Ulangan 25:9

Bahasa Indonesia Sehari-hari

maka haruslah isteri saudaranya itu datang kepadanya di hadapan para tua-tua, menanggalkan kasut orang itu dari kakinya, meludahi mukanya sambil menyatakan: Beginilah harus dilakukan kepada orang yang tidak mau membangun keturunan saudaranya.

Parallel Translations

Alkitab Terjemahan Baru
maka haruslah isteri saudaranya itu datang kepadanya di hadapan para tua-tua, menanggalkan kasut orang itu dari kakinya, meludahi mukanya sambil menyatakan: Beginilah harus dilakukan kepada orang yang tidak mau membangun keturunan saudaranya.

Alkitab Terjemahan Lama
maka hendaklah bini saudaranya itu datang hampir kepadanya di hadapan mata segala tua-tua, lalu menanggalkan kasut dari pada kakinya sebelah serta meludahi mukanya sambil bersaksi, katanya: Demikianlah patut diperbuat akan orang yang tiada mau membangunkan rumah saudaranya.

Contextual Overview

⁵ If brethren dwell together, and one of them dye, and haue no chylde, the wyfe of the dead shall not marry without vnto a straunger: but his kinsman shall go in vnto her, & take her to wife, and occupie the rowme of his kinsman. ⁶ 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. ⁷ And if the man wyll not take his kinswoman, then let her go vp to the gate vnto the elders, and say: My kinsman refuseth to stirre vp vnto his brother a name in Israel, neither wyll he marry me. ⁸ Then the elders of his citie shall call hym, and commune with hym: and if he stande and say, I wyll not take her: ⁹ Then shall his kinswoman come vnto hym in the presence of the elders, and loose his shoe of his foote, and spit in his face, and aunswere, and say: So shal it be done vnto that man, that doth not buylde vp his brothers house. ¹⁰ And his name shalbe called in Israel, the vnshodhouse. ¹¹ If when men striue together one with another, the wife of the one drawe neare for to ryd her husbande out of the handes of hym that smyteth hym, and put foorth her hande and take hym by the secretes: ¹² Thou shalt cut of her hande, and let not thyne eye pitie her.

Bible Verse Review
  from Treasury of Scripure Knowledge

loose his shoe: Pulling off the shoe seems to express his being degraded to the situation of slaves, who generally went barefoot; and spitting in or rather before (biphney) his face, was a mark of the utmost ignominy. Ruth 4:7, Ruth 4:8, Isaiah 20:2, Mark 1:7, John 1:27

spit: Numbers 12:14, Job 30:10, Isaiah 50:6, Matthew 26:67, Matthew 27:30, Mark 10:34

So shall: Genesis 38:8-10, Ruth 4:10, Ruth 4:11, 1 Samuel 2:30

Cross-References

Genesis 25:9
And his sonnes Isahac and Ismael buryed hym in the double caue in the fielde of Ephron sonne of Soar the Hethite, before Mamre.

Genesis 25:10
Whiche fielde Abraham bought of the sonnes of Heth: there was Abraham buryed, and Sara his wyfe.

Genesis 25:20
And Isahac was fourtie yere olde when he toke Rebecca to wyfe, the daughter of Bethuel the Syrian of Mesopotamia, and sister to Laban the Syrian.

Genesis 25:29
Iacob sodde pottage, and Esau came from the fielde, and was fayntie:

Genesis 25:30
And Esau sayd to Iacob: feede me I pray thee, with that same red pottage, for I am fayntie: and therfore was his name called Edom.

Genesis 35:29
And Isahac decayed away, and dyed, and was layde vnto his people, beyng olde and full of dayes: and his sonnes Esau and Iacob buryed him.

Genesis 50:13
For his sonnes caryed hym into the lande of Chanaan, & buryed hym in the caue of the fielde Machpelah, whiche fielde Abraham bought to be a place to bury in of Ephron the Hethite, before Mamre.

Gill's Notes on the Bible

Then shall his brother's wife come unto him in the presence of the elders,.... The time and place being appointed the evening before by three Rabbins, and two witnesses, as Leo of Modena says p; of which she was apprized, and ordered to come tasting:

and loose his shoe from off his foot; his right foot, which was thus done;

"they bring him a leather shoe, which has a heel, but not sewed with linen (linen thread), and he puts it on the right foot, and binds the latchet on his foot, and stands, he and she, in the court; he fixes his foot on the ground, and she sits and stretches out her hand in the court, and looses the latchet of his shoe from off his foot, and pulls off his shoe, and casts it to the ground q:''

this he suffered to be done to show that he gave up his right to her; and he was so used by way of reproach, to signify that he deserved not to be reckoned among freemen, but among servants and slaves, that went barefooted, having no shoes on: and in the mystical sense of it, as Ainsworth observes, it spiritually signified, that such as would not beget children unto Christ (or preach his Gospel for that purpose), it should be declared of them that their feet are not shod with the preparation of the Gospel of Christ, Ephesians 6:15;

and spit in his face; in a way of contempt, as a token of shame and disgrace; but the Jewish writers generally interpret this in a softer manner, as if it was not in his face, but in his presence, upon the floor, and seen by the judges r:

and shall answer and say, so shall it be done unto the man that will not build up his brother's house; that is, in this contemptuous and shameful manner shall he be used.

p Ut supra, sect. 4. (Leo Modena's Hostory of Rites, &c. l. 1. sect. 4.) q Maimon. ut supra, (Yebum Vechalitzab, c. 4.) sect. 6. r Ibid. sect. 7. Targum & Jarchi in loc.

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.

Clarke's Notes on the Bible

Verse Deuteronomy 25:9. And loose his shoe — It is difficult to find the reason of these ceremonies of degradation. Perhaps the shoe was the emblem of power; and by stripping it off, deprivation of that power and authority was represented. Spitting in the face was a mark of the utmost ignominy; but the Jews, who are legitimate judges in this case, say that the spitting was not in his face, but before his face on the ground. And this is the way in which the Asiatics express their detestation of a person to the present day, as Niebuhr and other intelligent travellers assure us. It has been remarked that the prefix ב beth is seldom applied to פני peney; but when it is it signifies as well before as in the face. See Joshua 21:44; Joshua 23:9; Esther 9:2; and Ezekiel 42:12; which texts are supposed to be proofs in point. The act of spitting, whether in or before the face, marked the strong contempt the woman felt for the man who had slighted her. And it appears that the man was ever after disgraced in Israel; for so much is certainly implied in the saying, Deuteronomy 25:10: And his name shall be called in Israel, The house of him that hath his shoe loosed.