Deuteronomy 23:2-3

23:2 A person of illegitimate birth ¹  may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. ² 

23:3 An Ammonite or Moabite ³  may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever ⁴  do so, ⁵ 

Deuteronomy 23:8

23:8 Children of the third generation born to them ⁶  may enter the assembly of the Lord.

Nehemiah 13:1-3

Further Reforms by Nehemiah

13:1 On that day the book of Moses was read aloud in the hearing ⁷  of the people. They found ⁸  written in it that no Ammonite or Moabite may ever enter the assembly of God, 13:2 for they had not met the Israelites with food ⁹  and water, but instead had hired Balaam to curse them. (Our God, however, turned the curse into blessing.) 13:3 When they heard the law, they removed from Israel all who were of mixed ancestry.

Isaiah 56:3-4

56:3 No foreigner who becomes a follower of ¹⁰  the Lord should say,

‘The Lord will certainly ¹¹  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

56:4 For this is what the Lord says:

“For the eunuchs who observe my Sabbaths

and choose what pleases me

and are faithful to ¹²  my covenant,

Lamentations 1:10

י (Yod)

1:10 An enemy grabbed ¹³ 

all her valuables. ¹⁴ 

Indeed she watched in horror ¹⁵  as Gentiles ¹⁶ 

invaded her holy temple ¹⁷  –

those whom you ¹⁸  had commanded:

“They must not enter ¹⁹  your assembly place.” ²⁰ 

[23:2]  ¹ tn Or “a person born of an illegitimate marriage.”

[23:2]  ² tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[23:3]  ³ sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).

[23:3]  ⁴ tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.

[23:3]  ⁵ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[23:8]  ⁶ sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.

[13:1]  ⁷ tn Heb “ears.”

[13:1]  ⁸ tn Heb “it was found.” The Hebrew verb is passive.

[13:2]  ⁹ tn Heb “bread.” The Hebrew term is generic here, however, referring to more than bread alone.

[56:3]  ¹⁰ tn Heb “who attaches himself to.”

[56:3]  ¹¹ tn The infinitive absolute precedes the finite verb for emphasis.

[56:4]  ¹² tn Heb “and take hold of” (so KJV); NASB “hold fast.”

[1:10]  ¹³ tn Heb “stretched out his hand.” The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. פָרַשׂ), meaning “to seize” (HALOT 976 s.v. 2).

[1:10]  ¹⁴ tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew mss read מַחֲמַדֵּיהֶם (makhamaddehem, “her desirable things”). The Qere reading should be adopted.

[1:10]  ¹⁵ tn Heb “she watched” or “she saw.” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance.

[1:10]  ¹⁶ sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.

[1:10]  ¹⁷ tn Heb “her sanctuary.” The term מִקְדָּשָׁהּ (miqdashah, “her sanctuary”) refers to the temple. Anthropomorphically, translating as “her sacred place” would also allow for the rape imagery.

[1:10]  ¹⁸ sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the Reporter is so great that he is moved to address God directly.

[1:10]  ¹⁹ tn Heb “enter.” The Hebrew term בּוֹא (bo’) is also a sexual metaphor.

[1:10]  ²⁰ tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the Lord, but to the place of their assembly: the temple. This is an example of a synecdoche of the people contained (= assembly) for the container (= temple). The intent is to make the violation feel more personal than someone walking into a building.