Leviticus 24:22 kjv

Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God.

Leviticus 24:22 nkjv

You shall have the same law for the stranger and for one from your own country; for I am the LORD your God.' "

Leviticus 24:22 niv

You are to have the same law for the foreigner and the native-born. I am the LORD your God.'?"

Leviticus 24:22 esv

You shall have the same rule for the sojourner and for the native, for I am the LORD your God."

Leviticus 24:22 nlt

"This same standard applies both to native-born Israelites and to the foreigners living among you. I am the LORD your God."

Leviticus 24 verses

Leviticus 24 22 Meaning

Leviticus 24:22 establishes a fundamental principle of justice within Israel: that the same law and standard of judgment must apply equally to everyone, whether they are a native-born Israelite or a resident alien (sojourner) living within their borders. This ensures impartial and universal application of divine ordinances, emphasizing that God's justice knows no partiality based on social status or origin, thus reflecting His own character.

Leviticus 24 22 Context

Leviticus 24:22 concludes a chapter dealing with several specific cultic and civil laws. The initial verses (24:1-9) address the regulations for the lamp in the tabernacle and the showbread, vital components of the regular Temple service. The middle section (24:10-23) records the narrative of a specific incident: the son of an Israelite woman and an Egyptian man, whose name is not recorded but referred to as "the son of Shelomith," blasphemed the Name of the LORD and cursed. This act of blasphemy resulted in Moses seeking God's counsel, leading to divine instruction on the capital punishment for blasphemy (stoning), and then expanding this principle to a broader code of retributive justice—the "eye for an eye" principle (lex talionis) for injuries and deaths. Verse 22 acts as the crucial summation, emphasizing that this entire legal framework of justice, encompassing both cultic responsibility and civil retribution, applies universally to both native-born Israelites and resident aliens (sojourners) without distinction. It serves as a strong declaration against discrimination in the application of the law, cementing the equality of all before God's judgment and ordinances.

Leviticus 24 22 Word analysis

• You shall have (וְהָיָה לָכֶם, v'haya lakhem): This phrase indicates a definitive divine command or a settled state that must be implemented. It carries the weight of authority and expectation, not merely a suggestion.
• one law (מִשְׁפָּט אֶחָד, mishpat echad):
  • mishpat (מִשְׁפָּט): This significant Hebrew word encompasses a wide semantic range: judgment, justice, ordinance, statute, right, custom, and even a court case or a judicial sentence. Here, it denotes a singular standard of legal and ethical righteousness. It’s not just a specific verdict but the underlying principle guiding all legal actions.
  • echad (אֶחָד): Meaning "one," "united," "singular." When combined with mishpat, it powerfully conveys the concept of an undivided, uniform, and unvarying standard of justice for everyone. There is no distinction in the quality or application of the law.
• for the sojourner (לַגֵּר, la'ger):
  • ger (גֵּר): Refers to a resident alien, a foreigner who lives among the native people but is not ethnically or by birth a full citizen. In ancient Israel, such individuals might be refugees, traders, or simply non-Israelites who chose to reside within Israelite territory. They often lacked tribal land, kinship protection, and full legal status in surrounding cultures, making them vulnerable. God's law specifically commanded protection and equitable treatment for the ger.
• as for the native (כָּאֶזְרָח, ka'ezrach):
  • ezrach (אֶזְרָח): Means a "native-born" person, a full citizen, or someone indigenous to the land and typically an Israelite by birth. This term represents the default, privileged status within the community.
  • kā- (כָּ־): The prefixed preposition means "as" or "like," directly equating the two categories.
• for I am the LORD your God (כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם, ki ani YHVH Eloheikhem):
  • This is a common and profound divine self-attestation found throughout the Pentateuch. It serves as the ultimate basis and enforcement for the preceding command. It signifies:
    • Divine Authority: The law is not humanly devised but from God Himself.
    • Covenant Relationship: Emphasizes the unique relationship God has with His people.
    • Divine Character: God Himself is just and impartial, and His people are to reflect this characteristic in their legal system. Disobeying this command is an offense against His very nature.

Word Group Analysis:

• "You shall have one law for the sojourner as for the native": This entire phrase stands as a groundbreaking statement for its time. Unlike many ancient Near Eastern law codes (e.g., Code of Hammurabi) which often differentiated punishments based on the social status of the perpetrator and the victim (e.g., different fines or penalties for striking a noble vs. a commoner vs. a slave), the Mosaic Law insisted on a uniform standard of justice. This legal equality extended to foreigners residing in Israel, a truly exceptional provision reflecting God’s universal concern and countering any potential ethnic bias. It establishes that legal standing is derived not from social or ethnic status but from being part of the community under God's governance.

Leviticus 24 22 Bonus section

The inclusion of the "sojourner" (ger) in the legal framework for "one law" is a particularly radical element of the Mosaic Covenant that underscores God's concern for the vulnerable and marginalized. Unlike treaties between nations or other ANE law codes where non-citizens often had little or no legal recourse or protection, God's law provided distinct and enforceable rights for them. This wasn't merely a suggestion but a divinely ordained requirement, backed by the very authority and character of God. The instruction "for I am the LORD your God" highlights that this equitable treatment is an outflow of Israel's relationship with a righteous God. It was a means for Israel to demonstrate what it meant to be God's chosen people—not for privilege to exclude others, but for them to be a beacon of divine justice and love for all within their borders, implicitly attracting others to the God of Israel.

Leviticus 24 22 Commentary

Leviticus 24:22 articulates a cornerstone of biblical justice: the principle of impartiality and equality before the law. This verse concludes the section dealing with capital crimes and retributive justice, firmly declaring that the high standard of justice, including the severe consequences for offenses like blasphemy, murder, or physical harm, must be applied equally to everyone within the Israelite community—whether they are ethnically native or resident aliens. This reflects the divine character of YHVH Himself, who is fundamentally just and shows no partiality. It prevented the exploitation or second-class treatment of vulnerable populations like the "sojourner" (ger), ensuring their legal protection. This principle stands in stark contrast to the legal systems of many contemporary societies in the Ancient Near East, where laws often differed based on social hierarchy, gender, or origin. By mandating "one law" for all, Israel was called to embody God's ethical righteousness, demonstrating a compassionate and equitable society under divine authority. This precept also lays foundational stones for the New Testament's emphasis on unity in Christ, where distinctions of Jew or Greek, slave or free, disappear in the spiritual realm (Gal 3:28), underscoring God's consistent demand for equal treatment rooted in His very nature.