Original Word: עַמּוֹנִי
Part of Speech: Adjective
Transliteration: `Ammowniy
Pronunciation: am-mo-nee
Phonetic Spelling: (am-mo-nee')
KJV: Ammonite(-s)
NASB: Ammonite, Ammonites
Word Origin: [patronymically from H5983 (עַמּוֹן - Ammon)]

1. an Ammonite or (the adjective) Ammonitish

Ammonites

Patronymically from Ammown; an Ammonite or (the adjective) Ammonitish -- Ammonite(-s).

see HEBREW Ammown

Word Origin
from Ammon
Definition
desc. of Ammon
NASB Translation
Ammonite (10), Ammonites (5).

עַמּוֺנִי, עַמֹּנִי adjective, of a people Ammonite; — absolute masculine singular עַמּוֺנִי as substantive Deuteronomy 23:4 an Ammonite (generic), so עַמֹּנִי Nehemiah 13:1; הָעַמּוֺנִי of individual 1 Samuel 11:1,2; 2 Samuel 23:37 = 1 Chronicles 11:39; Nehemiah 2:19, so הָיַמֹּנִי Nehemiah 2:10; Nehemiah 3:35; feminine singular הָעַמֹּנִית 1 Kings 14:21 2Chronicles 12:13; 1 Kings 14:31, so הָעַמּוֺנִית2Chronicles 24:26; הָעַמֹּנִי as substantive collective Ezra 9:1; masculine plural as substantive עַמֹּנִים 1 Kings 11:5, ׳הָע Deuteronomy 2:20; Nehemiah 4:1, ׳הָעַמּוֺ2Chronicles 26:8 (on 2 Chronicles 20:1 see מְעוּנִים); feminine plural as adjective עַמֳּנִיֹּת 1 Kings 11:1, so Nehemiah 13:23 Qr, Kt עמוניות.

עַמּוֹנִי — Ammonite

Identity and Setting

“Ammonite” designates a descendant or inhabitant of the nation of Ammon, whose ancestor was Ben-Ammi, the son born to Lot’s younger daughter (Genesis 19:38). Their territory lay east of the Jordan River, bounded by the Jabbok and Arnon Rivers, with Rabbah (modern Amman) as its principal city. Though related to Israel through Lot and Abraham, the Ammonites developed a distinct culture marked by the worship of Milcom (also called Molech, 1 Kings 11:5, 2 Kings 23:13).

Covenant Standing and Legal Status

Because the Ammonites refused Israel bread and water in the wilderness and hired Balaam to curse them, the Law placed a severe restriction on their participation in Israel’s worshiping community: “No Ammonite or Moabite may enter the assembly of the LORD; even to the tenth generation none of their descendants may ever enter” (Deuteronomy 23:3). Yet the same Torah forbade Israel from initiating war against them or seizing their land (Deuteronomy 2:19). Thus Scripture upholds both God’s remembrance of past hostility and His respect for covenant boundaries.

Early Interactions

Deuteronomy 2:20 recalls that the Ammonites had dispossessed an earlier race of giants, showing that they, like Israel, benefited from God’s providence in gaining a homeland. During the judges period the Ammonites joined Moab against Israel (Judges 3:12-30) and later oppressed the Trans-Jordan tribes for eighteen years (Judges 10:7-9), setting the stage for Jephthah’s deliverance.

Monarchy Conflicts and Alliances

Nahash the Ammonite besieged Jabesh-gilead, demanding gruesome terms until Saul routed him (1 Samuel 11:1-11). David’s kindness to the late Nahash was rebuffed by his son Hanun, leading to a protracted war (2 Samuel 10–12). That conflict yielded both triumph and tragedy: Israel captured Rabbah, yet David’s sin with Bathsheba unfolded while “the kings went out to battle” (2 Samuel 11:1). The presence of “Zelek the Ammonite” among David’s mighty men (2 Samuel 23:37; 1 Chronicles 11:39) shows personal faith could transcend national barriers despite the general prohibition.

