Exodus 21:18

KJV

And if men strive together, and one smite another with a stone, or with [his] fist, and he die not, but keepeth [his] bed:

KJV (with Strong's)

And if men {H582} strive {H7378} together, and one {H376} smite {H5221} another {H7453} with a stone {H68}, or {H176} with his fist {H106}, and he die {H4191} not, but keepeth {H5307} his bed {H4904}:

Complete Jewish Bible

"If two people fight, and one hits the other with a stone or with his fist, and the injured party doesn't die but is confined to his bed;

Berean Standard Bible

If men are quarreling and one strikes the other with a stone or a fist, and he does not die but is confined to bed,

American Standard Version

And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed;

Commentary

### SUMMARY
Exodus 21:18 initiates a specific case law within the "Book of the Covenant," detailing the scenario of a non-fatal physical assault. This verse describes a situation where two individuals engage in a physical dispute, and one strikes the other with an object or a fist, causing an injury that, while not resulting in death, is severe enough to confine the victim to bed. It establishes the foundational conditions for subsequent legal provisions that mandate restitution and compensation from the aggressor, thereby articulating crucial principles of justice, personal accountability, and the inherent value of human well-being within ancient Israelite society.

### CONTEXT
* **Literary Context:** Exodus 21:18 is strategically placed within the "Book of the Covenant" ([Exodus 21](/exodus/21 "Exodus 21 - The Book of the Covenant")-[23](/exodus/23 "Exodus 23 - The Book of the Covenant")), a comprehensive legal corpus delivered by God to Moses at Mount Sinai, immediately following the Ten Commandments ([Exodus 20](/exodus/20 "Exodus 20 - The Ten Commandments")). This section marks a transition from broad moral imperatives to specific, practical applications governing daily life, societal interactions, and legal disputes. Preceding this verse, [Exodus 21:12-17](/exodus/21-12-17 "Exodus 21:12-17 - Capital Crimes") addresses capital offenses such as premeditated murder, striking or cursing a parent, and kidnapping, prescribing the death penalty. Verse 18 then introduces a nuanced distinction by shifting focus to non-fatal assaults, demonstrating a sophisticated legal system that differentiates between degrees of harm and intent. It commences a series of laws concerning personal injury, property damage, and social responsibility, meticulously laying the groundwork for a just and orderly community under divine law.
* **Historical & Cultural Context:** The legal framework presented in the Book of the Covenant, while sharing some structural similarities with other ancient Near Eastern law codes like the Code of Hammurabi, is fundamentally distinct due to its unique theological foundation rooted in God’s covenant with Israel. These laws aim to establish a society governed by divine justice, prioritizing the protection of the vulnerable and ensuring equitable resolution of disputes. In an ancient society lacking modern medical advancements, even non-fatal injuries could have profound and lasting consequences, severely impacting a person's ability to work, provide for their family, and participate in communal life. The emphasis on restitution for lost wages and medical expenses, as detailed in the subsequent [Exodus 21:19](/exodus/21-19 "Exodus 21:19 - Restitution for Injury"), highlights a profound concern for the victim's economic well-being and recovery. This legal provision ensured that the injured party was not left destitute due to another's actions, thereby fostering social stability and communal responsibility within the Israelite polity.
* **Key Themes:** This verse contributes significantly to several overarching themes within Exodus and the broader Pentateuch. Firstly, it underscores the theme of **Justice and Righteousness**, demonstrating God's meticulous concern for fair judgment and the establishment of an equitable society. The law distinguishes between degrees of culpability and harm, reflecting a divine standard of justice that is both firm and merciful. Secondly, it highlights **Personal Accountability**, emphasizing that individuals are responsible for the consequences of their actions, even in spontaneous altercations. The aggressor is held liable for the victim's recovery and lost time, reinforcing the principle that one's actions have tangible repercussions. Finally, the law implicitly values **Human Life and Well-being**, asserting that even non-fatal injuries are serious and warrant compensation. This concern for the physical and economic welfare of individuals reflects God's valuing of human life, created in His image, and His desire for a community where individuals are protected and cared for, as seen throughout the Mosaic Law, such as in the commandments against murder and theft ([Exodus 20:13, 15](/exodus/20-13-15 "Exodus 20:13, 15 - The Sixth and Eighth Commandments")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Strive (Hebrew, _rîyb'_):** (H7378) This primitive root signifies "to contend," "to wrangle," or "to hold a controversy." In this context, it describes a situation of mutual engagement or a physical altercation between individuals, implying a dispute or fight rather than a premeditated, unilateral attack with murderous intent. This nuance is crucial for understanding the legal distinction from capital offenses.
* **Smite (Hebrew, _nâkâh'_):** (H5221) A versatile primitive root meaning "to strike," "hit," "beat," or "wound." Its usage here, coupled with the specific instruments "stone" or "fist," emphasizes the physical nature of the assault. While _nâkâh_ can sometimes denote a fatal blow, its explicit qualification in this verse ("and he die not") limits its meaning to a non-lethal, though impactful, act of violence.
* **Bed (Hebrew, _mishkâb'_):: (H4904) Derived from the verb "to lie down," this noun literally refers to a "bed" or "couch." In the phrase "keepeth his bed," it vividly conveys the victim's incapacitation, indicating that the injury is severe enough to render the person unable to perform daily activities, requiring confinement for rest and recovery. This state of being bedridden is the critical condition that triggers the specific legal obligations outlined in the subsequent verse.

