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Bahasa Indonesia Sehari-hari
Ulangan 25:5
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
"Apabila orang-orang yang bersaudara tinggal bersama-sama dan seorang dari pada mereka mati dengan tidak meninggalkan anak laki-laki, maka janganlah isteri orang yang mati itu kawin dengan orang di luar lingkungan keluarganya; saudara suaminya haruslah menghampiri dia dan mengambil dia menjadi isterinya dan dengan demikian melakukan kewajiban perkawinan ipar.
Jikalau ada orang kakak adik duduk seorang dekat dengan seorang, maka seorang mati tiada beranak, janganlah bini orang yang mati itu menjadi bini orang lain yang di luar, melainkan hendaklah iparnya pergi mendapatkan dia dan mengambil dia akan bininya dan berbuat akan dia barang yang wajib atas ipar.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
brethren: Matthew 22:24, Mark 12:19, Luke 20:28
husband's brother: or, next kinsman, Genesis 38:8, Genesis 38:9, Ruth 1:12, Ruth 1:13, Ruth 3:9, Ruth 4:5
Reciprocal: Genesis 19:31 - to come Leviticus 18:16 - General Ruth 1:11 - that they Ruth 2:20 - one of our Ruth 3:2 - is not Boaz Ruth 3:13 - if he will Matthew 14:4 - General
Cross-References
And Sara my maisters wyfe bare hym a sonne when she was olde, and vnto him hath he geue all that he hath.
And these are the dayes of the yeres of Abrahams lyfe which he liued, an hundred threscore and fifteene yeres.
And his sonnes Isahac and Ismael buryed hym in the double caue in the fielde of Ephron sonne of Soar the Hethite, before Mamre.
Whiche fielde Abraham bought of the sonnes of Heth: there was Abraham buryed, and Sara his wyfe.
These are the generations of Ismael Abrahams sonne, whiche Hagar the Egyptian Saraes handmayde bare vnto Abraham.
And Isahac made intercession vnto the Lorde for his wyfe, because she was barren: and the Lord was intreated of hym, and Rebecca his wyfe conceaued.
And the Lorde sayde vnto her: there are two maner of people in thy wombe, and two nations shalbe deuided out of thy bowelles, and the one nation shalbe mightier then the other, and the elder shalbe seruaunt vnto the younger.
Thou wenst vp on high, thou hast led captiuitie captiue, thou hast receaued gyftes for men: yea euen [for] those that be disobedient, that God the Lorde myght dwell [among them,]
All thinges are geuen vnto me of my father: And no man knoweth the sonne but the father, neither knoweth any man the father saue the sonne, and he to whomsoeuer the sonne wyll open him.
And Iesus came, and spake vnto the, saying: All power is geuen vnto me in heauen and in earth.
Gill's Notes on the Bible
If brethren dwell together,.... Not only in the same country, province, town, or city, but in the same house; such who had been from their youth brought up together in their father's house, and now one of them being married, as the case put supposes, they that were unmarried might live with him, and especially if the father was dead; and so may except such as were abroad, and in foreign countries, or at such a distance that this law coals not well be observed by them; though the Targum of Jonathan, and so Jarchi, interpret it of their being united in an inheritance, all by virtue of relation having a claim to their father's inheritance; so that it mattered not where they dwelt, it is the relation that is regarded, and their right of inheritance; and the above Targum describes them as brethren on the father's side, and so Jarchi says excepts his brother on the mother's side; for brethren by the mother's side, in case of inheritance, and the marrying of a brother's wife, were not reckoned brethren, as Maimonides h observes; who adds, that there is no brotherhood but on the father's side. Some think that when there were no brethren in a strict and proper sense, the near kinsmen, sometimes called brethren, were to do the office here enjoined, and which they conclude from the case of Boaz and Ruth; but Aben Ezra contradicts this, and says that instance is no proof of it, it respecting another affair, not marriage, but redemption; and says that brethren, absolutely and strictly speaking are here meant; which is agreeably to their tradition i:
and one of them die, and have no child: son, or daughter, son's son, or daughter's son, or daughter's daughter, as Jarchi notes; if there were either of these, children or grandchildren, of either sex, there was no obligation to marry a brother's wife; so, in the case put to Christ, there was no issue, the person was childless, Matthew 22:24;
the wife of the dead shall not marry without unto a stranger; by whom is meant not a Gentile, or a proselyte of the gate, or of righteousness, but any Israelite whatever, that was not of her husband's family; she might not marry out of the family; that is, she was refused by all, the design of the law being to secure inheritances, and continue them in families to which they belonged:
her husband's brother shall go in unto her, and take her to him to wife; that is, supposing him to be unmarried, and this is indeed supposed in the first clause of the text, by dwelling with his brother; for had he been married, he would have dwelt with his wife and family apart; besides, if this law obliged a married man to marry his brother's wife, polygamy would be required and established by a law of God, which was never otherwise than permitted. This is to be understood of the eldest brother, as Jarchi, who is in an unmarried state; so it is said in the Misnah k,
"the command is upon the eldest to marry his brother's wife; if he will not, they go to all the brethren; if they will not, they return to the eldest; and say to him, upon thee is the commandment, either allow the shoe to be plucked off, or marry;''
and such a course we find was taken among the Jews in our Lord's time, Matthew 22:25;
and perform the duty of an husband's brother to her; cohabit together as man and wife, in order to raise up seed to his brother, and perform all the offices and duties of an husband to a wife; but the marriage solemnity was not to take place when it was agreed to, until three months or ninety days had passed from the death of the brother, that it might be known whether she was with child or no by her husband, and in such a case this law had no force; so runs the Jewish canon l
"a brother's wife may not pluck off the shoe, nor be married, until three months;''
that is, after her husband's death.
h Hilchot Yebum Vechalitzah, c, 1, sect, 7. i Misn. Yebamot, c. 4. sect. 5. k Yebamot, c. 4. sect. 5. l Ib. sect. 10.
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.
