Exodus 20:13

My people, the sons of Israel, You. shall not be murderers; you shall not be companions of or partakers with murderers: in the congregations of Israel there shall not be seen a murderous people; neither shall your sons rise up after you and teach one another to take part with murderers: for on account of the guilt of murder the sword cometh forth upon the world: My people of the house of Israel, Be ye not adulterers, nor companions nor partakers with adulterers: nor in the congregations of Israel shall there be seen an adulterous people, that your sons may not arise after you to teach one another to have part with adulterers: for through the guilt of adultery death cometh forth upon the world: Sons of Israel My people, Ye shall not be thieves, nor companions nor partakers with thieves: there shall not be seen in the congregations of Israel a thievish people; that your sons may not arise after you to teach one another to have part with thieves: for on account of the guilt of theft famine cometh forth upon the world: Sons of Israel My people, Ye shall not testify against your neighbours a testimony of falsehood, nor be companions or partakers with those who bear false witness nor shall there be seen in the congregations of Israel a people who testify a testimony of falsehood; neither shall your sons arise after you to teach one another to have part with those who testify falsehood: for because of the guilt of false testimony the clouds go up and the rain cometh not down, and dryness cometh upon the world.

You shall not kill: with your hand; or with your tongue to testify falsely to have him killed; or in your being a talebearer; or to purposely give bad counsel; or when a secret is revealed to you with which you can save him if you reveal it to him - if you don't reveal it, you are like a murderer.

THOU SHALT NOT MURDER. THOU SHALT NOT COMMIT ADULTERY. THOU SHALT NOT STEAL. He is stating: “Now I have commanded you to acknowledge in thought and in deed that I am the Creator of all, and to honor parents because they joined [Me] in your formation. If so, guard against destroying the work of My hands and spilling the blood of man, whom I have created to honor Me and acknowledge Me in all these matters.. And do not commit adultery with your fellow-man’s wife, because you will thereby destroy the principle of honoring parents, [causing the children] to deny the truth and acknowledge falsehood. They will not know their fathers and will thus give their honor to another, just as the idol-worshippers do, who say to a block of wood, ‘thou art my father,’ and they do not know their Father who created them out of nothing.” After that, He warned against stealing a human being, for that too brings about a similar [disintegration of values].
With respect to their stringency and penalties, the order of the commandments is as follows: after idolatry comes bloodshed, and after that adultery, and then stealing of a human being and false testimony and robbery; and he who does not covet, will never harm his neighbor. Thus, He completed all obligations that a person owes towards his neighbor. After that, [in the Seder of Mishpatim which follows], He will explain the ordinances in detail, for he who has been found guilty in any suit to pay his neighbor will pay the amount he is so obligated if he does not covet or desire that which is not his.
Rabbi Abraham ibn Ezra wrote [of the commandment, Thou shalt not covet thy neighbor’s house… thy neighbor’s wife, nor his manservant, nor his maidservant, etc.], that Scripture adopted a normal course of life. First, it mentioned the neighbor’s house, for an enlightened person will first acquire a house, and then marry a woman to bring her to his house, and only afterwards will he acquire a manservant or a maidservant. But in the Book of Deuteronomy, it mentions the wife first, because young men desire to marry first [before they acquire a house]. It may be that because the coveting of a neighbor’s wife is the greatest sin of all things mentioned in that verse, [it is listed first].
Thus, of the Ten Commandments, there are five which refer to the glory of the Creator and five are for the welfare of man, for [the fifth commandment], Honor thy father, is for the glory of G-d, since it is …

לא תרצח. Wherever the term רציחה appears it refers to killing without adequate justification. A deliberate murderer is to be executed as we know from Numbers 35,16-16. Similar verses in Kings I 21,19 when King Achav had framed someone resulting in judicial murder is also included in this definition of לא תרצח, [though he could have claimed that Naval, the victim, could have been found innocent by the judges. Ed.] When the terms הריגה, or מיתה are used to describe killing this means that there was no excuse for the killer to commit his act. (compare Kayin slaying his brother in Genesis 4,8) On the other hand, in Leviticus 20,16 where the Torah decrees והרגת את האשה, this refers to judicial killing for cause. Concerning the use of the word רוצח, murderer, in Deuteronomy 4,42 as applicable to someone who killed inadvertently, the reason why the Torah used this term there was only because in the same context deliberate murder was also discussed. This is my answer to the heretics who have admitted to me that the Latin translation of the Bible describing רציחה “killing,” without distinction as to the reason for the killing, is sloppy, most inaccurate. They were so careless in spit of the fact that in their “own” books such as Deuteronomy 32,39 we have the line אני אמית ואחיה, “it is I Who kill and resurrect,” showing that the Torah uses different expressions describing different kinds of killing.

לא תנאף, this commandment is phrased as applying to sexual intercourse with someone else’s legal wife because this is the most likely scenario; it applies to all forbidden sexual intercourse.

לא תגנוב, the term “stealing” also includes the “stealing,” i.e. kidnapping of human beings. Even deceiving your fellow man deliberately is called “stealing” גנבת דעת הבריות, “stealing people’s minds, misleading them to believe that lies are truth. (compare Sanhedrin 86)

לא תענה ברעך עד שקר, this includes spreading slander about people surreptitiously, something generally known asמוציא שם רע, “defaming someone, ruining his reputation.” The principal meaning in our verse is perjuring oneself when testifying against a fellow man