In Deuteronomy 23:4, the reason for excluding Ammonites and Moabites is given: they failed to provide hospitality and hired Balaam to curse Israel.

In Deuteronomy 23:5, God turned Balaam's curse into a blessing because of His love for Israel, continuing the explanation for the exclusion.

Deuteronomy 23:8 allows Edomites and Egyptians to enter after three generations — stark contrast to the permanent exclusion of Ammonites and Moabites.

Deuteronomy 23:1 is another exclusion law in the same chapter, barring emasculated persons from the assembly — parallel restriction.

Isaiah 56:3 reassures foreigners joining the Lord they will not be separated — contrasting the specific exclusion of Ammonites and Moabites.

Ruth 4:10-22 shows a Moabite (Ruth) marrying into Israel and becoming David's ancestor — directly contrasting the exclusion in Deuteronomy 23:3.

Nehemiah 13:23 records Jews marrying Moabite women — directly violating the separation commanded in Deuteronomy 23:3.

Nehemiah 13:2 continues the citation from Deuteronomy 23:4-5, recounting the reason for the exclusion.

Nehemiah 13:1 directly cites Deuteronomy 23:3 about excluding Ammonites and Moabites from the assembly.

Genesis 19:38 gives the origin of Ammonites (Ben-Ammi), complementing the Moabite origin and explaining both nations excluded here.

Lamentations 1:10 directly quotes this command, noting that enemies entered the sanctuary whom God forbade from the assembly.

In Ezra 9:1, the returning exiles are rebuked for intermarrying with Ammonites, directly violating the separation commanded here.

2 Chronicles 12:13 reveals that King Rehoboam's mother was an Ammonite, showing an Ammonite integrated into Israel despite the exclusion law.

1 Kings 14:21 names Naamah the Ammonite as mother of Rehoboam — an Ammonite woman in the royal line, contradicting the exclusion.

Ruth 1:4 introduces Ruth, a Moabite who becomes an ancestor of David — showing the exclusion law was not absolute in practice.

Genesis 19:37 records the incestuous origin of Moab, the nation permanently excluded from the assembly in this law.

In 1 Chronicles 19:2, David's kindness to an Ammonite king contrasts with the permanent exclusion from assembly commanded here.

1 Samuel 11:1 records Nahash the Ammonite attacking Israel — illustrating the ongoing hostility that underlies the exclusion law.

In Nehemiah 4:3, Tobiah the Ammonite mocks the wall repair — an example of the historic enmity behind the exclusion law.

Nehemiah 4:7 lists Ammonites among those opposing the wall repair — consistent with their exclusion and hostility.

Jeremiah 49:1 delivers a prophecy of judgment against the Ammonites, consistent with their exclusion from God's assembly.

Amos 1:13 condemns the Ammonites for atrocities, reinforcing why they were excluded from God's people.