Deuteronomy 23:8

KJV

The children that are begotten of them shall enter into the congregation of the LORD in their third generation.

KJV (with Strong's)

The children {H1121} that are begotten {H3205} of them shall enter {H935} into the congregation {H6951} of the LORD {H3068} in their third {H7992} generation {H1755}.

Complete Jewish Bible

The third generation of children born to them may enter the assembly of ADONAI.

Berean Standard Bible

The third generation of children born to them may enter the assembly of the LORD.

American Standard Version

The children of the third generation that are born unto them shall enter into the assembly of Jehovah.

Commentary

### SUMMARY
Deuteronomy 23:8 outlines a specific provision within Mosaic Law for the inclusion of descendants of Edomites and Egyptians into the Israelite assembly. It stipulates that individuals from these lineages would be permitted to join the "congregation of the LORD" in their third generation, signifying a pathway to full integration and participation in the religious and civic life of Israel. This nuanced regulation stands in contrast to the perpetual exclusion of other nations, highlighting God's distinctive approach to different peoples based on historical relationship and a vision for the community's spiritual integrity and eventual assimilation.

### CONTEXT
* **Literary Context:** Deuteronomy 23:8 is embedded within a series of detailed regulations (Deuteronomy 23:1-8) concerning who may or may not "enter into the congregation of the LORD." This phrase, "congregation of the LORD," refers to the formal assembly of Israel for worship, civic participation, and full social integration. The preceding verses establish a hierarchy of inclusion and exclusion. [Deuteronomy 23:3-6](/deuteronomy/23-3 "Deuteronomy 23:3-6 - Exclusion of Ammonites and Moabites") explicitly and perpetually bar Ammonites and Moabites due to their historical hostility towards Israel during the Exodus, specifically their failure to offer aid and their hiring of Balaam to curse the Israelites. This stark exclusion sets the stage for the more lenient, yet still regulated, treatment of Edomites and Egyptians.
* **Historical & Cultural Context:** The Edomites were descendants of Esau, Jacob's brother, making them a kindred nation, albeit one with a frequently contentious relationship with Israel. [Deuteronomy 23:7](/deuteronomy/23-7 "Deuteronomy 23:7 - Regulations for Edomites and Egyptians") specifically commands Israel not to abhor an Edomite. Similarly, Egyptians, despite having enslaved Israel for centuries, had also provided refuge during times of famine (e.g., Joseph's time), and God commanded Israel not to abhor an Egyptian because Israel itself had been a sojourner in their land. This historical complexity underpins the distinct legal treatment. The "third generation" requirement reflects a cultural understanding that full assimilation, including adoption of Israelite customs, laws, and, crucially, the worship of Yahweh, would typically occur over two generations, with the third generation being fully integrated from birth.
* **Key Themes:** This verse contributes significantly to several key themes within Deuteronomy and the broader Pentateuch. It underscores the theme of **Israel's distinct identity and holiness**, emphasizing the need for purity within the covenant community, even while providing a structured pathway for certain outsiders. It also highlights **God's nuanced justice and mercy**, demonstrating that divine law is not arbitrary but considers historical relationships and potential for transformation, contrasting with the absolute exclusion of nations like the Ammonites and Moabites (as seen in [Deuteronomy 23:3](/deuteronomy/23-3 "Deuteronomy 23:3 - Exclusion of Ammonites and Moabites")). Furthermore, the "third generation" clause speaks to the theme of **assimilation and spiritual heritage**, indicating that true integration into the "congregation of the LORD" involves a genuine adoption of Israelite faith and identity, passed down through generations.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Congregation (Hebrew, _qāhāl'_):** This term refers to the assembled community of Israel, often with a strong emphasis on its religious and covenantal identity. It signifies not merely a crowd but a divinely constituted assembly, the people of God gathered for worship, legal proceedings, or communal decision-making. Entering the "congregation of the LORD" meant full participation in the rights, responsibilities, and blessings of the covenant people.
* **Begotten (Hebrew, _yālaḏ'_):** While literally meaning "born" or "begotten," in this context, it emphasizes the lineage and generational succession. The focus is on the offspring of the Edomites and Egyptians, specifically those born *within* the Israelite land or under Israelite influence, who would then be subject to the generational waiting period. It highlights the biological and social continuity of the family unit.
* **Third generation (Hebrew, _dôr šəlîšî'_):** This precise numerical designation is crucial. It signifies a substantial passage of time, roughly 60-120 years, allowing for two full generations to live and pass. By the third generation, the descendants would have been born and raised entirely within the Israelite cultural and religious framework, having no direct memory or allegiance to their ancestral land or pagan practices, thus ensuring their complete integration and loyalty to Yahweh and the Israelite covenant.

#### Verse Breakdown
* **"The children that are begotten of them":** This phrase specifically refers to the descendants of the Edomites and Egyptians mentioned in the preceding verse ([Deuteronomy 23:7](/deuteronomy/23-7 "Deuteronomy 23:7 - Regulations for Edomites and Egyptians")). It indicates that the provision applies to their offspring, not directly to the first-generation immigrants themselves, implying a process of integration that begins with the subsequent generations.
* **"shall enter into the congregation of the LORD":** This signifies full acceptance and participation in the religious, social, and civic life of Israel. It implies the right to worship, marry within the community, hold property, and partake in all the privileges and responsibilities of an Israelite, contrasting sharply with the perpetual exclusion of Ammonites and Moabites.
* **"in their third generation":** This is the critical temporal condition. It means that the grandchildren (or great-grandchildren, depending on the interpretation of "generation") of the original Edomite or Egyptian sojourners would be eligible for full inclusion. This waiting period served to ensure that the foreign lineage had been thoroughly assimilated into Israelite culture, faith, and allegiance, minimizing potential foreign influence and preserving the distinct identity of the covenant community.

