Deuteronomy 23:7 kjv
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.
Deuteronomy 23:7 nkjv
"You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were an alien in his land.
Deuteronomy 23:7 niv
Do not despise an Edomite, for the Edomites are related to you. Do not despise an Egyptian, because you resided as foreigners in their country.
Deuteronomy 23:7 esv
"You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were a sojourner in his land.
Deuteronomy 23:7 nlt
"Do not detest the Edomites or the Egyptians, because the Edomites are your relatives and you lived as foreigners among the Egyptians.
Deuteronomy 23 7 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 25:24-26 | ...the first came out red, all over like an hairy garment; and they called his name Esau... | Esau, progenitor of Edomites, is Jacob's brother. |
| Gen 32:3-21 | And Esau ran to meet him, and embraced him... | Jacob and Esau's reconciliation despite past conflict. |
| Num 20:14-21 | "Thus says your brother Israel: 'You know all the hardship...' " | Israel addresses Edom as "brother" despite Edom's later refusal to grant passage. |
| Mal 1:2-3 | "Is not Esau Jacob's brother?" declares the LORD... "yet I have loved Jacob but hated Esau." | God's sovereign choice for covenant, distinct from Deut's command on human detestation. |
| Deut 10:18-19 | ...He loves the sojourner, giving him food and clothing. Love the sojourner therefore... | Israel commanded to love sojourners because God does, echoing their own experience. |
| Exod 22:21 | "You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt." | Direct command against oppressing sojourners, citing the Egyptian experience. |
| Lev 19:33-34 | "When a stranger sojourns with you in your land, you shall not do him wrong... you shall love him as yourself..." | Extends command to love the resident alien as oneself, based on their own history. |
| Exod 23:9 | "You shall not oppress a sojourner. You know the heart of a sojourner, for you were sojourners in the land of Egypt." | Reinforces empathy for sojourners through Israel's past. |
| Deut 24:14-15 | "You shall not oppress a hired servant who is poor and needy... whether he is one of your brothers or a sojourner..." | Justice commanded for both Israelite and foreign workers. |
| Rom 12:14 | Bless those who persecute you; bless and do not curse them. | New Testament principle of non-retaliation, extending to even enemies. |
| Rom 12:20 | "If your enemy is hungry, feed him; if he is thirsty, give him something to drink..." | Overcoming evil with good, a principle beyond mere non-abhorrence. |
| Matt 5:43-48 | "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, Love your enemies..." | Jesus' expansion of the law to love enemies, going beyond this Deut command. |
| Luke 6:27-36 | "But I say to you who hear, Love your enemies, do good to those who hate you..." | Jesus' teaching on loving enemies and showing mercy, as God is merciful. |
| Prov 24:17 | Do not rejoice when your enemy falls, and let not your heart be glad when he stumbles... | Wisdom literature encourages avoiding schadenfreude over enemies. |
| Prov 25:21-22 | If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink... | Similar to Rom 12, encouraging kindness to adversaries. |
| Acts 10:34-35 | Then Peter opened his mouth and said: "Truly I understand that God shows no partiality..." | God's non-partiality extends to those from all nations who fear Him. |
| Gal 3:28 | There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. | In Christ, distinctions based on ethnicity or status are abolished. |
| Col 3:11 | Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all. | Spiritual unity in Christ transcends ethnic and social categories. |
| Isa 19:23-25 | In that day there will be a highway from Egypt to Assyria, and Assyria will come into Egypt, and Egypt into Assyria... and Israel will be the third with Egypt and Assyria, a blessing in the midst of the earth... | Prophecy of a future day when even traditional enemies (Egypt, Assyria) will be part of God's blessing alongside Israel. |
| Zech 7:9-10 | "Thus says the LORD of hosts, Render true judgments, show kindness and mercy to one another... do not oppress the widow, the fatherless, the sojourner, or the poor..." | Emphasizes justice and mercy, including for sojourners. |
| Joel 3:19 | "Egypt shall become a desolation and Edom a desolate wilderness..." | Prophecy of judgment against Egypt and Edom for their specific wrongs against Judah. (Illustrates complexity and different contexts of prophecies vs. laws) |
| Amos 1:11-12 | Thus says the LORD: "For three transgressions of Edom, and for four, I will not revoke the punishment... because he pursued his brother with the sword..." | God's judgment on Edom specifically for violating the brotherly bond. |
| Jer 49:7-22 | Concerning Edom... "Is wisdom no more in Teman?... Every one left is sure to fall by the sword." | Prophecy of judgment against Edom. |
| Exod 1:8-14 | Now there arose a new king over Egypt, who did not know Joseph... "Come, let us deal shrewdly with them, lest they multiply..." | Details the oppression of Israelites in Egypt. This is the background for why the command is noteworthy. |
Deuteronomy 23 verses
Deuteronomy 23 7 Meaning
Deuteronomy 23:7 commands the Israelites not to despise or detest two specific nations: Edom and Egypt. The rationale given for Edom is their familial connection, being descendants of Jacob's brother Esau, thus "your brother." For Egyptians, the reason is the Israelites' past experience as sojourners in their land, reminding them of God's providential care even in a foreign place, and the call to show similar kindness. This injunction promotes a measured approach to foreign relations, advocating for historical and relational considerations over animosity.
