Leviticus 19:34

Translation
King James Version
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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
The stranger who lives as a foreigner with you shall be to you as the native-born among you, and you shall love him as yourself; for you lived as foreigners in the land of Egypt. I am the LORD your God.
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Geneva Bible (1599)
But the stranger that dwelleth with you, shalbe as one of your selues, and thou shalt loue him as thy selfe: for ye were strangers in the lad of Egypt: I am the Lord your God.
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Young's Literal Translation
as a native among you is the sojourner to you who is sojourning with you, and thou hast had love to him as to thyself, for sojourners ye have been in the land of Egypt; I am Jehovah your God.
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See also
Deuteronomy 10:19Leviticus 19:18Exodus 12:48Exodus 12:49Matthew 5:43
In the KJVVerse 3,316 of 31,102

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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. 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. 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 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.

  • 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 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).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • stranger (Hebrew, gêr', H1616): 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', H1481): 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', H157): 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.

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. 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. 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. The command to "love your neighbor as yourself," which is explicitly extended to the stranger in Leviticus 19:34, is affirmed by Jesus as the second greatest commandment, foundational to the entire Law and Prophets (Matthew 22:39-40). 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). 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), which further compels us to show hospitality and love to those who are also sojourning.

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Commentary on Leviticus 19 verses 30–37

Here is, I. A law for the preserving of the honour of the time and place appropriated to the service of God, Lev 19:30. This would be a means to secure them both from the idolatries and superstitions of the heathen and from all immoralities in conversation. 1. Sabbaths must be religiously observed, and not those times mentioned (Lev 19:26) to which the heathen had a superstitious regard. 2. The sanctuary must be reverenced: great care must be taken to approach the tabernacle with that purity and preparation which the law required, and to attend there with that humility, decency, and closeness of application which became them in the immediate presence of such an awful majesty. Though now there is no place holy by divine institution, as the tabernacle and temple then were, yet this law obliges us to respect the solemn assemblies of Christians for religious worship, as being held under a promise of Christ's special presence in them, and to carry ourselves with a due decorum while in those assemblies we attend the administration of holy ordinances, Ecc 5:1.

II. A caution against all communion with witches, and those that were in league with familiar spirits: "Regard them not, seek not after them, be not in fear of any evil from them nor in hopes of any good from them. Regard not their threatenings, or promises, or predictions; seek not to them for discovery or advice, for, if you do, you are defiled by it, and rendered abominable both to God and your own consciences." This was the sin that completed Saul's wickedness, for which he was rejected of God, Ch1 10:13.

III. A charge to young people to show respect to the aged: Thou shall rise up before the hoary head, Lev 19:32. Age is honourable, and he that is the Ancient of days requires that honour be paid to it. The hoary head is a crown of glory. Those whom God has honoured with the common blessing of long life we ought to honour with the distinguishing expressions of civility; and those who in age are wise and good are worthy of double honour: more respect is owing to such old men than merely to rise up before them; their credit and comfort must be carefully consulted, their experience and observations improved, and their counsels asked and hearkened to, Job 32:6, Job 32:7. Some, by the old man whose face or presence is to be honoured, understand the elder in office, as by the hoary head the elder in age; both ought to be respected as fathers, and in the fear of God, who has put some of his honour upon both. Note, Religion teaches good manners, and obliges us to give honour to those to whom honour is due. It is an instance of great degeneracy and disorder in a land when the child behaves himself proudly against the ancient, and the base against the honourable, Isa 3:5; Job 30:1, Job 30:12. It becomes the aged to receive this honour, and the younger to give it; for it is the ornament as well as duty of their youth to order themselves lowly and reverently to all their betters.

IV. A charge to the Israelites to be very tender of strangers, Lev 19:33, Lev 19:34. Both the law of God and his providence had vastly dignified Israel above any other people, yet they must not therefore think themselves authorized to trample upon all mankind but those of their own nation, and to insult them at their pleasure; no, "Thou shall not vex a stranger, but love him as thyself, and as one of thy own people." It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; "nay" (say the Jewish doctors) "they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater." Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Psa 146:9. It is therefore at our peril if we do them any wrong, or put any hardships upon them. Strangers shall be welcome to God's grace, and therefore we should do what we can to invite them to it, and to recommend religion to their good opinion. It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood. But here is a reason added peculiar to the Jews: "For you were strangers in the land of Egypt. God then favoured you, therefore do you now favour the strangers, and do to them as you then wished to be done to. You were strangers, and yet are now thus highly advanced; therefore you know not what these strangers may come to, whom you are apt to despise."

V. Justice in weights and measures is here commanded. That there should be no cheat in them, Lev 19:35. That they should be very exact, Lev 19:36. In weighing and measuring, we pretend a design to give all those their own whom we deal with; but, if the weights and measures be false, it is like a corruption in judgment, it cheats under colour of justice; and thus to deceive a man to his damage is worse than picking his pocket or robbing him on the highway. He that sells is bound to give the full of the commodity, and he that buys the full of the price agreed upon, which cannot be done without just balances, weights, and measures. Let no man go beyond or defraud his brother, for, though it be hidden from man, it will be found that God is the avenger of all such.

VI. The chapter concludes with a general command (Lev 19:37): You shall observe all my statutes, and do them. Note, 1. We are not likely to do God's statutes, unless we observe them with great care and consideration. 2. Yet it is not enough barely to observe God's precepts, but we must make conscience of obeying them. What will it avail us to be critical in our notions, if we be not conscientious in our conversations? 3. An upright heart has respect to all God's commandments, Psa 119:6. Though in many instances the hand fails in doing what should be done, yet the eye observes all God's statutes. We are not allowed to pick and choose our duty, but must aim at standing complete in all the will of God.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–37. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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