Deuteronomy 26:11-13 sits inside this longer paragraph.
1It shall be, when you have come in to the land which Yahweh your God gives you for an inheritance, possess it, and dwell in it, 2that you shall take some of the first of all the fruit of the ground, which you shall bring in from your land that Yahweh your God gives you. You shall put it in a basket, and shall go to the place which Yahweh your God shall choose to cause his name to dwell there. 3You shall come to the priest who shall be in those days, and tell him, “I profess today to Yahweh your God, that I have come to the land which Yahweh swore to our fathers to give us.” 4The priest shall take the basket out of your hand, and set it down before Yahweh your God’s altar. 5You shall answer and say before Yahweh your God, “My father was a Syrian ready to perish. He went down into Egypt, and lived there, few in number. There he became a great, mighty, and populous nation. 6The Egyptians mistreated us, afflicted us, and imposed hard labor on us. 7Then we cried to Yahweh, the God of our fathers. Yahweh heard our voice, and saw our affliction, our toil, and our oppression. 8Yahweh brought us out of Egypt with a mighty hand, with an outstretched arm, with great terror, with signs, and with wonders; 9and he has brought us into this place, and has given us this land, a land flowing with milk and honey. 10Now, behold, I have brought the first of the fruit of the ground, which you, Yahweh, have given me.” You shall set it down before Yahweh your God, and worship before Yahweh your God. 11You shall rejoice in all the good which Yahweh your God has given to you, and to your house, you, and the Levite, and the foreigner who is among you.
12When you have finished tithing all the tithe of your increase in the third year, which is the year of tithing, then you shall give it to the Levite, to the foreigner, to the fatherless, and to the widow, that they may eat within your gates and be filled. 13You shall say before Yahweh your God, “I have put away the holy things out of my house, and also have given them to the Levite, to the foreigner, to the fatherless, and to the widow, according to all your commandment which you have commanded me. I have not transgressed any of your commandments, neither have I forgotten them. 14I have not eaten of it in my mourning, neither have I removed any of it while I was unclean, nor given of it for the dead. I have listened to Yahweh my God’s voice. I have done according to all that you have commanded me. 15Look down from your holy habitation, from heaven, and bless your people Israel, and the ground which you have given us, as you swore to our fathers, a land flowing with milk and honey.”
Geneva Bible translators 1599 · Public Domain On vv11, 13 Signifying that God giveth us not goods for ourselves…
Signifying that God giveth us not goods for ourselves only, but for their uses also which are committed to our charge.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–13 Deu 26:12 When thou hast made an end of…
Deu 26:12 When thou hast made an end of tithing all the tithes of thine increase the third year, [which is] the year of tithing, and hast given [it] unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled;
Ver. 12. The stranger, the fatherless.] Thus God doth not only plead the poor man’s cause; {Deu 15:10-11} but he allots a portion of the third year’s tithe, not only to the Levite, who is never excluded, but to the stranger, fatherless, and widow, as Jerome observeth and calleth it πτωκοδεκαδη, the poor man’s tithe.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–13 Thou shalt rejoice; i.e. either,
Thou shalt rejoice; i.e. either,
1. Thou shalt hereby be enabled to rejoice and take comfort in all thy enjoyments, when thou hast sanctified them by giving God his portion. Or,
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2. Thou shalt feast (which is oft expressed by rejoicing) with the Levites and strangers upon the oblations which at these solemn times were offered; which exposition is confirmed by comparing Deu 16:10-11,14-15.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v12 Concerning the disposal of their tithe the third year…
Concerning the disposal of their tithe the third year we had the law before, Deu 14:28, Deu 14:29. The second tithe, which in the other two years was to be spent in extraordinaries at the feasts, was to be spent the third year at home, in entertaining the poor. Now because this was done from under the eye of the priests, and a great confidence was put in the people's honesty, that they would dispose of it according to the law, to the Levite, the stranger, and the fatherless (Deu 26:12), it is therefore required that when at the next feast after they appeared before the Lord they should there testify (as it were) upon oath, in a religious manner, that they had fully administered, and been true to their trust.
