Chapter Two

Exegetical study of the selected Pentateuch Passages

Introduction
This chapter examines three important Biblical passages that show us how
ancient Israel was called to treat foreigners and migrants, Leviticus 19:33-34,
Deuteronomy 10:18-19, and Numbers 15:15-16. These passages reveal something
profound about God’s heart for displaced people and offer timeless wisdom for how
communities should welcome strangers. What makes these texts particularly
relevant is how they speak to modern migration situations, including the experiences
of workers who have moved to places like Uppalam in Tuticorin, seeking better
opportunities far from their homes. Through careful study of these ancient words,
we discover how the Bible transforms our understanding of the outsider, moving
them from the margins to the center of God’s concern.
The command in Leviticus to “love the stranger as yourself” becomes
especially meaningful when we remember that Israel itself had been strangers in
Egypt they knew what it felt like to be foreigners in a foreign land. In Deuteronomy,
we see God portrayed as the ultimate protector of migrants, the one who “loves the
stranger, giving him food and clothing,” which shows us that caring for displaced
people reflects God’s own character. Numbers takes this a step further by declaring
“one law for both native and stranger,” establishing that justice should not depend
on where someone was born. These passages, when understood in their historical
context, provide us with biblical principles that remain powerfully relevant for how
Christian communities today should respond to migration and displacement. What
emerges from these ancient texts is not just old laws about social behavior, but
enduring truths about God’s heart for the vulnerable that challenge us to practice
genuine hospitality toward migrants and sojourners in our own time. This biblical
foundation prepares us to thoughtfully connect these ancient insights with the real
experiences of migration workers in places like Tuticorin district and similar
communities around the world.
2.1 Name and Theme
The three books of Leviticus, Deuteronomy, and Numbers represent central
pillars in the Pentateuch, each carrying profound theological significance while
bearing names that reflect both their original Hebrew contexts and subsequent Greek
and Latin translations. Understanding their nomenclature and thematic content
provides essential foundation for comprehending their role in biblical theology and
their relevance to migration and stranger narratives.
2.1.1 Leviticus
The English name Leviticus derives from the Latin Leviticus, which itself
originates from the ancient Greek Λευιτικόν (Leuitikon), meaning, connected to those
from the tribe of Levi. This Greek designation was translated in the Septuagint to
reflect the book’s emphasis on the Levitical priesthood and their sacred duties.
However, the Hebrew name presents a different perspective entirely. In Hebrew
tradition, the book is called Vayikra (‫)ַו ִּי ְק ָר א‬, meaning, And He called, which
constitutes the opening words of the text. This Hebrew title emphasizes God's
initiative in calling Moses to receive divine instruction, establishing the book’s
fundamental theme of divine-human encounter.
The Hebrew title Torat Kohanim, meaning, the law of the priests, appears in
rabbinic literature as an alternative designation, highlighting the book’s focus on
priestly functions and holy conduct. John Calvin noted in his commentary that by the
rabbis, it was called The Law of the Priest and The Law of Offerings, but from the
time of the Vulgate it has been called Leviticus, because it deals with the services of
the sanctuary as administered by the Levites.1
Jacob Milgrom, the preeminent Leviticus scholar whose three volume
Anchor Bible commentary remains definitive, argues that the book presents “a
system of sacrifice provided a metaphor, a method, for the expiation of sin and the
maintenance of the divine-human relationship”.2 Milgrom’s extensive research
demonstrates how biblical impurity and holiness are semantic opposites 3,
establishing the book’s fundamental concern with maintaining proper relationship
between the holy God and his people.

1
John Calvin, Calvin’s Commentary on the Bible: Leviticus Introduction (Grand Rapids:
Baker Books, 1996), accessed through Truth According to Scripture.

