Leviticus 19:34

KJV

[But] the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] the LORD your God.

KJV (with Strong's)

But the stranger {H1616} that dwelleth {H1481} with you shall be unto you as one born {H249} among you, and thou shalt love {H157} him as thyself; for ye were strangers {H1616} in the land {H776} of Egypt {H4714}: I am the LORD {H3068} your God {H430}.

Complete Jewish Bible

Rather, treat the foreigner staying with you like the native-born among you - you are to love him as yourself, for you were foreigners in the land of Egypt; I am ADONAI your God.

Berean Standard Bible

You must treat the foreigner living among you as native-born and love him as yourself, for you were foreigners in the land of Egypt. I am the LORD your God.

American Standard Version

The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were sojourners in the land of Egypt: I am Jehovah your God.

Commentary

### SUMMARY
Leviticus 19:34 issues a profound divine command within the Holiness Code, instructing the Israelites to treat resident foreigners with the same dignity, rights, and active love as native-born citizens. This radical injunction is rooted in Israel's own historical experience as vulnerable aliens in Egypt, serving as a powerful reminder that their past oppression should cultivate empathy and prevent them from perpetuating similar injustices. Ultimately, this command is grounded in the very character of God, who demands His people embody justice, compassion, and inclusive love towards all, especially the marginalized.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the "Holiness Code" (Leviticus 17-26), a significant portion of the Torah dedicated to defining what it means for Israel to be a holy nation consecrated to Yahweh. Leviticus 19, in particular, functions as a comprehensive mosaic of ethical and ritual commands, illustrating the practical outworking of the foundational call to "Be holy, for I the LORD your God am holy" found in [Leviticus 19:2](/leviticus/19-2 "Leviticus 19:2 - Be Holy, for I Am Holy"). The chapter seamlessly integrates seemingly disparate laws—from proper offerings and Sabbath observance to honest dealings, respect for parents, and the pivotal command to "love your neighbor as yourself" in [Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor as Yourself"). The command concerning the stranger in verse 34 is not an isolated decree but an integral component of this holistic ethical framework, demonstrating that true holiness encompasses social justice and compassionate treatment of all within the community, regardless of their origin.

* **Historical & Cultural Context:** The command in [Leviticus 19:34](/leviticus/19-34 "Leviticus 19:34 - Love the Stranger") was delivered to the Israelites shortly after their miraculous liberation from centuries of brutal slavery in Egypt. Having endured firsthand the profound hardships, exploitation, and systemic injustices of being a marginalized foreign population, they were now tasked with establishing a new nation under God's covenant. In the broader ancient Near East, foreigners, often referred to as resident aliens or sojourners (*ger*), typically occupied a precarious social and legal status, lacking inherent rights and frequently vulnerable to abuse and exploitation. Their well-being was largely dependent on the arbitrary goodwill of the host community. Against this prevailing cultural backdrop, God's mandate in this verse was truly revolutionary. It elevated the legal and social standing of the *ger* to that of a native-born Israelite, demanding not mere tolerance or passive acceptance, but active love and complete equality. This was a direct counter-cultural directive, designed to prevent Israel from replicating the very oppressive system from which they had just been delivered, as powerfully reiterated in passages like [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner").

* **Key Themes:** This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost among these is the theme of **Holiness**, demonstrating that God's holiness is not merely ritualistic or cultic but profoundly ethical, demanding righteous conduct in all social interactions. It expands the concept of **Neighborly Love**, extending the imperative of [Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor") beyond one's immediate kin or fellow Israelite to include the vulnerable outsider. The command also highlights **Justice and Compassion** as non-negotiable aspects of covenant faithfulness, revealing God's deep concern for the marginalized and His expectation that His people reflect His impartial righteousness. Finally, the explicit reference to Israel's past in Egypt underscores the theme of **Redemptive Memory**, emphasizing that their shared history of oppression should serve as a perpetual catalyst for empathy and just treatment towards others, preventing them from becoming oppressors themselves, a theme echoed throughout the Deuteronomic law (e.g., [Deuteronomy 24:18](/deuteronomy/24-18 "Deuteronomy 24:18 - Remember You Were Slaves in Egypt")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **stranger (Hebrew, _gêr'_):** This term (H1616) refers to a resident alien or sojourner. As derived from H1481 (gûwr), it properly signifies a "guest" or, by implication, a "foreigner" or "alien." Unlike a transient visitor, the *ger* was someone who had left their native land and settled among the Israelites for an extended period, often seeking refuge, economic opportunity, or a new home. They were reliant on the host community for protection, livelihood, and legal standing, making them particularly vulnerable. The Law consistently emphasizes their protection and rights, as seen in numerous passages.
* **dwelleth (Hebrew, _gûwr'_):** This primitive root (H1481) means "to turn aside from the road (for a lodging or any other purpose), i.e. sojourn (as a guest)." It also carries connotations of "abide" or "remain." In this context, it emphasizes the settled, albeit foreign, status of the *ger* within the Israelite community, distinguishing them from mere passersby and underscoring their integration into the social fabric.
* **love (Hebrew, _ʼâhab'_):** This primitive root (H157) signifies "to have affection for (sexually or otherwise)." Here, it denotes not merely an emotion but an active, benevolent regard expressed through concrete, just, and compassionate actions. To "love him as thyself" implies treating the *ger* with the same consideration, fairness, and concern for well-being that one would naturally extend to oneself or one's closest kin, demanding practical expressions of care and equity.

