What does Levirate Law mean in the Bible?

Dictionary

Easton's Bible Dictionary - Levirate Law
From Latin levir, "a husband's brother," the name of an ancient custom ordained by Moses, by which, when an Israelite died without issue, his surviving brother was required to marry the widow, so as to continue his brother's family through the son that might be born of that marriage (Genesis 38:8 ; Deuteronomy 25:5-10 ; Compare Ruth 3 ; 4:10 ). Its object was "to raise up seed to the departed brother."
Holman Bible Dictionary - Levirate Law
From the Latin levir meaning “husband's brother.” A widespread practice in the ancient Near East assigning family responsibility to the husband's brother in case of disaster. The Mosaic law provided for the continuation of a man's name should he die before fathering a male child. According to Deuteronomy 25:5-10 , the deceased's brother was to marry the widow. The first male child born to this union was to carry the name of the dead man.
Hastings' Dictionary of the Bible - Levirate Law
LEVIRATE LAW. See Marriage, § 4.
Holman Bible Dictionary - Levirate Law, Levirate Marriage
The legal provision requiring a dead man's brother (levirate) to marry his childless widow and father a son who would assume the dead man's name and inherit his portion of the Promised Land (Deuteronomy 25:5-10 ). The practice is an important element in the story of Ruth (Ruth 2:20 ; Ruth 3:2 ,Ruth 3:2,3:9-13 ; Ruth 4:1-11 ). The Sadduccees appealed to levirate law in asking Jesus a question about the resurrection (Matthew 22:23-33 ).
Hastings' Dictionary of the New Testament - Levirate Law
LEVIRATE LAW (Lat. levir, ‘a husband’s brother’) regulated the marriage of a man with his dead brother’s widow. In the story of Tamar and Judah (Genesis 38) there is record of a marriage of this type, and at certain stages of civilization the Levirate marriage was a widespread custom.† [1] Among the Jews the law was laid down that ‘if brethren dwell together, and one of them die, and have no child (son), the wife of the dead shall not marry without unto a stranger: her husband’s brother … shall take her to him to wife’ (Mark 12:18-27,0). It almost seems, however, that the Levirate custom was not permitted by later legislation (Leviticus 18:16; Leviticus 20:21); but it has been suggested (1) that the forbidden marriage of that legislation was one between a man and the wife of his living brother;* [2] and (2) that the custom consecrated in Dt. was the exception to the general law set forth in Leviticus.† [3] The object of the Levirate marriage (Deuteronomy 25:6) was to secure that the firstborn of the new union should succeed in the name of the dead brother, whose name thereby might not be blotted out from Israel. In the earlier ages of Judaism there was no clear conception of personal immortality; and the Levirate law was doubtless framed so that there might be the survival through posterity of the name of the representative of a family.
For the statement of a problem regarding the resurrection, propounded to Jesus (Matthew 22:23-33, 1618394930_41 Luke 20:27-38), the Levirate law was used by the Sadducees, who are described by the Synoptists as saying that there is no resurrection, and by Josephus (Ant. xviii. i. 4) as holding ‘that souls die with the bodies.’ Regarding as obligatory only those observances which are found in the written word, they rejected those derived from the traditions of their forefathers. The Pharisees, on the other hand, accepted such traditions, and with them a belief in the doctrine of the resurrection (cf. Josephus Ant. xiii. x. 6). This doctrine, taught clearly in Daniel 12, was made popular in Jewish theological discussions by the Book of Enoch,‡ [4] and suggested the problem set forth by the Sadducees, who evidently sought by the authority of Moses to discredit a doctrine held by the Pharisees and taught by Jesus. In stating their problem they brought forward a case of seven brothers who one after the other married the same woman. It is not necessary to take the case as one of actual fact, since the phrase παρ ̓ ἡμῖν in Mt. may have been used merely for literary effect.
In each of the Synoptics the setting forth of the problem is prefaced by a statement of the Levirate law as spoken or written by Moses (Mt. has Μωϋσῆς εἶπε, but in Mk. and Lk. it is Μωϋσῆς ἔγραψεν ἡμῖν). In none of the three statements are the ipsissima verba of Deuteronomy 25:5 used, and Mt. borrows the words ἐπιγαμβρεύσει καὶ ἀναστήσει σπἐρμα from the LXX Septuagint version of Genesis 38:8.
The problem propounded by the Sadducees may be thus stated:—The Levirate law was enacted by Moses, and there was a case of seven brothers who in obedience to it married, one after the other, the same woman, who herself died after the death of the last of the seven. In the resurrection, since they all had her, whose wife shall she be of the seven? Jesus in His answer to the Sadducees did not discuss the justice or injustice of the Levirate law, or examine the purpose of Moses in decreeing it; but, asserting that they had erred, not knowing the Scriptures or the power of God, He showed them that in the resurrection men neither marry nor are given in marriage, but are as the angels of God in heaven; and then He proceeded to declare that belief in immortality is involved in our consciousness of the being of God.
J. Herkless.

