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Myles Coverdale Bible
Deuteronomy 25:6
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
The first son she bears will carry on the name of the dead brother, so his name will not be blotted out from Israel.
It shall be, that the firstborn whom she bears shall succeed in the name of his brother who is dead, that his name not be blotted out of Yisra'el.
And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.
And then the firstborn that she bears shall represent his dead brother, so that his name is not blotted out from Israel.
And the first son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel.
The first son she has counts as the son of the dead brother so that his name will not be forgotten in Israel.
Then the first son she bears will continue the name of the dead brother, thus preventing his name from being blotted out of Israel.
"It shall be that her firstborn [son] will be given the name of the dead brother, so that his name will not be blotted out of Israel.
"It shall then be that the firstborn to whom she gives birth shall assume the name of his father's deceased brother, so that his name will not be wiped out from Israel.
And the first borne which she beareth, shall succeede in the name of his brother which is dead, that his name be not put out of Israel.
And it will be that the firstborn whom she bears shall assume the name of his dead brother, so that his name will not be blotted out from Israel.
The first child she bears will succeed to the name of his dead brother, so that his name will not be eliminated from Isra'el.
And it shall be, that the firstborn that she beareth shall stand in the name of his brother who is dead, that his name be not blotted out from Israel.
Then the first son she has will be considered the dead man's son in order to keep the dead man's name alive in Israel.
And it shall be, that the first-born which she bears shall be named after the name of his brother who is dead, that his name may not be forgotten in Israel.
The first son that they have will be considered the son of the dead man, so that his family line will continue in Israel.
and it shall be, the first-born which she bears shall rise up for his dead brother's name, and his name shall not be wiped out of Israel.
And it shall be, that the first-born that she beareth shall succeed in the name of his brother that is dead, that his name be not blotted out of Israel.
Then the first male child she has will take the rights of the brother who is dead, so that his name may not come to an end in Israel.
And the eldest sonne whiche she beareth, shall succeede in the name of his brother whiche is dead, that his name be not put out of Israel.
And it shall be, that the first-born that she beareth shall succeed in the name of his brother that is dead, that his name be not blotted out of Israel.
And it shall be, that the first borne which she beareth, shall succeede in the name of his brother which is dead, that his name be not put out of Israel.
And it shall come to pass that the child which she shall bear, shall be named by the name of the deceased, and his name shall not be blotted out of Israel.
And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not blotted out of Israel.
The first son she bears will carry on the name of the dead brother, so that his name will not be blotted out from Israel.
And he schal clepe the firste gendrid sone `of hir bi the name `of hym, `that is, of the deed brothir, that his name be not don awei fro Israel.
and it hath been, the first-born which she beareth doth rise for the name of his dead brother, and his name is not wiped away out of Israel.
And it shall be, that the first-born that she bears shall succeed in the name of his brother that is dead, that his name shall not be blotted out of Israel.
And it shall be, [that] the first-born which she beareth, shall succeed in the name of his brother [who is] dead, that his name may not become extinct in Israel.
It shall be, that the firstborn whom she bears shall succeed in the name of his brother who is dead, that his name not be blotted out of Israel.
And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel.
The first son she bears to him will be considered the son of the dead brother, so that his name will not be forgotten in Israel.
The first son born to her will take the name of the dead brother so his name will not be forgotten in Israel.
and the firstborn whom she bears shall succeed to the name of the deceased brother, so that his name may not be blotted out of Israel.
And it shall be, that, the firstborn which she beareth, shall succeed in the name of his brother who is dead, - so shall his name not be wiped out from Israel.
And the first son he shall have of her he shall call by his name, that his name be not abolished out of Israel.
And the first son whom she bears shall succeed to the name of his brother who is dead, that his name may not be blotted out of Israel.
"It shall be that the firstborn whom she bears shall assume the name of his dead brother, so that his name will not be blotted out from Israel.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the firstborn: Genesis 28:8-10
that his name: Deuteronomy 9:14, Deuteronomy 29:20, Ruth 4:10-12, Psalms 9:5, Psalms 109:13, brother's wife, or, next kinsman's wife, go up, Deuteronomy 21:19, Ruth 4:1-7
Reciprocal: Genesis 38:9 - General Ruth 3:2 - is not Boaz Ruth 4:5 - to raise up 2 Samuel 14:7 - so they Matthew 14:4 - General
Cross-References
Abrams wife toke Agar hir mayde ye Egipcian (after they had dwelt ten yeare in the londe of Canaan) and gaue her vnto hir hußbande Abra, to be his wife.
Then Abraham rose vp early in the mornynge, and toke bred and a botell with water, and put it vpon Agars shulders, and gaue her the childe, and sent her awaye. Then departed she, and wandred out of the waye in ye wyldernes beside Berseba.
