Exodus 21:17

Translation
King James Version
And he that curseth his father, or his mother, shall surely be put to death.
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KJV (with Strong's)
And he that curseth H7043 his father H1, or his mother H517, shall surely H4191 be put to death H4191.
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Complete Jewish Bible
"Whoever curses his father or mother must be put to death.
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Berean Standard Bible
Anyone who curses his father or mother must surely be put to death.
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American Standard Version
And he that curseth his father or his mother, shall surely be put to death.
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World English Bible Messianic
“Anyone who curses his father or his mother shall surely be put to death.
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Geneva Bible (1599)
And hee that curseth his father or his mother, shall die the death.
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Young's Literal Translation
`And he who is reviling his father or his mother is certainly put to death.
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See also
Proverbs 20:20Mark 7:10Mark 7:11Deuteronomy 27:16Matthew 15:3Matthew 15:6Proverbs 30:11
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SUMMARY

Exodus 21:17 prescribes the death penalty for anyone who curses their father or mother, a severe legal consequence within ancient Israelite society. This statute, part of the "Book of the Covenant," underscores the profound sanctity of parental authority and the family unit, which formed the indispensable bedrock of Israel's social and religious order. It highlights that such an act of verbal contempt was not merely a private offense but a radical rebellion against the divinely ordained hierarchy and a destructive force within the community, warranting the ultimate penalty to uphold societal and moral stability.

CONTEXT

  • Literary Context: Exodus 21:17 is situated within the "Book of the Covenant" (Exodus 21-23), a collection of specific civil and criminal laws that immediately follows the monumental giving of the Ten Commandments at Mount Sinai. While the Decalogue provides foundational moral and ethical principles, the Book of the Covenant elaborates on these principles through case law, applying them to the practicalities of daily life in ancient Israel. This particular statute serves as a concrete and extreme illustration of the Fifth Commandment to "Honor your father and your mother," demonstrating the gravity of its violation and reinforcing the divine mandate for respect within the family structure. The severity of the punishment for cursing parents places this offense on par with capital crimes like murder, kidnapping, and striking a parent, emphasizing its profound societal and theological implications as a direct affront to God's established order.
  • Historical & Cultural Context: In ancient Israel, the family was not merely a social unit but the fundamental building block of society, economy, and religious life. Parental authority was considered divinely ordained, reflecting God's own authority and the patriarchal structure prevalent in the Near East. To "curse" one's parents (as further explored in the Key Word Analysis) was far more than a casual insult; it was an act of profound public dishonor, a renunciation of their authority, and an active attempt to bring them into contempt. Such an act was seen as a direct assault on the very fabric of society and a challenge to God's established order. The prescribed death penalty was a deterrent, signaling that the community would not tolerate behavior that undermined the core unit of its existence. This law also reflects the concept of corporate responsibility, where the stability of the family directly impacted the stability of the entire nation, and egregious offenses against it were met with the most severe judicial response to preserve order and divine favor. Parallel laws are found in Leviticus 20:9 and Deuteronomy 27:16, underscoring the consistent emphasis on this principle throughout the Mosaic Law.
  • Key Themes: This verse contributes significantly to several key themes within Exodus and the broader Pentateuch. Foremost is the theme of Divine Authority and Order, as parental authority is presented as a direct reflection of God's own sovereign rule. Disrespecting parents is thus a rebellion against God. Closely related is the theme of the Sanctity of the Family Unit, highlighting its foundational role in Israelite society and its importance in transmitting covenantal identity and moral instruction across generations. The severe penalty also underscores the theme of Consequences for Disobedience, demonstrating that violations of God's law, particularly those that undermine societal stability, carry grave repercussions. Finally, it speaks to the Power of Words, illustrating how speech, when used to revile or dishonor, can be as destructive as physical violence, warranting the most severe judicial response.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Curseth (Hebrew, qâlal'): The Hebrew verb קָלַל (H7043, qâlal) is a primitive root meaning "to be (causatively, make) light, literally (swift, small, sharp, etc.) or figuratively (easy, trifling, vile, etc.)." In this context, particularly in the Hiphil stem (implied by the form), it means "to make light of," "to treat with contempt," "to revile," or "to curse." It implies more than mere verbal abuse or a momentary outburst of anger. Rather, it suggests a deep-seated, active, and public act of despising, dishonoring, and seeking to diminish the authority and dignity of one's parents. This was an act of profound rebellion, directly opposing the honor due to them, and thus, a direct affront to God who instituted their authority.
  • Father (Hebrew, ʼâb'): The Hebrew word אָב (H1, ʼâb) is a primitive word meaning "father, in a literal and immediate, or figurative and remote application." It signifies the male parent, the head of the household, and a figure of authority, protection, and provision within the family and broader community. The command to honor and the prohibition against cursing apply directly to this foundational figure.
  • Mother (Hebrew, ʼêm'): The Hebrew word אֵם (H517, ʼêm) is a primitive word meaning "a mother (as the bond of the family)." It refers to the female parent, recognized as equally deserving of honor and respect as the father. The inclusion of both parents emphasizes the comprehensive nature of the command to honor them and the comprehensive nature of the prohibition against dishonoring them, highlighting the equal dignity and authority vested in both parental roles.

