuries perpetrated by craft,” while Calvin explains that God “would restrain His people from all craft, or deceit, that they may deal sincerely and honestly with each other.” Gill points out the three distinct prohibitions, stealing, dealing falsely, and lying, and sees them covering theft of money, breach of trust, and verbal deceit. Keil and Delitzsch connect the passage to unselfish love for the neighbor, placing these commands within the broader call to holiness in the community. The consensus is that honesty is not simply a private virtue but a social bond commanded by God.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Stealing, lying, and deceiving are forbidden as violations of love for neighbor and as contradictions to the holy character of God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Expansion of the eighth commandment | All traditions agree that stealing, lying, and deceiving are forbidden. The verse is seen as an application of the Decalogue to daily life. | Some commentators (e.g., Barnes, Calvin) see it as broadening the concept of theft to include craft and fraud; others (e.g., Gill) treat it as a detailed unpacking of the original command without necessarily expanding its scope. |
| Purpose of the restatement in Leviticus | The verse is part of the Holiness Code and aims to shape a community that reflects God’s character. | There is debate on whether the focus is primarily on preventing economic harm or on preserving relational trust. Calvin emphasizes sincerity and honesty; Keil and Delitzsch stress neighborly love. |
| Relationship to the love command | Verse 18 (“love your neighbor as yourself”) is the capstone of this section, and v. 11 is understood as an expression of that love. | Some traditions (e.g., Reformed) see the prohibitions as negative guards that the positive command fulfills; others (e.g., Wesleyan) view them as concrete examples of love in action. |
Historical & Cultural Context
Leviticus 19 sits within the Holiness Code (chapters 17, 26), where God calls Israel to be holy as He is holy. The immediate context (vv. 9, 10) commands leaving harvest gleanings for the poor and the foreigner, establishing a pattern of generous provision. Verse 11 then turns to prohibitions that protect the fabric of trust in everyday life.
The Hebrew text uses three verbs in succession: tignovu (steal), tekachashu (deal falsely, deceive), and teshaqeru (lie). The second verb, kachash, can mean to deny, deceive, or act deceptively, especially in financial or legal matters (cf. Lev 6:2, 3, where it is paired with swearing falsely). The third, shaqar, carries the sense of cheating or breaking faith. Together they cover theft of property, fraudulent dealing, false testimony, and verbal deceit. The repetition of the negation (lo) with each verb gives each prohibition the force of a categorical command.
The phrase “one another” translates ish ba’amito, literally “a man with his fellow citizen.” The word amit (neighbor, associate) underscores the relational context: these are not abstract rules but obligations within the covenant community. Ancient Israel’s economy depended on face-to-face transactions, verbal agreements, and trust. A lie or a fraud unraveled that trust, harming both the neighbor and the community’s witness to God’s holiness.
God grounds these commands with the refrain “I am Yahweh” (v. 12; cf. vv. 14, 16, 18). This is not merely divine authority; it is the identity of the God who freed Israel from Egypt and made them His people. Their honesty was to reflect His character.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 19:11. The Masoretic Text is stable across manuscripts, and the verse appears consistently in the main traditions (Septuagint, Syriac, Vulgate). The three prohibitions are preserved in the same order and with the same vocabulary.
Reception History
Leviticus 19:11 has been used throughout church history as a key text for ethical instruction on honesty. The early church frequently cited the command against lying (cf. Ephesians 4:25, Colossians 3:9, 10) and saw it as rooted in this Old Testament command. Medieval theologians like Thomas Aquinas discussed the verse in the context of the eighth commandment, treating fraud and deception as species of theft. During the Reformation, Calvin and others highlighted the verse’s call to sincerity in all dealings. In modern times, it appears in catechisms and Christian ethics curricula as a foundation for truthfulness in business, speech, and relationships.
Preaching This Verse
Three-point outline
- Theft is broader than taking property. The verse links stealing with lying and deceiving. Any act that defrauds a neighbor of what is rightfully theirs, whether goods, wages, or truth, is a form of theft.
- Deception destroys community. Lying and false dealing erode trust, the foundation of relationships. The command protects not just individual rights but the social fabric of God’s people.
- Honesty flows from God’s character. The refrain “I am Yahweh” reminds Israel that their integrity reflects the God of truth. Being truthful with one another is part of being holy as He is holy.
Five-point outline
- The eighth commandment restated (Exod 20:15), now expanded to include fraud and falsehood.
- The three prohibitions: stealing (taking what is not yours), dealing falsely (cheating in trade or trust), lying (speaking falsehood to a neighbor).
- The relational emphasis: ish ba’amito, “a man with his neighbor.” Community integrity is at stake.
- The connection to the surrounding laws (vv. 9, 13): generosity to the poor and timely payment of wages are positive commands that parallel the negative prohibitions.
- The theological grounding: “I am Yahweh.” Our honesty is not merely ethical; it is a witness to the God who is truth.
