23:1 man with crushed testicles or whose male organ is cut off Nothing specific indicates whether the emasculation was intentional.

23:2 An illegitimate child The meaning of the Hebrew term used here, mamzer, is unclear, but ancient Judaism has traditionally defined the word with reference to children born of illegitimate relationships. The illegitimacy could derive from the marriage of an Israelite to a non-Israelite or from birth out of wedlock. The term occurs elsewhere in the ot only in Zech 9:6. No comparative evidence from cognate Semitic languages sheds any light on possible meanings. See note on Deut 23:1–8.

the tenth generation Probably hyperbole for “forever.”

23:3 An Ammonite or a Moabite Both of these people groups were related to the Israelites through Lot, Abraham’s nephew (Gen 19:36–38). Despite their kinship, they opposed Israel on their journey to Canaan. As punishment for that misdeed, people from either people group may not serve in the assembly of Yahweh.

23:4 because they hired A tactic of Balak, king of Moab, in Num 22–24.

Pethor, in Aram Naharaim Pethor was a city in northern Syria. The Hebrew label used here, aram naharaim, means “Aram along the (Euphrates) River,” referring to northwestern Mesopotamia.

23:7 you were an alien in his land Neither the Edomites nor the Egyptians are permanently excluded from the assembly. The hostility of the Ammonites and Moabites is viewed as a worse offense, probably because these two people groups were kin to Israel (see note on Deut 23:3). The law is relatively lenient toward the Egyptians, who oppressed Israel prior to the attempt to claim the land. It is lenient to the Edomites (who were related to the Israelites; Gen 36) because Edom and Israel continued to regard each other as brothers (see Deut 2:4; Num 20:14).

23:8 in the third generation After two generations of living in Israel.

23:14 is walking about in the midst of your camp Though the language here describing Yahweh is anthropomorphic, it likely does not refer to God visibly moving about the camp but rather traveling with the Israelite camp as they go to war (see 20:4). See note on vv. 9–14.

23:16 the place that he chooses The law in vv. 15–16 allows fugitive slaves to settle wherever they wanted to within the land of Israel. Foreign (non-Israelite) slaves are likely the topic here, as opposed to fellow Israelites, who would have been indentured servants.

23:17 a temple prostitute The Hebrew terms used here—qadesh and qedeshah, often translated “shrine prostitute” or “cult prostitute”—are related to the Hebrew word for holiness. The basic meaning seems to be “holy person,” referring to some sort of individual set apart for religious service. In the ot, these terms typically point to those officiating at Canaanite shrines (1 Kgs 15:12; 22:46; 2 Kgs 23:7), so this prohibition may relate to Israelites serving as officials of Canaanite gods. However, in Gen 38, qedeshah is used as a synonym for zonah (the common Hebrew word for “prostitute”; compare Gen 38:15, 21–22). Since the context of Gen 38 is clearly sexual, it is possible that the official duties of the qadesh or qadeshah involved prostitution. See Deut 23:18 and note.

23:18 the hire of a prostitute The use of income gained through an illicit, condemned practice was viewed as an abomination. This verse uses the usual Hebrew word for a female prostitute—zonah. Earnings from prostitution may be in view, or the law may simply forbid giving to Yahweh from wages acquired in serving as an official for other gods (see Deut 23:17 and note). See Gen 38:17.

the earnings of a male prostitute The Hebrew phrase used here, mehir kelev, literally means “the price of a dog.” People in the ancient Near East generally viewed dogs unfavorably, and so this may be a general term of derision. The idiomatic Hebrew phrase seems to refer to male prostitution in a derogatory fashion, hence the choice of some English translations to translate this phrase as “male prostitute.”

23:19 You shall not charge Several passages discuss loans, debt, and debt remission (e.g., Exod 22:25; Lev 25:36–37; Deut 15:1–6). Interest-free lending to impoverished Israelite kinsmen was a moral obligation, presuming one could afford it.

23:20 You may lend on interest to the foreigner An Israelite could charge a non-Israelite interest on a loan.

23:21 you shall not postpone fulfillment of it The subject of vv. 21–23 is making vows. Numbers 6 and 30 discuss vows at length. Both vows and oaths invoke the name of God, but they are not identical in their nature. Oaths promise something (e.g., 1 Kgs 1:13, 17, 30). People take oaths to either clear themselves of a charge (e.g., Exod 22:7; Num 5:20–25) or to obligate themselves to an action. A vow was a conditional promise (i.e., if X happens, then I will do Y). Whereas Numbers 30:2 warns Israelites about breaking a vow, the command here warns against procrastinating in acting upon a vow.

23:22 you refrain from vowing It is better to not vow at all than to vow and be unable to act upon it. The ethic here is similar to Jesus’ teaching on avoiding vows and oaths (see Matt 5:33–37).

23:24 you shall not put any into your container This law clarifies what is a trespass of agricultural and property goods and what is not.