An Ammonite or a Moabite shall not enter into Yahweh’s assembly; even to the tenth generation shall no one belonging to them enter into Yahweh’s assembly forever,
Parallel Translations
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An Ammonite or a Moabite shall not enter into Yahweh’s assembly; even to the tenth generation shall no one belonging to them enter into Yahweh’s assembly forever,
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An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:
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(23-4) An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;
Examined in Scripture Analysis
Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Commandments (1)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (7)
Passages linked to Deuteronomy 23:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Nehemiah 13:1-2 On that day they read in the book of Moses in the hearing of the people; and it was found written in it that an Ammonite and a Moabite should not enter into the assembly of God forever, because they didn’t meet the children of Israel with bread and with water, but hired Balaam against them, to curse them; however our God turned the curse into a blessing.
- Ruth 4:6 The near kinsman said, “I can’t redeem it for myself, lest I endanger my own inheritance. Take my right of redemption for yourself; for I can’t redeem it.”
- Nehemiah 13:23 In those days I also saw the Jews who had married women of Ashdod, of Ammon, and of Moab;
- Ruth 4:10-22 Moreover, Ruth the Moabitess, the wife of Mahlon, I have purchased to be my wife, to raise up the name of the dead on his inheritance, that the name of the dead may not be cut off from among his brothers and from the gate of his place. You are witnesses today.” All the people who were in the gate, and the elders, said, “We are witnesses. May Yahweh make the woman who has come into your house like Rachel and like Leah, which both built the house of Israel; and treat you worthily in Ephrathah, and be famous in Bethlehem. Let your house be like the house of Perez, whom Tamar bore to Judah, of the offspring which Yahweh will give you by this young woman.” So Boaz took Ruth and she became his wife; and he went in to her, and Yahweh enabled her to conceive, and she bore a son. The women said to Naomi, “Blessed be Yahweh, who has not left you today without a near kinsman. Let his name be famous in Israel. He shall be to you a restorer of life and sustain you in your old age; for your daughter-in-law, who loves you, who is better to you than seven sons, has given birth to him.” Naomi took the child, laid him in her bosom, and became nurse to him. The women, her neighbors, gave him a name, saying, “A son is born to Naomi”. They named him Obed. He is the father of Jesse, the father of David. Now this is the history of the generations of Perez: Perez became the father of Hezron, and Hezron became the father of Ram, and Ram became the father of Amminadab, and Amminadab became the father of Nahshon, and Nahshon became the father of Salmon, and Salmon became the father of Boaz, and Boaz became the father of Obed, and Obed became the father of Jesse, and Jesse became the father of David.
- Nehemiah 4:3 Now Tobiah the Ammonite was by him, and he said, “What they are building, if a fox climbed up it, he would break down their stone wall.”
- Nehemiah 4:7 But when Sanballat, Tobiah, the Arabians, the Ammonites, and the Ashdodites heard that the repairing of the walls of Jerusalem went forward, and that the breaches began to be filled, they were very angry;
- Isaiah 56:3 Let no foreigner who has joined himself to Yahweh speak, saying, “Yahweh will surely separate me from his people.” Do not let the eunuch say, “Behold, I am a dry tree.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Trapp 1656 · Public Domain Deu 23:3 An Ammonite or Moabite shall not enter…
Deu 23:3 An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:
Ver. 3. For ever,] i.e., This law is perpetual and indispensable; so highly displeasing are many mere omissions of duty. Omission of diet breeds diseases, brings death; so here.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This may be understood either,
This may be understood either,
1. Of the males only, or the children of such fathers, as interpreters commonly take it. Or rather,
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2. Of females also, or of all that were born either of such fathers or mothers, as may be gathered from Ezr 10 Ne 13, where the children of strange wives were separated from Israel no less than the children of strange fathers. And it is an allowed maxim, that the birth follows the belly. And whereas the children of Rahab and Ruth are produced to the contrary, it may be said as it was before, that these were extraordinary instances, and that God when he pleased might exempt any particular person of them from this curse, though the Israelites might not do so.
For ever; so it seems to note the immutability and perpetuity of this law, that it should be inviolably observed in all succeeding ages, and not dispensed with for any merit in the persons, or any pretence whatsoever. But why then should this clause be added only here, seeing the foregoing laws are as inviolable as this? It seems therefore to extend the duration of this exclusion of them from the congregation of the Lord beyond what was said at first, and to be added by way of aggravation, even to their tenth generation shall they not enter—yea, even for ever, i.e. they shall never enter, as it is expressed, without any mention of the tenth generation, Neh 13:1, that they shall not come into the congregation of God for ever.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain An Ammonite or Moabite shall not enter into the…
An Ammonite or Moabite shall not enter into the congregation of the Lord,.... Or marry an Israelitish woman, as Jarchi, and so the Targum of Jonathan,"the male Ammonites and Moabites are not fit to take a wife of the congregation of the Lord;''for the Jews restrain this to men, because it is, as Aben Ezra observes, an Ammonite, not an Ammonitess, a Moabite, not a Moabitess; they allow that females of those nations might be married to Israelites, that is, provided they were proselytesses, as Ruth was (m):
even to their tenth generation, shall they not enter into the congregation of the Lord for ever; that is, not only to the tenth generation, but for ever; and this law was understood as in force in Nehemiah's time, which was more than ten generations from the making of it; though now, as these nations are no more a distinct people, they suppose it is no longer binding (n).