Verse Breakdown

  • "And he that curseth his father, or his mother": This clause identifies the perpetrator and the specific offense. The phrase "he that" points to any individual, regardless of gender, who commits this act. The direct objects "his father, or his mother" highlight the specific targets of this profound disrespect. The inclusion of both parents emphasizes the comprehensive nature of the command to honor them and the comprehensive nature of the prohibition against dishonoring them. The act of "cursing" here, as discussed above, is a deliberate and public act of reviling, not merely an emotional outburst, signifying a deep rejection of their authority and dignity.
  • "shall surely be put to death": This clause states the absolute and non-negotiable consequence for the specified offense. This is a Hebrew legal idiom, literally "dying he shall die" (מוֹת יוּמָת, mûth yûmāt), using the infinitive absolute (H4191) before the finite verb (H4191). This construction serves to emphasize the certainty and severity of the punishment. It is a definitive declaration of capital punishment, leaving no room for doubt or leniency. It signifies that the offense is so grave that it demands the ultimate penalty, reinforcing the absolute nature of God's law regarding the sanctity of parental authority and the social order. The certainty of the penalty served as a powerful deterrent and a clear declaration of the divine value placed on parental honor and societal order.

Literary Devices

The verse employs several potent literary devices to convey its message and underscore its gravity. The most prominent is Legal Formula, specifically the use of the infinitive absolute "shall surely be put to death" (mûth yûmāt), which is a common legal idiom in the Old Testament to denote an absolute and certain capital punishment. This formula emphasizes the severity and non-negotiable nature of the law. Additionally, the verse uses a form of Juxtaposition by placing the seemingly "verbal" act of cursing alongside the extreme physical consequence of death, highlighting the profound spiritual and social weight attached to words and attitudes towards authority in ancient Israel. There is also an element of Symbolism, where the parents stand as representatives of divinely ordained authority, making an offense against them an offense against God's established order. The starkness of the penalty also functions as a form of Hyperbole in its didactic impact, underscoring the absolute importance of the principle of honoring parents, even if the literal application was rare.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 21:17 powerfully articulates the theological truth that parental authority is divinely ordained and foundational to societal order. The severity of the prescribed punishment underscores God's profound value for the family unit, which serves as the primary sphere for moral and spiritual formation. Dishonoring parents, particularly through active cursing, was seen not merely as a social transgression but as an act of rebellion against God's established hierarchy and a direct violation of the Fifth Commandment. This principle extends beyond the immediate family, reflecting a broader theological theme of respect for all legitimate authority, as all authority ultimately derives from God. The law thus serves as a stark reminder that words carry immense power and that a contemptuous heart, expressed through reviling speech, can be deeply destructive to the fabric of human relationships and God's design for community.

