Deuteronomy 23:7

Translation
King James Version
Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.
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KJV (with Strong's)
Thou shalt not abhor H8581 an Edomite H130; for he is thy brother H251: thou shalt not abhor H8581 an Egyptian H4713; because thou wast a stranger H1616 in his land H776.
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Complete Jewish Bible
"But you are not to detest an Edomi, because he is your brother; and you are not to detest an Egyptian, because you lived as a foreigner in his land.
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Berean Standard Bible
Do not despise an Edomite, for he is your brother. Do not despise an Egyptian, because you lived as a foreigner in his land.
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American Standard Version
Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a sojourner in his land.
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World English Bible Messianic
You shall not abhor an Edomite; for he is your brother. You shall not abhor an Egyptian, because you lived as a foreigner in his land.
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Geneva Bible (1599)
Thou shalt not abhorre an Edomite: for he is thy brother, neither shalt thou abhorre an Egyptian, because thou wast a strager in his land.
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Young's Literal Translation
`Thou dost not abominate an Edomite, for thy brother he is ; thou dost not abominate an Egyptian, for a sojourner thou hast been in his land;
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See also
Deuteronomy 10:19Exodus 22:21Leviticus 19:34Exodus 23:9Genesis 25:24Genesis 25:26Genesis 25:30
In the KJVVerse 5,508 of 31,102

Study This Verse

SUMMARY

Deuteronomy 23:7 presents a remarkably counter-cultural and compassionate command to ancient Israel, instructing them to refrain from detesting or abhorring Edomites and Egyptians. This surprising injunction is rooted in two distinct but profound rationales: the Edomites are to be recognized as kin, sharing a common ancestor with Israel through Esau, Jacob's brother; and the Egyptians are to be viewed with empathy because Israel itself once experienced vulnerability and oppression as strangers in their land. This verse transcends immediate historical grievances, calling Israel to a higher standard of kinship recognition, compassionate remembrance, and expansive empathy, thereby reflecting God's own character of mercy and His desire for His people to embody it in their relationships with other nations.

CONTEXT

  • Literary Context: Deuteronomy, meaning "second law," functions as Moses' valedictory address to the Israelites on the plains of Moab, just prior to their entry into the Promised Land. It serves as a profound re-articulation and exposition of the Mosaic Law, emphasizing the covenant relationship between Yahweh and Israel, and urging unwavering obedience and faithfulness as the foundation for life in the land. Deuteronomy 23 specifically outlines various regulations pertaining to the purity and conduct within the assembly of the Lord, addressing social relations and who may or may not enter the congregation. Significantly, verses 3-6 explicitly forbid Ammonites and Moabites from entering the Lord's assembly "even to the tenth generation," citing their egregious hostility towards Israel during the Exodus journey. In striking contrast, verse 7 immediately follows, introducing a surprising command of non-abhorrence towards Edomites and Egyptians, thereby highlighting the unique and merciful nature of this particular injunction within the broader legal framework and underscoring the specific theological reasons for the differential treatment of these nations.
  • Historical & Cultural Context: The command in Deuteronomy 23:7 must be understood against the complex backdrop of Israel's historical interactions with both Edom and Egypt, as well as the prevailing norms of the ancient Near East. The Edomites were descendants of Esau, Jacob's brother, establishing a familial, albeit frequently strained, relationship (see Genesis 36). Despite this kinship, Edom had refused Israel passage through their territory during the Exodus, leading to significant tension and conflict, as recounted in Numbers 20:14-21. For the Egyptians, Israel's history was even more profoundly formative, having spent centuries as strangers and slaves in Egypt, enduring severe oppression before their miraculous deliverance through the Exodus. In the ancient Near East, inter-national relations were frequently characterized by deep-seated animosity, tribalism, and cycles of vengeance. Therefore, a divine command to refrain from abhorring nations with whom Israel had such fraught histories was profoundly counter-cultural, challenging the prevailing norms of enmity and demonstrating a unique ethical standard rooted in divine principles of mercy and remembrance.
  • Key Themes: Deuteronomy 23:7 powerfully articulates several foundational themes central to Israel's covenant identity and God's character. Firstly, it underscores the enduring principle of Brotherhood and Kinship, particularly evident in the command concerning Edomites. Despite historical grievances, the familial bond stemming from Esau, Jacob's brother (as detailed in Genesis 25:30), is presented as a compelling reason to transcend animosity. Secondly, the injunction regarding Egyptians highlights the theme of Empathy and Remembering Past Experience. Israel's own prolonged sojourn as strangers in Egypt, where they experienced vulnerability and oppression, serves as a powerful reminder to extend compassion to others, particularly those who are vulnerable or "strangers." This theme resonates throughout the Law, as seen in commands like Leviticus 19:34, which urges Israel to "love him as thyself." Finally, the verse reveals a surprising degree of Divine Mercy and Inclusivity, challenging Israel to look beyond immediate grievances and historical animosities. It teaches them to find common ground—whether shared ancestry or a shared human experience of being an outsider—reflecting God's expansive compassion and His desire for His people to mirror that compassion to the world.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Abhor (Hebrew, taʻâb', H8581): The Hebrew verb תְּתַעֵב (from the root תעב, taʻâb') means to loathe, detest, or treat with disgust, implying a strong moral and emotional revulsion. It signifies a profound, visceral hatred that goes beyond mere dislike, leading to systematic rejection or mistreatment. The command "thou shalt not abhor" is thus a prohibition not only against outward hostility but against the cultivation of an internal attitude of deep-seated contempt that would preclude any possibility of reconciliation or humane treatment.
  • Brother (Hebrew, ʼâch', H251): The Hebrew word אָח (ʼâch') denotes a brother, kinsman, or close relative, used in the widest sense of literal relationship and metaphorical affinity. In the context of the Edomites, it refers to their direct lineage from Esau, Jacob's brother. This term invokes the deep-seated cultural value of familial ties, even when strained, suggesting a bond that should supersede historical conflict and prevent outright detestation, highlighting a shared ancestry that demands a measure of respect and non-hostility.
  • Stranger (Hebrew, gêr', H1616): The Hebrew term גֵּר (gêr') refers to a guest, by implication a foreigner, alien, or sojourner. This describes a resident alien living among the native population. Unlike a transient visitor, a gêr often resided long-term but typically lacked land rights and full tribal protection, rendering them vulnerable. The Law frequently commands Israel to treat the gêr with justice and compassion, remembering their own experience as strangers in Egypt, thereby evoking a sense of shared human vulnerability and the ethical imperative to protect the marginalized.

