Leviticus 19 16

Leviticus 19:16 kjv

Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbor; I am the LORD.

Leviticus 19:16 nkjv

You shall not go about as a talebearer among your people; nor shall you take a stand against the life of your neighbor: I am the LORD.

Leviticus 19:16 niv

"?'Do not go about spreading slander among your people. "?'Do not do anything that endangers your neighbor's life. I am the LORD.

Leviticus 19:16 esv

You shall not go around as a slanderer among your people, and you shall not stand up against the life of your neighbor: I am the LORD.

Leviticus 19:16 nlt

"Do not spread slanderous gossip among your people. "Do not stand idly by when your neighbor's life is threatened. I am the LORD.

Leviticus 19 verses

Leviticus 19 16 Meaning

Leviticus 19:16 presents two interconnected prohibitions central to the ethical conduct expected within God's holy community. Firstly, it forbids spreading harmful rumors or false accusations (slander/talebearing) among one's own people. Secondly, it commands against actions or inactions that endanger a neighbor's life, encompassing both active participation in a potentially lethal accusation (such as false witness) and passive neglect when one could intervene to save a life. Both commands underscore the sacred value of human life and the importance of preserving the peace and well-being of the community, all based on the authority and character of the LORD.

Leviticus 19 16 Context

Leviticus 19 stands as the centerpiece of the "Holiness Code" (Leviticus 17-26), a section outlining Israel's ethical and ritual duties flowing from the overarching command in verse 2: "You shall be holy, for I the LORD your God am holy." This chapter articulates how the Israelites were to embody God's holiness in their daily lives, affecting every aspect of their personal, social, and spiritual conduct. Leviticus 19:16 is nestled within a series of ethical commands concerning just interpersonal relationships. Preceding it are injunctions against partiality in judgment (v. 15), and following it are commands against hatred, grudge-bearing, and vengeance, culminating in the foundational directive to "love your neighbor as yourself" (v. 18). Historically and culturally, such detailed laws stood in stark contrast to the surrounding pagan cultures, where personal vendettas, legal corruption, and a disregard for human life were common. The command serves as a strong polemic against systems that allow or even promote the destruction of reputation and life through malice or indifference, establishing a divinely ordained society founded on truth, justice, and the sanctity of life.

Leviticus 19 16 Word analysis

• "You shall not go around": (לֹא תֵלֵךְ - lo telekh) Hebrew. Lit. "you shall not walk." The verb halakh (to walk, go) implies habitual action or deliberate movement. It’s not just a casual slip of the tongue, but an intentional pattern of behavior of spreading information. It denotes active dissemination rather than passive hearing.
• "as a slanderer": (רָכִיל - rakhil) Hebrew. This term derives from a root associated with trafficking or peddling. A rakhil is someone who "traffics" in gossip, rumor, or false reports, often with the intent to harm, damage reputation, or sow discord. It speaks to the person who carries information (true or false) with malicious intent, acting as a secret denouncer or talebearer.
• "among your people": (בְּעַמֶּיךָ - be'ammekha) Hebrew. This emphasizes the communal aspect and the damage done within the covenant community. Slander corrupts the very social fabric and trust essential for a harmonious society of fellow Israelites. It implies betrayal of shared identity and relationship.
• "and you shall not stand up against the life of your neighbor": (לֹא תַעֲמֹד עַל דַּם רֵעֶךָ - lo ta'amod al dam re'eka) Hebrew. Lit. "you shall not stand over the blood of your neighbor." This is a profoundly significant and multifaceted phrase.
  • "You shall not stand up against" / "stand over": The verb amad (to stand) with the preposition al (over/upon) suggests being present or actively engaged concerning an action that impacts someone's blood/life.
  • "the life of your neighbor" / "the blood of your neighbor": "Blood" here is a clear metonym for life itself. The phrase points to actions that lead to a neighbor's death or endanger their existence.
  • This phrase is commonly understood in two main ways by scholars:
    1. Bearing false witness (specifically if it leads to death): Do not remain silent or testify falsely when your witness could lead to your neighbor's unjust execution or endangerment. This connects directly to the slander prohibition by indicating how destructive speech can directly lead to loss of life in a legal context.
    2. Not standing idly by in danger: Do not fail to intervene when your neighbor's life is in danger and you have the ability to help. This encompasses scenarios where a person is physically endangered, and one could offer aid or warn of peril, but chooses to do nothing. It’s a call to active responsibility and proactive love for life. Both interpretations highlight active and passive ways of harming or allowing harm to befall another.
• "your neighbor": (רֵעֶךָ - re'eka) Hebrew. In the context of the Holiness Code, this refers broadly to fellow Israelites, those within the covenant community. The New Testament, however, expands this concept to include all people, reflecting God's universal concern for humanity.
• "I am the LORD": (אֲנִי יְהוָה - Ani Yahweh) Hebrew. This concluding formula is pervasive in the Holiness Code. It acts as the ultimate authority for the command, grounding the ethical demand in the very character and being of Yahweh, Israel's covenant God. It is a reminder that these laws are not merely human regulations but divine imperatives flowing from His justice, holiness, and concern for His people and the sanctity of life.

