Imamat 20:9

Family Life and Sexual Prohibitions ¹ 

20:9 “‘If anyone ²  curses his father and mother ³  he must be put to death. He has cursed his father and mother; his blood guilt is on himself. ⁴ 

Ulangan 27:16

27:16 ‘Cursed ⁵  is the one who disrespects ⁶  his father and mother.’ Then all the people will say, ‘Amen!’

Amsal 20:20

20:20 The one who curses ⁷  his father and his mother,

his lamp ⁸  will be extinguished in the blackest ⁹  darkness.

Amsal 30:11

30:11 There is a generation ¹⁰  who curse their fathers

and do not bless their mothers. ¹¹ 

Amsal 30:17

30:17 The eye ¹²  that mocks at a father

and despises obeying ¹³  a mother –

the ravens of the valley will peck it out

and the young vultures will eat it. ¹⁴ 

Matius 15:3-6

15:3 He answered them, ¹⁵  “And why do you disobey the commandment of God because of your tradition? 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.

Markus 7:10-11

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  7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ²³  (that is, a gift for God),

[20:9]  ¹ sn Compare the regulations in Lev 18:6-23.

[20:9]  ² tn Heb “If a man a man who.”

[20:9]  ³ 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]  ⁴ tn Heb “his blood [plural] is in him.” Cf. NAB “he has forfeited his life”; TEV “is responsible for his own death.”

[20:9]  sn The rendering “blood guilt” refers to the fact that the shedding of blood brings guilt on those who shed it illegitimately (even the blood of animals shed illegitimately, Lev 17:4; cf. the background of Gen 4:10-11). If the community performs a legitimate execution, however, the blood guilt rests on the person who has been legitimately executed (see the remarks and literature cited in J. E. Hartley, Leviticus [WBC], 328).

[27:16]  ⁵ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ⁶ 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]  ⁷ 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]  ⁸ 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]  sn For the lamp to be extinguished would mean death (e.g., 13:9) and possibly also the removal of posterity (R. N. Whybray, Proverbs [CBC], 115).

[20:20]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[15:3]  ¹⁵ tn Grk “But answering, he said to them.”

[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.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[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.

[7:11]  ²³ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).