7“You shall not detest an Edomite, for he is your brother; you shall not detest an Egyptian, because you were an alien in his land. 8“The sons of the third generation who are born to them may enter the assembly of the LORD.

      9“When you go out as an army against your enemies, you shall keep yourself from every evil thing.

      10“If there is among you any man who is unclean because of a nocturnal emission, then he must go outside the camp; he may not reenter the camp. 11“But it shall be when evening approaches, he shall bathe himself with water, and at sundown he may reenter the camp.

      12“You shall also have a place outside the camp and go out there, 13and you shall have a spade among your tools, and it shall be when you sit down outside, you shall dig with it and shall turn to cover up your excrement. 14“Since the LORD your God walks in the midst of your camp to deliver you and to defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you.

      15“You shall not hand over to his master a slave who has escaped from his master to you. 16“He shall live with you in your midst, in the place which he shall choose in one of your towns where it pleases him; you shall not mistreat him.

      17“None of the daughters of Israel shall be a cult prostitute, nor shall any of the sons of Israel be a cult prostitute. 18“You shall not bring the hire of a harlot or the wages of a dog into the house of the LORD your God for any votive offering, for both of these are an abomination to the LORD your God.

      19“You shall not charge interest to your countrymen: interest on money, food, or anything that may be loaned at interest. 20“You may charge interest to a foreigner, but to your countrymen you shall not charge interest, so that the LORD your God may bless you in all that you undertake in the land which you are about to enter to possess.

      21“When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you. 22“However, if you refrain from vowing, it would not be sin in you. 23“You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the LORD your God, what you have promised.

      24“When you enter your neighbor’s vineyard, then you may eat grapes until you are fully satisfied, but you shall not put any in your basket.

      25“When you enter your neighbor’s standing grain, then you may pluck the heads with your hand, but you shall not wield a sickle in your neighbor’s standing grain.

Parallel Verses

New American Standard Bible (©1995)
"No one of illegitimate birth shall enter the assembly of the LORD; none of his descendants, even to the tenth generation, shall enter the assembly of the LORD.

GOD'S WORD® Translation (©1995)
A man born from an illicit union may not join the assembly of the LORD. No descendant of his may join the assembly of the LORD for ten generations.

King James Bible
A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.

Douay-Rheims Bible
A mamzer, that is to say, one born of a prostitute, shall not enter into the church of the Lord, until the tenth generation.

Darby Bible Translation
A bastard shall not come into the congregation of Jehovah; even his tenth generation shall not come into the congregation of Jehovah.

English Revised Version
A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD.

Webster's Bible Translation
A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.

World English Bible
A bastard shall not enter into the assembly of Yahweh; even to the tenth generation shall none of his enter into the assembly of Yahweh.

Young's Literal Translation
a bastard doth not enter into the assembly of Jehovah; even a tenth generation of him doth not enter into the assembly of Jehovah.

Cross References

Deuteronomy 23:1 "No one who is emasculated or has his male organ cut off shall enter the assembly of the LORD.

Deuteronomy 23:3 "No Ammonite or Moabite shall enter the assembly of the LORD; none of their descendants, even to the tenth generation, shall ever enter the assembly of the LORD,

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 23

The laws of this chapter provide, I. For the preserving of the purity and honour of the families of Israel, by excluding such as would be a disgrace to them (v. 1-8). II. For the preserving of the purity and honour of the camp of Israel when it was abroad (v. 9-14). III. For the encouraging and entertaining of slaves who fled to them (v. 15, 16). IV. Against whoredom (v. 17, 18). V. Against usury (v. 19, 20). IV. Against the breach of vows (v. 21-23). VII. What liberty a man might take in his neighbour's field and vineyard, and what not (v. 23, 25).

