Deuteronomychapter 23
25 verses · Moses, by tradition · 15th to 13th century BC · The Law
No Ammonite or Moabite or any of their descendants may enter the assembly of the LORD, even to the tenth generation.
Introduction
Moses, by tradition, The Law, Deuteronomy Overview.
Moses gives these rules to a nation living in a camp with the ark at its centre, soon to become a nation of towns. The chapter sits in the long central body of the book, where the covenant is applied to the life of the people. It settles who may stand in the assembly and then how a holy camp is kept. Listen for the history behind each name on the list, and for the rules that ran against the practice of the nations nearby. The chapter tells a first hearer what kind of community he was joining.
Context
- Who
- A congregation learning who belongs and how a holy camp is kept
- What
- Rules on who may enter the assembly, on keeping the war camp clean, and on runaways, lending, vows and a neighbour's crop.
- Where
- The camp on the plains of Moab, with the ark in the middle of the tents
- When
- The fortieth year after the Exodus, about 1406 BC on the early date of the Exodus, a date reached from the evidence since the chapter names no year.
- Why
- To keep the assembly and the camp fit for the LORD who walked among them, and to set Israel's dealings apart from the nations around it.
Historical context
The chapter is Moses speaking in the fortieth year, to a people living in a camp with the ark in the middle of it. The house reading dates it to about 1406 BC, stated as a reading rather than a settled date. The place is the plains of Moab, and the camp in view is the one the hearers are standing in. The occasion is the settling of who may stand in the assembly, followed by the keeping of the camp and by rules for lending, vows and a neighbour's crop. A first hearer knew what the assembly was, the gathered body of Israel for worship and decision. The exclusions at verses 1 to 8 therefore concern standing in that body rather than dwelling in the land. A first hearer knew the history behind two of them, since Ammon and Moab had hired Balaam and had refused Israel bread and water on the road. A first hearer also knew that returning a runaway slave was a standard obligation between kingdoms, written into treaties of the period, so the order at verse 15 runs against the practice of the region. Every soldier carried a digging tool with his equipment for the rule at verses 12 and 13.
Significance
The camp rules made holiness physical. God is described as walking through the middle of their tents, and that reached all the way down to where a man dug a hole. The runaway law and the permission to eat by hand in a neighbour's field told first hearers what sort of society they were joining. A hungry man could eat, and a fugitive from a foreign master could stay. Interest could be taken from a trader and never from a brother, because the second loan was made to a neighbour in trouble.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
The camp laws of this chapter were worked out as practical arrangements. A place was appointed outside the camp, which Rashi reads from the Targum as a place rather than a hand (Rashi on Deuteronomy 23:13:1, citing Sifrei Devarim 257:1). The pin was carried among the soldier's other implements (Rashi on Deuteronomy 23:14:1). A man made unclean by night immersed himself close before sunset. Rashi holds that he stayed unclean until the sun had actually set (Rashi on Deuteronomy 23:12:1, citing Sifrei Devarim 256:2). The reason given for the whole section is that the Holy One should see no indecent thing among them (Rashi on Deuteronomy 23:15:1).
Two of the chapter's laws still govern ordinary dealings. On interest, Rashi points out that this verse binds the borrower, forbidding him to pay interest to the lender (Rashi on Deuteronomy 23:20:1, citing Sifrei Devarim 262:1 and Bava Metzia 75b). The matching ban on the lender stands at Leviticus 25:37. A man who pays interest to his brother therefore breaks two negative commands and a positive one (Rashi on Deuteronomy 23:21:1, citing Sifrei Devarim 263:1 and Bava Metzia 70b). On vows, the rabbis fixed the delay at three festivals from the making of the vow (Rashi on Deuteronomy 23:22:1, citing Rosh Hashanah 4b). Rashi reads the next verse as adding a positive command to keep what has left the lips (Rashi on Deuteronomy 23:24:1, citing Rosh Hashanah 6a).
