Numbers 15:14

Translation
King James Version
And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do.
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KJV (with Strong's)
And if a stranger H1616 sojourn H1481 with you, or whosoever be among H8432 you in your generations H1755, and will offer H6213 an offering made by fire H801, of a sweet H5207 savour H7381 unto the LORD H3068; as ye do H6213, so he shall do H6213.
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Complete Jewish Bible
If a foreigner stays with you - or whoever may be with you, through all your generations - and he wants to bring an offering made by fire as a fragrant aroma for ADONAI, he is to do the same as you.
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Berean Standard Bible
And for the generations to come, if a foreigner residing with you or someone else among you wants to prepare an offering made by fire as a pleasing aroma to the LORD, he is to do exactly as you do.
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American Standard Version
And if a stranger sojourn with you, or whosoever may be among you throughout your generations, and will offer an offering made by fire, of a sweet savor unto Jehovah; as ye do, so he shall do.
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World English Bible Messianic
If a stranger lives as a foreigner with you, or whoever may be among you throughout your generations, and will offer an offering made by fire, of a pleasant aroma to the LORD; as you do, so he shall do.
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Geneva Bible (1599)
And if a stranger soiourne with you, or whosoeuer bee among you in your generations, and will make an offring by fire of a sweete sauour vnto the Lord, as ye do, so hee shall doe.
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Young's Literal Translation
and when a sojourner sojourneth with you, or whoso is in your midst to your generations, and he hath made a fire-offering of sweet fragrance to Jehovah, as ye do so he doth.
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SUMMARY

Numbers 15:14 articulates a profound principle of inclusivity within the Mosaic Law, stipulating that resident foreigners, or "strangers" (gêr), were fully permitted to offer fiery sacrifices of "sweet savour" to the LORD under the identical terms as native-born Israelites. This verse, embedded within detailed sacrificial regulations, powerfully underscores God's universal reach and His welcoming nature, demonstrating that sincere worship offered according to divine command was acceptable regardless of one's ethnic origin, thereby fostering spiritual equality and unity within the covenant community.

CONTEXT

  • Literary Context: Numbers 15 is situated within a significant legislative block (chapters 15-19) delivered to the Israelites following the catastrophic rebellion at Kadesh-Barnea and the subsequent divine decree of forty years of wilderness wandering. These laws serve a crucial purpose: to re-establish divine order, reinforce covenant obligations, and meticulously prepare the new generation for their eventual entry into the Promised Land. Specifically, Numbers 15 provides detailed instructions for various offerings—burnt offerings, grain offerings, and drink offerings—and addresses the critical distinctions between unintentional and deliberate sins. Verse 14 is strategically positioned within these sacrificial instructions, immediately preceding the emphatic declaration of "one law" for both the native-born and the sojourner in Numbers 15:16, thereby emphasizing that the prescribed means of approaching God were universally applicable within the Israelite community, irrespective of birthplace.
  • Historical & Cultural Context: In the broader ancient Near East, the treatment of foreigners varied, but it was generally common for resident aliens to possess limited rights, be denied land ownership, and often face significant restrictions on religious participation. Against this backdrop, the Mosaic Law for Israel stands out as remarkably progressive and inclusive. The "stranger" (gêr) referenced here is not a transient visitor but a resident alien who has chosen to settle permanently within Israelite society, often seeking economic stability or security. These individuals were distinct from hostile foreign enemies or temporary travelers. God's explicit command for their inclusion in worship and legal protection (as notably seen in Leviticus 19:34) profoundly reflects His unique character as a God who welcomes all who genuinely seek Him, and it underscored Israel's distinctive role as a nation set apart to display God's righteousness and hospitality to the surrounding world.
  • Key Themes: Numbers 15:14 powerfully contributes to several overarching theological and narrative themes prevalent throughout the Pentateuch and the Book of Numbers. First, it highlights Divine Inclusion and Hospitality, demonstrating God's expansive desire to extend His covenant blessings and the means of worship beyond the ethnic boundaries of Israel to all who would commit to living under His divine law. Second, the phrase "as ye do, so he shall do" establishes a profound principle of Equality in Worship, signifying that when it came to approaching God through prescribed offerings, there was no separate or lesser standard for the gêr; both native-born and resident alien were held to the same divine requirements. This spiritual equality actively fostered unity and justice within the community. Finally, this verse reinforces the overarching theme of One Law for All, a principle explicitly stated and reiterated in Numbers 15:16, which ensured that all who wished to participate in the covenant relationship through sacrifice were bound by the same divine expectations, promoting order and preventing discrimination in sacred matters.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • stranger (Hebrew, gêr', H1616): This term specifically denotes a "resident alien" or "sojourner" who has left their native land to live permanently among the Israelites. Unlike a mere transient visitor (nokri) or an unauthorized outsider (zar), the gêr had chosen to integrate into Israelite society, often seeking refuge or economic opportunity. The Mosaic Law provided specific protections and rights for the gêr, including legal justice and the right to participate in certain religious festivals and, as seen here, in sacrificial worship. Their inclusion underscores God's compassionate nature and Israel's unique calling to be a welcoming community that reflects divine impartiality.
  • sojourn (Hebrew, gûwr', H1481): This primitive root signifies "to turn aside from the road (for a lodging or any other purpose), i.e., sojourn (as a guest)." It implies a temporary or non-native residence, yet one that involves a settled presence rather than mere travel. In the context of the gêr, it highlights their status as an inhabitant who has chosen to abide within Israelite territory, subject to its laws and customs, thereby qualifying them for the privileges and responsibilities outlined in this verse.
  • sweet (Hebrew, nîychôwach', H5207): This word, often translated "sweet" or "pleasant," describes the acceptable quality of the offering. It literally means "restful" or "soothing," implying that the aroma of the sacrifice brought satisfaction and delight to the LORD. This signifies that the offering has been presented in the prescribed manner, with the proper heart and intention, and is therefore received favorably by God. The concept emphasizes God's gracious acceptance of worship when rendered in obedience to His commands, regardless of the offerer's ethnic background, as long as they adhere to the same divine standards.

