The closing case-law of Deuteronomy ends in chapter 25 before the book turns from law to liturgy. The Deuteronomy 25 quiz below covers the four legal regimes the chapter sets out and the closing command on Amalek that seals the section.
Pair it with the Deuteronomy 24 quiz on the protections that immediately precede this chapter, the Deuteronomy 26 quiz on the liturgy that follows, and the entire Bible quiz for full sweep.
Deuteronomy 25 Quiz Questions and Answers
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Answer 1: C. The single-verse law forbidding muzzling the ox is later quoted twice by Paul (1 Corinthians 9:9, 1 Timothy 5:18) and applied to the right of the labourer to share in the fruit of his work. The chapter places creature-care and worker-protection in the same legal stream.
KJV Reference: Deuteronomy 25:4. “Thou shalt not muzzle the ox when he treadeth out the corn.”
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Answer 2: A. The verse names three actions in sequence: she comes near, looses his shoe, and spits in his face. The spitting is a legal gesture of public shame, performed in the presence of the elders and recognised by them as the formal closing of the brother’s claim.
KJV Reference: Deuteronomy 25:9. “Then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face.”
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Answer 3: E. The chapter closes with a permanent national memory: Amalek’s wilderness ambush, recorded in Exodus 17 and revisited again in 1 Samuel 15. The verb “remember” carries covenantal weight here, binding every generation to a specific historical wrong.
KJV Reference: Deuteronomy 25:17. “Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt.”
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Answer 4: B. Two unequal weights in the same bag was the merchant’s classic fraud: the heavy one for buying, the light one for selling. The verse identifies the practice as a quiet structural sin in commerce, not a single visible offence.
KJV Reference: Deuteronomy 25:13. “Thou shalt not have in thy bag divers weights, a great and a small.”
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Answer 5: D. The triggering scenario is precise: brothers dwelling together, the husband dies, and there is no child. All three conditions must be met. The widow does not simply remarry within the family; the surviving brother is bound by duty to raise up the dead brother’s name.
KJV Reference: 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.”
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Answer 6: B. The widow has direct access to the legal assembly without requiring a male advocate. She approaches the elders herself, names the offence in her own words, and triggers the formal proceeding. The provision is a striking grant of legal initiative to a woman in the Mosaic code.
KJV Reference: Deuteronomy 25:7. “Then let his brother’s wife go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel.”
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Answer 7: D. The attack was specifically against the weak at the rear, the slowest and most exhausted travellers. The verse adds the moral verdict: “and he feared not God.” The rear-attack on the feeble is named as the specific offence that earns the permanent national vendetta.
KJV Reference: Deuteronomy 25:18. “How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary.”
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Answer 8: A. Total erasure of memory, not merely military defeat. The verse closes with the emphatic clause “thou shalt not forget it.” Saul’s later failure to fulfil this command in 1 Samuel 15 costs him the kingdom; Esther 3 records the intervention of an Amalekite descendant centuries later.
KJV Reference: Deuteronomy 25:19. “thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it.”
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Answer 9: E. Forty stripes is the absolute ceiling. Later Jewish practice reduced the count to thirty-nine to safeguard against accidental violation, which is why Paul reports receiving “forty stripes save one” five times in 2 Corinthians 11:24.
KJV Reference: Deuteronomy 25:3. “Forty stripes he may give him, and not exceed.”
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Answer 10: C. The firstborn of the levirate marriage legally belongs to the dead brother’s lineage, not the surviving brother who fathered him. The verse states the purpose directly: “that his name be not put out of Israel.” Inheritance lines are preserved across the gap left by death.
KJV Reference: Deuteronomy 25:6. “And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.”
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Answer 11: E. The verdict places commercial fraud in the same theological category as idolatry. The word “abomination” elsewhere in Deuteronomy is reserved for child sacrifice and false worship; here it is applied to a merchant’s tampered scales.
KJV Reference: Deuteronomy 25:16. “For all that do such things, and all that do unrighteously, are an abomination unto the LORD thy God.”
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Answer 12: C. The mutilation penalty is unique in the Mosaic law and the only place where physical maiming is prescribed for a non-capital offence. The phrase “thine eye shall not pity her” shuts down judicial leniency in advance, signalling the gravity of the act.
KJV Reference: Deuteronomy 25:12. “Then thou shalt cut off her hand, thine eye shall not pity her.”
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Answer 13: B. The setup is two men in physical conflict, with one wife intervening to protect her husband. The penalty in verse 12 falls only because she crossed a specific line in the manner of her intervention, not because of the rescue itself.
KJV Reference: Deuteronomy 25:11. “When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him.”
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Answer 14: D. The shame is permanent and household-wide. His entire house carries the title across generations. The book of Ruth chapter 4 invokes this very ritual when Boaz redeems the inheritance and the nearer kinsman publicly removes his shoe.
KJV Reference: Deuteronomy 25:10. “And his name shall be called in Israel, The house of him that hath his shoe loosed.”
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Answer 15: A. Judges have a dual obligation: not merely to condemn the guilty, but actively to vindicate the innocent. The verse refuses any neutral middle posture. Failing to justify the righteous is treated as equally serious to failing to condemn the wicked.
KJV Reference: Deuteronomy 25:1. “If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked.”
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Answer 16: D. The bag prohibition in verse 13 covered weights for buying and selling; this verse extends the same standard to volume measures kept in the house. Together the two verses close every common avenue of merchant fraud, the weighing of metal and the measuring of grain.
KJV Reference: Deuteronomy 25:14. “Thou shalt not have in thine house divers measures, a great and a small.”
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Answer 17: E. The reasoning is striking: even the punished man remains “thy brother.” Excessive flogging would degrade his standing as a covenant member, and the limit therefore protects his dignity even in disgrace. The wicked man is corrected, not erased.
KJV Reference: Deuteronomy 25:3. “lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.”
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Answer 18: C. The verse adds a remarkable promise: long life in the land. Honest commerce is tied directly to national longevity. The same standard appears in Leviticus 19 and Proverbs 11 with similar weight, marking it as one of the most consistently emphasised social demands in the entire Old Testament.
KJV Reference: Deuteronomy 25:15. “But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee.”
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Answer 19: A. The elders’ first action is verbal, not punitive. They summon him and reason with him directly. Only if he persists in refusal (“if he stand to it, and say, I like not to take her”) does the loose-shoe ritual proceed in verse 9.
KJV Reference: Deuteronomy 25:8. “Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her.”
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Answer 20: B. The exact verbal formula given in verse 9. The phrase “build up his brother’s house” frames the levirate duty in architectural terms: each levirate marriage is a brick laid in the dead brother’s lineage. Refusal is publicly named as the demolition of that house.
KJV Reference: Deuteronomy 25:9. “So shall it be done unto that man that will not build up his brother’s house.”