How it is read
Coming into the assembly is read throughout as a question of marriage rather than of worship. Rashi takes the bar on the one born of a forbidden union to mean that he may not marry an Israelite woman (Rashi on Deuteronomy 23:3:1, citing Yevamot 78b). He reads the bar on the Ammonite and the Moabite the same way (Rashi on Deuteronomy 23:4:1, citing Yevamot 77b). The reason he gives for that bar is the advice those nations gave to entice Israel into sin (Rashi on Deuteronomy 23:5:1, citing Sifrei Devarim 250:1). A Christian reader should notice how the chapter then turns. The Edomite is spared utter abhorrence although he came out against Israel with the sword, and the Egyptian is admitted in the third generation (Rashi on Deuteronomy 23:8:1 and 23:9:1).
On the runaway slave Rashi carries two readings. The Targum makes him the slave of a heathen master. A second reading extends the protection to a Canaanite slave of an Israelite who fled from outside the land into it (Rashi on Deuteronomy 23:16:1, citing Gittin 45a). Ramban reads the law of vows as counsel rather than as encouragement. Vows do serve to press a man towards a commandment, yet "if you do not vow, no sin can attach to you in the matter" (Ramban on Deuteronomy 23:23:1, Chavel translation, CC-BY). The corpus also holds Ibn Ezra on Deuteronomy 23:6:1 and Malbim on Deuteronomy 23:17:1 without an English text, and both are cited without quotation.
What the rabbis say
The rabbis drew a hard comparison out of the difference between Edom and Moab. Rashi carries it in full. A man who causes another to sin does him greater harm than one who kills him. The killer takes only this world from him, while the one who makes him sin puts him out of this world and the world to come. That is offered as the reason Edom and Egypt are treated more gently than Ammon and Moab (Rashi on Deuteronomy 23:9:1, citing Sifrei Devarim 252:3). This site reports the comparison as the teaching of the rabbis.
The army goes out under a command to keep from every evil thing. Rashi gives the reason that Satan accuses men at a time of danger (Rashi on Deuteronomy 23:10:1, citing Jerusalem Talmud Shabbat 2:6 and Midrash Tanchuma, Vayigash 1).
The corpus carries more locators on this chapter, given for a reader to follow. Berakhot 21b:13 stands at 23:1, Bava Batra 8a:3 at 23:3. Bamidbar Rabbah 21:4 and Aggadat Bereshit 25:2 stand at 23:4. Bamidbar Rabbah 20:21 and Berakhot 55b:8 stand at 23:6, Bava Kamma 92b:15 and Berakhot 63b:22 at 23:8. Avodah Zarah 20a:12 and Avodah Zarah 20b:9 stand at 23:10. Berakhot 25a:15 stands at 23:13, Berakhot 25b:9 at 23:14. Bereshit Rabbah 94:9 stands at 23:16, Bava Metzia 60b:19 at 23:20. Bereshit Rabbah 48:16 stands at 23:23.
Sources: Rashi, Rashi on Deuteronomy 23:1 to 23:24, Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, public domain, 1929-1934; Ramban, Ramban on Deuteronomy 23:23:1, Chavel translation, Shilo Pub. House, CC-BY, 1971-1976; Ibn Ezra, Ibn Ezra on Deuteronomy 23:6:1, cited without text; Malbim, Malbim on Deuteronomy 23:17:1, cited without text; The Sefaria corpus on disk, scripts/data/sources/sefaria/deuteronomy/23.json, fetched 2026-09-19, 2026.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Who may enter the assembly of the LORD
Deuteronomy 23:1-2
No man with crushed or severed genitals may enter the assembly of the LORD: Isaiah 56:3-5 answers verse 1 by name, with a place for the eunuch. Acts 8:27 has an Ethiopian eunuch reading Isaiah on the road home.