Verse Breakdown

  • "And if a stranger sojourn with you, or whosoever [be] among you in your generations": This opening clause meticulously defines the subject: not a casual visitor, but a gêr—a resident alien who has chosen to live permanently ("sojourn") within the Israelite community, even across multiple generations. This highlights a deep level of integration and commitment, implying that the stranger has embraced a life under the covenant God's laws, even if not fully converting to Israelite ethnicity. The phrase "in your generations" underscores the enduring nature of this inclusion, extending the principle beyond an individual to their descendants.
  • "and will offer an offering made by fire, of a sweet savour unto the LORD": This specifies the action: the gêr desires to bring a fiery offering (such as a burnt offering or peace offering), which is a central act of Israelite worship and communion with God. The crucial qualification "of a sweet savour unto the LORD" indicates that this offering must be presented in a way that is acceptable and pleasing to God, implying adherence to all the detailed regulations for such sacrifices. It signifies God's favorable reception of worship that meets His divine standards, regardless of the offerer's origin.
  • "as ye do, so he shall do": This concluding phrase is the theological core of the verse. It mandates absolute equality in the execution of the offering. There is no separate, diluted, or lesser standard for the resident alien. Whatever procedures, ingredients, intentions, or priestly mediations are required for the native-born Israelite, the same are required for the gêr. This ensures the integrity of worship, the unity of the community, and the impartial justice of God's law, emphasizing that divine acceptance is based on obedience to His revealed will, not on ethnic lineage.

Literary Devices

Numbers 15:14 employs several literary devices to convey its profound message of equitable worship. The most prominent is Parallelism, vividly seen in the balanced structure of "as ye do, so he shall do," which directly equates the actions and responsibilities of the native Israelite with those of the resident alien, emphasizing an unwavering principle of equality in divine law. There is also a powerful thematic device of Inclusivity, highlighting God's expansive welcome, which stands in stark contrast to the often exclusionary practices common in other ancient cultures. The phrase "sweet savour" functions as a Metaphor for an offering that is acceptable and pleasing to God, appealing to the senses to convey divine approval and the favorable reception of sincere worship. Furthermore, the repetition of the concept of "one law" for both native and sojourner throughout Numbers 15 (e.g., verses 15, 16, 29) serves as a powerful Emphasis on this foundational principle of justice, unity, and impartiality within the covenant community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 15:14 provides a remarkable glimpse into God's character, revealing a divine inclusivity that transcends ethnic and national boundaries, even within the seemingly exclusive framework of the Old Covenant. It demonstrates that God's desire for worship and relationship extended beyond Abraham's physical descendants to anyone who chose to live among His people and adhere to His commands. This principle foreshadows the New Testament revelation of a spiritual kingdom where access to God is granted not by birthright but by faith, laying groundwork for the universal scope of the Gospel. It underscores that God's acceptance is based on obedience and proper approach, not on human distinctions, affirming His impartial nature.