Sentence search

Levirate Law - Levirate Law
Heli - ...
Another Heli is mentioned in the New Testament (Luke 3) as the father of Saint Joseph in accordance with the Levirate Law, though in reality he was his uncle
Onan - (See Levirate Law; Marriage)
Boaz - By the "levirate law" the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13 )
Levirate Law, Levirate Marriage - The Sadduccees appealed to Levirate Law in asking Jesus a question about the resurrection (Matthew 22:23-33 )
Levirate Law - LEVIRATE LAW (Lat. In the earlier ages of Judaism there was no clear conception of personal immortality; and the Levirate Law was doubtless framed so that there might be the survival through posterity of the name of the representative of a family. ...
For the statement of a problem regarding the resurrection, propounded to Jesus (Matthew 22:23-33, Mark 12:18-27, 1618394930_91), the Levirate Law was used by the Sadducees, who are described by the Synoptists as saying that there is no resurrection, and by Josephus (Ant. ...
In each of the Synoptics the setting forth of the problem is prefaced by a statement of the Levirate Law as spoken or written by Moses (Mt. ...
The problem propounded by the Sadducees may be thus stated:—The Levirate Law was enacted by Moses, and there was a case of seven brothers who in obedience to it married, one after the other, the same woman, who herself died after the death of the last of the seven. In the resurrection, since they all had her, whose wife shall she be of the seven? Jesus in His answer to the Sadducees did not discuss the justice or injustice of the Levirate Law, or examine the purpose of Moses in decreeing it; but, asserting that they had erred, not knowing the Scriptures or the power of God, He showed them that in the resurrection men neither marry nor are given in marriage, but are as the angels of God in heaven; and then He proceeded to declare that belief in immortality is involved in our consciousness of the being of God
Shealtiel - Shealtiel dying without male issue, Pedaiah by the Levirate Law married his brother's widow (Deuteronomy 25:5-10; Matthew 22:24-28)
Kinsman - See Levirate Law
Zerubbabel - "Son" probably means next heir, the direct line failing; by the Levirate Law Shealtiel's widow would marry her brother-in-law Pedaiah, who would raise seed to his brother Shealtiel (Deuteronomy 25:5-10; Matthew 22:24-28)
Marriage - By the Levirate Law, as it is termed, if a Jew died without children, his nearest brother or kinsman was bound to marry the widow, that her firstborn son after this marriage might be reckoned the son and heir of the first husband, Genesis 38:1-30 Deuteronomy 25:5-10 Matthew 22:23-26
Inheritance - According to the Levirate Law, however, when a man died leaving no son, his brother or other next-of-kin ( go’çl ) must marry the widow, and her firstborn son by this marriage became the heir of her previous husband ( Deuteronomy 25:6 )
Africanus, Julius - He then gives his own explanation, founded on the Levirate Law of the Jews, and professing to be traditionally derived from the Desposyni (or descendants of the kindred of our Lord), who dwelt near the villages of Nazareth and Cochaba
Marriage - Marriage with a deceased brother's wife (the Levirate Law) was favored in Old Testament times, in order to raise up seed to a brother (Genesis 38:8; Matthew 22:25)
Law - The Levirate Law limited rather than approved of existing custom
Marriage - Its possibility is implied by the technical continuance of the Levirate Law, and is proved by the early interpretation of 1 Timothy 3:2 , whether correct or not (§ 8)
Genealogies of Jesus Christ - Heli died without children, and Jacob, in accordance with the Levirate Law, raised up seed to his brother, and begat Joseph
Law of Moses - (22:13-21) the raising up of seed (Levirate law) a formal right to be claimed by the widow, under pain of infamy, with a view to preservation of families