Leviticus 19:11 — Word Study
WLCלֹ֖א תִּגְנֹ֑בוּ וְלֹא־ תְכַחֲשׁ֥וּ וְלֹֽא־ תְשַׁקְּר֖וּ אִ֥ישׁ בַּעֲמִיתֽוֹ׃
BSAYou must notlôʼ [under any circumstances] stealgânab▸ [take something secretly, deceive] You must notlôʼ [ever] liekâchash▸ [deceive, cheat] or deceiveshâqar▸ [be untrue in word or action] oneʼîysh anotherʻâmîyth [your neighbor, fellow man]
| Greek | English | Parsing |
|---|---|---|
| לֹ֖א | not | Particle |
| תִּגְנֹ֑בוּ | you will steal | Verb, Qal, imperfect second person masculine plural |
| וְלֹא־ | and not | Conjunction, particle |
| תְכַחֲשׁ֥וּ | you will deceive | Verb, Piel, imperfect second person masculine plural |
| וְלֹֽא־ | and not | Conjunction, particle |
| תְשַׁקְּר֖וּ | you will deal falsely | Verb, Piel, imperfect second person masculine plural |
| אִ֥ישׁ | anyone | Noun common, masculine singular absolute |
| בַּעֲמִיתֽוֹ׃ | with fellow citizen his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not steal. You must not lie or deceive one another. |
| KJV | ¶ Ye shall not steal, neither deal falsely, neither lie one to another. |
| ASV | Ye shall not steal; neither shall ye deal falsely, nor lie one to another. |
| YLT | 'Ye do not steal, nor feign, nor lie one against his fellow. |
| WEB | “‘You shall not steal. “‘You shall not lie. “‘You shall not deceive one another. |
| BBE | Do not take anyone's property or be false in act or word to another. |
Where they part company is תִּגְנֹ֑בוּ — see How Translations Differ.
Two main clauses connected by conjunctions, each presenting a clear prohibition.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּנַב
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Leviticus 19:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Ethical Commands in Leviticusgenerated
Leviticus 19:11 is part of a series of laws given by God to the Israelites, focusing on how they should treat one another. These commands are meant to guide the community in living righteously and maintaining justice, as seen in the surrounding verses that address various aspects of social conduct, including caring for the poor and honoring commitments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 6:2 | “If someone sins and acts unfaithfully against the LORD by deceiving his neighbor in regard to a deposit or security entrusted to him or stolen, or if he extorts his neighbor |
| 2 | Exodus 20:15–17 | You shall not steal. |
| 3 | Exodus 22:1–7 | “If a man steals an ox or a sheep and slaughters or sells it, he must repay five oxen for an ox and four sheep for a sheep. |
| 4 | Deuteronomy 5:19 | You shall not steal. |
| 5 | Jeremiah 6:13 | “For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — תִּגְנֹ֑בוּ, tig.Nougenerated
The verb גָּנַב (ganab) means 'to steal' and indicates the act of taking something that belongs to another person without permission. It is a Qal imperfect form, which suggests an ongoing or repeated action, emphasizing that stealing is not just a one-time act but a behavior that is prohibited.
This command against stealing is part of a broader ethical framework that calls for respect and integrity among individuals. The emphasis on stealing highlights the importance of property rights and trust in community relationships.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of three main clauses, each beginning with a negation: לֹא (lo'), indicating prohibition. The finite verbs are תִּגְנֹ֑בוּ (you will steal), תְכַחֲשׁ֥וּ (you will deceive), and תְשַׁקְּר֖וּ (you will deal falsely). This structure emphasizes the seriousness of these commands.
The repeated use of the conjunction וְלֹא־ (ve.lo'-) connects the prohibitions, creating a rhythm that reinforces the comprehensive nature of God's command against dishonest behavior.
Septuagint Backgroundgenerated
The Septuagint translates תִּגְנֹ֑בוּ as κλέψετε, which also means 'to steal.' This choice maintains the original intent of the Hebrew while presenting it in a Greek linguistic context.
The LXX's use of ψεύσεσθε for תְכַחֲשׁ֥וּ suggests a focus on falsehood and deception, aligning closely with the Hebrew meaning of dishonesty.
In plain words — the whole versegenerated
Leviticus 19:11 gives clear commands from God: do not steal, lie, or deceive each other. These rules are meant to guide the Israelites in how to live together honestly and fairly.