#### Literary Devices
Deuteronomy 23:8 primarily employs **Legal Prescription**, detailing a specific law for the Israelite community. This legal language is precise and prescriptive, leaving little room for ambiguity regarding the conditions for inclusion. The verse also utilizes **Contrast**, implicitly setting the lenient, albeit delayed, inclusion of Edomites and Egyptians against the absolute and perpetual exclusion of Ammonites and Moabites in the preceding verses. This contrast highlights the nuanced nature of God's justice and mercy, demonstrating that divine law is not monolithic but considers historical context and relational dynamics. Furthermore, the concept of "third generation" functions as a form of **Symbolism** for complete assimilation and purification, representing a sufficient passage of time for a foreign lineage to shed its original identity and fully embrace the Israelite covenant and way of life.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 23:8 reveals a profound aspect of God's character: His capacity for both strict holiness and redemptive inclusion. While Israel was called to be a distinct, holy nation, set apart for Yahweh, this verse demonstrates that God's plan was not one of absolute xenophobia. Instead, it provided a pathway for certain outsiders to become fully integrated into the covenant community, albeit under specific conditions and over time. This nuanced approach reflects God's justice, acknowledging past relationships (Edomites as kin, Egyptians as former hosts), and His mercy, offering a future for those willing to embrace His covenant. It foreshadows a broader, more inclusive redemptive plan that would eventually transcend national boundaries.

* [Isaiah 56:3-7](/isaiah/56-3 "Isaiah 56:3-7 - Inclusion of Foreigners and Eunuchs") - Prophesies a future where foreigners who join themselves to the Lord will be brought to His holy mountain and made joyful in His house of prayer.
* [Ephesians 2:11-13](/ephesians/2-11 "Ephesians 2:11-13 - Gentiles Brought Near by Christ") - Describes how Gentiles, once far off, have been brought near by the blood of Christ, breaking down the wall of hostility.
* [Revelation 7:9-10](/revelation/7-9 "Revelation 7:9-10 - A Multitude from Every Nation") - Portrays a great multitude from every nation, tribe, people, and language standing before the throne and the Lamb, worshipping God.

### REFLECTION AND APPLICATION
Deuteronomy 23:8 offers valuable insights for contemporary communities of faith regarding inclusion, identity, and the process of integration. It reminds us that while maintaining core principles and a distinct identity is vital, there can also be a divinely ordained pathway for outsiders to become fully part of the community. This process may require patience, allowing for genuine assimilation not just into cultural practices but into the foundational beliefs and allegiances of the group. It challenges us to consider how we balance the preservation of our spiritual heritage with an open heart towards those from different backgrounds, recognizing that true belonging is often a journey of transformation and commitment. The "third generation" principle suggests that deep integration takes time, fostering a sense of shared history and purpose that transcends immediate origins.

#### Questions for Reflection
* **How does the "third generation" principle in this verse challenge our modern expectations of immediate acceptance and assimilation in communities of faith?**
* **In what ways can a community balance the preservation of its core identity and beliefs with a welcoming posture towards outsiders?**
* **What might it mean for individuals from diverse backgrounds to truly "enter into the congregation of the LORD" in a spiritual sense today?**

### FAQ
**Why were Edomites and Egyptians treated differently from Ammonites and Moabites?**

Answer: The differing treatment stemmed from their distinct historical relationships with Israel. Ammonites and Moabites were perpetually excluded because of their active hostility during the Exodus, refusing aid to Israel and even hiring Balaam to curse them ([Deuteronomy 23:3-6](/deuteronomy/23-3 "Deuteronomy 23:3-6 - Exclusion of Ammonites and Moabites")). In contrast, Edomites were descendants of Esau, Jacob's brother, making them kin, and Egyptians had provided refuge for Israel in the past, despite later enslavement ([Deuteronomy 23:7](/deuteronomy/23-7 "Deuteronomy 23:7 - Regulations for Edomites and Egyptians")). God commanded Israel not to abhor an Edomite or an Egyptian, reflecting a nuanced approach based on historical context and familial ties, allowing for eventual inclusion after a period of generational assimilation.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 23:8, with its conditional and generational inclusion of certain Gentiles into the "congregation of the LORD," powerfully foreshadows the radical inclusivity of the New Covenant established through Jesus Christ. While the Old Testament law carefully guarded the purity of Israel's physical assembly, Christ's work on the cross broke down the dividing wall of hostility between Jew and Gentile, creating one new humanity ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")). No longer is inclusion dependent on lineage or a multi-generational waiting period, but on faith in Christ alone ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")). Through His sacrifice, Jesus became the ultimate "Lamb of God" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) whose blood cleanses all who believe, regardless of their ethnic or national origin, welcoming them immediately and fully into the spiritual "congregation"—the Church, the body of Christ ([Colossians 1:18](/colossians/1-18 "Colossians 1:18 - Christ is the Head of the Body, the Church")). Thus, the limited, delayed inclusion in Deuteronomy finds its glorious and immediate fulfillment in the universal, Spirit-empowered embrace of all nations into God's family through 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

Exodus 20:5

Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;

Exodus 20:6

And shewing mercy unto thousands of them that love me, and keep my commandments.

Deuteronomy 23:1

¶ He that is wounded in the stones, or hath his privy member cut off, shall 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:

Romans 3:29

[Is he] the God of the Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:

Romans 3:30

Seeing [it is] one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Ephesians 2:12

That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: