Deuteronomy 25:5
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.
Original Language Analysis
כִּֽי
H3588
כִּֽי
Strong's:
H3588
Word #:
1 of 24
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
יֵשְׁב֨וּ
dwell
H3427
יֵשְׁב֨וּ
dwell
Strong's:
H3427
Word #:
2 of 24
properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry
אַחִ֜ים
If brethren
H251
אַחִ֜ים
If brethren
Strong's:
H251
Word #:
3 of 24
a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])
הַמֵּ֛ת
of the dead
H4191
הַמֵּ֛ת
of the dead
Strong's:
H4191
Word #:
5 of 24
to die (literally or figuratively); causatively, to kill
וּבֵ֣ן
and have no child
H1121
וּבֵ֣ן
and have no child
Strong's:
H1121
Word #:
8 of 24
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
לֹֽא
H3808
לֹֽא
Strong's:
H3808
Word #:
11 of 24
not (the simple or abs. negation); by implication, no; often used with other particles
תִהְיֶ֧ה
H1961
תִהְיֶ֧ה
Strong's:
H1961
Word #:
12 of 24
to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
הַמֵּ֛ת
of the dead
H4191
הַמֵּ֛ת
of the dead
Strong's:
H4191
Word #:
14 of 24
to die (literally or figuratively); causatively, to kill
הַח֖וּצָה
shall not marry without
H2351
הַח֖וּצָה
shall not marry without
Strong's:
H2351
Word #:
15 of 24
properly, separate by a wall, i.e., outside, outdoors
לְאִ֣ישׁ
unto a stranger
H376
לְאִ֣ישׁ
unto a stranger
Strong's:
H376
Word #:
16 of 24
a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
זָ֑ר
H2114
זָ֑ר
Strong's:
H2114
Word #:
17 of 24
to turn aside (especially for lodging); hence to be a foreigner, strange, profane; specifically (active participle) to commit adultery
יָבֹ֣א
shall go in
H935
יָבֹ֣א
shall go in
Strong's:
H935
Word #:
19 of 24
to go or come (in a wide variety of applications)
עָלֶ֔יהָ
H5921
עָלֶ֔יהָ
Strong's:
H5921
Word #:
20 of 24
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
וּלְקָחָ֥הּ
unto her and take
H3947
וּלְקָחָ֥הּ
unto her and take
Strong's:
H3947
Word #:
21 of 24
to take (in the widest variety of applications)
Cross References
Matthew 22:24Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.Luke 20:28Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.Mark 12:19Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.Ruth 3:9And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman.Ruth 4:5Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.
Historical Context
Given circa 1406 BC as part of family law in preparation for settled life in Canaan. Levirate marriage existed in various ancient Near Eastern cultures (Hittite, Assyrian codes), but Israel's version uniquely prioritized the deceased's name and inheritance rather than merely the survivor's interests. The practice presumed patrilineal land inheritance, extended family dwelling proximity, and strong clan identity—conditions met in agricultural Canaan but not nomadic wandering.
Questions for Reflection
- How does levirate marriage reveal God's concern for both family continuity and vulnerable widows?
- In what ways does Boaz as kinsman-redeemer in Ruth's story typify Christ's redemptive work?
- What modern structures protect widows' dignity and economic security as this law intended?
Related Resources
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Analysis & Commentary
If brethren dwell together, and one of them die, and have no child—the Hebrew yabam (יָבָם) gives its name to this practice: 'levirate marriage' (from Latin levir, 'brother-in-law'). The wife of the dead shall not marry without unto a stranger—she couldn't marry outside the family while the brother-in-law lived. Her husband's brother shall go in unto her, and take her to him to wife—the surviving brother had first obligation to marry the widow and raise children in his deceased brother's name, preserving both the family line and the widow's security.
This law protected widows from destitution in a society where women couldn't inherit land, while ensuring deceased men's names and property rights continued. The firstborn son of the levirate union would legally be the dead brother's heir, inheriting his portion. The practice appears earlier with Judah's sons and Tamar (Genesis 38) and later with Ruth and Boaz (Ruth 3-4), where Boaz acted as kinsman-redeemer, extending the principle beyond literal brothers.