Deuteronomy 10 19

Deuteronomy 10:19 kjv

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

Deuteronomy 10:19 nkjv

Therefore love the stranger, for you were strangers in the land of Egypt.

Deuteronomy 10:19 niv

And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.

Deuteronomy 10:19 esv

Love the sojourner, therefore, for you were sojourners in the land of Egypt.

Deuteronomy 10:19 nlt

So you, too, must show love to foreigners, for you yourselves were once foreigners in the land of Egypt.

Deuteronomy 10 verses

Deuteronomy 10 19 Meaning

This verse commands the Israelites to demonstrate active love and concern for the foreigner, or sojourner, residing among them. The imperative is grounded in Israel's own historical experience as aliens in Egypt, reminding them of their past vulnerability and reliance on God's redemption, thus urging empathy and identification with the stranger. It calls for a societal ethic rooted in compassion and historical memory, reflecting the very character of God.

Deuteronomy 10 19 Context

Deuteronomy chapter 10 is part of Moses' second major speech to the Israelites on the plains of Moab, just before entering the promised land. Following the dramatic recount of their rebellion at Horeb and God's renewed covenant with Israel, Moses emphasizes God's greatness, justice, and character (Dt 10:12-18). Yahweh is the "God of gods and Lord of lords," who shows no partiality and loves the sojourner (Dt 10:17-18). This verse (Dt 10:19) then flows directly from God's character, providing the basis and motivation for Israel's ethical conduct. Israel is commanded to emulate God's compassionate nature. The historical context is crucial: Israel, as a newly formed nation, must remember its origins and experiences to forge a society rooted in justice and care for the vulnerable, particularly contrasting with the oppressive systems they knew in Egypt.

Deuteronomy 10 19 Word analysis

• "And you": Refers directly to the Israelites, placing a direct and active responsibility on them. It acts as an imperative, stemming from the preceding revelation of God's character.
• "shall love": (Hebrew: ʾahav - אַהַב). This is more than a mere feeling; it is a verb of action, commitment, and care. In the biblical context, to "love" someone implies actively seeking their well-being, providing for their needs, and ensuring their protection. It is a covenantal term, signifying loyalty and devotion. This command is central to the Torah, paralleling the love for God.
• "the sojourner": (Hebrew: ger - גֵּר). A critical term. It refers to a resident alien, a non-Israelite who lives among the Israelites. The ger was distinct from a traveler (ʾōreaḥ) or a temporary visitor. They were often vulnerable, lacking land rights, tribal connections, or legal protection within the Israelite kinship system. This designation highlights their dependence and the society's moral obligation to them.
• "for you yourselves were sojourners": (Hebrew: kī gerîm hayītem - כִּֽי־גֵרִים הֱיִיתֶם). This phrase provides the profound ethical grounding for the command. "For" (ki) indicates cause or reason. "You yourselves were sojourners" reminds Israel of their experience in Egypt, where they were also aliens, strangers, and oppressed, depending entirely on God's redemptive power. This past experience is meant to evoke empathy and shared vulnerability, serving as a powerful call to radical hospitality and justice.
• "in the land of Egypt": The specific historical setting is essential. Egypt was a place of oppressive bondage for the Israelites. This vivid historical memory prevents theoretical compassion, demanding practical action born of firsthand knowledge of hardship and alien status.

Deuteronomy 10 19 Bonus section

The command to love the sojourner represents a core tenet of covenant theology: "imitatio Dei" – the imitation of God. Israel is to mirror God's own justice and compassion towards the vulnerable, thus distinguishing themselves as God's chosen people. This imperative establishes a societal boundary condition where the well-being of the most vulnerable is a measure of the nation's fidelity to its covenant. The "love" required of Israel for the sojourner includes economic justice (e.g., leaving gleanings, Dt 24:19-21), legal protection (Dt 27:19), and equitable treatment in legal matters (Num 15:15-16). This commandment challenges nationalistic exclusivism and establishes a standard for welcoming the alien that resonates across millennia, speaking to contemporary issues of immigration, hospitality, and social justice.

Deuteronomy 10 19 Commentary

Deuteronomy 10:19 encapsulates a profound theological and ethical mandate unique in the ancient Near East. Unlike surrounding cultures that often viewed outsiders with suspicion or as potential threats, Israel is commanded to love the sojourner. This is not mere toleration or limited assistance but a command for active affection and protection, rooted in the very character of Yahweh, who loves the ger (Dt 10:18).

The rationale for this love is profoundly covenantal and experiential: Israel's own historical reality as gerim in Egypt. This is a crucial "remember-because" clause, making Israel's suffering a foundational lesson for their own behavior towards others. Having known the oppression of being a powerless outsider, Israel is ethically bound to prevent such suffering for any ger within its own borders. This radical empathy prevents the newly formed nation from becoming like their oppressors. It's a reminder that their liberation came from God's mercy towards gerim, thus they must reflect that mercy. The command extends the "love your neighbor as yourself" principle (Lev 19:18, 34) to include those outside the kinship or national group, prefiguring a more universal ethic.