REFLECTION AND APPLICATION

While the literal death penalty for cursing parents is not practiced in modern societies, the enduring principle of honoring and respecting one's parents remains a fundamental biblical teaching with profound contemporary relevance. This verse serves as a powerful and stark reminder of the immense value God places on family relationships and the authority structures within them. It challenges believers to consider the gravity of their words and attitudes, particularly towards those in positions of authority, starting with their parents. The underlying message calls for a deep reflection on how we demonstrate honor, not just through outward actions, but through inward reverence and respectful communication. It prompts us to examine our hearts for any seeds of contempt or rebellion and to cultivate a spirit of gratitude and submission to those whom God has placed over us. Ultimately, this ancient law invites us to uphold the dignity of the family and to recognize that our relationships with our parents are a foundational expression of our obedience and reverence for God Himself, shaping our capacity for respect in all other relationships.

Questions for Reflection

  • In what ways do I actively honor my parents, whether living or deceased, in my words, attitudes, and actions?
  • How does my understanding of parental authority reflect God's design for order and respect in all relationships?
  • What does this verse teach me about the power of my words and the seriousness of disrespect, even in seemingly minor forms?

FAQ

Why was the punishment for cursing parents so severe in ancient Israel?

Answer: The severity of the punishment (death) for cursing parents in ancient Israel reflects the foundational importance of the family unit and parental authority within their society and religious framework. Parents were seen as God's primary representatives in the home, responsible for raising children in the ways of the Lord and transmitting the covenant. To "curse" them (Hebrew: qalal, meaning to treat with contempt or revile) was not a mere verbal insult but a profound act of rebellion against divinely ordained authority, akin to an assault on the very structure of society and God's order. Such an act was considered a direct challenge to the Fifth Commandment to "Honor your father and your mother," and its capital punishment underscored the absolute necessity of maintaining social and spiritual stability. It served as a powerful deterrent, signaling that the community would not tolerate behavior that undermined its core unit and God's established order.

Does this law apply literally to believers today?

Answer: While the moral principle of honoring parents remains eternally binding for believers (as affirmed in Ephesians 6:1-3), the literal application of the death penalty for cursing parents is part of the specific judicial code given to ancient Israel, a theocratic nation. Christians live under the New Covenant, where the Mosaic Law's civil and ceremonial aspects are fulfilled in Christ. The New Testament emphasizes the spirit of the law, focusing on love, respect, and reconciliation. Therefore, while we are not under the literal death penalty, the extreme severity of the Old Testament law serves as a powerful reminder of the gravity of dishonoring parents in God's eyes and the importance of cultivating a heart of respect and honor in all our relationships, reflecting the love and obedience we owe to God. This principle is further elaborated in passages like Colossians 3:20.

CHRIST-CENTERED FULFILLMENT

Exodus 21:17, with its stark penalty for dishonoring parents, finds its ultimate Christ-centered fulfillment not in the literal execution of the law, but in the perfect obedience of Jesus Christ and the profound implications of His redemptive work. Jesus, the Son of God, perfectly honored His heavenly Father, always doing His will and speaking only what He heard from Him (John 8:29). He also perfectly honored His earthly parents, Mary and Joseph, submitting to their authority during His youth (Luke 2:51). Furthermore, Jesus, as the Lamb of God, bore the curse of the law on our behalf, including the curse for all forms of rebellion and dishonor (Galatians 3:13). He fulfilled the righteous demands of the law, not by condemning us, but by offering Himself as the perfect sacrifice, thereby establishing a new covenant where forgiveness and transformation are possible. Through Christ, believers are empowered by the Holy Spirit to live lives of honor and respect, not out of fear of condemnation, but out of love and gratitude for His saving grace, thus fulfilling the spirit of the law in their relationships within the new family of God (Ephesians 6:1-3). His obedience provides the pattern, and His sacrifice provides the means for us to truly honor God and those He has placed in authority over us.

