And you shall say to them, Whatever man there be of the house of Israel, or of the strangers which sojourn among you, that offers a burnt offering or sacrifice,
that offereth
Leviticus 17:4,10 And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people: …
Leviticus 1:2,3 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock…
Judges 6:26 And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.
or any foreigner living among them
The inclusion of "any foreigner" highlights the presence of non-Israelites within the community, often referred to as "sojourners" or "strangers." This reflects the inclusive nature of God's laws, which applied not only to ethnic Israelites but also to those who chose to live among them and worship Yahweh. This provision underscores the universal scope of God's covenant, as seen in passages like Isaiah 56:6-7, which speaks of foreigners joining themselves to the Lord.
offers a burnt offering or a sacrifice
Burnt offerings and sacrifices were central to Israelite worship, serving as means of atonement and expressions of devotion to God. The burnt offering, or "olah," was entirely consumed by fire, symbolizing complete surrender to God (Leviticus 1). Sacrifices, in general, were acts of worship that maintained the covenant relationship between God and His people. The sacrificial system foreshadows the ultimate sacrifice of Jesus Christ, who offered Himself once for all (Hebrews 10:10).
“Tell them…” (Leviticus 17:8) signals that the instruction comes straight from the LORD through Moses. God is not giving suggestions; He is issuing binding directives.
• Moses acts as God’s mouthpiece (Exodus 19:7; Leviticus 1:1–2).
• The wording shows divine initiative: worship is defined by God, not by personal creativity (Deuteronomy 12:32; 1 Samuel 15:22).
• The command presupposes a hearing heart; God’s people must listen before they can obey (James 1:22).
The covenant family is singled out first. Every Israelite—priest, elder, or common laborer—stands under the same obligation.
• Holiness is a community project (Leviticus 11:44–45).
• Covenant membership brings both privilege (Romans 3:1–2) and responsibility (Deuteronomy 6:4–5).
• No one is exempt; personal devotion must align with God’s revealed pattern (Leviticus 17:9).
God immediately widens the scope, embracing resident aliens.
• One law for native and foreigner underscores God’s impartiality (Exodus 12:48–49; Numbers 15:14–16).
• The inclusion anticipates the gospel opening to the nations (Ephesians 2:13; Isaiah 56:6–7).
• Outsiders who dwell among God’s people are expected to honor the same holy standard; worship is not a matter of ethnicity but of allegiance.
Leviticus 17 regulates where and how sacrifices are presented. The point is not to forbid sacrifice but to prevent idolatrous, private shrines.
• “Burnt offering” (Leviticus 1:3–9) symbolizes total surrender—everything ascends in smoke to God.
• “Sacrifice” covers peace offerings and other types brought for gratitude or fellowship (Leviticus 3; Deuteronomy 12:5–6).
• Bringing the animal to the tabernacle guarded the purity of worship, protected against blood misuse (Leviticus 17:10–14), and highlighted that atonement is God’s gift, not human invention (Hebrews 10:1–4; John 1:29).
• Penalty for ignoring this command is being “cut off” (Leviticus 17:9), underscoring how seriously God views the location and manner of atonement.
Leviticus 17:8 teaches that every act of sacrifice—by Israelite or foreign resident—must be offered exactly as God prescribes and only in the place He designates. The verse underscores divine authority, communal holiness, inclusive invitation, and the centrality of atonement. God alone sets the terms of approach, and obedience is the only faithful response.
(8, 9) Whatsoever man there be.--Better, what man soever there be, as it is in the Authorised Version in Leviticus 17:3. Here again we have an instance of the same legislative phrase used four times in one short section (Leviticus 17:3; Leviticus 17:8; Leviticus 17:10; Leviticus 17:13), being translated differently in the Authorised Version. The law enacted in these two verses requires that all legitimate sacrifices should henceforth be presented in the appointed sanctuary, which was the centre of national unity, thus abolishing the liberty which, in accordance with patriarchal practice, had hitherto existed, that every head of a family could be his own priest, and offer up sacrifices wherever and whenever he liked. The commonwealth of Israel were now to acknowledge one altar, one high priest, and one sanctuary. This law was binding not only upon the Israelite by race, but upon strangers who took up their abode in and joined the Jewish community. For wilfully violating this law the offender incurred the penalty of excision.Verses 8, 9. - So essential is the regulation to the maintenance of the Israelitish polity, that it is extended to the strangers which sojourn among them, not confined to those who were of the house of Israel; and the penalty of excommunication is appointed for both classes alike in case of disobedience. It may be noticed that this verse assumes that burnt offerings and peace offerings are offered by the strangers that sojourn among them, as well as by the Israelites by race.