The Meaning of zarah: God’s Heart for Strangers

The Meaning of zarah

The Hebrew term *zarah* (זָרָה) denotes a 'stranger,' 'foreigner,' or 'outsider,' emphasizing one who is socially or culturally distinct.

In the Old Testament, *zarah* is often linked to ethical imperatives, as seen in Exodus 22:21, where God commands, 'You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt.' Deuteronomy 10:18-19 further underscores this by affirming God’s justice for the 'stranger,' urging Israel to 'love the stranger' as they themselves were once strangers in Egypt.

zarah in Exodus 22:21

Exodus 22:21 explicitly prohibits mistreatment of the 'stranger,' grounding this ethical mandate in Israel’s own history as foreigners in Egypt.

The verse commands, 'You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt,' using *zarah* to emphasize the moral duty to protect the vulnerable outsider. By recalling their shared experience of marginalization, the text frames hospitality and justice as theological imperatives. This linkage shows that ethical behavior goes beyond legalism and is rooted in empathy and covenantal memory.

The emphasis on *zarah* here reflects a broader biblical concern for the marginalized, challenging Israel to embody God’s character as a defender of the 'sojourner' (cf. Leviticus 19:34). This verse thus invites reflection on how communal identity shapes ethical responsibility.

zarah and the Prophetic Vision of Inclusion

The prophets reframe *zarah* as a symbol of God’s inclusive covenantal vision, extending beyond mere ethical obligation to a transformative promise of unity.

In Isaiah 56:3, the prophet declares that foreign (‘zarah’) eunuchs who bind themselves to the Lord ‘will be brought to the holy mountain’ and called ‘sons of the living God,’ subverting traditional exclusivist categories. This vision is expanded in Zechariah 8:20-23, where people from diverse nations stream to Jerusalem ‘to seek the Lord of hosts and to pray to the Lord,’ with *zarah* here representing a cosmopolitan community united under God’s sovereignty. The prophets thus reorient *zarah* from a term of social distance to one of divine invitation, emphasizing that God’s redemption transcends ethnic and cultural boundaries. By framing the ‘stranger’ as a participant in His covenant, these texts reveal a God whose justice and mercy embrace all peoples.

This prophetic usage underscores God’s commitment to a diverse, reconciled humanity, challenging Israel - and by extension all believers - to see the *zarah* not as an outsider to exclude, but as a neighbor to include in His redemptive purposes.

The shift in *zarah*’s meaning from Exodus to the Prophets reflects a theological evolution: where Exodus 22:21 establishes a moral imperative to protect the vulnerable, the Prophets announce a future where the *zarah* becomes an integral part of God’s kingdom. This vision anticipates the New Testament’s fulfillment of God’s covenant in a global church (e.g., Ephesians 2:14-18), yet remains rooted in the Old Testament’s consistent emphasis on justice and inclusion. By tracing *zarah* through these texts, we glimpse a God whose character is both just and expansive, calling His people to embody these values in a divided world.

Putting 'zarah' into Practice

The biblical call to embrace the 'zarah' challenges contemporary believers to actively champion justice and inclusion in their communities.

Exodus 22:21 commands, 'You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt,' urging modern followers to advocate for immigrants and marginalized groups by upholding their dignity and rights. Deuteronomy 10:18-19 expands this, calling God's people to 'love the stranger' as they were once strangers in Egypt, a principle that compels churches to foster cultural diversity and welcome those from different backgrounds. Neglecting these commands risks perpetuating systemic inequality and dehumanizing the vulnerable, as seen in Exodus's warning that mistreatment of the 'zarah' violates covenantal memory. By embodying these values, believers reflect God's redemptive vision for a reconciled humanity, while failure to do so undermines the church's witness and fosters division.

Going Deeper

Exploring related terms like *ger* ('sojourner') and *ne'el* ('outsider') enriches our grasp of biblical attitudes toward outsiders.

Comparing *zarah* with *ger* (Exodus 22:21) reveals nuances in social identity, while *ne'el* highlights ethical imperatives to protect the vulnerable, deepening our understanding of God’s justice for the marginalized.