Deuteronomy 23:1
“He that is wounded . . ., shall not enter into the congregation of the Lord--"To enter into the congregation of the Lord" means either admission to public honors and offices in the Church and State of Israel, or, in the case of foreigners, incorporation with that nation by marriage.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
even to the tenth generation: Wesley reads the assembly of the LORD as the gathering of Israel's elders and rulers. The Hebrew qahal names a company met in one place.
Deuteronomy 23:2
“A bastard shall not enter - ממזר mamzer, which is here rendered bastard, should be understood as implying the offspring of an illegitimate or incestuous mixture.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Deuteronomy 23:3-6
No Ammonite or Moabite or any of their descendants may enter the assembly of the LORD: Moab and Ammon are charged with withholding food and water and hiring Balaam. Nehemiah 13:1-2 quotes the charge back, the turned curse included.
Deuteronomy 23:3
“Upon Ammonites and Moabites, the posterity of Lot, who, for his outward convenience, had separated himself from Abraham, Gen. xiii. 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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Deuteronomy 23:3
“This law forbids only the naturalization of those against whom it is directed. It does not forbid their dwelling in the land; and seems to refer rather to the nations than to individuals. It was not understood at any rate to interdict marriage with a Moabitess; compare Rth 1:4; Rth 4:13. Ruth however, and her sister were doubtless proselytes. Deu 23:4 Compare the marginal reference. The Moabites and the Ammonites are to be regarded as clans of the same stock rather than as two independent nations, and as acting together. Compare 2Ch 20:1.”
they hired Balaam son of Beor: Travellers of that age found no inns on the way, and Wesley notes that a people was expected to meet them with food and water. Moab and Ammon descend from Lot. Barnes treats the Ammonite and the Moabite as one stock, acting together as at 2 Chronicles 20:1.
Deuteronomy 23:4
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
turned the curse into a blessing: Henry reads the turn in two parts. God changed the words in Balaam's mouth, and He turned the plan to curse Israel into a blessing for their honor.
seek peace or prosperity from: Barnes reads the order to seek no peace or prosperity from them as a ban on treaties, and Ezra 9:12 applies it to marriage. Wesley limits it to Israel as a nation, and a single Israelite could still give food and water to a Moabite. No hatred is commanded.
Deuteronomy 23:6
“Thou shalt not seek their peace nor their prosperity all thy days for ever. Not that they were to retain malice towards them, or indulge a spirit of revenge, or not do them any good offices in a private way, which is contrary to the law of love; nor does this contradict any offices of kindness and friendship that might be performed in a personal way: so we find that David had a kindness for Hanun the Ammonite, and showed it, though ill rewarded for it, yet is not blamed for doing it; 2Sa 10:2 for these words respect not…”
Deuteronomy 23:7-8
Do not despise an Edomite, for he is your brother: Edom and Egypt are both spared on grounds the text states. Edom is spared “for he is your brother”, even after Numbers 20:18-21, and Egypt “because you lived as a foreigner in his land”.
Deuteronomy 23:7
“The Edomite, as descended from Esau the twin brother of Jacob (compare Deu 2:4), and the Egyptian, as of that nation which had for long shown hospitality to Joseph and his brethren, were not to be objects of abhorrence. The oppression of the Egyptians was perhaps regarded as the act of the Pharaohs rather than the will of the people Exo 11:2-3; and at any rate was not to cancel the memory of preceding hospitality. Deu 23:8 In their third generation - i. e. the great grandchildren of the Edomite or Egyptian alien: compare the similar phrase in Exo 20:5.”
1 more voice on this verse
Deuteronomy 23:7
“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.”
Clement of Alexandria · written before 215 · The Stromata Book 2patristic
The third generation of children: Wesley requires that the ancestor had come in as a proselyte and that his children kept his faith. The children could enter by degrees.
Deuteronomy 23:8
“8 The children that are begotten of them shall enter into the congregation of the L ORD in their third generation. 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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Keep the camp clean: he walks in it
Deuteronomy 23:9-14
When you are encamped against your enemies: Verse 9 puts the army in the field under the law it keeps at home. Verse 14 gives the reason, “the LORD your God walks throughout your camp”.
