Strong’s Greek 2829 designates acts of stealing—an unlawful taking that violates God’s moral order, assaults neighborly trust, and rebels against divine ownership of all things (Psalm 24:1). Scripture treats theft not merely as an external deed but as a heart–issue rooted in covetous desires.

Occurrences in the Gospels

Jesus lists “thefts” among the inner corruptions that defile a person.
• Matthew 15:19 – “For out of the heart come evil thoughts, murders, adulteries, sexual immorality, thefts, false testimony, slander.”
• Mark 7:21 – “For from within the hearts of men come evil thoughts, sexual immorality, thefts, murders, adulteries,”

Placing κλοπαί between sexual sins and murders underscores its gravity. Christ dismantles any notion that sin is only external; theft originates in the unregenerate heart, demanding inner transformation rather than mere behavioral reform.

Old Testament Foundations

“You shall not steal.” (Exodus 20:15) This eighth commandment guarded property rights, protected the vulnerable, and reflected the Lord’s justice. Restitution laws (Exodus 22:1–4) emphasized restoration rather than mere punishment, revealing God’s concern for both offender and victim.

Theological Significance

1. Sin Against God’s Sovereignty – Theft presumes entitlement to what God has entrusted to another.
2. Breach of Love for Neighbor – Romans 13:9 gathers “You shall not steal” into the command to “love your neighbor as yourself.”
3. Indicator of Unrepentant Life – 1 Corinthians 6:10 warns that habitual thieves “will not inherit the kingdom of God.”

Sanctification and the New Life

Paul applies the gospel to former thieves: “He who has been stealing must steal no longer, but must labor, doing good with his own hands, so that he may have something to share with the one in need.” (Ephesians 4:28) Salvation not only halts wrongdoing; it redirects the hands once used to seize into instruments of generosity.

Historical and Cultural Context

First-century Palestine faced widespread poverty, oppressive taxation, and banditry. Yet Jesus’ teaching allows no socioeconomic excuse for theft. His followers, many of whom suffered material loss (Hebrews 10:34), responded not with taking but with sharing (Acts 4:32–35).

Related Greek Terms

• κλέπτης (kleptes) – a thief, emphasizing the person.
• λῃστής (lēstēs) – a robber or bandit, highlighting violence.

Strong’s 2829 focuses on the acts themselves (κλοπαί), reminding believers that even non-violent misappropriation is serious before God.

Pastoral Applications

• Heart Examination – Invite congregations to confess not only overt theft but covert forms such as fraud, plagiarism, tax evasion, and withholding wages (James 5:4).
• Restitution – Encourage practical steps of repayment where possible, mirroring Zacchaeus’ fourfold restitution (Luke 19:8).
• Cultivating Generosity – Promote diligent work and benevolent giving as antidotes to a stealing heart.

Homiletical Outline

1. Diagnosis: Theft Springs from the Heart (Matthew 15:19).
2. Exposure: The Law Reveals the Sin (Exodus 20:15).
3. Redemption: Christ Bears the Thief’s Penalty (Luke 23:42–43).
4. Transformation: From Stealing to Sharing (Ephesians 4:28).
5. Hope: Eternal Inheritance Untouched by Thieves (Matthew 6:20).

Contemporary Relevance

Digital piracy, identity theft, and corporate fraud illustrate modern expressions of κλοπαί. The believer’s testimony in a culture of exploitation is integrity, contentment, and openhanded stewardship, reflecting the character of the One who “did not count equality with God something to be grasped” (Philippians 2:6) but freely gave Himself for others.