I. They must make a solemn protestation to this purport, Deu 26:13, Deu 26:14. 1. That no hallowed things were hoarded up: "I have brought them away out of my house, nothing now remains there but my own part." 2. That the poor, and particularly poor ministers, poor strangers, and poor widows, had had their part according to the commandment. It is fit that God, who by his providence gives us all we have, should by his law direct the using of it, and, though we are not now under such particular appropriations of our revenue as they then were, yet, in general, we are commanded to give alms of such things as we have; and then, and not otherwise, all things are clean to us. Then we may take the comfort of our enjoyments, when God has thus had his dues out of them. This is a commandment which must not be transgressed, no, not with an excuse of its being forgotten, Deu 26:13. 3. That none of this tithe had been misapplied to any common use, much less to any ill use. This seems to refer to the tithe of the other two years, which was to be eaten by the owners themselves; they must profess, (1.) That they had not eaten of it in their mourning, when, by their mourning for the dead, they were commonly unclean; or they had not eaten of it grudgingly, as those that all their days eat in darkness. (2.) That they had not sacrilegiously alienated it to any common use, for it was not their own. And, (3.) That they had not given it for the dead, for the honour of their dead gods, or in hope of making it beneficial to their dead friends. Now the obliging of them to make this solemn protestation at the three years' end would be an obligation upon them to deal faithfully, knowing that they must be called upon thus to purge themselves. It is our wisdom to keep conscience clear at all times, that when we come to give up our account we may lift up our face without spot. The Jews say that this protestation of their integrity was to be made with a low voice, because it looked like a self-commendation, but that the foregoing confession of God's goodness was to be made with a loud voice to his glory. He that durst not make this protestation must bring his trespass-offering, Lev 5:15.
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II. To this solemn protestation they must add a solemn prayer (Deu 26:15), not particularly for themselves, but for God's people Israel; for in the common peace and prosperity every particular person prospers and has peace. We must learn hence to be public-spirited in prayer, and to wrestle with God for blessings for the land and nation, our English Israel, and for the universal church, which we are directed to have an eye to in our prayers, as the Israel of God, Gal 6:16. In this prayer we are taught, 1. To look up to God as in a holy habitation, and thence to infer that holiness becomes his house, and that he will be sanctified in those that are about him. 2. To depend upon the favour of God, and his gracious cognizance, as sufficient to make us and our people happy. 3. To reckon it wonderful condescension in God to case an eye even upon so great and honourable a body as Israel was. It is looking down. 4. To be earnest with God for a blessing upon his people Israel, and upon the land which he has given us. For how should the earth yield its increase, or, if it does, what comfort can we take in it, unless therewith God, even our own God, gives us his blessing? Psa 67:6.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–13 And thou shalt rejoice in every good thing,.... In…
And thou shalt rejoice in every good thing,.... In all the blessings of goodness and mercies of life, which God in his kind providence had favoured them with:
which the Lord thy God hath given unto thee, and unto thine house; to them and their families, by which they were comfortably provided for:
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thou and the Levite, and the stranger that is among you; by which it seems that not only a basket of firstfruits was brought and presented to the Lord, which is the perquisite of the priest, but there were others also brought, or bought with their money at Jerusalem, and a sort of a kept, which the Levite, and stranger or proselyte, of along with the owner; see Deu 12:11; though Jarchi understands it of the Levite and stranger being obliged to bring the firstfruits: the Levite, he says, is bound to the firstfruits of the plants in the midst of his cities, though he had no part in the division of the land; and the same writer says, the stranger brings the firstfruits, but does not proclaim, because he cannot say, "which he sware to our fathers", Deu 26:3; but it is said (f), if his mother was an Israelitess he might proclaim; yea, Maimonides (g) says, on account of what is said of Abraham, Gen 17:5; who is the father of the whole world; see Rom 4:10; because mention is made of rejoicing; hence it is concluded, as Jarchi says, that the proclamation of the firstfruits was only made in the time of joy, from Pentecost unto the feast that a man gathers in his increase, and his fruits, and his wine, and his oil; though from that feast and onward he may bring, but not proclaim; to the same purpose, says the Misnah (h), from Pentecost to the feast of tabernacles a man may bring the firstfruits, and proclaim; and even from the feast of tabernacles to the dedication of the temple, he may bring, but not proclaim; the reason given in Siphri (i) is, because proclamation is only to be performed in time of joy--and the joy of the year is finished at the end of the feast of tabernacles, as in Lev 23:40.