Frequently Asked Questionsgenerated
To steal means to take something secretly that belongs to someone else, which is a violation of trust and property rights.
God emphasizes honesty to maintain trust and integrity within the community, ensuring that relationships are built on truth.
These commands remind us of the importance of honesty and respect in our interactions with others, guiding ethical behavior in all relationships.
Referring to 'anyone' emphasizes that these commands apply universally to all individuals within the community, reinforcing that everyone is accountable to these moral standards.
Reflection Questionsgenerated
- In what ways can I ensure that I am being honest in my interactions with others?
- How can I encourage those around me to uphold integrity in their actions?
- What are some situations where I might be tempted to deceive, and how can I resist that temptation?
- Why is it important to have clear guidelines about honesty and integrity in a community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 19:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe shall not steal,.... Which is the eighth command; [See comments on Exodus 20:15]; though Jarchi thinks something different from that law is here intended; that this is a caution against stealing
Read John Gill on Leviticus 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe shall not steal, neither deal falsely, neither lie one to another. Ye shall not steal ... neither lie one to another , [ 'iysh (H376) ba`ªmiytow (H5997)] - a man by his neighbour.
Read Robert Jamieson on Leviticus 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, one against another, to the defrauding of him of any of his goods, to which kind of lying the words foregoing and following seem here to restrain it, though it be true that all sorts of lying are unlawful.
Read Matthew Poole on Leviticus 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:11 Ye shall not steal, neither deal falsely, neither lie one to another.Ver. 11. Ye shall not steal]
Read John Trapp on Leviticus 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Ye shall not steal.—This injunction, which forms the eighth commandment of the Decalogue (Exodus 20:15), most probably has here a primary reference to the conduct of the owners of fields and vineyards. They are cautioned that by depriving the poor of his prescribed right to the corner of the fields, and to the gleanings of the harvest and vintage, they commit theft. Hence the Jewish canonists laid it down that he who puts a basket under a vine at the time of gathering grapes robs the poor.
Read Charles John Ellicott on Leviticus 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Ye shall not steal, &c.] See Clarke on Exodus 20:15.
Read AdamClarke on Leviticus 19 →
CambridgeThe Cambridge Bible for Schools and Colleges9–11. Cp. Leviticus 23:22. The law of gleaning: a portion of the produce of the soil is to be left for the poor. A similar law is found in Deuteronomy 24:19-21. The word translated ‘the fallen fruit’ (‘every grape,’ A.V.) occurs only here in O.T., but is of common occurrence in Mishnaic Heb. to denote a particular object as distinguished from the general name of the class to which it belongs. The traditional interpretation is that the grapes were to be gathered in bunches, but a single grape was to be left, as well as those that fell to the ground during the gathering. The law is expressed in 2nd pers. sing. and in Leviticus 23:22.
Read Cambridge on Leviticus 19 →
Albert Barnes1798–1870Barnes' Notes on the BibleLeviticus 19:11 forbids injuries perpetrated by craft; Leviticus 19:13, those perpetrated by violence or power, the conversion of might into right. In Leviticus 19:13 “defraud” should rather be, oppress.
Read Albert Barnes on Leviticus 19 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You must not steal. You must not lie or deceive one another.
“‘You shall not steal. “‘You shall not lie. “‘You shall not deceive one another.
You must not steal. You must not lie or deceive one another.
“‘You must not steal, you must not tell lies, and you must not deal falsely with your fellow citizen.
Tyndale line
¶ Ye shall not steal, neither deal falsely, neither lie one to another.
Ye shall not steal; neither shall ye deal falsely, nor lie one to another.
Ye shall not steal; neither shall ye deal falsely, nor lie one to another.
Ye shall not steal, neither deal falsely, neither lie one to another.
Ye shall not steale, neither deale falsely, neither lie one to another.
Strictly literal
Ye shall not steal, and ye shall not deal falsely, and ye shall not lie one to another.
'Ye do not steal, nor feign, nor lie one against his fellow.
You do not steal, nor feign, nor lie—each against his fellow.
Ye shall not steal; neither shall ye deny [another's property in your hands], nor lie one to another.
Do not steal. Do not lie. Do not deceive each other.
From the Latin
You shall not steal. You shall not lie, neither shall any man deceive his neighbour.
Simplified
Don't steal. Don't lie. Don't deceive each other.
