Two distinct legal statuses the shelf often merges (KJV 'a stranger and a sojourner,' Genesis 23:4; NWT keeps them, 'an alien resident and a settler'). A GER is a resident foreigner — living among a people, protected by law, but WITHOUT citizenship or the right to own land (Torah's great charge: 'love the ger, for you were gerim in Egypt'). A TOSHAV is a settled outsider, more rooted but still landless. Abraham names himself both — the man promised the whole land cannot legally buy a grave in it. Leviticus 25:23 (already on these pages) turns the pair back on Israel itself: before Jehovah, the nation that will one day parcel out this land holds it on the identical terms Abraham held Canaan — as ger and toshav, not as owner. ⭐ The charge quoted at the top of this entry now has a home on these pages: Deuteronomy 10:19 is where Deuteronomy says it — love the ger, for you were gerim in the land of Egypt — one verse after describing God himself as one who loves the ger and gives him bread and a garment. ⚠ Leviticus 19:34 (already on these pages) gives the same command with the same reason and adds a measure Deuteronomy drops: you shall love him AS YOURSELF. Here the memory carries the command by itself. ⚠ Deuteronomy 14:21 shows the status from its harder side, and the verse needs both nouns to be read at all: Israel may not eat an animal that died on its own, but may GIVE it to the ger inside its gates, or SELL it to a nokhri, a passing outsider. Two different foreigners, two different transactions — and the Geneva uses one word for both while the Douay and TLB collapse them into a single man ('give it… or sell it to him'). ⚠ It also sits awkwardly beside Leviticus 17:15, which assumes an Israelite or a ger MAY eat a carcass and simply requires washing afterwards. Readings differ, and this library does not vote. ⭐ The nokhri returns one chapter later, in a different transaction. Deuteronomy 15:3 exempts him from the seventh-year release: the foreigner you may press for payment, but a brother’s debt your hand must let go. Read the two verses together and the nokhri of 14:21 and 15:3 is consistently the man who is outside the household of obligation without being inside its protections either — he can be sold a carcass and he can be dunned for a debt, and neither is presented as a wrong. The ger, who lives inside your gates, is on the other side of both sentences. ⭐ Deuteronomy 23:8 turns the memory around: you shall not abhor an Egyptian, for you were a ger in his land. The reason the Torah gives four times for protecting the stranger in Israel — for you were strangers in the land of Egypt — is here the reason for not despising the Egyptians themselves, and their grandchildren may enter the assembly that the Moabite's tenth generation may not. The same verse calls the Edomite your brother; the two words that organise this book's law, brother and stranger, are given to the two nations whose land Israel passed through and came out of. → first discussed at Gen 23:4