Deuteronomy 23:9
“The whole passage refers not to the encampments of the nation while passing from Egypt through the wilderness, but to future warlike expeditions seat out from Canaan.”
he must leave the camp: A man at home needed only to wash. Matthew Henry notes that the army asked more of him: he had to leave the camp itself. Service at the front earned no exemption.
he must wash with water: The uncleanness came on the man without his choice, and still he had to leave the camp. Henry reads the trouble and shame of it as training in dread of every fleshly lust. Water and evening closed the matter.
Deuteronomy 23:11
“But it shall be, when evening cometh on,.... When the day declines, and it is near sun setting: he shall wash himself with water; dip himself all over in water, not only wash his garments but his flesh: and when the sun is down he shall come into the camp again; and take his place and rank in the army.”
a place outside the camp: Every camp needed a place outside for the soldiers to relieve themselves. The Targums of Onkelos and Jonathan, cited by Gill, render it a place prepared for the purpose.
Deuteronomy 23:12
“Thou shalt have also a place without the camp,.... A place prepared, as the Targums of Onkelos and Jonathan, provided on purpose for the use hereafter suggested; so Ben Melech: whither thou shalt go forth abroad; to do the necessities of nature, which they were to do without the camp, not in any place they thought fit and most convenient, but what was appointed for that purpose.”
a digging tool in your equipment: Wesley gives three reasons to dig a hole and cover the excrement. The reasons are to spare others, to keep modesty, and chiefly to teach reverence for the LORD.
walks throughout your camp to: The camp was kept holy for the LORD who walks through it. Spurgeon, preaching on this verse in Camp Law and Camp Life, marvelled that the holy God would stoop to make laws for such things.
Deuteronomy 23:14
“I WILL scarcely allude to the context, which you ought to notice at home, but I must say as much as this—the Lord cared for the cleanliness of His people while they were in the wilderness, literally so—and this text is connected with a sanitary regulation of the wisest possible kind. What I admire in it is that God the Glorious, the All-Holy, should stoop to legislate about such things.”
No runaway betrayed, no hire of a harlot
Deuteronomy 23:15-18
Do not return a slave to his master if he has taken refuge with you: The runaway is not returned, which reverses the codes around Israel. The laws of Hammurabi put to death the man who hid a fugitive slave.
Deuteronomy 23:15
“The case in question is that of a slave who fled from a pagan master to the holy land. It is of course assumed that the refugee was not flying from justice, but only from the tyranny of his lord.”
Do not oppress him: A runaway slave could live in any town he chose, and the townspeople were forbidden to oppress him. Wesley grounds the law in the LORD who hates tyranny and shelters the oppressed.
to be a shrine prostitute: Barnes places the practice in the worship of Ashtoreth, where a prostitute served at the shrine as part of the rite. It names sons as well as daughters. Such male prostitutes stood in the land at 1 Kings 14:24, and Josiah tore down their quarters at 2 Kings 23:7.
Deuteronomy 23:17
“Compare the marginal reference. Prostitution was a common part of religious observances among idolatrous nations, especially in the worship of Ashtoreth or Astarte. Compare Mic 1:7; Baruch 6:43.”
the wages of a prostitute: Where the Berean reads female or male, the Hebrew names a prostitute and a dog. Wesley takes the dog for a male prostitute, as at Revelation 22:15.
Deuteronomy 23:18
“Thou shall not bring the hire of a whore,.... Which was given to her as a reward for the use of her body: or the price of a dog; not of the firstborn of a dog, the price for the redemption of it, as some; nor for the loan of a hunting dog, or a shepherd's dog for breed, as Josephus (z) interprets this law.”
