And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice,

And thou shalt say to them: The man of the house of Israel, and of the strangers who sojourn among you, that offereth a holocaust or a victim,

And thou shalt say unto them, Every one of the house of Israel, and of the strangers who sojourn among them, that offereth up a burnt-offering or sacrifice,

And thou shalt say to them, Whatever man there may be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt-offering or sacrifice,

'And unto them thou sayest: Any man of the house of Israel, or of the sojourners, who sojourneth in your midst, who causeth burnt-offering or sacrifice to ascend,

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,

And say to them, If any man of Israel, or any other living among them, makes a burned offering or other offering,

And you shall say to them: The man of the house of Israel, or of the newcomers who sojourn with you, who offers a holocaust or a victim,

Dices praeterea illis, Quicunque e domo Israel, aut de peregrinis qui peregrinantur in medio vestri, obtulerit holocaustum, aut sacrificium:

And thou shalt say unto them. The law is now extended to strangers, not those who were heathens, but those who, springing originally from other nations, had devoted themselves to pure religion. For, if more had been allowed to them than to the genuine children of Abraham, the corruption would, according to their wont, have soon spread more widely. God, then, would not have His sanctuary defiled by foreigners, lest their liberty might make its way amongst the whole people. From this latter portion we may gather that the word "kill" [1] which is elsewhere taken in a sense, is here confined to the sacrifices; since permission is elsewhere given to the people to eat (meat) in all their cities and villages, provided they abstain from blood. We must remember, therefore, that the question is not here as to their ordinary food, but only as to the victims, which were never to be offered except at the tabernacle.

Footnotes

1 - In these verses (8, 9) the offering of a burnt-offering, or sacrifices, is only spoken of, from whence C. appears justly to conclude that the word "kill" in ver. 3, referred merely to animals killed in sacrifice.

The strangers which sojourn - The foreigners who dwell. See Leviticus 16:29 note.
Or sacrifice - i. e., a slaughtered offering of any kind, generally a peace-offering.

And thou shalt say unto them,.... To Aaron and his sons, and to the children of Israel, as in Leviticus 17:2,
whatsoever man there be of the house of Israel: belonging to that nation, and to any of its tribes and families, of whatever age; as a young man or an old man, as the Targum of Jonathan; or of whatsoever rank, class, and condition in life:
or of the strangers which sojourn among you; that is, of the proselytes among them; not the proselytes of the gate, who were not admitted to offer sacrifice on the altar of the Lord; and if they were, they could not for non-compliance with this law be cut off from the Jewish church and commonwealth, of which they were no part, only suffered to dwell among them, but partook of none of their privileges; but this is to be understood of proselytes of righteousness, such as embraced the Jewish religion, and submitted to all the rituals of it, and had communion with the body of the people, and shared in all the immunities of their civil and church state, and so liable in case of any real practice to be cut off from them:
that offereth a burnt offering or sacrifice; any other sacrifice besides a burnt offering, as a sin offering, or a trespass offering, or a peace offering.

Whatsoever man . . . offereth . . . And bringeth it not unto the door of the tabernacle--Before the promulgation of the law, men worshipped wherever they pleased or pitched their tents. But after that event the rites of religion could be acceptably performed only at the appointed place of worship. This restriction with respect to place was necessary as a preventive of idolatry; for it prohibited the Israelites, when at a distance, from repairing to the altars of the heathen, which were commonly in groves or fields.

To this there are appended three laws, which are kindred in their nature, and which were binding not only upon the Israelites, but also upon the foreigners who dwelt in the midst of them.