Deuteronomy 25:5 kjv
If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.
Deuteronomy 25:5 nkjv
"If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband's brother shall go in to her, take her as his wife, and perform the duty of a husband's brother to her.
Deuteronomy 25:5 niv
If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband's brother shall take her and marry her and fulfill the duty of a brother-in-law to her.
Deuteronomy 25:5 esv
"If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband's brother shall go in to her and take her as his wife and perform the duty of a husband's brother to her.
Deuteronomy 25:5 nlt
"If two brothers are living together on the same property and one of them dies without a son, his widow may not be married to anyone from outside the family. Instead, her husband's brother should marry her and have intercourse with her to fulfill the duties of a brother-in-law.
Deuteronomy 25 5 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 38:8 | Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her and raise up offspring for your brother.” | Early instance of levirate duty (Tamar & Onan). |
| Gen 38:11 | Judah said to Tamar his daughter-in-law, “Remain a widow in your father’s house till my son Shelah is grown…” | Delayed fulfillment of levirate promise. |
| Ruth 4:5 | Then Boaz said, “The day you buy the field from the hand of Naomi, you must also acquire Ruth the Moabite, the widow of the dead, in order to perpetuate the name of the dead in his inheritance.” | Broader application of redeemer (goel) with levirate aspects. |
| Ruth 4:10 | Also Ruth the Moabite, the widow of Mahlon, I have acquired to be my wife, to perpetuate the name of the dead in his inheritance, that the name of the dead may not be cut off from his brothers and from the gate of his native place. You are witnesses this day.” | Boaz fulfilling the role, ensuring name/inheritance. |
| Deut 25:6 | And the firstborn son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out from Israel. | Explains the purpose of Deut 25:5. |
| Deut 25:7 | But if the man does not wish to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say… | Procedure for refusal (halitzah). |
| Deut 25:9 | Then his brother’s wife shall come up to him in the presence of the elders, pull his sandal off his foot and spit in his face… | Ceremony of disgrace for refusal. |
| Deut 25:10 | And his name shall be called in Israel, “The house of him who had his sandal pulled off.” | Consequences of refusing levirate duty. |
| Matt 22:24 | “Teacher, Moses said, ‘If a man dies having no children, his brother must marry the widow and raise up offspring for his brother.’” | Jesus references this law in a resurrection debate. |
| Mark 12:19 | “Teacher, Moses wrote for us that if a man’s brother dies and leaves a wife, but leaves no child, his brother must take the widow and raise up offspring for his brother.” | Similar reference in Mark's Gospel. |
| Luke 20:28 | “Teacher, Moses wrote for us that if a man’s brother dies having a wife, and he dies childless, his brother must take the wife and raise up offspring for his brother.” | Similar reference in Luke's Gospel. |
| Num 27:4 | “Why should the name of our father be cut off from his clan because he had no son? Give us a possession among our father’s brothers.” | Importance of family name and inheritance (Zelophehad's daughters). |
| Num 36:7 | So no inheritance of the people of Israel shall be transferred from one tribe to another, for every one of the people of Israel shall hold to the inheritance of the tribe of his fathers. | Upholding tribal land inheritance. |
| 1 Chr 2:21 | Afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was sixty years old, and she bore him Segub. | Example of maintaining lineage through marriage, even later in life. |
| Isa 56:5 | I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. | Spiritual continuity overriding physical lineage in the Messiah. |
| Eph 5:25 | Husbands, love your wives, as Christ loved the church and gave himself up for her… | Principle of sacrifice for family/covenant. |
| Deut 10:18 | He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing. | God's concern for the vulnerable. |
| Lev 18:16 | You shall not uncover the nakedness of your brother’s wife; it is your brother’s nakedness. | General prohibition of marrying brother's wife (except in levirate context). |
| Matt 5:17 | “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” | Jesus affirming the Law's divine origin and purpose. |
| 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. | Spiritual unity superseding physical lineage distinctions. |
Deuteronomy 25 verses
Deuteronomy 25 5 Meaning
This verse establishes the law of levirate marriage, known in Hebrew as yibbum. It dictates that if brothers reside together, and one dies without leaving a male heir, his widow must not marry outside the family to a stranger. Instead, her deceased husband's brother is obligated to marry her and perform the duty of a brother-in-law, specifically to raise an heir for the deceased brother, ensuring his name and inheritance continue within the family line.
Deuteronomy 25 5 Context
Deuteronomy chapter 25 is part of Moses' farewell addresses, delivering laws and regulations to the second generation of Israelites before entering the Promised Land. This chapter, specifically, presents various ethical and judicial instructions, including rules for corporal punishment, fair treatment of oxen, honest weights, and concern for the vulnerable. The law of levirate marriage (Deut 25:5-10) is a specific statute that reflects God's concern for the family unit, the preservation of lineage, and the protection of the childless widow in ancient Israelite society. It highlights the importance of the continuity of a man's name and inheritance within his ancestral land, particularly within the tribal framework where land was intrinsically tied to family identity. The law ensured that a deceased man without an heir would not have his name "blotted out from Israel," preventing his lineage and land portion from being lost or absorbed by another family. This context is vital, as it emphasizes social justice, familial obligation, and the theological principle of God's provident care for His covenant people.