Solomon married an Ammonite princess, Naamah, the mother of Rehoboam (1 Kings 14:21). This alliance introduced the worship of Milcom (1 Kings 11:5) and illustrates how political marriages compromised Israel’s fidelity. Uzziah later subdued the nation, and “the Ammonites paid him tribute” (2 Chronicles 26:8), but lingering hostility re-emerged in Jehoshaphat’s day when “the Moabites and Ammonites… came to make war” (2 Chronicles 20:1).

Post-Exilic Opposition

After the exile, the Ammonite presence shifted from military confrontation to political sabotage. Tobiah the Ammonite mocked the rebuilding of Jerusalem’s walls: “Even what they are building—if even a fox climbs up on it, he will break down their wall of stones!” (Nehemiah 4:3). His partnership with Sanballat (Nehemiah 2:10, 2:19; 4:7) portrays entrenched opposition to the restoration of God’s people. Ezra and Nehemiah discovered intermarriage with Ammonites (Ezra 9:1; Nehemiah 13:23) and enforced separation in obedience to Deuteronomy 23:3 (Nehemiah 13:1). The reforms underscore the perpetual tension between compassion for individuals and separation from idolatrous influence.

Prophetic and Eschatological Notes

Prophets denounced Ammon’s cruelty and pride (Jeremiah 49:1-6; Ezekiel 25:1-7; Amos 1:13-15; Zephaniah 2:8-11). Yet Jeremiah also foresaw future mercy: “Afterward I will restore the fortunes of the Ammonites” (Jeremiah 49:6). This balance of judgment and hope reflects God’s redemptive purposes reaching beyond Israel.

Theological Reflections

1. Holiness and Hospitality: Israel was called to extend kindness even to kinsmen-turned-enemies (Deuteronomy 2:19), but never at the expense of holiness (Deuteronomy 23:3).
2. The Snare of Syncretism: Solomon’s tolerance of Ammonite worship illustrates how small compromises in leadership can corrupt a nation.
3. Redemption of Individuals: Zelek the Ammonite and Naamah highlight that personal faith or influence can arise from unlikely places, anticipating the inclusive reach of the Gospel.
4. God’s Sovereign Memory: Historical wrongs mattered to the Lord, yet His prophetic word preserved room for repentance and restoration.

Ministry Applications

• Guarding Worship: Local congregations must lovingly protect doctrinal purity while remaining open to repentant individuals from every background.
• Discernment in Alliances: Leaders should weigh political or economic partnerships against potential spiritual compromise.
• Perseverance Amid Opposition: Like Nehemiah, believers rebuilding broken walls—whether literal or spiritual—should expect ridicule yet trust God’s enabling.
• Hope for the Nations: God’s final word over Ammon was not annihilation but future restoration, encouraging global missions in anticipation of redeemed peoples from every tribe and tongue.

הָֽעַמֹּנִ֔י הָֽעַמֹּנִי֙ הָֽעַמּוֹנִ֔י הָֽעַמּוֹנִ֗י הָֽעַמּוֹנִ֛ים הָעַמֹּנִ֑י הָעַמֹּנִ֖י הָעַמּוֹנִ֑י הָעַמּוֹנִ֔י העמוני העמונים העמני וְהָֽעַמֹּנִ֔ים וְהָעַמֹּנִ֜ים והעמנים מֵֽהָעַמּוֹנִ֛ים מהעמונים עַמֳּנִיּוֹת֙ עַמֹּנִ֧י עַמֹּנִֽים׃ עַמֳּנִיֹּ֖ות עַמּוֹנִ֛י עמוני עמני עמניות עמנים׃ ‘am·mō·nî ‘am·mo·nî·yō·wṯ ‘am·mō·nîm ‘am·mō·w·nî ‘ammōnî ‘ammōnîm ‘ammonîyōwṯ ‘ammōwnî ammoNi ammoNim ammoniyOt hā‘ammōnî hā‘ammōwnî hā‘ammōwnîm hā·‘am·mō·nî hā·‘am·mō·w·nî hā·‘am·mō·w·nîm haammoNi haammoNim mê·hā·‘am·mō·w·nîm mêhā‘ammōwnîm mehaammoNim vehaammoNim wə·hā·‘am·mō·nîm wəhā‘ammōnîmInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts