Deuteronomy 25:7 kjv
And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.
Deuteronomy 25:7 nkjv
But if the man does not want to take his brother's wife, then let his brother's wife go up to the gate to the elders, and say, 'My husband's brother refuses to raise up a name to his brother in Israel; he will not perform the duty of my husband's brother.'
Deuteronomy 25:7 niv
However, if a man does not want to marry his brother's wife, she shall go to the elders at the town gate and say, "My husband's brother refuses to carry on his brother's name in Israel. He will not fulfill the duty of a brother-in-law to me."
Deuteronomy 25:7 esv
And 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, 'My husband's brother refuses to perpetuate his brother's name in Israel; he will not perform the duty of a husband's brother to me.'
Deuteronomy 25:7 nlt
"But if the man refuses to marry his brother's widow, she must go to the town gate and say to the elders assembled there, 'My husband's brother refuses to preserve his brother's name in Israel ? he refuses to fulfill the duties of a brother-in-law by marrying me.'
Deuteronomy 25 7 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 38:8-10 | Then Judah said to Onan, “Go in to your brother’s wife...to raise up offspring for your brother.” And Onan knew that the offspring would not be his... | Foundation of Levirate marriage |
| Gen 38:11 | Judah said to Tamar his daughter-in-law, “Remain a widow in your father's house, till Shelah my son is grown.” | Delay in fulfilling duty |
| Ruth 4:1-2 | Now Boaz had gone up to the gate...And behold, the kinsman-redeemer...was passing by... | Legal proceedings at the gate |
| Ruth 4:5-6 | Then Boaz said, “The day you buy the field...you acquire also Ruth the Moabite, the widow...to perpetuate the name of the dead in his inheritance.” | Purpose of perpetuating name and inheritance |
| Ruth 4:7-10 | ...So the kinsman-redeemer said, “I cannot redeem it for myself, lest I impair my own inheritance.”...Thus Boaz acquired Ruth... | The kinsman's refusal and Boaz's redemption |
| Lev 18:16 | You shall not uncover the nakedness of your brother’s wife; it is your brother’s nakedness. | Normal prohibition against marrying brother's wife; Levirate an exception |
| Lev 20:21 | If a man takes his brother's wife, it is impurity...they shall be childless. | Reinforces normal prohibition for brother's wife |
| Dt 25:5-6 | 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... | The command for Levirate marriage |
| Dt 25:9-10 | Then his brother's wife shall come to him...take his sandal from his foot and spit in his face. And she shall declare, “So shall it be done to the man who does not build up his brother’s house.” | The direct consequence and shaming |
| 2 Sam 7:12-13 | When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body... | God's promise of perpetuating David's name and lineage |
| Prov 22:1 | A good name is to be chosen rather than great riches, and favor is better than silver or gold. | Emphasizes importance of a good name |
| Ecc 7:1 | A good name is better than precious ointment... | Further emphasizing the value of one's name |
| Job 29:7-8 | When I went out to the gate of the city...the young men saw me and hid themselves... | The gate as a place of public respect and judgment |
| Amos 5:15 | Hate evil, love good; establish justice in the gate... | Justice administered at the city gate |
| Ruth 2:13 | Then she said, "You have comforted me, my lord...though I am not one of your honored women." | Widow's vulnerability without a provider/heir |
| Ps 68:5-6 | Father of the fatherless and protector of widows is God in his holy habitation. | God's concern for the vulnerable (like widows) |
| Isa 1:17 | Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause. | Divine command for justice towards widows |
| Mt 22:23-28 | The same day Sadducees came to him, who say that there is no resurrection, and they asked him a question, saying, “Teacher, Moses said that if a man dies, having no children, his brother must marry the widow...” | New Testament acknowledgement of Levirate law |
| Heb 9:15 | Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance... | Echo of inheritance and "name" through Christ's redemptive work |
| Gal 3:29 | And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise. | Spiritual lineage and inheritance in the New Covenant |
Deuteronomy 25 verses
Deuteronomy 25 7 Meaning
Deuteronomy 25:7 outlines the specific legal recourse for a widow when her deceased husband's brother, who is legally obligated by the law of Levirate marriage, refuses to marry her and raise up an heir for his deceased brother. This verse details the public complaint process available to the widow, allowing her to formally present her case before the community elders at the city gate, clearly stating that the brother-in-law has failed in his duty to perpetuate his brother's name in Israel.
Deuteronomy 25 7 Context
Deuteronomy chapter 25 provides various miscellaneous laws that reflect God's concern for justice, humanity, and moral order within Israelite society. The immediate context for verse 7 is the levirate marriage law found in Deuteronomy 25:5-10. This law, known as yibbum in Hebrew, commanded a surviving brother to marry his deceased, childless brother's widow to raise an heir in the name of the deceased. This ensured the continuation of the family name, preservation of the inheritance, and economic protection for the widow.