Verse Breakdown

  • "Thou shalt not abhor an Edomite;": This is a direct, emphatic negative command prohibiting the Israelites from cultivating a deep-seated hatred or detestation towards the Edomite people. Despite their historical conflicts, including Edom's refusal to grant Israel passage during the Exodus, this injunction calls for a profound restraint of animosity, challenging the natural human inclination towards enmity and vengeance.
  • "for he [is] thy brother:": This clause provides the explicit theological and historical rationale for the command regarding the Edomites. Their shared ancestry through Jacob and Esau (who became Edom) establishes a familial bond that, in God's eyes, should preclude absolute abhorrence. It underscores the enduring significance of kinship, even in the face of political or military opposition, demanding a recognition of shared heritage.
  • "thou shalt not abhor an Egyptian;": This is a parallel negative command, extending the same prohibition against detestation to the Egyptians. The repetition of the phrase "thou shalt not abhor" underscores the gravity and universality of the principle of non-hatred towards these specific nations, emphasizing that this command is not a singular exception but a broader ethical stance.
  • "because thou wast a stranger in his land.": This clause provides the distinct, yet equally powerful, reason for the command concerning the Egyptians. It appeals to Israel's collective memory and formative experience as vulnerable resident aliens in Egypt, where they eventually suffered severe oppression. This serves as a powerful call to empathy, reminding Israel that their own past suffering and experience as outsiders should profoundly inform their treatment of others, particularly those who are vulnerable or foreign.

Literary Devices

Deuteronomy 23:7 employs several significant literary devices to convey its profound message. The most prominent is Parallelism, specifically synonymous parallelism with a climactic variation, as the command "Thou shalt not abhor" is repeated for both the Edomite and the Egyptian, creating a rhythmic emphasis on the core prohibition while introducing distinct justifications. This repetition reinforces the central message of non-hatred. There is also a strong element of Contrast when this verse is read in its immediate literary context; it stands in stark opposition to the preceding verses (Deuteronomy 23:3-6) which explicitly exclude Ammonites and Moabites from the assembly. This contrast highlights the unique and surprising inclusivity commanded for Edomites and Egyptians. The verse also utilizes Rhetorical Argumentation through the use of the conjunctions "for" and "because," which introduce the divine rationale for each command. These clauses are not mere explanations but powerful ethical arguments, appealing to shared kinship ("thy brother") and shared experience ("thou wast a stranger"). Finally, the verse is deeply Didactic, serving as a moral instruction that shapes Israel's national character, teaching them to transcend tribal animosities through principles of empathy and familial recognition, reflecting the broader ethical demands of the covenant.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 23:7 stands as a powerful testament to the expansive nature of God's compassion and His desire for His people to reflect His character to the world. It challenges the conventional wisdom of ancient nation-states, which often fostered perpetual enmity, by commanding a spirit of non-abhorrence even towards historical adversaries. This injunction demonstrates that while Israel was called to be a distinct people, their identity was not to be defined by insular hatred but by a capacity for empathy rooted in their own history and divine kinship. It foreshadows a broader understanding of God's redemptive plan that extends beyond Israel's immediate borders, hinting at a universal scope of divine concern. The command to remember their past as strangers in Egypt underscores the ethical imperative derived from experience, transforming suffering into a source of compassion for others and establishing a principle of restorative justice and mercy.