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(m) Misn. Yebamot, c. 8. sect. 3. (n) Misn. Yadaim, c. 4. sect. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For ever - This seems to note the perpetuity…
For ever - This seems to note the perpetuity of this law, that it should be inviolably observed in all succeeding ages.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. An Ammonite or Moabite] These nations were…
Verse 3. An Ammonite or Moabite] These nations were subjected for their impiety and wickedness, (see De 23:4; De 23:5), to peculiar disgrace, and on this account were not permitted to hold any office among the Israelites. But this did not disqualify them from being proselytes: Ruth, who was a Moabitess, was married to Boaz, and she became one of the progenitors of our Lord.
Even to their tenth generation] That is, for ever, as the next clause explains; see Ne 13:1.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Deu 23:3. An Ammonite or a Moabite — The…
Deu 23:3. An Ammonite or a Moabite — The Jews will have it, that the women of these two nations were not concerned in this law. And that though an Israelitish woman might not marry an Ammonite or Moabite, yet a man of Israel might marry one of their women, after she professed the Jewish religion. For ever — This seems to denote the perpetuity of this law, that it should be inviolably observed in all succeeding ages.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain This law forbids only the naturalization of those against…
This law forbids only the naturalization of those against whom it is directed. It does not forbid their dwelling in the land; and seems to refer rather to the nations than to individuals. It was not understood at any rate to interdict marriage with a Moabitess; compare Rth 1:4; Rth 4:13. Ruth however, and her sister were doubtless proselytes.
Deu 23:4
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Compare the marginal reference. The Moabites and the Ammonites are to be regarded as clans of the same stock rather than as two independent nations, and as acting together. Compare 2Ch 20:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Ever. This shews that the former verse only excludes…
Ever. This shews that the former verse only excludes bastards for a time. But why are these nations treated with more severity than the Edomite and Egyptian? Because their enmity seemed to proceed from pure malice, and they attempted to ruin the souls of the Hebrews by lust and by idolatry, without any prospect of interest to themselves. Their parents were also of very base origin, and Abraham had rescued their father, Lot, from destruction; so that for his children to oppose with such virulence the descendants of Abraham, manifested a degree of ingratitude and perversity. (Calmet) --- They had found their attempts to hurt Israel abortive, and yet ceased not to persecute their near relations, (Haydock) by drawing them into carnal sins. Those who are obstinate in their evil ways can never be rightly received into the Church of God. (Worthington) --- Achior and Ruth embraced the Jewish religion, but it does not appear they were admitted to places of trust, Judith xiv. 6. (Haydock) --- These regulations were observed till the Babylonian captivity, while the genealogies might be ascertained. (Calmet) --- In cases of extraordinary merit, as in that of Achior, the Ammonite, (Judith xiv.,) a dispensation might be granted. (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain even to the their tenth generation shall they not…
even to the their tenth generation shall they not enter--Many eminent writers think that this law of exclusion was applicable only to males; at all events that a definite is used for an indefinite number (Neh 13:1; Rut 4:10; Kg2 10:2). Many of the Israelites being established on the east side of Jordan in the immediate neighborhood of those people, God raised this partition wall between them to prevent the consequences of evil communications. More favor was to be shown to Edomites and Egyptians--to the former from their near relationship to Israel; and to the latter, from their early hospitalities to the family of Jacob, as well as the many acts of kindness rendered them by private Egyptians at the Exodus (Exo 12:36). The grandchildren of Edomite or Egyptian proselytes were declared admissible to the full rights of citizenship as native Israelites; and by this remarkable provision, God taught His people a practical lesson of generosity and gratitude for special deeds of kindness, to the forgetfulness of all the persecution and ill services sustained from those two nations.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3-6. An Ammonite or Moabite shall not enter —…
3-6. An Ammonite or Moabite shall not enter — Not as such. The case of Ruth shows they might on embracing Judaism. Knobel considers that the reason for the prohibition of the text was because Ammon and Moab were begotten in incest. Here Moses gives as reasons that they had failed to meet the Israelites with hospitality, and had hired Balaam to curse them.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) An Ammonite or Moabite shall not enter. According…
(3) An Ammonite or Moabite shall not enter. According to Rashi, “shall not marry an Israelitish woman.” It must be remembered that the children, according to Jewish law, follow the father, not the mother. The case of Ruth would not, therefore, be touched by this precept.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain As Ammon and Moab had met the Israelites with…
As Ammon and Moab had met the Israelites with hostility, and had brought Balaam to curse them, a curse had thereby been brought upon themselves, and they also were to be forever excluded from the congregation of Israel.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 may not belong to the assembly of Yahweh
may not belong to the assembly of Yahweh
This is an idiom. AT: "may not be a full member of the Israelite community" (See: Idiom)
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as far as to the tenth generation of his descendants
This "tenth"is the ordinal number for ten. AT: "even after ten generations of his descendants" (See: Ordinal Numbers)
they did not meet you with bread and with water
The full meaning of this statement can be made explicit. AT: "they did not welcome you by bringing you food and drink" (See: Assumed Knowledge and Implicit Information)
against you ... curse you
Moses speaks to the Israelites as if they were one man, so the word "you" here is singular. (See: Forms of You)
translationWords
Ammon
Moab
assembly
Yahweh
generation
descend
bread
Egypt
Balaam
curse
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 23:3 No Ammonite or Moabite: These nations were Lot’s…
23:3 No Ammonite or Moabite: These nations were Lot’s descendants by his incestuous daughters (see study notes on 2:9, 19). In addition, they had forbidden Israel access to their lands during their desert wanderings (23:4). • Exclusion for ten generations means an indefinitely long period of time.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.