Leviticus 17:10

Prohibition against Eating Blood

17:10 “‘Any man ¹  from the house of Israel or from the foreigners who reside ²  in their ³  midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, ⁴ 

Leviticus 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ⁵  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Exodus 12:49

12:49 The same law will apply ⁶  to the person who is native-born and to the foreigner who lives among you.”

Numbers 9:14

9:14 If a resident foreigner lives ⁷  among you and wants to keep ⁸  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ⁹  the same ¹⁰  statute for the resident foreigner ¹¹  and for the one who was born in the land.’”

Numbers 15:15-16

15:15 One statute must apply ¹²  to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent ¹³  statute for your future generations. You and the resident foreigner will be alike ¹⁴  before the Lord. 15:16 One law and one custom must apply to you and to the resident foreigner who lives alongside you.’”

Numbers 15:29

15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.

¹ tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).

² tn Heb “from the sojourner who sojourns.”

³ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

⁴ tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).

⁵ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

⁶ tn Heb “one law will be to.”

⁷ tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.

⁸ tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.

⁹ tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

¹⁰ tn Or “you must have one statute.”

¹¹ tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”

¹² tn The word “apply” is supplied in the translation.

¹³ tn Or “a statute forever.”

¹⁴ tn Heb “as you, as [so] the alien.”