(f) Misn. Biccurim, c. 1. sect. 4. (g) Maimon. Hilchot Biccurim, c. 4. sect. 3. (h) Ut supra, (f)) sect. 6. (i) Apud Maimon. Hilchot Biccurim, c. 4. sect. 6.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–13 Thou shalt rejoice - Thou shalt hereby enabled to…
Thou shalt rejoice - Thou shalt hereby enabled to take comfort in all thy employments, when thou hast sanctified them by giving God his portion. It is the will of God, that we should be chearful not only in our attendance upon his holy ordinances, but in our enjoyment of the gifts of his providence. Whatever good thing God gives us, we should make the most comfortable use of it we can, still tracing the streams to the fountain of all consolation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–12 Verse 11. Thou shalt rejoice] God intends that his…
Verse 11. Thou shalt rejoice] God intends that his followers shall be happy; that they shall eat their bread with gladness and singleness of heart, praising him. Those who eat their meat grudgingly, under the pretence of their unworthiness, &c., profane God's bounties and shall have no thanks for their voluntary humility.
Thou, and the Levite, and the stranger] They were to take care to share God's bounties among all those who were dependent on them. The Levite has no inheritance, let him rejoice with thee. The stranger has no home, let him feel thee to be his friend and his father.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12–13 Deu 26:12. The third year, which was the year…
Deu 26:12. The third year, which was the year of tithing — Hebrews of that tithe; that is, of the tithe for the poor, commanded to be paid every third year, and instead of being carried to the place of the sanctuary, there to be eaten with joy before the Lord, was to be spent at home in entertaining their poor neighbours, and the Levites who lived in or near the place of the owner: see Deu 14:27-29; where this tithe is enjoined. Of the other yearly tithes, see on Deu 14:22-23.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v12 See the marginal reference to Numbers and note. A…
See the marginal reference to Numbers and note. A strict fulfillment of the onerous and complicated tithe obligations was a leading part of the righteousness of the Pharisees: compare Mat 23:23.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11–13 Feast. The Jews could not yet be required with…
Feast. The Jews could not yet be required with propriety to raise themselves to delights purely spiritual, chap. xii. 7. Strabo (x.) observes, that the Greeks and barbarians accompanied their sacrifices with feasting and music, which served to take off their thoughts from worldly concerns, and gave them a sort of foretaste of the divinity. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–13 thou shalt rejoice--feasting with friends and the Levites, who…
thou shalt rejoice--feasting with friends and the Levites, who were invited on such occasions to share in the cheerful festivities that followed oblations (Deu 12:7; Deu 16:10-15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12–13 12. Tithing all the tithes — The presentation of…
12. Tithing all the tithes — The presentation of tithes was to be accompanied with thanksgiving and prayer. In the third year the second tithe was to be employed in festal meals for the poor. Comp. Deu_14:28. “Since the second tithe did not extend to both flocks and herds it was thrown together with the vegetable portion of the first tithe once in three years. Of this the Levites received their usual share, leaving the entire second tithe for the poor.” — CURTISS’S Levitical Priests, p. 54.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–13 11. and thou shalt rejoice, etc.] See Deu_12:6 f.,…
11. and thou shalt rejoice, etc.] See Deu_12:6 f., 11 f., 17 f., Deu_16:11; Deu_16:14. It is not said that the worshippers shall eat the reshîth, for that has already been given to the Deity. See introd. note.
and unto thine house, thou] With Luc. read thou and thine house.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v12 Deu_26:12-15. DECLARATION OF THE TITHE.
Deu_26:12-15. DECLARATION OF THE TITHE.
(12) When thou hast made an end.—The time fixed for making the confession prescribed in Deu_26:13-15, according to Jewish usage, was the Passover-eve of the fourth year, i.e., the first feast after the completion of the year of tithing. It would seem that something was still to be gathered from the trees after the Feast of Tabernacles, and thus there would still be some produce untithed at that feast in any given year. But the tithe of the third year must be separated to the very last item before the Passover of the fourth.
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The third year, which is the year of tithing.—See Deu_14:28-29. In the third and sixth years, the second tithe, which in other years was eaten by the owners (in kind or value) at Jerusalem, was given to the poor, and was called the poor’s tithe. In Talmudical language, the Ma’aser ani took the place of Ma’aser shêni in these years.