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Commentary on Exodus 21 verses 12–21

Here is, I. A law concerning murder. He had lately said, Thou shalt not kill; here he provides, 1. For the punishing of wilful murder (Exo 21:12): He that smiteth a man, whether upon a sudden passion or in malice prepense, so that he die, the government must take care that the murderer be put to death, according to that ancient law (Gen 9:6), Whoso sheddeth man's blood, by man shall his blood be shed. God, who by his providence gives and maintains life, thus by his law protects it; so that mercy shown to a wilful murderer is real cruelty to all mankind besides: such a one, God here says, shall be taken even from his altar (Exo 21:14), to which he might flee for protection; and, if God will not shelter him, let him flee to the pit, and let no man stay him. 2. For the relief of such as killed by accident, per infortunium - by misfortune, or chance-medley, as our law expresses it, when a man, in doing a lawful act, without intent of hurt to any, happens to kill another, or, as it is here described, God delivers him into his hand; for nothing comes to pass by chance; what seems to us purely casual is ordered by the divine Providence, for wise and holy ends secret to us. In this case God provided cities of refuge for the protection of those whose infelicity it was, but not their fault, to occasion the death of another, Exo 21:13. With us, who know no avengers of blood but the magistrates, the law itself is a sufficient sanctuary for those whose minds are innocent, though their hands are guilty, and there needs no other.

II. Concerning rebellious children. It is here made a capital crime, to be punished with death, for children either, 1. To strike their parents (Exo 21:15) so as either to draw blood or to make the place struck black and blue. Or, 2. To curse their parents (Exo 21:17), if they profaned any name of God in doing it, as the rabbies say. Note, The undutiful behaviour of children towards their parents is a very great provocation to God our common Father; and, if men do not punish it, he will. Those are perfectly lost to all virtue, and abandoned to all wickedness, that have broken through the bonds of filial reverence and duty to such a degree as in word or action to abuse their own parents. What yoke will those bear that have shaken off this? Let children take heed of entertaining in their minds any such thought or passions towards their parents as savour of undutifulness and contempt; for the righteous God searches the heart.

III. Here is a law against man-stealing (Exo 21:16): He that steals a man (that is, a person, man, woman, or child), with design to sell him to the Gentiles (for no Israelite would buy him), was adjudged to death by this statute, which is ratified by the apostle (Ti1 1:10), where men-stealers are reckoned among those wicked ones against whom laws must be made by Christian princes.

IV. Care is here taken that satisfaction be made for hurt done to a person, though death do not ensue, Exo 21:18, Exo 21:19. He that did the hurt must be accountable for damages, and pay, not only for the cure, but for the loss of time, to which the Jews add that he must likewise give some recompence both for the pain and for the blemish, if there were any.

V. Direction is given what should be done if a servant died by his master's correction. This servant must not be an Israelite, but a Gentile slave, as the negroes to our planters; and it is supposed that he smite him with a rod, and not with any thing that was likely to give a mortal wound; yet, if he died under his hand, he should be punished for his cruelty, at the discretion of the judges, upon consideration of circumstances, Exo 21:20. But, if he continued a day or two after the correction given, the master was supposed to suffer enough by losing his servant, Exo 21:21. Our law makes the death of a servant, by his master's reasonable beating of him, but chance-medley. Yet let all masters take heed of tyrannizing over their servants; the gospel teaches them even to forbear and moderate threatenings (Eph 6:9), considering with holy Job, What shall I do, when God riseth up? Job 31:13-15.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–21. Public domain.
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Mark 7:9-13AD 60
And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: [Exodus 21:17] But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do ought for his father or his mother; Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.
Matthew 15:1-6AD 60
Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. [Exodus 21:17] But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.
John ChrysostomAD 407
HOMILY 6.1
One who speaks ill of his mother or father will die the death. One who speaks well of them will have full enjoyment of the rewards of life. If our parents in the flesh should enjoy such good will from us, so much the more would this hold true for our parents in the spirit.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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