Deuteronomy 23:1

KJV

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

KJV (with Strong's)

He that is wounded in the stones {H6481}{H1795}, or hath his privy member {H8212} cut off {H3772}, shall not enter {H935} into the congregation {H6951} of the LORD {H3068}.

Complete Jewish Bible

"A man with crushed or damaged private parts may not enter the assembly of ADONAI.

Berean Standard Bible

No man with crushed or severed genitals may enter the assembly of the LORD.

American Standard Version

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

Commentary

### SUMMARY
Deuteronomy 23:1 establishes a specific legal exclusion within the Mosaic Law, prohibiting men who have sustained severe genital injuries—either "wounded in the stones" (crushed testicles) or having their "privy member cut off" (castrated)—from entering "the congregation of the LORD." This regulation underscored the Old Covenant's profound emphasis on physical wholeness and ritual purity as essential prerequisites for full participation in the sacred assembly of Israel, reflecting God's unwavering demand for a distinct, holy, and unblemished people.

### CONTEXT
* **Literary Context:** Deuteronomy 23 initiates a distinct section within the Deuteronomic code, shifting focus to specific regulations concerning who may or may not be included in "the congregation of the LORD." This term, _qahal Yahweh_, refers to the formal, often sacred, assembly of Israel for religious worship, civic governance, and military mobilization. The placement of this verse at the very beginning of this section highlights its foundational importance in defining the boundaries and character of the covenant community. It sets the precedent for subsequent stipulations in the chapter regarding other categories of exclusion or limited inclusion, such as those concerning illegitimate children, Ammonites, Moabites, Edomites, and Egyptians. This meticulous delineation underscores the overarching theme of Israel's distinctiveness and holiness as God's chosen nation, set apart from all other peoples. The immediate narrative flow transitions from laws concerning vows and pledges in the preceding chapter, emphasizing that personal commitments and communal participation are both governed by divine standards.
* **Historical & Cultural Context:** In the ancient Near East, physical completeness was widely associated with perfection, strength, and fitness for sacred roles or leadership. Conversely, physical deformities or impairments, particularly those affecting procreation, were often viewed as blemishes or signs of imperfection. Castration, while sometimes practiced on slaves or for specific administrative positions in royal courts (e.g., eunuchs), rendered a man unable to procreate, which was highly valued in Israelite society. Procreation was seen as a direct blessing from God, essential for the continuation of the family line, the fulfillment of the Abrahamic covenant promises of numerous descendants, and the perpetuation of the nation. The inability to bear children was frequently perceived as a curse or a sign of divine disfavor, as seen in the narratives of barren women in the Old Testament. Thus, individuals with such severe genital impairments were considered ritually incomplete or blemished, disqualifying them from full participation in the sacred assembly where God's holiness was paramount. This exclusion was not a judgment on their inherent human worth but a reflection of the Old Covenant's ceremonial purity standards, which often used physical integrity to symbolize spiritual wholeness.
* **Key Themes:** This verse contributes to several overarching themes pervasive throughout Deuteronomy and the Pentateuch. Firstly, it powerfully underscores the theme of **Holiness and Purity**, illustrating God's absolute demand for a distinct and undefiled people. The physical integrity required for the assembly mirrored the spiritual purity God desired from His covenant partners. Secondly, it highlights **Physical Integrity as a Symbol**, where outward physical wholeness under the Old Covenant often served as a tangible representation of inward spiritual fitness and adherence to God's standards. This concept is also prominently seen in the meticulous requirements for priests in [Leviticus 21:17-23](/leviticus/21-17-23 "Leviticus 21:17-23 - Priestly Blemishes") and for sacrificial animals in [Leviticus 22:19-25](/leviticus/22-19-25 "Leviticus 22:19-25 - Unblemished Sacrifices"). Thirdly, the verse meticulously defines **Covenant Community Boundaries**, outlining who belongs and who is excluded from the assembly of Israel. These boundaries were crucial for maintaining the unique identity of Israel as God's chosen nation, set apart from the surrounding pagan cultures and their practices. Finally, the implicit theme of **Procreation and Blessing** is present, as the inability to procreate, resulting from these injuries, stood in stark contrast to God's initial creation mandate to "be fruitful and multiply" found in [Genesis 1:28](/genesis/1-28 "Genesis 1:28 - The Creation Mandate") and the promises of numerous descendants to the patriarchs, particularly Abraham in [Genesis 12:2](/genesis/12-2 "Genesis 12:2 - The Abrahamic Covenant").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Wounded (Hebrew, _pâtsaʻ'_):** From H6481 (pâtsaʻ), a primitive root meaning "to split, i.e. wound." In this context, it refers to a severe, debilitating injury, specifically a crushing or splitting wound to the testicles ("stones"), rendering them non-functional and typically leading to infertility. The KJV's "wounded in the stones" captures the essence of this severe physical trauma.
* **Cut off (Hebrew, _kârath'_):** From H3772 (kârath), a primitive root meaning "to cut (off, down or asunder)." This term explicitly denotes an amputation or severance. When applied to the "privy member" (H8212 _shophkâh_), it refers to castration or the complete removal of the male reproductive organ. This condition also results in infertility and is considered a profound physical imperfection. The root also carries a broader sense of destruction or making a covenant by cutting, emphasizing the definitive and irreversible nature of the act.
* **Congregation (Hebrew, _qâhâl'_):** From H6951 (qâhâl), meaning "assemblage (usually concretely); assembly, company, multitude." This term refers to the formal, organized assembly of Israel, particularly for religious worship, civic functions, and military purposes. It signifies the collective body of God's covenant people. Exclusion from the _qâhâl_ meant a significant social, spiritual, and civic barrier, preventing full participation in the life and worship of the covenant community.