2
Jacob Milgrom, Leviticus: A Book of Ritual and Ethics, Continental Commentary
(Minneapolis: Fortress Press, 2004). 94.

3
Jacob Milgrom, Leviticus 17–22, Anchor Bible Commentary (New York: Doubleday, 2000),
1362.
2.1.2 Numbers
The English title Numbers represents a translation from the Greek Septuagint,
which chose to emphasize the censuses recorded in the opening chapters. However,
this title significantly misrepresents the book’s primary content and theological focus.
The Hebrew name Bamidbar (‫ )ּבמדבר‬means “in the wilderness” or “in the desert”,
deriving from the book’s opening phrase, The Lord spoke to Moses in the wilderness
of Sinai.
Rabbi Jonathan Sacks provides profound insight into the Hebrew
nomenclature, “The Hebrew word midbar, wilderness, has the same root as the
word dabar/davar, meaning word or thing. It has the same letters as medabber,
speaking. It is in the wilderness that the Israelites hear revelation, the word or
speaking of God”.4 This etymological connection reveals the book’s deeper
theological purpose as a venue for divine communication.
The book’s structure reflects what scholars identify as a carefully crafted
theological narrative. Contemporary biblical scholarship, exemplified by scholars
like Katherine Sakenfeld in her commentary “Journeying with God,” emphasizes
that Numbers addresses “the difficult question of how God's people are to live
faithfully during times of transition and uncertainty”.5
2.1.3 Deuteronomony
The name Deuteronomy originates from the Greek Deuteronomion
(Δευτερονόμιον), meaning second law or repetition of the law. This Greek
designation derives from the Septuagint translation of Deuteronomy 17:18, where the
phrase copy of this law was rendered as deuteronomion. However, as J. Gordon
McConvile notes in his Apollos Old Testament Commentary, the Greek was a
mistranslation of the Hebrew phrase a copy of this law.6
The Hebrew title Elleh Haddebarim (‫ )אלה הדברים‬means “These are the
words”, reflecting the book’s character as Moses final addresses to Israel. This
Hebrew designation more accurately captures the book’s essence as prophetic

4
Jonathan Sacks, “The Wilderness and the Word,” Covenant & Conversation: Bamidbar,
2023, accessed September 23, 2025, [Link]
wilderness-and-the-word/
5
Katharine Doob Sakenfeld, Journeying with God: A Commentary on the Book of Numbers
(Grand Rapids: Eerdmans, 1995), 112.
6
J. Gordon McConville, Deuteronomy, Apollos Old Testament Commentary (Leicester:
Apollos, 2002), 21.
discourse rather than mere legal repetition. McConville emphasizes that,
Deuteronomy deserves its misnomer second law. The most celebrated difference
between Deuteronomy and the laws in Exodus concerns the law of the place of
worship.7
The book’s emphasis on covenant love (hesed) and loyalty provides crucial
theological framework. McConville observes that, the essential aspect of this love is
loyalty, as the appearance of love language in political treaties shows. However, there
is an emotive side to the love between God and humans too. 8 This covenant theology
directly addresses the challenges faced by displaced peoples, offering both identity
and hope.
2.2 Theological Integration and Migration Themes
These three books collectively address fundamental questions of identity,
belonging, and divine human relationship that prove especially relevant for
migration studies. Leviticus establishes the holiness code that defines community
identity, Numbers chronicles the wilderness experience of displacement and divine
guidance, Deuteronomy provides the covenant framework for maintaining faith
across generations and geographic transitions.
Matthew Henry, in his enduring biblical commentary, noted that these books
collectively demonstrate God’s provision for his people in their journey from
bondage to inheritance. 9 John Calvin similarly emphasized their role in revealing the
method by which God would have his people approach him, and the manner in
which they should conduct themselves. 10
2.3.1 Authorship
The authorship of these three Pentateuchal books remains a contested issue
between traditional Mosaic authorship and modern critical scholarship. Matthew
Henry consistently attributes all three books to Moses, stating that “this is as truly the
word of the Lord by Moses as that which was spoken to him with an audible voice out
of the tabernacle of the congregation” (Leviticus 1:1).11 John Calvin similarly affirms
Mosaic authorship while acknowledging later editorial additions, writing that Moses