#### Verse Breakdown
* **"But the stranger that dwelleth with you shall be unto you as one born among you":** This clause establishes a radical principle of equality and inclusion. Despite their foreign origin, the resident alien is to be afforded the same rights, respect, and social standing as a native-born Israelite. This mandated a profound departure from typical ancient Near Eastern treatment of foreigners, ensuring their full integration and protection within the covenant community, effectively dismantling social hierarchies based on birthright.
* **"and thou shalt love him as thyself":** This is the ethical core of the command, extending the universal imperative of self-love and neighbor-love directly to the *ger*. It transcends passive acceptance, demanding active, empathetic, and equitable treatment. This "love" is not sentimental but volitional and practical, requiring Israelites to actively seek the well-being and justice of the foreigner as they would their own.
* **"for ye were strangers in the land of Egypt":** This motive clause provides the theological and historical rationale for the command. God reminds Israel of their own oppressive experience as aliens, urging them to cultivate empathy and compassion based on their shared history of vulnerability and suffering. Having known the bitterness and injustice of being an outsider, they are now called to prevent others from suffering similar indignities, fostering a deep sense of solidarity.
* **"I am the LORD your God.":** This concluding divine formula underscores the absolute authority and divine origin of the command. It grounds the ethical imperative in God's own character—His justice, compassion, and faithfulness. The command is not a mere suggestion or cultural custom but a non-negotiable reflection of the covenant relationship and God's holy nature, demanding obedience from His people.

#### Literary Devices
Leviticus 19:34 employs several powerful literary devices to convey its profound message. The recurring divine self-attestation, **Inclusion** or **Framing**, "I am the LORD your God," which frequently concludes individual laws or sections within the Holiness Code, emphasizes the absolute divine authority and non-negotiable nature of each command. The verse also utilizes **Historical Analogy** and a **Motive Clause** ("for ye were strangers in the land of Egypt") to provide a compelling, empathetic basis for the ethical imperative, drawing on Israel's collective memory of oppression to foster compassion and prevent them from becoming oppressors themselves. Furthermore, the **Ethical Imperative** is clear and direct, commanding specific action ("thou shalt love him as thyself"). The phrase "as one born among you" functions as a **Simile**, drawing a direct comparison to elevate the status of the *ger* to that of a native, thereby mandating radical **Equality** within the community and challenging prevailing social norms.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 19:34 stands as a cornerstone of biblical social justice, revealing God's profound concern for the marginalized and His expectation that His people reflect His character of impartial love and righteousness. It radically expands the concept of "neighbor" beyond ethnic, national, or familial ties, demonstrating that covenant holiness is not merely ritualistic or cultic but deeply ethical, impacting how one treats all members of society, especially the vulnerable and the "other." This command underscores the principle that true worship involves right relationships with others, particularly those who are different or disadvantaged. It foreshadows a universal scope of God's redemptive plan, where distinctions of origin are ultimately transcended by a shared humanity and, ultimately, a shared faith, pointing towards a future where all peoples are welcomed into God's family.