#### Verse Breakdown
* **"He that is wounded in the stones":** This initial clause specifies a male individual who has sustained a severe, irreparable injury to his testicles, such as a crushing blow. Such an injury would render him infertile and, in the ancient Israelite worldview, physically incomplete or blemished, thus impacting his ritual status within the community.
* **"or hath his privy member cut off":** This second clause describes a distinct but similarly debilitating injury: the amputation or severance of the male reproductive organ (the penis or, by extension, the testicles, i.e., castration). This condition also results in infertility and is considered a profound and permanent physical imperfection, carrying significant social and spiritual implications within the Old Covenant.
* **"shall not enter into the congregation of the LORD":** This is the direct and absolute consequence of either of the aforementioned physical conditions. "The congregation of the LORD" (Hebrew: _qahal Yᵉhôvâh_) refers to the formal assembly of the Israelite people for sacred and civic functions. The prohibition meant that individuals with these physical impairments were excluded from full participation in the communal worship, legal proceedings, and social life of the covenant community, underscoring the Old Covenant's emphasis on physical wholeness and ritual purity.

#### Literary Devices
Deuteronomy 23:1 employs several literary devices characteristic of legal and covenantal texts, designed to convey authority and clarity. The most prominent is **Legal Prescript**, presented as a direct, declarative statement of law ("He that... shall not..."), which is typical of the Deuteronomic code's authoritative and unambiguous tone. The verse also utilizes **Synecdoche**, where a part (the injured reproductive organs) represents the whole person's status in relation to the community's purity standards, signifying a broader state of ritual disqualification. Furthermore, there is a profound element of **Symbolism**, as physical wholeness and the capacity for procreation were deeply symbolic of blessing, completeness, and the continuation of the covenant line and the nation of Israel. The lack thereof, therefore, symbolized a state of ritual imperfection or disqualification for direct, full participation in the sacred assembly, pointing to the meticulous standards God set for His people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This specific law in Deuteronomy 23:1 must be understood within the broader theological framework of the Old Covenant, where physical perfection often served as a tangible symbol of ritual purity and fitness for approaching a holy God. This principle is evident in other Old Testament laws, such as those governing the physical integrity of priests who served in the tabernacle or temple ([Leviticus 21:17-23](/leviticus/21-17-23 "Leviticus 21:17-23 - Priestly Blemishes")) and the unblemished nature of sacrificial animals ([Leviticus 22:19-25](/leviticus/22-19-25 "Leviticus 22:19-25 - Unblemished Sacrifices")). These physical requirements were not arbitrary but pointed to the absolute holiness of God and the need for perfection in His presence. They served as shadows, foreshadowing the ultimate, perfect sacrifice of Christ and the spiritual wholeness required for true communion with God. While seemingly harsh from a modern perspective, these laws underscored the gravity of God's holiness and the meticulous standards He set for His people under a specific covenant, emphasizing the sacred boundaries of His presence.