7
Ibid., 19.
8
Ibid., 146-147.
9
Matthew Henry, Complete Commentary on the Whole Bible, referenced in theological
quotation collections.
10
John Calvin, Commentaries, 22 volumes, referenced in collected quotations.
11
Matthew Henry, Commentary on the Whole Bible, vol. 1 (1706; repr., Peabody, MA:
Hendrickson, 1991), “Deuteronomy Preface.”
delivered these words “both by word of mouth, that it might affect, and by writing,
that it might abide” before his death.12 Gordon Wenham takes a more nuanced
evangelical approach, arguing in his Numbers commentary that most of Numbers had
to have been written before Deuteronomy and Ezekiel, suggesting pre-exilic
composition while remaining open to some expansion, revision, and rewriting in the
following centuries.13
2.3.2 Date
Scholars generally place the final composition of Leviticus, Numbers, and
Deuteronomy in the exilic to post-exilic period (6th-5thcentury BCE), though
individual traditions and laws may date earlier. The Eerdmans Bible Dictionary notes
that “Leviticus, as we have it, was completed in the sixth century BCE, but draws on
much older priestly material”.14 John Calvin suggests in his commentary that Moses
compiled these laws near the end of his life, before Israel entered the land 15, while
modern theologian Jacob Milgrom argues that “Leviticus and Numbers reached their
canonical form during the Babylonian exile, reflecting the needs of a displaced
priesthood”.16 Deuteronomy’s earliest core is connected to Josiah’s reform era in the
late 7th century BCE, but its expanded version and final editing occurred during the
exile: Gordon Wenham writes, “Deuteronomy, though with pre-exilic roots, acquired
its present shape by the 6th century BCE”.17 Timothy Ashley observes, “The Book of
Numbers shows repeated evidence of editorial activity typical of the exile and
restoration phases”.18 This view aligns with archaeological finds (e.g., the Ketef
Hinnom amulet) and textual analysis, supporting the exilic dating of these books.
2.4 The Genre of the Selected Pentateuch passages
The literary genres of Leviticus, Numbers, and Deuteronomy, central books
of the Pentateuch, reveal distinct theological and historical purposes. Exploring their

12
John Calvin, Harmony of the Law, vol. 3, Introduction to Deuteronomy, trans. Charles
William Bingham (Grand Rapids, MI: Eerdmans, 1950), 15.
13
Gordon J. Wenham, Numbers, Tyndale Old Testament Commentary (Leicester: Inter-
Varsity Press, 1981), 33.
14
“Leviticus,” in Eerdmans Bible Dictionary, (Grand Rapids: William B. Eerdmans
Publishing Company, 1987), 728.
15
John Calvin, Commentaries on the Four Last Books of Moses, trans. Charles William
Bingham, vol. 3 (Grand Rapids: Baker Books, 1996), 18.
16
Jacob Milgrom, Leviticus: A Book of Ritual and Ethics (Minneapolis: Fortress Press, 2004),
viii.
17
Gordon J. Wenham, “Deuteronomy,” in Exploring the Old Testament, Vol. 1: The
Pentateuch (London: SPCK, 2003), 184.
18
Timothy R. Ashley, The Book of Numbers, 2nd ed., New International Commentary on the
Old Testament (Grand Rapids: Eerdmans, 2022), p. 1.
genre helps us interpret the unique blend of law, narrative, covenant, and ritual in
Israelite tradition.
Leviticus is widely classified as ritual law literature, focusing on priestly
codes, sacrifices, purity regulations, and holiness. The Eerdmans Bible
Dictionary describes Leviticus as, the core of priestly ritual material, intensely
theological and deeply concerned with symbolic purity and community holiness. 19
Chuck Swindoll highlights its role as sanctification literature, teaching about
forgiveness, acceptance, and holy living. Scholar Gordon Wenham notes, Leviticus
stands at the very heart of the Pentateuch. It is the book of worship, sacrifice, and
offering all pointing to God’s presence among his people.20
Numbers combines narrative that is Israel’s wilderness journey, genealogical
and census records, and law codes. Adrian Reynolds observes, Numbers moves from
story to instruction, often using lists or speeches to shape Israel’s identity in the
wilderness. Morales calls, Numbers magisterial for its narrative theological
synthesis.21 Baker’s Dictionary describes Numbers as connecting law and narrative,
serving as, an envelope around the tabernacle legislation.22 Wenham affirms its genre
as, mixture of adventure tale and legal treatise.
Deuteronomy is often classified as a covenant document or treaty text,
modeled on ancient Near Eastern vassal treaties, but also as sermonic literature with
Moses speeches and exhortations. Patrick D. Miller contends, Deuteronomy’s laws
are set in a sermonic, covenantal framework, drawing Israel to loyalty and
faithfulness.23 Rabbi Jonathan Sacks describes it as “the book of the covenant, the
centrepoint of Jewish theology”. J.A. Thompson calls it, one of the greatest books of
the Old Testament for its theological and rhetorical power. This diversity in genre