Illustration hooks
- A cashier gives you too much change. The decision to speak up or stay silent, a small moment that reveals character.
- An online seller exaggerates the quality of a product. Is that simply good marketing, or does it cross into deception?
- A friend asks for your opinion on a bad haircut. The tension between kindness and truthfulness, honesty with love.
Questions your congregation is asking
- Is it ever acceptable to lie in order to protect someone’s feelings?
- Does the command against stealing apply to small things like office supplies or underreporting income?
- How do I balance the call to honesty with the pressure to succeed in a competitive world?
Leading a Discussion
Leviticus 19:11 sits at the heart of God’s call to holy community. The verse doesn’t just restate the eighth commandment; it expands it to include the words we speak and the ways we deal with one another. In a world where small deceptions can seem harmless, this passage invites us to examine the integrity of our daily interactions.
Discussion questions
- Why do you think the command against stealing is followed by commands against lying and deceiving? What connection does the text make between these actions?
- In what ways can “dealing falsely” show up in ordinary life, at work, in family relationships, in church?
- How does the phrase “one another” shape the meaning of these prohibitions? Who is included in “your neighbor”?
- Read Leviticus 19:9, 13 as a unit. How do the positive commands (leaving gleanings, paying wages promptly) reinforce the negative commands in verse 11?
- The refrain “I am Yahweh” appears repeatedly in this chapter. How does God’s identity as the covenant Lord affect the way we understand these obligations?
- Think of a time when a small lie or half-truth created a problem. What did that experience teach you about the importance of honesty?
- What practices could help your group grow in truthful speech and honest dealing with one another?
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)
| Exodus 20:15 | “You shall not steal. |
| Exodus 20:17 | “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.” |
| Exodus 22:1 | “If a man steals an ox or a sheep, and kills it or sells it, he shall pay five oxen for an ox, and four sheep for a sheep. |
| Exodus 22:7 | “If a man delivers to his neighbor money or stuff to keep, and it is stolen out of the man’s house, if the thief is found, he shall pay double. |
| Exodus 22:10 | “If a man delivers to his neighbor a donkey, an ox, a sheep, or any animal to keep, and it dies or is injured, or driven away, no man seeing it; |
| Exodus 22:12 | But if it is stolen from him, the one who stole shall make restitution to its owner. |
| Leviticus 6:2 | “If anyone sins, and commits a trespass against Yahweh, and deals falsely with his neighbor in a matter of deposit, or of bargain, or of robbery, or has oppressed his neighbor, |
| Leviticus 6:3 | or has found that which was lost, and lied about it, and swearing to a lie—in any of these things that a man sins in his actions— |
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 offers no new remarks on this verse. Instead, he directs the reader to his fuller exposition of the commandment against stealing in his notes on Exodus 20:15.
Barnes' Notes on the Bible Protestant 1832
Barnes draws a clear distinction between two kinds of wrongdoing: injuries committed by trickery and those done by open force or power. He argues that the word "defraud" in this verse is better translated as "oppress," highlighting the abuse of strength against the weak.
Calvin's Commentaries Reformed 1564
Calvin draws a sharp distinction between two Hebrew words for theft: one meaning covert fraud or extortion, the other meaning open robbery. He rejects the idea that the first refers to slander, insisting it covers every kind of oppressive deception. For Calvin, these are two forms of a single sin, whether committed by deceit or by force.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary draws attention to the rare Hebrew word for "fallen fruit" used only here in the Old Testament, noting that Mishnaic Hebrew later uses it for a specific subclass. It explains the traditional view: while grapes were gathered in bunches, single grapes and those that fell were to be left for the poor. The law is addressed in the second person singular, unlike the Decalogue's plural address in the following verses.
Geneva Bible Notes Reformed 1599
The Geneva Notes draw attention to this verse as a threefold command that treats stealing, false dealing, and lying as interconnected offenses. Each prohibition reinforces the others, showing that honest conduct in every area of interaction with a neighbor is required by God.
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes this command from the eighth commandment, noting it specifically forbids stealing money rather than kidnapping. He also extends its reach: those who see a theft and stay silent are as guilty as the thief, and anyone who deprives the poor of their gleanings is robbing them.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch see these laws as concrete expressions of unselfish love, not abstract rules. The commands to leave gleanings for the poor, pay wages daily, and protect the vulnerable all flow from a single root: love your neighbor as yourself. The underlying motive is reverence for God, who sees every act of injustice.
Lange's Commentary Reformed 1857
Lange sees Leviticus 19 as the epitome of the law, a liturgy of religious humanity set against the heathen inhumanity of
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees God's command against theft and fraud as protecting the very order of providence, since God himself appoints every person's property. He adds a practical warning: lying to others teaches them to lie to us, so truthfulness is not only a matter of personal integrity but also of preserving honest community.