Verses 1-8

Interpreters are not agreed what is here meant by entering into the congregation of the Lord, which is here forbidden to eunuchs and to bastards, Ammonites and Moabites, for ever, but to Edomites and Egyptians only till the third generation. 1. Some think they are hereby excluded from communicating with the people of God in their religious services. Though eunuchs and bastards were owned as members of the church, and the Ammonites and Moabites might be circumcised and proselyted to the Jewish religion, yet they and their families must lie for some time under marks of disgrace, remembering the rock whence they were hewn, and must not come so near the sanctuary as others might, nor have so free a communion with Israelites. 2. Others think they are hereby excluded from bearing office in the congregation: none of these must be elders or judges, lest the honour of the magistracy should thereby be stained. 3. Others think they are excluded only from marrying with Israelites. Thus the learned bishop Patrick inclines to understand it; yet we find that when this law was put in execution after the captivity they separated from Israel, not only the strange wives, but all the mixed multitude, see Neh. 13:1-2. With the daughters of these nations (though out of the nations of Canaan), it should seem, the men of Israel might marry, if they were completely proselyted to the Jewish religion; but with the men of these nations the daughters of Israel might not marry, nor could the men be naturalized otherwise than as here provided.

It is plain, in general, that disgrace is here put,

I. Upon bastards and eunuchs, v. 1, 2. By bastards here the Jewish writers understand, not all that were born of fornication, or out of marriage, but all the issue of those incestuous mixtures which are forbidden, Lev. 18. And, though it was not the fault of the issue, yet, to deter people from those unlawful marriages and unlawful lusts, it was very convenient that their posterity should thus be made infamous. By this rule Jephthah, though the son of a harlot, a strange woman (Jdg. 11:1, 2), yet was not a bastard in the sense of this law. And as for the eunuchs, though by this law they seemed to be cast out of the vineyard as dry trees, which they complain of (Isa. 56:3), yet it is here promised (v. 5) that if they took care of their duty to God, as far as they were admitted, by keeping his sabbaths and choosing the things that pleased him, the want of this privilege should be made up to them with such spiritual blessings as would entitle them to an everlasting name.

II. Upon Ammonites and Moabites, the posterity of Lot, who, for his outward convenience, had separated himself from Abraham, Gen. 13:11. And we do not find that he or his ever joined themselves again to the children of the covenant. They are here cut off to the tenth generation, that is, (as some think it is explained), for ever. Compare Neh. 13:1. The reason of this quarrel which Israel must have with them, so as not to seek their peace (v. 6), is because of the unkindness they had now lately done to the camp of Israel, notwithstanding the orders God had given not to distress or vex them, ch. 2:9, 19. 1. It was bad enough that they did not meet them with bread and water in the way (v. 4), that they did not as allies, or at least as neutral states, bring victuals into their camp, which they should have been duly paid for. It was well that God's Israel did not need their kindness, God himself following them with bread and water. However this omission of the Ammonites should be remembered against their nation in future ages. Note, God will certainly reckon, not only with those that oppose his people, but with those that do not help and further them, when it is in the power of their hand to do it. The charge at the great day is for an omission: I was hungry, and you gave me no meat. 2. The Moabites had done worse, they hired Balaam to curse Israel, v. 4. It is true God turned the curse into a blessing (v. 5), not only changing the word in Balaam's mouth, but making that really turn to the honour and advantage of Israel which was designed for their ruin. But though the design was defeated, and overruled for good, the Moabites' wickedness was not the less provoking. God will deal with sinners, but according to their endeavours, Ps. 28:4.

III. The Edomites and Egyptians had not so deep a mark of displeasure put upon them as the Moabites and Ammonites had. If an Edomite or Egyptian turned proselyte, his grand-children should be looked upon as members of the congregation of the Lord to all intents and purposes, v. 7, 8. We should think that the Edomites had been more injurious to the Israelites than the Ammonites, and deserved as little favour from them (Num. 20:20), and yet "Thou shalt not abhor an Edomite, as thou must an Ammonite, for he is thy brother." Note, The unkindness of near relations, though by many worst taken, yet should with us, for that reason, because of the relation, be first forgiven. And then, as to the Egyptians, here is a strange reason given why they must not be abhorred: "Thou wast a stranger in their land, and therefore, though hardly used there, be civil to them, for old acquaintance' sake." They must not remember their bondage in Egypt for the keeping up of any ill will to the Egyptians, but only for the magnifying of Gods power and goodness in their deliverance.