19
Myers, Allen C., editor. The Eerdmans Bible Dictionary. Rev. ed., Repr, Eerdmans,
1987. K10plus ISBN

20
Gordon J. Wenham, Numbers, Tyndale Old Testament Commentary (Leicester: Inter-
Varsity Press, 1981), 32.

21
L. Michael Morales, Numbers, Apollos Old Testament Commentary, vol. 2 (London:
Apollos, 2022).

22
Baker’s Evangelical Dictionary of Biblical Theology (Grand Rapids: Baker, 1987), s.v.
“Leviticus and Numbers,” 759.
23
Patrick D. Miller, Deuteronomy, Interpretation: A Bible Commentary for Teaching and
Preaching (Louisville: Westminster John Knox, 1990), 6.
shapes how faith communities understand worship, ethics and covenant identity
within the Biblical tradition.
2.5 Structure
This exegetical analysis explores the structure and literary arrangement of
three Pentateuchal passages Leviticus 19:33 - 34, Deuteronomy 10:18 - 19, and
Numbers 15:15 - 16 focusing on their immediate literary context, compositional
techniques, and theological implications.
2.5.1 Literary Context
Leviticus 19:33 - 34is found within the holiness code a collection of ethical
and ritual commandments structured around refrains like “I am the Lord your God.”
Deuteronomy 10:18 - 19 falls within a covenant exhortation mixing narrative
reflection on God’s character with legal commands.
Numbers 15:15 - 16 appears after a section of narrative rebellion,
transitioning into prescriptive law.
2.5.2 Structural Literary Analysis
In Leviticus 19:33 - 34, Gerstenberger notes that the placement is
intentional, it echoes the love command of v 18 and structurally shifts between
plural and singular imperatives, underscoring both communal and personal
responsibility. This inclusio “I am the Lord your God” frames the ethical content.
In Deuteronomy 10:18 - 19 these verses are at the center of a chiastic pattern
(10:12 - 22), sandwiching God’s love for the foreigner and Israel’s ethical imitation
between the commands to fear, serve, and cling to God, anchoring social ethics in
divine character.
In Numbers 15: 15 - 16, the repeated legal refrain “one statute, one law”
demonstrates inclusio and emphasis. The structure uses repetition to stress equal
obligations, integrating communal alien worship into one standard. After Israel’s
failures this section acts as a literary reset reinforcing hope and order.
2.5.6 Interpretation and Significance
The structural features in each passage echo, inclusio, repetition and chiastic
framing intensify the ethical focus on the stranger, integrating it into Israel’s holiness
code, covenant loyalty and communal law. This design underscores the texts aim to
shape individual and collective identity through treating outsiders justly.
2.6 Intention of the passage
 The intention of Leviticus 19:33 - 34, Deuteronomy 10:18 - 19, and Numbers
15:15 - 16 is to ground Israel’s treatment of foreigners in both ethical obligation and
covenant identity calling the community to treat the resident alien with the same
justice, love, and equality as a native born citizen. Leviticus instructs Israelites
explicitly not to oppress the sojourner but to love them as oneself, based on Israel ’s
memory of their own experience in Egypt, making this an empathetic and moral
imperative. Deuteronomy reinforces this by declaring God’s own love and justice
for the foreigner providing food and clothing and commands Israel to imitate God's
character, emphasizing that social justice and care for the marginalized are core to
covenant faithfulness. Numbers 15:15 - 16 emphasizes legal equality before God,
insisting that both the native born and resident alien are governed by the same law
and access the same religious privileges and responsibilities, integrating foreigners
fully into the life and worship of Israel. Together, these passages make radical
inclusion and justice for the sojourner central to Israel’s legal, ethical, and spiritual
life.
2.7 Translation and Parsing
2.7.1 Translation
(Leviticus 19: 33 - 34)
.‫ ֹאתֹו‬,‫ֹלא תֹונּו‬--‫ ְּב ַאְר ְצ ֶכ ם‬,‫ָי גּור ִא ְּת ָך ֵּג ר‬-‫ְו ִכ י‬
Translation
When an alien resides with you in your land, you shall not oppress the alien.

‫ַּכ ֶא ְז ָר ח ִמ ֶּכ ם ִיְה ֶי ה ָל ֶכ ם ַה ֵּג ר ַה ָּג ר ִא ְּת ֶכ ם‬

‫ְו ָאַה ְב ָּת לֹו ָּכ מֹוָך ִּכ י ֵג ִר ים ֱה ִייֶת ם ְּב ֶא ֶר ץ ִמ ְצ ָר ִים ֲא ִנ י ְי הָו ה ֱא ֹלֵה יֶכ ם‬
Translation
The alien who resides with you shall be to you as the native born among you;
you shall love the alien as yourself, for you were aliens in the land of Egypt: I am
the Lord your God.

