Exodus 21:15 — Word Study
WLCוּמַכֵּ֥ה אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת׃
BSAWhoever strikesnâkâh [smiteth, hits, or attacks] his fatherʼâb [parent, ancestor, or paternal figure] or motherʼêm [female parent, maternal figure, or nurturer] ◂must surely be put to deathmûwth [certainly, without fail, executed, die the death, or face fatal punishment]
| Greek | English | Parsing |
|---|---|---|
| וּמַכֵּ֥ה | and [one who] will strike | Conjunction, verb hiphil participle (active) masculine singular common |
| אָבִ֛יו | father his | Noun common masculine singular construct, suffix |
| וְאִמּ֖וֹ | and mother his | Conjunction, noun common feminine singular construct, suffix |
| מ֥וֹת | certainly | Verb, Qal, infinitive absolute |
| יוּמָֽת׃ | he will be put to death | Verb, Hophal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whoever strikes his father or mother must surely be put to death. |
| KJV | ¶ And he that smiteth his father, or his mother, shall be surely put to death. |
| ASV | And he that smiteth his father, or his mother, shall be surely put to death. |
| YLT | 'And he who smiteth his father or his mother is certainly put to death. |
| WEB | “Anyone who attacks his father or his mother shall be surely put to death. |
| BBE | Any man who gives a blow to his father or his mother is certainly to be put to death. |
Where they part company is in the rendering of מַכֵּ֥ה — see How Translations Differ.
The sentence consists of a main clause followed by a clear statement of consequence, emphasizing the seriousness of the act.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּת
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 21:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws Regarding Family and Violencegenerated
Exodus 21:15 is part of a series of laws that outline the consequences for various offenses in ancient Israel. This particular law emphasizes the seriousness of striking a parent, underscoring the importance of respect within the family unit. The surrounding verses also address other offenses, such as murder and kidnapping, indicating a broader framework of justice in the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 21:18–21 | If a man has a stubborn and rebellious son who does not obey his father and mother and does not listen to them when disciplined, |
| 2 | Deuteronomy 27:24 | ‘Cursed is he who strikes down his neighbor in secret.’ And let all the people say, ‘Amen!’ |
| 3 | Proverbs 30:11–17 | There is a generation of those who curse their fathers and do not bless their mothers. |
| 4 | 1 Timothy 1:9 | We realize that law is not enacted for the righteous, but for the lawless and rebellious, for the ungodly and sinful, for the unholy and profane, for killers of father or mother, for murderers, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מַכֵּ֥ה, ma.Kehgenerated
The verb נָכָה (nakah) is a hiphil participle meaning 'to strike' or 'to smite.' It encompasses actions ranging from a light hit to a fatal blow, indicating both physical violence and divine judgment. The parsing as a masculine singular common participle shows that it refers to a specific individual who commits the act.
This word is significant in the context of familial relationships, as it denotes a serious breach of respect and authority. The law's emphasis on the act of striking a parent reflects the high value placed on parental authority in ancient Israelite society.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses strikes for מַכֵּ֥ה.
Sentence Structuregenerated
The main clause is governed by the verb יוּמָֽת, he will be put to death, which is the finite verb of the sentence. The subject of the action is introduced by the noun phrase מַכֵּ֥ה, who strikes, indicating the offender.
The structure highlights the direct relationship between the act of striking and the resulting punishment, showing a clear cause-and-effect dynamic within the legal framework.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word τύπτει to translate מַכֵּ֥ה, which means 'to strike' or 'to hit.' This choice aligns closely with the Hebrew meaning, maintaining the focus on physical violence.
The translation reflects a straightforward rendering of the Hebrew text, emphasizing the act of striking as deserving of severe consequences.
In plain words — the whole versegenerated
Exodus 21:15 states that anyone who strikes their father or mother must be put to death. This law shows the importance of respecting parents in the community and establishes a severe consequence for such an act.
Frequently Asked Questionsgenerated
To strike a parent means to physically hit or attack them, which is considered a serious offense in this context.
The punishment reflects the high value placed on family relationships and authority in ancient Israel, emphasizing the need for respect.
Yes, surrounding verses also address other offenses against family members, showing a comprehensive approach to family and community justice.
While the specific legal consequences may not apply, the principle of respecting parents and authority remains relevant in many cultures.
Reflection Questionsgenerated
- What are some ways I can show respect to my parents or elders in my life?
- How does understanding the seriousness of this law affect my view of family relationships?
- In what ways can I contribute to a culture of respect and honor within my community?
