Exodus 21:17

21:17 “Whoever treats his father or his mother disgracefully ¹  must surely be put to death.

Leviticus 20:9

Family Life and Sexual Prohibitions ² 

20:9 “‘If anyone ³  curses his father and mother ⁴  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ⁵ 

Deuteronomy 27:16

27:16 ‘Cursed ⁶  is the one who disrespects ⁷  his father and mother.’ Then all the people will say, ‘Amen!’

Proverbs 20:20

20:20 The one who curses ⁸  his father and his mother,

his lamp ⁹  will be extinguished in the blackest ¹⁰  darkness.

Proverbs 30:11

30:11 There is a generation ¹¹  who curse their fathers

and do not bless their mothers. ¹² 

Proverbs 30:17

30:17 The eye ¹³  that mocks at a father

and despises obeying ¹⁴  a mother –

the ravens of the valley will peck it out

and the young vultures will eat it. ¹⁵ 

Matthew 15:4-6

15:4 For God said, ¹⁶  ‘Honor your father and mother’ ¹⁷  and ‘Whoever insults his father or mother must be put to death.’ ¹⁸  15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ¹⁹  15:6 he does not need to honor his father.’ ²⁰  You have nullified the word of God on account of your tradition.

Mark 7:10

7:10 For Moses said, ‘Honor your father and your mother,’ ²¹  and, ‘Whoever insults his father or mother must be put to death.’ ²² 

[21:17]  ¹ tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).

[20:9]  ² sn Compare the regulations in Lev 18:6-23.

[20:9]  ³ tn Heb “If a man a man who.”

[20:9]  ⁴ tn Heb “makes light of his father and his mother.” Almost all English versions render this as some variation of “curses his father or mother.”

[20:9]  ⁵ tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”

[27:16]  ⁶ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ⁷ tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[20:20]  ⁸ tn The form is the Piel participle of קָלַל (qalal), which means “to be light”; in the Piel stem it means “to take lightly; to treat as worthless; to treat contemptuously; to curse.” Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).

[20:20]  ⁹ tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.”

[20:20]  ¹⁰ tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (bÿ’ishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (be’eshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same – deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final.

[30:11]  ¹¹ sn The next four verses all start with the Hebrew expression translated “There is a generation.” This is a series of denunciations of things that are dangerous in society without mentioning specific punishments or proscriptions. The word “generation” as used in this passage refers to a class or group of people.

[30:11]  ¹² sn The first observation is that there is a segment in society that lacks respect for parents. This uses the antonyms “curse” and [not] “bless” to make the point. To “curse” a parent could include treating them lightly, defaming them, or showing disrespect in general. To “bless” would mean to honor, respect, or enrich in some way, which is what should be done (e.g., Exod 21:17; Prov 20:20).

[30:17]  ¹³ sn The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess (28:22).

[30:17]  ¹⁴ tn The Hebrew word לִיקֲּהַת (liqqahat, “obeying”) occurs only here and in Gen 49:10; it seems to mean “to receive” in the sense of “receiving instruction” or “obeying.” C. H. Toy suggests emending to “to old age” (לְזִקְנַת, lÿziqnat) of the mother (Proverbs [ICC], 530). The LXX with γῆρας (ghra", “old age”) suggests that a root lhq had something to do with “white hair.” D. W. Thomas suggests a corruption from lhyqt to lyqht; it would have read, “The eye that mocks a father and despises an aged mother” (“A Note on לִיקֲּהַת in Proverbs 30:17,” JTS 42 [1941]: 154-55); this is followed by NAB “or scorns an aged mother.”

[30:17]  ¹⁵ sn The sternest punishment is for the evil eye. The punishment is talionic – eye for eye. The reference to “the valley” may indicate a place where people are not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.

[15:4]  ¹⁶ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ¹⁷ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ¹⁸ sn A quotation from Exod 21:17; Lev 20:9.

[15:5]  ¹⁹ tn Grk “is a gift,” that is, something dedicated to God.

[15:6]  ²⁰ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[7:10]  ²¹ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ²² sn A quotation from Exod 21:17; Lev 20:9.