Deuteronomony 10: 18 - 19
‫הּוא ֹעֶׂש ה ִמ ְׁש ַּפ ט ָי תֹום ְו ַאְל ָמ ָנ ה ְו ֹאֵה ב ֵּג ר ָל ֵת ת לֹו ֶל ֶח ם ְו ִׂש ְמ ָל ה‬
Translation
Who executes justice for the orphan and the widow, and who loves the
strangers, providing them food and clothing.
 ‫ַו ֲא ַה ְב ֶּת ם ֶא ת־ַה ֵּג ר ִּכ י־ֵג ִר ים ֱה ִייֶת ם ְּב ֶא ֶר ץ ִמ ְצ ָר ִים‬
Translation
You shall also love the stranger, for you were strangers in the land of Egypt.

Numbers 15:15 - 16
‫ֻח ָּק ה ַאַח ת ִיְה ֶי ה ָל ֶכ ם ְו ַל ֵּג ר ַה ָּג ר ֲח ַק ת־עֹוָל ם ְל ֹדֹרֵת יֶכ ם ָּכ ֶכ ם ִיְה ֶי ה ַה ֵּג ר ִל ְפ ֵנ י ְי הָו ה‬
Translation
As for the assembly, there shall be for both you and the resident alien a
single statute, a perpetual statute throughout your generations; you and the alien
shall be alike before the Lord.
‫ּתֹוָר ה ַאַח ת ּוִמ ְׁש ָּפ ט ֶא ָח ד ִיְה ֶי ה ָל ֶכ ם ְו ַל ֵּג ר ַה ָּג ר ִא ְּת ֶכ ם‬
Translation
One law and one ordinance shall be for you and for the alien who resides
with you.
2.7.2 Parsing
Leviticus 19:33 & 34
V.33
 ‫ ְו ִכ י‬conjunction: “and when” or “if”
 ‫ ָי גּור‬Verb, Qal imperfect 3rd masculine singular from ‫“( גּור‬to sojourn / dwell”) -
“he sojourns”
 ‫ ִא ְּת ָך‬preposition “with” + suffix 2 nd masculine singular - “with you”
 ‫ ֵּג ר‬noun, masculine singular, “resident alien” / “sojourner”
 ‫ ְּב ַאְר ְצ ֶכ ם‬preposition “in” + noun “land” + suffix 2 nd masculine plural - “in your
land”
 ‫ ֹלא‬negative particle - “not”
 ‫ תֹונּו‬verb, Qal imperfect 2 nd masculine plural from ‫ה‬.‫נ‬.‫“( י‬to oppress / wrong”) -
You shall oppress / do wrong.
 ‫ ֹאתֹו‬direct object maker + suffix 3 rd masculine singular - him
V.34
 ‫ ַּכ ֶא ְז ָר ח‬Preposition “as” + noun, masculine singular “native born / citizen”
 ‫ ִמ ֶּכ ם‬Preposition “from / among” + 2 masculine plural suffix “you”
 ‫ ִיְה ֶי ה‬Qal imperfect 3rd masculine singular of ‫( ְה ֶי ה‬He/it shall be)
 ‫ ָל ֶכ ם‬Preposition “for/to” + 2 masculine plural suffix
 ‫ ַה ֵּג ר‬Definite article + noun “the alien / sojourner
 ‫ ִא ְּת ֶכ ם‬Preposition “with” + 2 masculine plural suffix
 ‫ ְו ָאַה ְב ָּת‬Vav consecutive Qal perfect 2 masculine singular of ‫ָאַה ְב‬
 ‫ לֹו‬Preposition “to/for” + 3 masculine singular suffix
 ‫ ָּכ מֹוָך‬Preposition “as” + 2 masculine singular suffix
 ‫ ִּכ י‬Conjunction “for/because”
 ‫ ֵג ִר ים‬Noun, masculine plural
 ‫ ֱה ִייֶת ם‬Qal perfect 2 masculine plural of ‫ֱה ִייֶת‬
 ‫ ְּב ֶא ֶר ץ‬Preposition “in” + noun “land”
 ‫ ִמ ְצ ָר ִים‬Proper noun
 ‫ ֲא ִנ י‬Pronoun “I”
 ‫ ְי הָו ה‬Divine name “The Lord”
 ‫ ֱא ֹלֵה יֶכ ם‬Noun “God” + 2 masculine plural suffix
Deuteronomony 10:18-19
V.18
 ‫ הּוא‬Pronoun, he/it
 ‫ ֹעֶׂש ה‬Qal participle masculine singular from ‫( ֹעֶׂש ה‬does, executes)
 ‫ ִמ ְׁש ַּפ ט‬Noun masculine singular, (Justice / Judgment)
 ‫ ָי תֹום‬Noun masculine, (orphan / fatherless)
 ‫ ְו ַאְל ָמ ָנ ה‬Conjunction “and” + noun feminine singular “widow”
 ‫ ְו ֹאֵה ב‬Conjunction “and” + Qal participle masculine singular of ‫“ ֹאֵה ב‬loves”
 ‫ ֵּג ר‬Noun masculine singular, (Sojourner / foreigner)
 ‫ ָל ֵת ת‬Preposition “to” + Qal infinitive of ‫( ָנ ַת ן‬to give)
 ‫ לֹו‬Preposition “to / for” + 3 masculine singular suffix “him”
 ‫ ֶל ֶח ם‬Noun masculine singular, (bread / food)
 ‫ ְו ִׂש ְמ ָל ה‬Conjunction “and” + noun feminine singular (garment / clothing)
V. 19
 ‫ ַו ֲא ַה ְב ֶּת ם‬Conjuction “and” + Qal perfect 2 nd person plural of ‫( ָאַה ב‬to love): You
(plural) shall love or and you have loved.
 ‫ ֶא ת‬Direct object marker.
 ‫ ַה ֵּג ר‬Definite article “the” + noun (stranger or sojourner)
 ‫ ִּכ י‬Conjunction (for / because)
 ‫ ֵג ִר ים‬Noun, masculine plural (strangers or sojourners)
 ‫ ֱה ִייֶת ם‬Qal perfect 2nd person plural of ‫ה‬.‫י‬.‫( ה‬to be)
 ‫ ְּב ֶא ֶר ץ‬Preposition “in” + noun “land”
 ‫ ִמ ְצ ָר ִים‬Proper noun “Egypt”