* [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner, for You Were Sojourners")
* [Exodus 23:9](/exodus/23-9 "Exodus 23:9 - Do Not Oppress a Sojourner")
* [Zechariah 7:10](/zechariah/7-10 "Zechariah 7:10 - Do Not Oppress the Widow, Orphan, Sojourner, or Poor")

### REFLECTION AND APPLICATION
Leviticus 19:34 remains profoundly relevant for believers today, challenging us to embody God's radical love and justice in a world often marked by xenophobia, prejudice, and division. It calls us to look beyond national, ethnic, or cultural differences and to see every individual—especially the immigrant, refugee, asylum seeker, or any "outsider"—as a fellow human being created in God's image, deserving of dignity, respect, and active love. Just as Israel was reminded of its own sojourning, we are called to remember our spiritual status as "strangers and aliens" before God, dependent on His grace and hospitality for our salvation and inclusion. This verse compels us to cultivate deep empathy, to actively welcome the marginalized into our communities and churches, to advocate for just policies that protect the vulnerable, and to resist any form of discrimination or dehumanization. By doing so, we demonstrate the transformative power of the Gospel in our communities and reflect the very heart of God to a watching world, becoming agents of His inclusive love.

#### Questions for Reflection
* **How does remembering our own spiritual or historical "strangeness" (e.g., as new creations in Christ, or as those once alienated from God) inform our compassion for others who are considered "strangers" today?**
* **In what practical ways can our local communities and churches actively embody the command to "love the stranger as yourself" in our current cultural context, moving beyond mere tolerance to genuine welcome and advocacy?**
* **What unconscious biases or prejudices might we unknowingly hold towards those who are different from us, and how can we intentionally work to identify and overcome them in light of this verse's radical call to love?**

### FAQ
**Who is the "stranger" (*ger*) in Leviticus 19:34, and how does this apply to modern contexts?**

Answer: The Hebrew word *ger* (H1616) refers to a resident alien or sojourner—someone who has left their homeland and settled permanently or for an extended period among the Israelites. They were not merely transient visitors but individuals who relied on the host community for protection, livelihood, and integration into society. The Law consistently emphasizes their vulnerability and commands their protection, as seen in [Exodus 22:21](/exodus/22-21 "Exodus 22:21 - Do Not Oppress the Sojourner"). In modern contexts, this term broadly applies to immigrants, refugees, asylum seekers, and any individuals or groups who are considered "outsiders" or "foreigners" within a dominant society. The biblical principle extends to anyone who is vulnerable due to their non-native status, calling believers to offer hospitality, justice, and love, regardless of their origin or background, just as God commanded Israel to care for the *ger* among them. This principle is not limited to legal status but encompasses a posture of welcoming and valuing those who are different.

### CHRIST-CENTERED FULFILLMENT
Leviticus 19:34 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Testament law commanded Israel to love the *ger* based on their own history as strangers, Christ embodies this love perfectly and transforms its scope. Jesus, the eternal Son of God, became a "stranger" to His heavenly home, willingly taking on human flesh and dwelling among us, as powerfully stated in [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh and Dwelt Among Us"). Throughout His earthly ministry, He consistently identified with the marginalized, the outcast, and the "least of these," teaching that acts of compassion toward them are, in fact, acts of service to Him directly, as He declares in [Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - The Parable of the Sheep and the Goats"). The command to "love your neighbor as yourself," which is explicitly extended to the stranger in [Leviticus 19:34](/leviticus/19-34 "Leviticus 19:34 - Love the Stranger"), is affirmed by Jesus as the second greatest commandment, foundational to the entire Law and Prophets ([Matthew 22:39-40](/matthew/22-39-40 "Matthew 22:39-40 - The Greatest Commandment")). Through His atoning work on the cross, Christ breaks down the dividing wall of hostility between Jew and Gentile, making those who were once "aliens and strangers" fellow citizens with the saints and members of God's household ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")). Thus, the Church, as Christ's body, is called to be a community that radically welcomes and loves the stranger, not merely out of historical remembrance, but as a direct reflection of Christ's inclusive love and His mission to reconcile all people to God. We ourselves, as believers, are "strangers and exiles" in this world, looking forward to our true heavenly home ([1 Peter 2:11](/1_peter/2-11 "1 Peter 2:11 - Sojourners and Exiles")), which further compels us to show hospitality and love to those who are also sojourning.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 10:19

Love ye therefore the stranger: for ye were strangers in the land of Egypt.

Leviticus 19:18

Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I [am] the LORD.

Exodus 12:48

And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

Exodus 12:49

One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.

Matthew 5:43

¶ Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.