Abraham toke another wife called Ketura,
which bare him Simram & Iaksan, Medan & Midian, Ießbak and Suah.
And after the death of Abraham God blessed his sonne Isaac. And he dwelt by the well of the lyuynge and seynge.
And these are the names of Ismaels children, of whom their kynredes are named. The eldest sonne of Ismael, Nebaioth, Cedar, Abdeel, Mibsan,
Misma, Duma, Masa,
Hadar, Thema, Iethur, Naphis and Kedma.
And so she gaue him Bilha hir mayden to wyfe. And Iacob laye with her.
Now whan Lea sawe that she had left bearynge, she toke Silpa hir mayde, and gaue her vnto Iacob to wyfe.
Gill's Notes on the Bible
And it shall be [that] the firstborn that she beareth,.... To her husband's brother, now married to her:
shall succeed in the name of his brother [which is] dead; the meaning is, as the Targum of Jonathan,
"he shall rise up in the inheritance in the name of his brother;''
or, as Jarchi expresses it,
"he shall take the inheritance of the deceased in the goods of his father;''
that is, he shall have his part and share in the inheritance that the deceased brother would have had if he had lived, which would come to him by his father:
that his name be not put out of Israel; that the family be not lost in Israel, and the inheritance belonging to it pass to another. This law was designed to keep families distinct, and inheritances in them, until the Messiah came, and that it might appear from what family he came; as he did from one in whom, as it is generally thought, this law took place: and it might have still a more special respect to him, as Ainsworth suggests; for Christ in the mystical sense may be signified by the deceased brother; he stands in the relation of a brother to his people, and has all the love, friendship, compassion, and condescension of one; he and they are of one and the same father, of the same family, and of the same nature, and have the same inheritance they being co-heirs with him; nor is he ashamed to own the relation. This brother of theirs is deceased; his death was according to the will of God, what he himself agreed to, and was foretold by the prophets; for which purpose he came into the world, and did die as to the flesh, and that for the sins of his people. Now the Jewish church was his wife, by whom he had no children through the law; that church was espoused to him, he stood in the relation of an husband to her, and she in the relation of a wife to him. Very few children were brought forth by her to him, see, Isaiah 54:1; and none by the law, by which there is no regeneration, but by the Gospel; it is through that, and not the law, the Spirit and his graces come; or souls are born again to Christ, renewed and sanctified. The apostles that survived Christ, and the ministers of the Gospel, are his brethren, John 20:17; and who are instruments in begetting souls to Christ; and these are a seed raised up unto him, and are called not after the name of the apostles and ministers of the word, through whose ministry they are begotten, 1 Corinthians 1:12; but after Christ; and have the name of Christians, or anointed ones, from him, and by which means his name is, and will be continued as long as the sun endures, Acts 11:26.
Barnes' Notes on the Bible
The law of levirate marriage. The law on this subject is not unique to the Jews, but is found (see Genesis 38:8) in all essential respects the same among various Oriental nations, ancient and modern. The rules in these verses, like those upon divorce, do but incorporate existing immemorial usages, and introduce various wise and politic limitations and mitigations of them. The root of the obligation here imposed upon the brother of the deceased husband lies in the primitive idea of childlessness being a great calamity (compare Genesis 16:4; and note), and extinction of name and family one of the greatest that could happen (compare Deuteronomy 9:14; Psalms 109:12-15). To avert this the ordinary rules as to intermarriage are in the case in question (compare Leviticus 18:16) set aside. The obligation was onerous (compare Ruth 4:6), and might be repugnant; and it is accordingly considerably reduced and restricted by Moses. The duty is recognized as one of affection for the memory of the deceased; it is not one which could be enforced at law. That it continued down to the Christian era is apparent from the question on this point put to Jesus by the Sadducees (see the marginal references).
Deuteronomy 25:5
No child - literally, “no son.” The existence of a daughter would clearly suffice. The daughter would inherit the name and property of the father; compare Numbers 27:1-11.
Deuteronomy 25:9
Loose his shoe from off his foot - In token of taking from the unwilling brother all right over the wife and property of the deceased. Planting the foot on a thing was an usual symbol of lordship and of taking possession (compare Genesis 13:17; Joshua 10:24), and loosing the shoe and handing it to another in like manner signified a renunciation and transfer of right and title (compare Ruth 4:7-8; Psalms 60:8, and Psalms 108:9). The widow here is directed herself, as the party slighted and injured, to deprive her brother-law of his shoe, and spit in his face (compare Numbers 12:14). The action was intended to aggravate the disgrace conceived to attach to the conduct of the man.
Deuteronomy 25:10
The house ... - Equivalent to “the house of the barefooted one.” To go barefoot was a sign of the most abject condition; compare 2 Samuel 15:30.