Thus the words “and hast given it unto the Levite,” are applied to the first tithe, which was never omitted, and which is prescribed by Numbers 18. The words that follow, “the stranger, the fatherless, and the widow,” are interpreted of the poor’s tithe. The prescribed confession is not to be made until all the tithe has been given, both first and second, i.e., the annual tithe to the Levites, and the second, which was in these years devoted to the poor.
That they may eat within thy gates, and be filled.—The quantity with which they were to be satisfied was duly prescribed by the Jewish scribes!
(13) Thou shalt say before the Lord thy God, I have brought away.—Literally, I have consumed, or burned out. It is the same strong word used so frequently in this book for “putting away” evil, and from which the name Taberah, “burning,” is derived. It is taken by Jewish commentators to include everything that could possibly be required as holy under any law, whether tithe, or firstfruit of trees not yet made common, or anything that from any cause had not been brought to Jerusalem during the three previous years.
I . . . have given . . . unto the Levite (the first tithe), and unto the stranger. . . . (the poor’s tithe).—Rashi.
According to all thy commandments—i.e., “giving everything in its due order” (Rashi). The following words are also taken to refer to the details of the law respecting these matters.
(14) I have not eaten thereof in my mourning.—“When I was clean and they were unclean, or when they were clean and I was unclean” (Rashi). The tomb or presence of a dead body made both persons and things unclean (Numbers 19).
Neither have I taken away.—Literally, consumed any of them in uncleanness.
Nor given ought thereof for (or to) the dead.—Rashi explains, “to provide for him a coffin or grave-clothes.” Another explanation, which is certainly possible, is, “I have not made any offering to an idol from them.” “They joined themselves to Baal-peor, and ate the sacrifices of the dead” (Psa_106:28).
I have hearkened . . . and have done according to all that thou hast commanded me.—A claim which might be truly made as to outward observances and requirements. I am therefore the more disposed to take the confession in these verses in its most literal sense, and to limit it to the particular things with which it was connected—the tithes and offerings.
(15) Look down from thy holy habitation, from heaven.—A phrase like this occurs frequently in Solomon’s prayer; but there is a difference there in the Hebrew, which is less beautiful than in this place. The exact phrase is found in 2Ch_30:27. And in 2Ch_36:15, we have “His dwelling-place” applied to Jerusalem and the Temple. This suggests that the thought here may be twofold. Look down from the dwelling-place of Thy holiness here below, and not only thence, but from thine own dwelling-place in heaven.
And bless thy people Israel, and the land (literally, the ground) which thou hast given us.—“We have done what Thou hast decreed for us. Do Thou that which it rests with Thee to do” (Rashi).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–13 And thou shalt rejoice in every good thing, etc.;…
And thou shalt rejoice in every good thing, etc.; i.e. with these bounties of God"s providence make a feast for yourself and your household, and omit not to invite the Levite and the stranger to partake of it with you. As with the yearly tithe (Deu_14:23) and the firstlings, (Deu_15:20) so with this portion of the firstfruits, a festive meal was to consummate the service. According to the Law, the firstfruits were the perquisite of the priest (Deu_18:4; Num_18:12, etc.) but of these a portion was to be taken for this special service, and of that a feast was to be made.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 Thou shalt rejoice in every good thing.
Deu_26:11
Thou shalt rejoice in every good thing.
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Rejoice in every good thing
It is our duty to give unstinted welcome to every visit of enjoyment with which we may be favoured. We frequently allow streams of refreshment or exhilaration to run past us without dipping into or tasting them; we blunderingly overlook many a cup of soothing and pleasing that is offered to us as we go trudging by. We are slow to discover and seize our golden chances, and hardly know how to make the most of them. At times we are afraid, it would seem, pausing now and then to squeeze a drop or two of severe or melancholy reflection into the goblet, as if there might be sin in having it too rich and sweet. The angel descending to solace us in our Gethsemane with a brief pleasant thrill, with a brief glimpse and gust of pleasure, flashes by under the sombre, wailing olives in vain, is allowed to vanish unharboured and un-utilised.
I. Never turn, in your bitterness of spirit, from any ministry of temporal enjoyment that may intervene; never be so wedded to your woes, so shut up and sunk down in them, that you cannot issue forth to accept such ministry. For, remember, we want to be made joyful for our education quite as much as we need to be tried and troubled. To laugh, to luxuriate, to ripple and glow with delight, at times is just as essential for us as it is at times to weep and suffer.