Calvin's Commentary

1. He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.

1. Non ingredietur qui contusione fractos aut abscissos habet testiculos, in congregationem Jehovae

2. A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.

2. Non ingredietur spurius congregationem Jehovae: etiam genereatione decima non ingredietur congregationem Jehovae

1 He that is wounded. What is here delivered respecting those who are mutilated, and who are bastards, has a similar object; lest the Church of God should be onctaminate by foul stains, and thus religion should lose its honor. Moses rejects from the congregation of the faithful two sorts of men, viz, eunuchs and bastards. But, before we treat of the subject itself, the definition of the words is to be considered. The first question is, that it is to enter into the congregation; the second, what it is to be wounded in the stones; the third, who are the mmzrym, mamzerim, which we have translated bastards, (spurios). Many understand that both are rejected from the church, lest they should undertake any public office in it; others, lest they should marry wives of the seed of Abraham; because it would not be fair that women should be thrown away upon bastards, (Lat, mamzeris;) and it would be absurd that those who were created to multiply God's people, should marry impotent persons, (effoeminatis). But both these opinions appear to me to be tame. For what is afterwards added respecting certain foreign nations cannot be so taken, that no government or dignity should be entrusted to them; besides, by "the congregation of the Lord," the purity and holiness of religion is sufficiently expressed. I do not doubt, then, but that Moses prohibits those who are defiled by these two stains from communicating in the sacrifices. For although they were circumcised as well as the rest of the chosen people, still God would have them bear this mark of their disgrace, that they might be an example to others, and that the people might be more diligent in preserving themselves from all pollution. This, then, is to be concluded that the privilege which was peculiar to the legitimate Israelites, was to be denied them of being participators and associates [19] in the sacrifices. As to the wounded testicles, the Jews dispute more curiously, in my opinion, that the subject warrants, and after all miss the right meaning. For God intended nothing else than to exclude from the congregation of His people, wherever holy assemblies were held, those who were mutilated or defective in the genital organs; although by synecdoche, He comprehends more than are specified. Finally, by condemning this external bodily defect He commends the excellency of His people that they may remember themselves to be His chosen property, not that they should pride themselves upon it [20] but that the holiness of their life may correspond with such high nobility.

2. A bastard shall not enter. All agree that by the word mmzr, mamzer, a bastard is signified, who is born of an uncertain father; but they take it in different ways, For some extend it to all bastards who spring from fornication, whilst others imagine that it refers to those only whose origin is doubtful, and who are called vulgo geniti; viz, whose mothers, in their base and common prostitution of themselves, have brought it about by their gross licentiousness, that their children should be born from this monstrous medley, as it were. This second opinion I approve of most. But, by this symbol God would admonish the seed of Abraham how exalted was its dignity, as being separate from the polluted heathen. Meanwhile, He would not altogether exclude these unhappy persons from the hope of salvation, although, by no fault of their own, they were unable to give the name of their father; but He only humbled them by a temporal punishment, and desired that their example should be profitable to others.

Footnotes:

[19] "Et d'entrer au parvis pour faire service solennel a Dieu;" and to enter into the court to perform solemn service to God -- Fr.

[20] "Mais afin de se maintenir en sa grace par sainetete de vie;" but that they might keep themselves in His favor by holiness of life--Fr.

Footnotes:

[18] Heading added from Fr., "D'autres vices qui excluent les hommes du Tabernacle."

Links

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New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: a any assembly birth born descendants down enter even forbidden generation his illegitimate LORD marriage may No none nor of one shall tenth the to

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