Deuteronomy 25 5 Word analysis
- If brothers dwell together (כִּי־יֵשְׁב֨וּ אַחִ֜ים יַחְדָּ֗ו - ki-yeshvu achim yachdaw):
- "Brothers" (achim): Refers to blood brothers, possibly within the same household or living in close proximity within a familial landholding.
- "Dwell together" (yachdaw): Implies cohabitation, not necessarily in the same house, but maintaining shared land or inheritance within the ancestral territory. This highlights the communal aspect of family responsibility for continuity.
- and one of them dies (וּמֵ֣ת אֶחָ֕ד מֵהֶ֖ם - u-met echad mehem):
- Indicates the unexpected passing of a male family member.
- and has no son (וְאֵֽין־ל֖וֹ בֵּ֑ן - v'ein-lo ben):
- Crucial condition: The deceased must die without a male heir. This means no sons, indicating the cessation of the direct male lineage for inheritance and the family name.
- "Son" (ben): Specifically a male child who would inherit the name and portion of land.
- the wife of the dead man (אֵ֥שֶׁת הַמֵּ֖ת - eshet ha-met):
- The widow: she is now vulnerable and economically dependent. The law protects her and ensures her integration within the deceased husband's family rather than being cast out.
- shall not be married outside the family to a stranger (לֹֽא־תִהְיֶ֣ה אֵֽשֶׁת־הַמֵּ֗ת הַח֙וּצָה֙ לְאִ֣ישׁ זָ֔ר - lo tihyeh eshet ha-met ha-chutzah l'ish zar):
- "Not be married outside" (lo tihyeh... ha-chutzah): Explicitly forbids the widow from leaving the family to marry an outsider.
- "Stranger" (zar): Someone not part of the deceased husband's immediate kin group. Marrying a stranger would mean the deceased's name and land inheritance would be lost to his family.
- Her husband's brother shall go in to her and take her as his wife (אָחִיהָ֮ יָבֹ֣א אֵלֶהָ֒ וּלְקָחָ֣הּ לוֹ לְאִשָּׁ֗ה - achihah yavo eleyha u'lekachah lo l'ishah):
- "Husband's brother" (achihah): The yavam, the direct male sibling of the deceased.
- "Go in to her" (yavo eleyha): Euphemism for sexual intercourse, necessary for procreation.
- "Take her as his wife" (u'lekachah lo l'ishah): Formalizes the marital bond according to the custom.
- and perform the duty of a brother-in-law to her (וְיִבְּמָ֖הּ - ve-yibmah):
- "Perform the duty of a brother-in-law" (yibmah): This is the verbal form of `yibbum` (levirate marriage). It signifies the legal and moral obligation to fulfill the custom of marrying the childless widow and raising an heir in the deceased's name. This specific term (`יבם`) highlights the unique nature of this familial responsibility.
- Words-group analysis:
- "If brothers dwell together, and one... and has no son": This sets the precise trigger conditions for the levirate law – male lineage endangered due to cohabitation and death without an heir. It defines the social scenario demanding intervention.
- "The wife of the dead man shall not be married outside the family to a stranger. Her husband's brother shall go in to her and take her as his wife and perform the duty of a brother-in-law to her": This detailed instruction mandates the required action and restricts alternative choices. It moves from prohibition to positive command, underlining the preservation of familial integrity and name.
Deuteronomy 25 5 Bonus section
The concept of "name" (shem) in ancient Israel was far more than a label; it embodied a person's entire identity, legacy, reputation, and continuity through their descendants and their connection to the land. To have one's "name blotted out" (Deut 25:6) was a grave tragedy, akin to ultimate erasure. Therefore, yibbum was an act of grace to prevent this deep-seated fear. Interestingly, while yibbum generally overrides the general prohibition against a man marrying his brother's wife (Lev 18:16), it applies only if the brother dies childless. If he had sons, marrying his widow would be considered incestuous. This highlights the precise boundary and specific purpose of this law within the broader Mosaic covenant. Later Jewish tradition developed halitzah (Deut 25:7-10) as an alternative to yibbum, allowing the brother-in-law to opt out with a public ceremony, largely because the motivations and complexities of direct levirate marriage became more challenging over time, especially after the Temple's destruction and the dispersal of tribes which made land inheritance less central. This illustrates the dynamic application and interpretation of God's law within changing societal contexts while maintaining underlying principles.
Deuteronomy 25 5 Commentary
Deuteronomy 25:5 presents the cornerstone of levirate marriage in ancient Israel. This divinely commanded law served multiple critical functions within Israelite society. First, its primary theological purpose was the preservation of the deceased brother's "name" (Hebrew: shem) and lineage, particularly linked to his ancestral land inheritance. Without a male heir, the deceased's portion of the land (allotted during the conquest) would be lost or absorbed, effectively erasing his identity and heritage in Israel. The firstborn son resulting from this union would be legally considered the son of the deceased, carrying on his name and ensuring his continuity. Second, the law functioned as a vital social welfare mechanism for the widow, who was exceptionally vulnerable in an agrarian society without social security. By mandating that she remain within her deceased husband's family, she was guaranteed economic support and social standing, rather than becoming destitute or dependent on charity from outside the family. While some aspects of similar customs existed in the Ancient Near East, Israel's unique levirate law emphasized a moral and covenantal obligation for the living brother, reflecting God's compassion and justice within His chosen people. The law demonstrates that familial bonds extended beyond individual life spans, stressing collective responsibility and the enduring importance of inheritance and identity in the Promised Land.