Rut 4:10

4:10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property ¹  so the name of the deceased might not disappear ²  from among his relatives and from his village. ³  You are witnesses today.”

Rut 4:13

A Grandson is Born to Naomi

4:13 So Boaz married Ruth and had sexual relations with her. ⁴  The Lord enabled her to conceive ⁵  and she gave birth to a son.

Matius 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ⁶  for his brother.’ ⁷ 

Markus 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ⁸  must marry ⁹  the widow and father children ¹⁰  for his brother.’ ¹¹ 

Lukas 20:28

20:28 They asked him, ¹²  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ¹³  must marry ¹⁴  the widow and father children ¹⁵  for his brother. ¹⁶ 

[4:10]  ¹ tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).

[4:10]  ² tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”

[4:10]  ³ tn Heb “and from the gate of his place” (so KJV, ASV); NASB “from the court of his birth place”; NIV “from the town records.”

[4:13]  ⁴ tn Heb “and Boaz took Ruth and she became his wife and he went in to her.” Here the phrase “went in to her” (so NASB) is a euphemism for having sexual relations (cf. NCV); NLT “When he slept with her.”

[4:13]  ⁵ tn Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.”

[22:24]  ⁶ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ⁷ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[12:19]  ⁸ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ⁹ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ¹⁰ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ¹¹ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[20:28]  ¹² tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ¹³ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ¹⁴ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ¹⁵ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ¹⁶ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.