Exodus 22:21 kjv

Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.

Exodus 22:21 nkjv

"You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt.

Exodus 22:21 niv

"Do not mistreat or oppress a foreigner, for you were foreigners in Egypt.

Exodus 22:21 esv

"You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt.

Exodus 22:21 nlt

"You must not mistreat or oppress foreigners in any way. Remember, you yourselves were once foreigners in the land of Egypt.

Exodus 22 verses

Exodus 22 21 Meaning

Exodus 22:21 commands the Israelites not to exploit or inflict harm, whether through legal, economic, or physical means, upon any sojourner living among them. The fundamental reason for this command is a call for empathetic remembrance: the Israelites themselves once lived as sojourners in the land of Egypt, where they experienced severe oppression. This divine injunction teaches that their historical experience of vulnerability and God's subsequent deliverance should compel them to show kindness and justice to those who are vulnerable and marginalized in their own society. It grounds ethical conduct towards outsiders in Israel's own history and God's redemptive act.

Exodus 22 21 Context

Exodus chapter 22 is part of the Book of the Covenant (Exod 20:22-23:33), which elaborates on the Ten Commandments and provides specific legal statutes for the fledgling nation of Israel. These laws cover various aspects of Israelite life, including property rights, civil justice, moral conduct, and social responsibilities. Verse 21 appears amidst laws concerning damage to property, theft, personal injury, and the protection of vulnerable groups, directly following the law against magic (witchcraft) and preceding commands about not afflicting widows and orphans. This placement emphasizes that treating the sojourner justly is a fundamental aspect of righteous community life and is presented as an apodictic law—an absolute and unconditional command—reflecting divine expectation rather than a conditional "if-then" scenario. Historically, the Israelites had just been delivered from their status as oppressed sojourners (slaves) in Egypt. Having been redeemed by a powerful God, they were called to establish a society distinct from their pagan neighbors, where divine justice and compassion, rather than exploitation, characterized their interactions, particularly with the vulnerable.

Exodus 22 21 Word analysis

• You shall not wrong:

  • Hebrew: לֹא תוֹנֶה (lo toneh) from the verb אָנָה (anah).
  • Meaning: To oppress, exploit, deal deceitfully with, injure, vex, or afflict. This prohibition encompasses both physical and emotional harm, as well as economic or legal disadvantage imposed through trickery or undue pressure. It's a broad term indicating an abuse of power.
  • Significance: It goes beyond mere non-violence to encompass proactive prevention of exploitation.

• a sojourner:

  • Hebrew: גֵּר (ger).
  • Meaning: A resident alien, stranger, or immigrant who dwells among the native population but does not fully possess the rights or tribal land allocation of an Israelite. They had often moved for economic or security reasons and were vulnerable as they lacked a direct lineage within Israelite land divisions and tribal protection.
  • Significance: Unlike nochri (a foreign person merely passing through or in another land) or zar (an unauthorized outsider), the ger lives as a semi-permanent resident within the community and is thus within the scope of Israelite legal and social responsibility. They represent the most vulnerable demographic besides widows and orphans, due to their limited social and legal standing.

• or oppress him:

  • Hebrew: וְלֹא תִלְחָצוֹ (v'lo tilḥatzó) from the verb לָחַץ (laḥatz).
  • Meaning: To press, squeeze, crush, treat severely, afflict. This often refers to harsh economic exploitation or severe treatment, like a physical crushing burden.
  • Significance: This complements anah by emphasizing the severity and burdensome nature of the injustice, reinforcing the double prohibition against all forms of mistreatment. It implies a persistent and heavy burden placed upon the vulnerable.

• for you were sojourners:

  • Hebrew: כִּי־גֵרִים הֱיִיתֶם (ki-gerim heyitem).
  • Meaning: Ki (for/because) introduces the rationale. "You were" highlights their past historical reality. Gerim is the plural of ger.
  • Significance: This phrase provides the ethical foundation for the command. It's not just a law based on abstract justice but rooted in the people's collective memory and shared suffering. This personal and national history demands empathy and right action.

• in the land of Egypt:

  • Hebrew: בְּאֶרֶץ מִצְרָיִם (b'eretz Mitzrayim).
  • Meaning: Specifies the historical setting of their prior sojourning and oppression.
  • Significance: It vividly recalls the place and nature of their deep suffering as slaves under severe conditions. This remembrance should fuel their compassionate response to others who are vulnerable, ensuring they do not inflict the same pain they once endured. God's act of delivering them from that oppressive land serves as a powerful theological basis for their ethical behavior.

Words-group analysis:

• "You shall not wrong a sojourner or oppress him": This phrase combines two strong verbs of oppression, forming a comprehensive prohibition against all forms of mistreatment—active exploitation and heavy, persistent affliction. It protects the sojourner's rights and well-being in all aspects of life, emphasizing that the command goes beyond mere superficial politeness to deep social justice.
• "for you were sojourners in the land of Egypt": This pivotal phrase provides the theological and empathetic grounding for the preceding command. It establishes a direct link between Israel's own historical experience of suffering and God's subsequent redemption, and their ethical responsibility towards the vulnerable in their midst. It signifies that their past as oppressed aliens is not merely a historical fact, but a transformative event demanding ethical remembrance and action, mirroring God's compassion for them.

Exodus 22 21 Bonus section

• This law highlights the distinct nature of Israel's God-given ethical code compared to ancient Near Eastern laws, many of which had no special protection for resident aliens or even condoned their exploitation. It reflects Yahweh's unique character as the Protector of the vulnerable.
• The repetitive emphasis on "you were sojourners in the land of Egypt" (found over 30 times in the Pentateuch) underscores that Israel's identity and memory of divine deliverance are intrinsically linked to their moral obligations. Their redemption from being sojourners should prevent them from becoming oppressors.
• The concept of the ger is also a spiritual metaphor in the Bible. Believers are often described as "sojourners and exiles" (1 Pet 2:11; Heb 11:13) in this world, reminding them of their heavenly citizenship and temporary earthly residence. This spiritual identity should further cultivate humility, empathy, and dependence on God, extending that same understanding and grace to all "sojourners" they encounter.

Exodus 22 21 Commentary

Exodus 22:21 is a foundational verse articulating God's deep concern for the marginalized. It's not simply a rule; it's a profound ethical principle rooted in God's character and Israel's redemptive history. The prohibition against "wronging" or "oppressing" the sojourner extends to economic exploitation, social discrimination, legal injustice, and any act that diminishes their human dignity. The powerful "for" clause (כִּי – ki) grounds this command in the transformative memory of Israel's suffering in Egypt. Having been the object of God's redemptive mercy, freed from a bitter oppression, Israel was obligated to extend that same compassion to those most vulnerable in their new society. This law distinguished Israel from surrounding nations, where sojourners often had minimal rights and were easily exploited. It embodies the concept that redemption should lead to justice and mercy, reflecting the heart of God who "loves the sojourner" (Deut 10:18). Practically, this command demands active empathy, challenging believers to recall times of their own struggle or vulnerability, fostering a compassionate response to those who are alien, different, or in a disadvantaged position today, whether physically, socially, or spiritually. It is a reminder that genuine faith always translates into righteous living, especially towards the most helpless members of society.