Historically and culturally, the family name and land inheritance were paramount in ancient Israel. A man dying without an heir meant his name would effectively "die out" and his land might pass out of the family. The yibbum prevented this and provided social security for vulnerable widows, who often lacked support in patriarchal societies. The "gate" of the city served as the central public space for legal and commercial transactions, where elders presided over disputes and rendered judgments according to Mosaic law. Thus, the public appeal described in this verse brought the refusal to the highest local legal authority for resolution, signaling the severity of the offense against a foundational societal custom and divine ordinance.
Deuteronomy 25 7 Word analysis
- And if the man: (Hebrew: wĕʾim haʾiš) – Introduces a conditional clause regarding the behavior of the designated brother-in-law (yibam). "The man" refers specifically to the brother who is next in line to perform the duty.
- does not wish: (Hebrew: lo yachpōṣ) – Implies a voluntary refusal based on personal desire or preference. This highlights a tension between personal inclination and a clear communal/divine obligation. Despite the clear duty, the law recognizes the possibility of refusal.
- to take his brother's wife: (Hebrew: lāqaḥ ʾešt ʾāchīw) – Refers to the act of marriage within the specific context of Levirate law. The phrase lāqaḥ ʾiššâ means "to take a wife," and here it specifies "his brother's wife" (ʾešt ʾāchīw), clearly pointing to the duty of yibbum (Levirate marriage).
- then his brother's wife: (Hebrew: wĕqārĕvâ ʾēšeṯ ʾāḥīw) – Shifts focus to the widow's agency and legal rights. She is not powerless but has a prescribed course of action.
- shall go up to the gate: (Hebrew: hâšaʿrâ) – "The gate" refers to the city gate, which was the primary place for public assembly, judicial proceedings, and official business in ancient Israelite towns. Going "up" signifies approaching the seat of authority and justice.
- to the elders: (Hebrew: ʾel hazəqēnīm) – The recognized local authorities responsible for administering justice, enforcing laws, and governing the community. They represented the collective wisdom and legal authority.
- and say: (Hebrew: wĕʾāmrâ) – Indicates a direct and public declaration of the grievance by the widow.
- 'My husband's brother refuses: (Hebrew: mēʾēn yevāmi yeqîm) – This is the direct accusation from the widow's mouth. "My husband's brother" (yevāmi) refers to her brother-in-law, the designated yibam. "Refuses" (mēʾēn) strongly conveys a stubborn and willful opposition to his duty.
- to perpetuate his brother's name in Israel': (Hebrew: šēm ʾāḥīw bəyiśrāʾēl) – The central reason and justification for Levirate marriage. To "perpetuate a name" (hēqîm šēm) meant to ensure that the deceased's lineage continued, his memory was honored, and his land inheritance remained within the family. It highlights the profound social and spiritual significance attached to lineage and posterity in Israelite society. The phrase "in Israel" contextualizes this within the covenant community and its divinely given laws.
- 'he will not perform the duty of a brother-in-law to me.': (Hebrew: lō-yiḥṣacēnnî) – This phrase, derived from the root ḥāḷats (though sometimes related to yabam as 'perform the duty of brother-in-law'), concisely states the brother's dereliction of his specific legal and social obligation, directly impacting the widow's welfare and her deceased husband's legacy. This encapsulates the precise violation of the yibbum law.
Deuteronomy 25 7 Bonus section
The specific legal and social procedure initiated by this verse leads directly into the ceremony of halitzah described in Deuteronomy 25:9-10. This ceremony involved the widow removing the man's sandal and spitting in his face, publicly denouncing his refusal. This was a deep humiliation, and the man's family would henceforth be known as "the house of him who had his sandal pulled off" (Dt 25:10). This demonstrates that God's law provides a system for enforcing justice even when individuals default on their obligations, with clear social consequences to reinforce adherence to communal responsibilities. This also showcases the unusual amount of legal agency granted to a widow in a patriarchal society under specific circumstances according to God's law, contrasting with many contemporary legal systems.
Deuteronomy 25 7 Commentary
Deuteronomy 25:7 serves as a vital safeguard for the vulnerable widow, demonstrating God's concern for justice and the continuation of family lines within Israel. It illustrates that even when a prescribed duty like Levirate marriage is rejected by the obligated party, the aggrieved individual is not left without recourse. The emphasis is on public accountability. The city gate as the judicial hub ensures that such a significant dereliction of duty is not handled privately but brought before respected community elders for official resolution. The specific accusation—that the brother-in-law "refuses to perpetuate his brother's name"—underscores the high value placed on lineage and remembrance in Israelite society. A good name was synonymous with identity and honor. The refusal to "perform the duty of a brother-in-law" was a serious breach of both divine law and social expectation, directly leading to the symbolic act of public shaming detailed in the subsequent verses (Dt 25:9-10). This process, though harsh, aimed to uphold the sacred obligation and protect the family structure within God's covenant people.