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Exodus 21:17
And he that curseth his father, or his mother, shall surely be put to death.

Deuteronomy 27:16
Cursedbe he that setteth light by his father or his mother. And all the people shall say, Amen.

Proverbs 20:20
Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.

his blood

Leviticus 20:11-13,16,27
And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their bloodshall be upon them…

Joshua 2:19
And it shall be,that whosoever shall go out of the doors of thy house into the street, his bloodshall be upon his head, and wewill be guiltless: and whosoever shall be with thee in the house, his bloodshall be on our head, ifany hand be upon him.

Judges 9:24
That the crueltydone to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren.

he must be put to death
The prescribed punishment highlights the seriousness with which God views the breakdown of family respect and authority. In the ancient Near Eastern context, such severe penalties were not uncommon for actions that threatened the social fabric. This law served as a deterrent, emphasizing the sanctity of the family and the community's role in upholding divine commandments. It also reflects the holiness code in Leviticus, which seeks to maintain purity and order among God's people.

He has cursed his father or mother
Repetition of the offense underscores its gravity and the certainty of the transgression. This mirrors the biblical principle that words have power and consequences (Proverbs 18:21). The act of cursing one's parents is seen as a direct violation of God's command and an affront to the divine order, warranting the community's intervention.

his blood shall be upon him
This phrase indicates personal responsibility for one's actions. The individual bears the guilt and consequences of their sin, a concept echoed throughout Scripture (Ezekiel 18:20). It also implies that the community, in executing judgment, is not held accountable for the death, as the transgressor has brought it upon themselves. This principle of justice is seen in the broader biblical narrative, where sin leads to death, but through Christ, believers find redemption and life (Romans 6:23).

“Anyone who curses his father or mother…”

• God had already commanded, “Honor your father and your mother” (Exodus 20:12), so this phrase describes the direct violation of the Fifth Commandment.

• To “curse” is to speak evil or treat with contempt—somethingProverbs 20:20 andProverbs 30:17 condemn sharply.

• Jesus, quotingExodus 21:17, reinforced the gravity of such disrespect (Matthew 15:4;Mark 7:10). His use of the verse shows the moral principle did not expire with the old covenant.

• The statement is open-ended—“anyone”—signaling that neither age, status, nor gender excuses dishonor.

• By addressing fathers and mothers together, the text upholds equal parental authority, echoingEphesians 6:2 andColossians 3:20, where children are urged to obey “in the Lord, for this is right.”

“…he must be put to death.”

• Under Israel’s theocratic law, capital punishment safeguarded family and societal stability (Deuteronomy 21:18-21).

• This penalty underscores the seriousness with which God views parental authority; an attack on the home was an attack on the covenant community itself.

• The civil sanction also foreshadows the universal truth that “the wages of sin is death” (Romans 6:23). God ties blatant rebellion to the ultimate consequence.

• While today’s governments are not bound to apply Mosaic civil penalties,Romans 13:4 teaches that the state still bears the sword to restrain evil. The principle—rebellion deserves judgment—remains intact.

“He has cursed his father or mother…”

• The repetition functions like a legal charge: the sin is identified, witnessed, and proven.

• It stresses personal accountability; no excuse or mitigating circumstance is offered (cf.Deuteronomy 24:16, “Each is to die for his own sin”).

• Scripture distinguishes an impulsive outburst from a settled, defiant pattern.Deuteronomy 21:18-20 describes a “stubborn and rebellious son” who will not obey “after they discipline him.” Persistent contempt, not one careless word, is in view.

• The family was expected to initiate discipline, a sobering reminder that love sometimes requires hard decisions (Hebrews 12:6-11).

“…his blood shall be upon him.”

• The offender, not the community, bears the guilt (Ezekiel 18:20). Justice is satisfied; societal hands are clean.

• The phrase echoesGenesis 9:6, where taking life incurs life, highlighting God’s commitment to uphold His image in humanity.

• It anticipates the substitutionary hope later fulfilled in Christ. Though we all deserve to have our blood upon ourselves, “God made Him who knew no sin to be sin on our behalf” (2 Corinthians 5:21), so that repentant rebels can be forgiven.

• The warning therefore becomes an invitation: honor the Son who honored His Father perfectly (John 8:29) and find refuge in His shed blood instead of bearing our own.

Leviticus 20:9 presents more than an ancient legal code; it reveals God’s heart for ordered families, personal responsibility, and reverence for authority. Cursing parents flouts the Fifth Commandment, warrants death under Israel’s civil law, and pictures the spiritual death all sin earns. The verse calls every generation to honor father and mother, to recognize the lethal seriousness of rebellion, and to flee to Christ—who bore the guilt of the disobedient—so that we might live lives that display the honor God deserves.