2 more voices on this verse
Deuteronomy 23:18
“The hire of a whore, or the price of a dog - Many public prostitutes dedicated to their gods a part of their impure earnings; and some of these prostitutes were publicly kept in the temple of Venus Melytta, whose gains were applied to the support of her abominable worship.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Deuteronomy 23:18
“Or the price of a dog - It seems to mean, of a whoremonger or sodomite. Such are called dogs, Rev. xxii, 15. And it is not improbable they are called so here.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
No interest from a brother; pay what you vowed
Deuteronomy 23:19-23
Do not charge your brother interest on money: Interest may be charged a foreigner and not a brother. Exodus 22:25 and Leviticus 25:35-37 draw the same line.
Deuteronomy 23:19
“This among them would be little or no loss to the lender, because their land was so divided, their estates so settled, and there was so little a merchandise among them, that it was seldom or never they had occasion to borrow any great sums, but only for the subsistence of their family, or some uncommon emergence.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
You may charge a foreigner interest: Wesley explains the line by the loan itself. An Israelite borrowed money or food to feed his house in a hard season. A foreigner in trade borrowed to enlarge his business and could share the gain.
do not be slow to keep: Calvin places the vow under the third commandment: a vow unpaid takes God's name in vain and defrauds Him of His right. Wesley warns that delay makes a man both unable and unwilling to pay. Ambrose calls the delay ingratitude.
Deuteronomy 23:21
“A wish is a request for blessings from God with a promise to fulfill a duty. And so, when you obtain what you have asked for, it is ungrateful to delay the promise.”
Ambrose of Milan · written before 397 · On Cain and Abelpatristic
if you refrain from making a vow: Henry reads the vow here as a promise of an offering beyond what the law required. A man was free to refrain from making it.
what comes from your lips: Wesley puts the turn plainly: a vow made freely leaves a man bound once it has passed his lips. Bonaventure names the breach this verse forbids, a man who promises God something and later regrets it. Freedom ends at the spoken word.
Deuteronomy 23:23
The second mode of breaking a vow occurs through a contrary will, as when someone promises something to God and afterward repents of it. Against such persons it is said in Deuteronomy: "If anything has proceeded from your lips, you shall not make it void."
Bonaventure · written before 1257 · Collationes de Decem Praeceptis, Collation 3patristic
Eat your fill, but fill no basket
Deuteronomy 23:24-25
When you enter your neighbor’s vineyard: A man passing through a neighbour's vineyard or grainfield may eat his fill and carry nothing away. Clarke points out that the disciples were keeping this law when they plucked grain at Matthew 12:1, so the complaint was about the day.
Deuteronomy 23:24
“In vine-growing countries grapes are amazingly cheap; and we need not wonder, therefore, that all within reach of a person's arm, was free; the quantity plucked was a loss never felt by the proprietor, and it was a kindly privilege afforded to the poor and wayfaring man.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Deuteronomy 23:24
“The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee?”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
you must not put a sickle: The grainfield and the vineyard stood unfenced, so a neighbor on the road could pluck grain or eat grapes by hand. Henry draws from the law a warning against pressing a claim to property over small things. The owner lost little and the poor ate.