Do not take anyone's property or be false in act or word to another.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is matched by the Samaritan Pentateuch, which agrees word for word with the command against stealing, lying, and deceiving. The Septuagint also aligns closely with the Hebrew text, preserving the core prohibitions.
לֹ֖א תִּגְנֹ֑בוּ וְלֹא־ תְכַחֲשׁ֥וּ וְלֹֽא־ תְשַׁקְּר֖וּ אִ֥ישׁ בַּעֲמִיתֽוֹ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
לא תגנבו ולא תכחשׁו ולא תשׁקרו אישׁ בעמיתו
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 19:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
גָּנַב (ganab) is a Hebrew verb meaning to steal. It encompasses various forms, including stealing, being stolen, and going by stealth. The entries indicate its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, which cover both the act of stealing and the state of being stolen.
[גָּנַב] vb. steal
Qal steal
Niph. be stolen
Pi. steal away (trans.)
Pu. be stolen away
Hithp. go by stealth, syeal away
base
H1589 גָּנַב steal
1589 ganab gaw-nab'
a primitive root; to thieve (literally or figuratively); by
implication, to deceive:--carry away, X indeed, secretly
bring, steal (away), get by stealth.
גָּנַב (ga.nav) — to steal.
1) to steal, steal away, carry away
1a) (Qal) to steal
1b) (Niphal) to be stolen
1c) (Piel) to steal away
1d)(Pual) to be stolen away, be brought by stealth
1e) (Hithpael) to go by stealth, steal away
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
כָּחַשׁ (kachash) is a Hebrew verb meaning to deceive or disappoint. It encompasses a range of actions including lying, failing, and growing lean, with various forms indicating different nuances such as cringing or feigning obedience. The entries highlight its use in contexts of untruthfulness and insufficiency, but there is no significant disagreement among the lexicons.
כָּחַשׁ vb. be disappointing, deceive, fail, grow lean
Qal my flesh hath grown lean (away) fr. fatness
Niph. thine enemies shall cringe
Pi.
deceive
act deceptively against
cringe = come cringing
disappoint, fail
Hithp. shall come cringing to me
base
H3584 כָּחַשׁ be disappointing, deceive, fail, grow lean
3584 kachash kaw-khash'
a primitive root; to be untrue, in word (to lie, feign,
disown) or deed (to disappoint, fail, cringe):--deceive, deny,
dissemble, fail, deal falsely, be found liars, (be-)lie,
lying, submit selves.
כָּחַשׁ (ka.chash) — to deceive.
1) to deceive, lie, fail, grow lean, be disappointing, be untrue, be insufficient, be found liars, belie, deny, dissemble, deal falsely
1a) (Qal) to become lean
1b) (Niphal) to cringe, feign obedience
1c) (Piel)
1c1) to deceive, deny falsely
1c2) to act deceptively
1c3) to cringe
1c4) to disappoint, fail
1d) (Hithpael) to cringe, feign obedience
V-Piel-Imperf-2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
שָׁקַר (shaqar) is a Hebrew verb meaning to deal falsely or to cheat. It is primarily used to describe actions of dishonesty, particularly in speech. The entries indicate that it can appear in different forms, such as the Qal and Piel stems, both emphasizing the act of falsehood. A notable verse referencing this word is one that states, 'thou wilt not do falsely to me'.
[שָׁקַר] vb. denom. do or deal falsely;—
Qal thou wilt not do falsely to me
Pi. deal falsely
base
H8266 שָׁקַר vb. denom. do or deal falsely
8266 shaqar shaw-kar'
a primitive root; to cheat, i.e. be untrue (usually in
words):--fail, deal falsely, lie.
שָׁקַר (sha.qar) — to deal.
1) to do or deal falsely, be false, trick, cheat
1a) (Piel) to deal falsely
1b) (Qal) to deal falsely
V-Piel-Imperf-2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
עָמִית (`amiyth) refers to an associate or fellow, emphasizing companionship and kinship. It is derived from a root meaning to associate, and is used to denote a neighbor or kindred person. The entries consistently highlight its relational aspect, with no significant disagreement among the lexicons.
[עָמִית] n.m. associate, fellow, relation (perh. orig. f. abstr. association)
base
H5997 עָמִית
5997 `amiyth aw-meeth'
from a primitive root meaning to associate; companionship;
hence (concretely) a comrade or kindred man:--another,
fellow, neighbour.
עָמִית (a.mit) — neighbor.
relation, neighbour, associate, fellow
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