- How can I apply the principles of justice and accountability in my own actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 21:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he that smiteth his father or his mother,.... With his fist, or with a stick, or cane, or such thing, though they died not with the blow, yet it occasioned any wound, or caused a bruise, or the
Read John Gill on Exodus 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he that smiteth his father, or his mother, shall be surely put to death. He that smiteth his father or his mother , [ 'aabiyw (H1) wª'imow (H517) - his father and his mother. The 'and' is to be rendered distributively, 'or'].
Read Robert Jamieson on Exodus 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that smiteth; either, 1. So as is before mentioned, , so as they die. And to smite sometimes signifies to kill, as , compared with . And this may be here added by way of distinction: q.d. That killing of another man which is punished with death, must be done presumptuously; but the killing of parents, though not done presumptuously, is a capital crime. Or, 2. The mere smiting of them, to wit, wilfully and dangerously. Nor will any think this law too severe, that considers that this is an act full of horrid impiety against God, who hath so expressly and emphatically commanded children to honour their parents; of highest and most unnatural ingratitude, and utterly destructive to human…
Read Matthew Poole on Exodus 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 21:15 And he that smiteth his father, or his mother, shall be surely put to death.Ver. 15. He that smiteth.] By the law of God, of nature, and of nations, such a man should die. And herein, I think, our laws are defective: albeit, I am not of Carolostadius’ s mind, who, if Melancthon misreport him not, held that these judicial laws set down by Moses should be still of force, and these only, in Christian commonwealths, and all other civil and municipal laws abolished. Our English Alfred I cannot but commend for his piety, in that he began his common laws with the ten commandments. Lombard.
Read John Trapp on Exodus 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15-17) And he that smiteth his father . . .-With homicide are conjoined some other offences, regarded as of a heinous character, and made punishable by death: viz. (1), striking a parent; (2) kidnapping; and (3) cursing a parent. The immediate sequence of these crimes upon murder, and their punishment by the same penalty, marks strongly God’s abhorrence of them. The parent is viewed as God’s representative, and to smite him is to offer God an insult in his person. To curse him implies, if possible, a greater want of reverence; and, since curses can only be effectual as appeals to God, it is an attempt to enlist God on our side against His representative. Kidnapping is a crime against the…
Read Charles John Ellicott on Exodus 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. That smiteth his father, or his mother] As such a case argued peculiar depravity, therefore no mercy was to be shown to the culprit.
Read AdamClarke on Exodus 21 →CambridgeThe Cambridge Bible for Schools and Colleges15. Striking a parent. Notice that the mother is placed on an equality with the father. smiteth] simply, without killing: the murder of a parent would fall under the general rule of v. 12. The severity of the penalty was in accordance with the high respect paid to both parents in ancient Israel: see Exodus 20:12, and cf. Deuteronomy 21:18-21. Hạ ?mmurabi (§ 195) ordained that if a son struck his father—no mention is made of his mother—his hands should be cut off. The older Sumerian laws said1[188]: ‘If a son has said to his father, Thou art not my father [i.e. repudiated him], he may brand him, lay fetters upon him, and sell him. If a son has said to his mother, Thou art not my mother, one…
Read Cambridge on Exodus 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThe following offences were to be punished with death: Striking a parent, compare Deuteronomy 27:16. Cursing a parent, compare the marginal references.
Read Albert Barnes on Exodus 21 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Whoever strikes his father or mother must surely be put to death.
“Anyone who attacks his father or his mother shall be surely put to death.
Whoever strikes his father or mother must surely be put to death.
“Whoever strikes his father or his mother must surely be put to death.
Tyndale line
¶ And he that smiteth his father, or his mother, shall be surely put to death.
And he that smiteth his father, or his mother, shall be surely put to death.
And he that smiteth his father, or his mother, shall be surely put to death.
And he that smiteth his father, or his mother, shall be surely put to death.
Also hee that smiteth his father or his mother, shall die the death.
Strictly literal
And he that striketh his father, or his mother, shall certainly be put to death.
'And he who smiteth his father or his mother is certainly put to death.
And he who strikes his father or his mother is certainly put to death.
And he that smiteth his father, or his mother, shall surely be put to death.
Whoever hits his father or mother must surely be put to death.
From the Latin
He that striketh his father or mother, shall be put to death.
Simplified
Anyone who hits their father or mother must be executed.
Any man who gives a blow to his father or his mother is certainly to be put to death.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint and the Samaritan Pentateuch, both of which agree word for word with the Hebrew text. This consistency across witnesses reinforces the reliability of the command as recorded.
וּמַכֵּ֥ה אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ומכה אביו ואמו מות יומת
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 21:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singular commonHC/Vhrmsc
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
HVHi3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.