REFLECTION AND APPLICATION

Numbers 15:14 remains profoundly relevant for believers today, challenging us to reflect on the expansive nature of God's welcome and our own practices of inclusion within the body of Christ. It reminds us that God's love and redemptive plan have always been universal, reaching beyond any single group or ethnic identity. This Old Testament command to treat the gêr with equality in worship foreshadows the New Testament reality where, in Christ, distinctions of race, social status, or gender are transcended, and all believers are united as one body. For contemporary faith communities, this verse serves as a powerful call to radical hospitality, ensuring that all who seek to worship God are welcomed, respected, and given equal access to spiritual participation and leadership, provided they adhere to the foundational truths and practices of the Gospel. Our worship, like the "sweet savour" offerings, must be sincere, obedient, and pleasing to God, reflecting a heart fully surrendered to His revealed will, regardless of our background.

Questions for Reflection

  • How does Numbers 15:14 challenge our modern assumptions about God's inclusivity, particularly in the Old Testament context?
  • In what practical ways can our churches and ministries embody the "as ye do, so he shall do" principle, ensuring genuine equality and welcome for all who desire to worship God?
  • What does it mean for our contemporary worship and service to be a "sweet savour" to the Lord, and how does our treatment of others contribute to that aroma?

FAQ

What is the difference between a "stranger" and a "foreigner" in the Old Testament?

Answer: In the Old Testament, the Hebrew term translated "stranger" in Numbers 15:14 is gêr (גֵּר), which specifically refers to a "resident alien" or "sojourner." This individual was not merely passing through but had chosen to live permanently among the Israelites, often seeking refuge or economic opportunity. The gêr was granted certain legal protections and rights within the community, including the right to participate in certain religious practices, as seen in this verse. This is distinct from a nokri (נָכְרִי), a "foreigner" or "outsider" who was a transient visitor or from a foreign nation, or a zar (זָר), an "unauthorized person" or "outsider" who was not part of the covenant community and was forbidden from certain sacred activities. Numbers 15:14 specifically addresses the gêr, highlighting their unique status and integration into the fabric of Israelite life.

Did the "stranger" have to convert to Judaism to offer these sacrifices?

Answer: While the concept of "conversion to Judaism" as a formal, defined process like modern religious conversion did not exist in the same way during the Mosaic period, the act of offering a "sweet savour" sacrifice to the LORD, as described in Numbers 15:14, implied a significant commitment to the God of Israel and adherence to His covenant laws. For a gêr to offer such a sacrifice, they would have to follow all the prescribed rituals and requirements, which were intrinsically tied to the worship of Yahweh. This meant acknowledging the LORD as their God and living according to His statutes, including practices like circumcision for males if they wished to participate in the Passover (Exodus 12:48). Therefore, while not a modern "conversion," it represented a profound step of identifying with the God of Israel and His people, moving beyond mere co-existence to active religious participation and submission to divine authority.

CHRIST-CENTERED FULFILLMENT

Numbers 15:14, with its radical inclusivity for the gêr (resident alien) in Old Testament worship, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The "one law" for native-born and stranger foreshadows the breaking down of all dividing walls in Christ. Through His atoning sacrifice, Jesus abolished the ceremonial law that separated Jew from Gentile, creating one new humanity in Himself (Ephesians 2:14-16). Those who were once "strangers and foreigners" to the covenants of promise are now, through faith in Christ, "fellow citizens with the saints, and of the household of God" (Ephesians 2:19). The "sweet savour" offering, once a ritual performed by both Israelite and gêr, points to Christ Himself, whose perfect life and sacrificial death on the cross constitute the ultimate "fragrant offering and sacrifice to God" (Ephesians 5:2). In the New Covenant, all who believe, regardless of their ethnic or social background, are united in Christ (Galatians 3:28) and empowered by the Holy Spirit to offer spiritual sacrifices—lives of worship, praise, and service—that are truly acceptable to God through Him (1 Peter 2:5).