* [Leviticus 21:17-23](/leviticus/21-17-23 "Leviticus 21:17-23 - Priestly Blemishes")
* [Isaiah 56:3-5](/isaiah/56-3-5 "Isaiah 56:3-5 - Acceptance of Eunuchs")
* [Acts 8:26-40](/acts/8-26-40 "Acts 8:26-40 - Philip and the Ethiopian Eunuch")

### REFLECTION AND APPLICATION
For the Christian today, Deuteronomy 23:1 is not to be applied literally as a rule for church membership or participation. The New Covenant, inaugurated by Jesus Christ, radically transforms the basis of inclusion in God's people. While the Old Covenant emphasized external, physical requirements for a national and ceremonial assembly, the New Covenant focuses on internal, spiritual transformation and faith in Christ. The church, as the New Testament "congregation of the LORD," is open to all who believe, regardless of physical appearance, past conditions, or ethnic background. This verse serves as a powerful reminder of God's absolute holiness and the extreme measures required for His people to approach Him under the Old Covenant. It highlights the profound grace of the New Covenant, where Christ's perfect life and atoning sacrifice make all believers, regardless of physical infirmity or past sin, spiritually whole and acceptable in God's sight. We are called to appreciate the radical shift in God's redemptive plan, recognizing that spiritual fitness, not physical perfection, is now the criterion for belonging to God's family, prompting us to embrace and celebrate the diverse body of Christ.

#### Questions for Reflection
* **How does this Old Covenant law highlight God's absolute holiness and the need for purity in His presence?**
* **In what ways does the New Covenant, established through Christ, transcend the physical requirements of the Old Covenant?**
* **What does the story of the Ethiopian eunuch in [Acts 8](/acts/8 "Acts 8 - Philip and the Ethiopian Eunuch") teach us about God's inclusive grace under the New Covenant?**

### FAQ

**Was this law discriminatory against individuals with disabilities?**

Answer: From a modern perspective, this law might appear discriminatory. However, it's crucial to understand it within its specific historical, cultural, and theological context under the Old Covenant. This was not a judgment on an individual's personal worth or inherent dignity, but a ceremonial and national law defining ritual purity and fitness for a specific, physical assembly where God's holiness was manifested. The exclusion was tied to the symbolic significance of physical wholeness in a covenant that emphasized outward signs and types. It was part of a system of laws designed to set Israel apart as a holy nation, distinct from its pagan neighbors, and to continually impress upon them the absolute purity required to approach God. It did not mean God did not care for such individuals, but that their physical condition, which often implied a lack of procreative ability, did not fit the symbolic requirements for full participation in the *physical* congregation.

**Does this law apply to Christians today?**

Answer: No, this law does not apply literally to Christians today. The New Covenant, established through the perfect life, death, and resurrection of Jesus Christ, fundamentally shifts the basis of inclusion in God's people. The Old Covenant laws, particularly the ceremonial and civil statutes, served as a "shadow of the things to come, but the substance belongs to Christ" ([Colossians 2:17](/colossians/2-17 "Colossians 2:17 - The Shadow and the Substance")). Under the New Covenant, inclusion in the church, the spiritual "congregation of the Lord," is based on faith in Jesus Christ, not on physical perfection or ethnic lineage. The Gospel transcends all such distinctions, welcoming all who believe, as [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ") affirms: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus." The focus has moved from external, physical conformity to internal, spiritual transformation and the radical inclusivity of the Gospel.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 23:1, with its emphasis on physical wholeness for inclusion in the "congregation of the LORD," finds its profound Christ-centered fulfillment in the person and work of Jesus. The Old Covenant's meticulous requirements for physical integrity and ritual purity, whether for priests or for those entering the assembly, underscored the absolute holiness of God and the necessary perfection for anyone to stand in His presence. These laws, though seemingly restrictive, served as a pedagogical shadow, pointing to the ultimate need for a perfectly unblemished sacrifice and a truly whole and pure High Priest. Jesus Christ is that perfect sacrifice, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), who was physically flawless and spiritually pure, fulfilling all righteousness. Through His atoning work, He makes those who are spiritually "blemished" by sin whole and acceptable before God. The "congregation of the LORD" is now the church, the body of Christ, where inclusion is no longer based on physical condition or outward conformity but on spiritual rebirth and faith in Him. The remarkable prophecy in [Isaiah 56:3-5](/isaiah/56-3-5 "Isaiah 56:3-5 - Acceptance of Eunuchs"), which foretold a time when even eunuchs would be welcomed into God's house with "an everlasting name," finds its ultimate realization in Christ. He welcomes all who come to Him, making them spiritually fruitful regardless of their physical state or past, granting them an identity not based on human merit but on divine grace. In Christ, we are given a "better covenant" ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Superior Covenant")), an everlasting inheritance in God's spiritual kingdom, where the old distinctions fade, and all are made one in Him ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Galatians 3:28

There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

Isaiah 56:3

¶ Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.

Isaiah 56:4

For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose [the things] that please me, and take hold of my covenant;

Deuteronomy 23:2

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.

Deuteronomy 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:

Leviticus 21:17

Speak unto Aaron, saying, Whosoever [he be] of thy seed in their generations that hath [any] blemish, let him not approach to offer the bread of his God.

Leviticus 21:21

No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God.