Deuteronomy 23:25
“Thou mayest pluck the ears with thine hand - It was on the permission granted by this law that the disciples plucked the ears of corn, as related Mat 12:1. This was both a considerate and humane law, and is no dishonor to the Jewish code.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
How this psalm is built
The form: Law restated inside a spoken address, standing in the stipulations of a covenant treaty, as Kline classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Who is shut out, named in order | Verses 1 to 8 run through the classes barred from the assembly and the two nations admitted. The list moves from a bodily condition, to the child of a forbidden union, to Moab and Ammon at ten generations, and then turns to Edom and Egypt at three.Albert Barnes, Notes on the Old Testament, on Deuteronomy 23:1. | Deuteronomy 23:1, Deuteronomy 23:2, Deuteronomy 23:3, Deuteronomy 23:7 |
| Barred at ten generations and admitted at three | Moab and Ammon are barred to the tenth generation on the ground of what they did on the road out of Egypt. Edom is spared on the ground of kinship, since he is your brother, and Egypt on the ground that Israel was a stranger in his land. The grandchildren of both may enter in the third generation, so the chapter sets two grounds of exclusion against two grounds of mercy.Keil and Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch, on Deuteronomy 23:7-8. | Deuteronomy 23:3, Deuteronomy 23:7, Deuteronomy 23:8 |
| The place he shall choose, said of a runaway | Verse 16 lets the escaped slave settle where he likes best, in the place which he shall choose. The phrase this book uses fifteen times between chapters 12 and 26 of the place the LORD will choose is here turned over to a fugitive's own choosing.This site's published exposition of Deuteronomy 23:15-18, the store's exposition_notes row on Deuteronomy 23:15-18, which marks the phrase and its fifteen uses. | Deuteronomy 23:16 |
| God walks in the middle of the camp | Verse 14 gives the reason for the bodily rules of verses 9 to 13, that the LORD your God walks in the midst of your camp. It is the language of Leviticus 26:12, where God says He will walk among His people, and it is applied here to an army in the field.Keil and Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch, on Deuteronomy 23:9-14. | Deuteronomy 23:9, Deuteronomy 23:14 |
The New Testament's use
9 more paragraphs on the patterns
Adam Clarke points out that verses 24 and 25 are the law the disciples were keeping when they plucked the ears of grain at Matthew 12:1. The complaint brought against them was therefore about the day rather than the grain.
Isaiah 56:3-5 answers verse 1 by name, promising the eunuch who takes hold of the covenant a place and a name in God's house better than that of sons and daughters. Acts 8:27 then has an Ethiopian eunuch on the road home from Jerusalem with the scroll of Isaiah open in front of him.
The historical value: a fugitive slave law that reverses the codes around it
Verse 15 orders that a runaway not be handed back to his master. The laws of Hammurabi put to death the man who hid a fugitive slave and paid a reward to whoever brought one in, so Israel's statute runs against the practice of the region. Albert Barnes and Keil and Delitzsch both read the case as a slave escaping a foreign master into Israel rather than one Hebrew fleeing another. This site's dossier carries Hammurabi's code among its ancient Near East entries and marks this class of difference as sharper than the likeness.
The debated point: Ruth the Moabitess against verse 3
Ruth is the case a reader sets against the bar on Moab, since Ruth 4:17 makes her the great-grandmother of David and Matthew 1:5 names her in the line of Christ. Three readings are offered and this page states no verdict. Albert Barnes lands on the first, that the law bars naturalization and public office rather than marriage. The second reads the Hebrew as masculine and reaching the men of Moab only. The third holds that Ruth came in as a proselyte.
The text also carries a tension inside itself. Deuteronomy 2:29 says the Moabites who dwelt in Ar sold Israel food on that same road, and both verses stand in the book. Keil reads the charge here as the conduct of the nation rather than of every man in it.
Where the charge is quoted back
Nehemiah 13:1-2 quotes the whole charge of verses 3 to 5 back, the turned curse included, on the day the book of Moses is read aloud in Jerusalem.
Keep studying
Studies14
Places1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The form and classifications
Meredith G. Kline, Treaty of the Great King: The Covenant Structure of Deuteronomy, 1963; Moshe Weinfeld, Deuteronomy and the Deuteronomic School, 1972 and This site's published dossier on Deuteronomy, src/components/book/dossier-content/deuteronomy.ts, the entry on the Code of Hammurabi.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Ambrose of Milan, On the Duties of the Clergy 3.3.20; Bonaventure, Collationes de Decem Praeceptis, Collation 3; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2177: “Camp Law and Camp Life” (lightly modernized text, CCEL edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin; John Gill; John Wesley, Explanatory Notes upon the Old Testament; Keil and Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch and Matthew Henry, Commentary on the Whole Bible.