Leviticus 19 16 Bonus section

The seemingly disparate nature of the two clauses in Lev 19:16 ("slander" and "standing over blood") can be deeply understood as two sides of the same coin: actively harming or passively allowing harm, both ultimately attacking a neighbor's well-being and life. Slander, while verbal, can effectively destroy a person's livelihood, social standing, and emotional health, which can lead to life-threatening despair or ostracism. Therefore, harmful speech is not distinct from actions that endanger life but is often a precursor or a contributing factor. The phrase "I am the LORD" acts as the binding ethical compass, transforming what might otherwise be seen as merely good social etiquette into divine command, underscoring the sacredness of human dignity within the covenant community, a standard that transcended the often cruel and arbitrary justice systems of surrounding nations. This verse implicitly polemicizes against any cultural norms that valued personal gain or social status over the truth and welfare of an individual's life and good name.

Leviticus 19 16 Commentary

Leviticus 19:16 reveals God’s profound concern for communal harmony and the sanctity of individual life, linking both to the ethical use of speech. The first prohibition against being a "slanderer" targets those who deliberately disseminate information—true or false—with the malicious intent to harm another’s reputation, relationships, or standing in the community. Such speech, often appearing minor, erodes trust, foments strife, and can lead to severe consequences for the target, mirroring the ancient Near Eastern cultural context where reputation could be equivalent to one's very existence.

The second prohibition, "you shall not stand up against the life of your neighbor," elevates the principle further, applying it to direct threats to life. It speaks to a person's responsibility to protect the well-being of their fellow community members. This encompasses actively avoiding false testimony that could lead to someone's death (a legal death-by-slander scenario) and also encompasses the moral obligation not to stand idly by when one's neighbor's life is in clear and immediate danger. This requires intervention or assistance, demonstrating a proactive love and valuing of human life. Both aspects collectively teach that indifference or malevolent action regarding a neighbor's welfare, especially their life, is an affront to God.

Ultimately, this verse is a practical demonstration of "loving your neighbor as yourself," a command explicitly stated two verses later. It reveals that love is not merely an emotion but concrete actions (or restraint from action) that protect and affirm the value of others. Such commands are foundational for a holy society, reflecting God's own just and benevolent character.

• Practical Usage Examples:
  • Resisting the urge to spread rumors about a coworker, even if they are true, if the intent is to harm their reputation or cause strife.
  • Refusing to sign a petition or join in social media shaming that could jeopardize someone’s job or reputation based on unsubstantiated claims.
  • Intervening to de-escalate a heated argument between others to prevent physical violence.
  • Calling emergency services when witnessing an accident or a medical emergency, rather than just observing.
  • Not withholding crucial information in a legal context that could prove another's innocence or protect them from wrongful harm.