II. At times some of us may have had the feeling that there is so much misery in the world that it is hardly right to ignore and forget it for a moment in rejoicing. But let us reflect that, since God is our Father and we His children, we are justified in losing sight of trouble for a time when He gives us a joy to taste. Being only a child, however, I must feel about His world, and share in His travail concerning it; I need not be afraid at intervals to cast the entire load upon Him and let Him carry it alone. Souls must turn aside at times to bask in what sunshine they can find, and be mellowed, and warmed, and raised with it, in order to be of service in the darkness and to help to soften and relieve. (S. A. Tipple.)
Rejoice with a rejoicing universe
Rejoice with the morning stars, and let your adoring spirit march to the music of hymning spheres. Rejoice with the jocund spring in its gush of hope, and its dancing glory, with its swinging insect clouds and its suffusion of multitudinous song; and rejoice with golden autumn, as he rustles his grateful sheaves, and clasps his purple hands, as he breathes his story of fruition, his anthem of promises fulfilled; as he breathes it softly in the morning stillness of ripened fields, or flings it in AEolian sweeps from lavish orchards and from branches tossing bounty into mellow winds. Rejoice with infancy, as it guesses its wondering way into more and more existence, and laughs and carols as the field of pleasant life enlarges on it, and new secrets of delight flow in through fresh and open senses. Rejoice with the second youth of the heaven-born soul, as the revelations of a second birth pour in upon it, and the glories of a new world amaze it. Rejoice with the joyful believer when he sings, O Lord! I will praise Thee; though Thou wast angry with me, Thine anger is turned away, and Thou comfortedst me. Behold, God is my salvation. Rejoice with him whose incredulous ecstasy has alighted on the great Gospel secret, whoso eye is beaming as none can beam save that which for the first time beholds the Lamb; whose awe-struck countenance and uplifted hands are evidently exclaiming, This is my beloved, and this is my friend. Rejoice with saints and angels, as they rejoice in a sight like this. Rejoice with Immanuel, whose soul now sees of its travail. Rejoice with the ever blessed Three, and with a heaven whose work is joy. Be glad in the Lord, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart. (J. Hamilton.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 The Confession and Prayer with Tithes
The Confession and Prayer with Tithes
v. 12. When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, the reference here being to the triennial charity tithe, Deu 14:28-29, and hast given it unto the Levite, the stranger, the fatherless, and the widow that they may eat within thy gates and be filled, have all they need to sustain their lives,
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v. 13. then thou shalt say before the Lord, thy God, I have brought away the hallowed things, those devoted to the Lord by His command, out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandments which Thou hast commanded me; I have not transgressed Thy commandments, neither have I forgotten them, the very fact that this confession was required served as an inducement to keep the regulation concerning tithes;
v. 14. I have not eaten thereof in my mourning, namely, while engaged in mourning for some dead person, for during that time the Israelite was Levitically unclean, neither have I taken away aught thereof for any unclean use, nor given aught thereof for the dead, namely, by sending it to some friend’s house of mourning, for the use of the mourners, for the house where a dead person lay was regarded as unclean, and hence nothing consecrated to the Lord was permitted to enter; but I have hearkened to the voice of the Lord, my God, and have done according to all that thou hast commanded me.
v. 15. Look down from Thy holy habitation, from heaven, which was looked upon as the throne of Jehovah, Isa 63:15; Zec 2:13, and bless Thy people Israel, and the land which Thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey. The believing Israelite included his entire nation in his prayer, just as the Lord taught us Christians to do in the prayer which He Himself formulated.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v12 General Information:
General Information:
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)
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in the third year
This "third" is the ordinal number for three. Every three years the people of Israel gave a tenth of the harvest to the poor. (See: Ordinal Numbers)
fatherless
These are children whose parents have both died and do not have relatives to care for them.
widow
This means a woman whose husband has died and has no children to care for her now that she is old.
eat within your city gates and be filled
Here "gates" means towns or cities. AT: "so that those within your towns may have enough food to eat" (See: Synecdoche)
I have brought out of
These are the first words of another statement that the Israelite was supposed to say.
neither have I forgotten them
This means that he has obeyed all of God's commandments.
translationWords
tenth
harvest
Levi
alien
gate
command
transgress
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11–13 26:11 In Israelite society, foreigners (literally sojourners) were resident…
26:11 In Israelite society, foreigners (literally sojourners) were resident aliens; see also study note on 10:18.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.