REFLECTION AND APPLICATION

Deuteronomy 23:7 offers profound and enduring lessons for believers today, challenging us to extend grace and compassion beyond our immediate circles and towards those with whom we might have historical, national, or even personal disagreements. In a world often polarized by tribalism, nationalism, and deep-seated animosities, this verse calls us to a higher standard of reconciliation and empathy. It compels us to look for common ground, whether it be shared humanity, shared experiences of vulnerability, or even a distant kinship, rather than allowing past grievances or perceived differences to fuel hatred. Remembering our own struggles, our times of being an "outsider," or our deep need for grace from God should cultivate a profound compassion for others in similar situations. This command is not merely about tolerance, but about actively resisting the internal attitude of abhorrence, fostering an open heart that seeks understanding and reconciliation, even with those we might consider "the other." It reminds us that our faith calls us to embody God's expansive love and mercy in all our relationships, breaking down barriers and building bridges of peace.

Questions for Reflection

  • In what ways do I, or my community, tend to "abhor" certain groups of people, either explicitly or implicitly, and how can I actively resist this impulse?
  • How can remembering my own past experiences of vulnerability, marginalization, or being an "outsider" cultivate greater empathy for others who are currently in similar situations?
  • What does it mean to recognize a "brother" or "sister" in someone with whom I have significant disagreements, historical tensions, or cultural differences?
  • How does this command challenge modern nationalistic, tribalistic, or partisan sentiments within my own cultural and political context?

FAQ

Why are Edomites and Egyptians treated differently from Ammonites and Moabites in Deuteronomy 23?

Answer: The distinction lies in the specific historical interactions and the nature of their relationship with Israel, as well as the severity of their actions. Deuteronomy 23:3-6 explicitly excludes Ammonites and Moabites from the assembly of the Lord "even to the tenth generation" because they demonstrated active and malicious hostility: they did not meet Israel with food and water during their Exodus journey, and worse, they hired Balaam to curse them. This was seen as a direct act of aggression against God's people at a critical moment. In contrast, the Edomites, though they refused passage to Israel (Numbers 20:14-21), were still recognized as "brothers" due to their descent from Esau, Jacob's twin brother (Genesis 25:30). The Egyptians, despite having enslaved Israel, were remembered as the land where Israel "was a stranger," implying a shared history of dwelling and a debt of hospitality, even if it later turned to severe oppression. The command to not abhor them is rooted in these specific historical and familial connections, emphasizing God's nuanced and merciful approach to international relations, distinguishing between active, malicious opposition and complex, often strained, kinship or historical ties.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 23:7, with its surprising command to not abhor Edomites or Egyptians, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament command was a radical step towards transcending tribal animosity, Jesus expanded this principle to its most challenging and glorious extent, commanding His followers to love their enemies and pray for those who persecute them, thereby fulfilling and surpassing the spirit of the Law. The reasons given in Deuteronomy 23:7—kinship and shared experience as a stranger—are powerfully embodied in Christ Himself. He is the ultimate "brother" who identifies completely with humanity, becoming flesh to dwell among us (John 1:14), and He is the one who, though divine, emptied Himself and took the form of a servant, becoming a "stranger" in His own creation to redeem it. Through His atoning sacrifice on the cross, Christ broke down the "dividing wall of hostility" between Jew and Gentile, creating one new humanity, where there is no longer "Jew nor Gentile, slave nor free, male nor female, for you are all one in Christ Jesus" (Galatians 3:28). The inclusive compassion commanded in Deuteronomy 23:7 thus points forward to the universal scope of God's love manifested in Christ, who invites all, regardless of their past or origin, into His kingdom, transforming former adversaries into beloved family through the power of His reconciling grace.

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Commentary on Deuteronomy 23 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, Deu 23:1, Deu 23:2. 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, Jdg 11:2), 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 (Deu 23:5) 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 (Deu 23:6), 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, Deu 2:9, Deu 2:19. 1. It was bad enough that they did not meet them with bread and water in the way (Deu 23:4), 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, Deu 23:4. It is true God turned the curse into a blessing (Deu 23:5), 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, Psa 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, Deu 23:7, Deu 23:8. 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 2
At any rate [Scripture] says openly, “You shall not loathe Egyptians, since you lived as strangers in Egypt.” By Egyptian it means “Gentile,” in fact anyone from anywhere in the world. It is further forbidden to think of enemies as enemies, even if they are presently besieging your walls in the effort to capture your city, until you have sent them an envoy to invite them to peace.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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