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Commentary on Numbers 15 verses 1–21

Here we have,

I. Full instructions given concerning the meat-offerings and drink-offerings, which were appendages to all the sacrifices of animals. The beginning of this law is very encouraging: When you come into the land of your habitation which I give unto you, they you shall do so and so, Num 15:2. This was a plain intimation, not only that God was reconciled to them notwithstanding the sentence he had passed upon them, but that he would secure the promised land to their seed notwithstanding their proneness to rebel against him. They might think some time or other they should be guilty of a misdemeanour that would be fatal to them, and would exclude them for ever, as the last had done for one generation; but this intimates an assurance that they should be kept from provoking God to such a degree as would amount to a forfeiture; for this statute takes it for granted that there were some of them that should in due time come into Canaan. The meat-offerings were of two sorts; some were offered alone, and we have the law concerning those, Lev 2:1, etc. Others were added to the burnt-offerings and peace-offerings, and constantly attended them, and about these direction is here given. It was requisite, since the sacrifices of acknowledgment (specified in Lev 2:3) were intended as the food of God's table, that there should be a constant provision of bread, oil, and wine, whatever the flesh-meat was. The caterers or purveyors for Solomon's temple provided fine flour, Kg1 4:22. And it was fit that God should keep a good house, that his table should be furnished with bread as well as flesh, and that his cup should run over. In my Father's house there is bread enough. Now the intent of this law is to direct what proportion the meat-offering and drink-offering should bear to several sacrifices to which they were annexed. If the sacrifice was a lamb or a kid, then the meat-offering must be a tenth-deal of flour, that is, an omer, which contained about five pints; this must be mingled with oil, the fourth part of a hin (a hin contained about five quarts), and the drink-offering must be the same quantity of wine, about a quart and half a pint, Num 15:3-5. If it was a ram, the meat-offering was doubled, two tenth-deals of flour, about five quarts, and a third part of a hin of oil (which was to them as butter is to us) mingled with it; and the same quantity of wine for a drink-offering, Num 15:6, Num 15:7. If the sacrifice was a bullock, the meat-offering was to be trebled, three omers, with five pints of oil, and the same quantity of wine for a drink-offering, Num 15:8-10. And thus for each sacrifice, whether offered by a particular person or at the common charge. Note, Our religious services should be governed, as by other rules, so by the rule of proportion.

II. Natives and strangers are here set upon a level, in this as in other matters (Num 15:13-16): "One law shall be for you and for the stranger that is proselyted to the Jewish religion." Now, 1. This was an invitation to the Gentiles to become proselytes, and to embrace the faith and worship of the true God. In civil things there was a difference between strangers and true-born Israelites, but not in the things of God; as you are, so shall the stranger be before the Lord, for with him there is no respect of persons. See Isa 56:3. 2. This was an obligation upon the Jews to be kind to strangers, and not to oppress them, because they saw them owned and accepted of God. Communion in religion is a great engagement to mutual affection, and should slay all enmities. 3. It was a mortification to the pride of the Jews, who are apt to be puffed up with their birthright privileges. "We are Abraham's seed." God let them know that the sons of the stranger were as welcome to him as the sons of Jacob; no man's birth or parentage shall turn either to his advantage or his prejudice in his acceptance with God. This likewise intimated that, as believing strangers should be accounted Israelites, so unbelieving Israelites should be accounted strangers. 4. It was a happy presage of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel make, which broke down the partition-wall, and reconciled both to God in one sacrifice, without the observance of the legal ceremonies.

III. A law for the offering of the first of their dough unto the Lord. This, as the former, goes upon the comfortable supposition of their having come into the promised land, Num 15:18. Now that they lived upon manna they needed not such an express acknowledgment of God's title to their daily bread, and their dependence upon him for it, the thing spoke for itself; but in Canaan, where they should eat the fruit of their own industry, God required that he should be owned as their landlord and their great benefactor. They must not only offer him the first-fruits and tenths of the corn in their fields (these had already been reserved); but when they had it in their houses, in their kneading trough, when it was almost ready to be set upon their tables, God must have a further tribute of acknowledgment, part of their dough (the Jews say a fortieth part, at least, of the whole lump) must be heaved or offered up to God (Num 15:20, Num 15:21), and the priest must have it for the use of his family. Thus they must own their dependence upon God for their daily bread, even when they had it in the house with them; they must then wait on God for the comfortable use of it; for we read of that which was brought home, and yet God did blow upon it, and it came to little, Hag 1:9. Christ has taught us to pray not, Give us this year our yearly harvest, but Give us this day our daily bread. God by this law said to the people, as the prophet long afterwards said to the widow of Sarepta (Kg1 17:13), Only make me thereof a little cake first. This offering was expressly kept up by the laws of Ezekiel's visionary temple, and it is a commandment with promise of family-mercies (Eze 44:30): You shall give unto the priest the first of your dough, that he may cause the blessing to rest in thy house; for, when God has had his dues out of our estates, we may expect the comfort of what falls to our share.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–21. 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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