Deuteronomy 23 7 Context
Deuteronomy 23 presents various regulations concerning those permitted or excluded from the "assembly of the LORD," emphasizing purity and distinction for the covenant community. While some nations (like Ammonites and Moabites in the preceding verses) are permanently excluded due to their hostility during Israel's Exodus, Edomites and Egyptians are notably treated differently in verse 7. This contrast highlights that exclusion from the assembly is not universal for all non-Israelites but is based on specific historical actions or relationships. The chapter continues to lay down ethical guidelines regarding hygiene, vows, and treatment of property, all contributing to the moral fabric of a nation consecrated to God. Historically, these commands were given to a new generation preparing to enter the Promised Land, reinforcing principles of righteous living, memory of past divine intervention, and responsible nationhood amidst complex international relationships. The command to not abhor Egypt is especially counter-intuitive given their enslavement of Israel, emphasizing divine command over human grievance, and linking the prohibition to Israel's own identity as a divinely rescued sojourner.
Deuteronomy 23 7 Word analysis
- Thou shalt not abhor: The Hebrew verb is tā'ab (תָעַב), meaning "to detest, to make an abomination, to utterly despise." This is a strong negative emotional and behavioral prohibition, indicating a deep-seated rejection or hatred. It's not just "do not harm," but "do not feel and act with intense aversion." It relates to a fundamental disposition.
- an Edomite: Hebrew: ’ĕḏōmî (אֱדֹמִי). Refers to the people of Edom, descendants of Esau, Jacob's twin brother (Gen 25:30). Despite historical conflicts (e.g., Num 20:14-21 where Edom refused Israel passage), the command emphasizes a continuing familial bond. This injunction is particularly notable given the later prophecies of judgment against Edom for their violence against Israel (Obad 1:10-14, Amos 1:11-12).
- for he is thy brother: Hebrew: ’āḥ (אָח). This term signifies a blood relative, a kinsman, and by extension, a fellow member of a community. The brotherhood rooted in Jacob and Esau's shared ancestry is the primary theological and social basis for the commanded tolerance. It reminds Israel that common heritage transcends immediate grievances, embodying a call to graciousness based on kinship.
- thou shalt not abhor an Egyptian: Hebrew: miṣrî (מִצְרִי). The people of Egypt, Israel's former enslavers. This command is even more striking given the bitter oppression detailed in Exodus (Exod 1:8-14). It showcases God's moral compass, which transcends immediate grievances and cycles of retribution, even for severe injustice. It underscores a principle of divine justice mixed with remembrance.
- because thou wast a stranger in his land: Hebrew: gēr (גֵּר). "Stranger, sojourner, resident alien." This phrase is pivotal. It reminds Israel of their vulnerable past experience in Egypt (Exod 12:40), where they themselves were aliens. This empathy-based command reinforces the principle of treating others as you would wish to be treated, particularly the vulnerable. God's salvation of Israel from their sojourn in Egypt now obligates them to a reciprocal kindness towards others who might be vulnerable, or even towards their former oppressors. This remembrance cultivates humility and compassion.
- Thou shalt not abhor... for he is thy brother: This grouping stresses that despite tribal conflicts and distinct national identities, blood ties matter in the eyes of the LORD. It's a pragmatic recognition of shared heritage, distinguishing Edom from nations like the Ammonites and Moabites, who faced stronger proscriptions.
- Thou shalt not abhor... because thou wast a stranger in his land: This phrase group links Israel's national history and identity to its moral obligations. It’s a direct consequence of the Exodus narrative and the memory of their deliverance. This connection encourages an ethic of empathy rooted in past vulnerability and God's mercy towards them. The command shifts focus from the oppressors' deeds to God's gracious actions for Israel.
Deuteronomy 23 7 Bonus section
The specific distinction made for Edomites and Egyptians, as opposed to the more stringent proscriptions against Ammonites and Moabites in the preceding verses (Deut 23:3-6), highlights a sophisticated approach to foreign relations within the Deuteronomic law. While Ammon and Moab were excluded for their lack of hospitality and even hostility during Israel's journey (denying food/water, hiring Balaam), Edom and Egypt are acknowledged for specific counterbalancing factors: shared lineage for Edom and the "sojourner" experience for Israel in Egypt. This implies that God's covenant people are not to practice blanket xenophobia but are called to evaluate nations based on their relationship to Israel and the history of God's dealing with Israel, extending mercy where appropriate. This perspective provides a powerful internal critique of tribalism and promotes a form of measured, divinely-informed foreign policy rooted in both historical memory and ethical reciprocity, anticipating later New Testament commands for universal love (Matt 5:43-48).
Deuteronomy 23 7 Commentary
Deuteronomy 23:7 stands as a powerful testament to the nuanced and gracious nature of God's law. Unlike the strict exclusion of other nations, this verse provides a more inclusive and merciful stance towards Edomites and Egyptians. For the Edomites, the familial bond of "brother" is the foundational reason, reminding Israel that kinship, even if estranged, calls for a degree of respect. This principle speaks to transcending present hostilities for a shared past. For the Egyptians, the reasoning is experiential: Israel's own history as a "stranger in his land." This instills an ethic of empathy, urging Israel to remember their own suffering and God's gracious deliverance from it, prompting them to extend compassion even to their former oppressors. The command is not to "love" in the fullest sense, but specifically "not to abhor," meaning a rejection of deep-seated animosity and dehumanization. It's a foundational step towards valuing life and maintaining the possibility of peace, rather than perpetuating cycles of hatred and vengeance. It calls for remembering divine deliverance and applying its lesson to national conduct, emphasizing humility and grace over justified resentment.