Numbers 15:15-16
V.15
 ‫ ֻח ָּק ה‬Noun, feminine singular, (statute,decree)
 ‫ ַאַח ת‬Numeral (One / Single)
 ‫ ִיְה ֶי ה‬Qal imperfect 3rd masculine singular of ‫( ְה ֶי ה‬it shall be)
 ‫ ָל ֶכ ם‬Preposition (for / to) + 2 nd person masculine plural suffix.
 ‫ ְו ַל ֵּג ר‬Conjunction “and” + preposition “to ? for” + definite article “the” + noun
“resident alien.”
 ‫ַה ָּג ר‬ Definite article “the” + Qal participle masculine singular “residing
sojourning”
 ‫ ֲח ַק ת־עֹוָל ם‬Noun “statute” + noun “perpetual / everlasting”
 ‫ ְל ֹדֹרֵת יֶכ ם‬Preposition “for/to” + noun “generations” + 2 masculine plural suffix
“your”
 ‫ ָּכ ֶכ ם‬Preposition “as/like” + 2 masculine plural suffix “you”
 ‫ ִיְה ֶי ה‬Qal imperfect 3 masculine singular “it shall be”
 ‫ ַה ֵּג ר‬Definite article “the” + noun “resident alien”
 ‫ ִל ְפ ֵנ י‬Preposition “before / in the presence of”
 ‫ ְי הָו ה‬Divine name, (the Lord)
V.16
 ‫ ּתֹוָר ה‬Noun, feminine singular. (law / instruction / teaching)
 ‫ ַאַח ת‬Numeral, (One / single)
 ‫ ּוִמ ְׁש ָּפ ט‬Conjunction “and” + noun, masculine singular (Judgement / ordinance /
decree)
 ‫ ֶא ָח ד‬Numeral, (One)
 ‫ ִיְה ֶי ה‬Qal imperfect 3rd masculine singular (shall be)
 ‫ ָל ֶכ ם‬Preposition “to / for” + 2 masculine plural suffix (You, plural)
 ‫ ְו ַל ֵּג ר‬Conjunction “and” + preposition “to /for” + definite article “the” + noun
(resident alien / sojourner)
 ‫ ַה ָּג ר‬Definite article “the” + Qal participle masculine singular (residing
sojourning)
 ‫ ִא ְּת ֶכ ם‬Preposition “with” + 2 masculine plural suffix (You, plural)