#### Verse Breakdown
* **"And if men strive together":** This opening clause sets the scene for a physical altercation, indicating a quarrel or fight between individuals. The phrasing suggests a situation of conflict, possibly spontaneous, rather than a deliberate ambush, though it still establishes the context for an injury.
* **"and one smite another with a stone, or with [his] fist":** This specifies the means of the assault, detailing the instruments or methods used to inflict harm. "A stone" or "his fist" are common, readily available means of striking in a physical dispute, highlighting the practical and often unplanned nature of such altercations.
* **"and he die not":** This crucial phrase is the legal pivot of the verse. It explicitly distinguishes this case from capital offenses by stating that the injury, though severe, is not fatal. This distinction is paramount in Israelite law, as it determines the nature of the legal consequences, shifting from capital punishment to restitution.
* **"but keepeth [his] bed":** This final clause describes the immediate and significant consequence for the victim: they are confined to bed due to the injury. This condition signifies a substantial level of incapacitation, implying lost work, pain, and the need for care, which forms the direct basis for the compensation requirements detailed in the subsequent verse.

#### Literary Devices
Exodus 21:18 primarily employs **Casuistic Law**, a prevalent legal form in the ancient Near East, characterized by its "if... then..." structure. This format clearly defines specific scenarios and their corresponding legal consequences, providing a precise and actionable framework for judicial application. The verse also utilizes **Vivid Imagery** through its detailed description of the assault ("with a stone, or with [his] fist") and its immediate outcome ("keepeth his bed"). This concrete language paints a clear picture of the incident, making the law relatable and its implications readily understandable. Furthermore, the progression from the general context of "men strive together" to the specific means of injury and then to the precise outcome of being bedridden demonstrates a logical and **Categorical Classification** of offenses, moving from the broad circumstances of a dispute to the exact nature of the harm and its immediate result. This precision ensures that the law is applied fairly and consistently based on the observable effects of the action.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:18, while a specific civil law for ancient Israel, profoundly embeds theological principles concerning the sanctity of human life, the imperative of justice, and the demand for personal accountability. Unlike many ancient Near Eastern codes, God's law consistently elevates the value of individual well-being and seeks to restore the injured party, reflecting His character as a God of order, righteousness, and compassion. It underscores that even non-fatal harm has significant consequences and necessitates a just resolution, demonstrating God's meticulous concern for the welfare of His covenant people and His desire for a society built on fairness and respect. The principle of restitution for harm, rather than solely punitive measures, highlights a restorative aspect of biblical justice, aiming to make the victim whole.

* [Leviticus 24:19-20](/leviticus/24-19-20 "Leviticus 24:19-20 - Lex Talionis and Restitution")
* [Deuteronomy 19:21](/deuteronomy/19-21 "Deuteronomy 19:21 - Principle of Retribution")
* [Proverbs 24:29](/proverbs/24-29 "Proverbs 24:29 - Do Not Seek Revenge")

### REFLECTION AND APPLICATION
This ancient law, though specific to Israel's civil code, offers timeless principles for contemporary life. It calls us to recognize the profound value of every human life and to act with a deep sense of personal responsibility for our actions, even those that might seem spontaneous or unintentional. The principle that "he who smites" is accountable for the victim's recovery challenges us to consider the full and often unseen impact of our words and deeds, not just their immediate effect. In a world often marked by casual violence, both physical and verbal, this verse reminds us that God's standard demands meticulous care for others' well-being and a commitment to making amends when harm is done. It encourages us to pursue reconciliation and restoration, prioritizing the healing of the injured and the rectification of wrongs, rather than solely focusing on punishment or retribution. This passage invites us to cultivate a culture of empathy, where we are mindful of how our actions affect others and are prepared to take responsibility for any harm caused, fostering true community and justice.

#### Questions for Reflection
* **How does the principle of accountability for non-fatal harm in Exodus 21:18 challenge modern notions of personal responsibility, especially in casual conflicts or online interactions?**
* **In what ways can we, as individuals and communities, better uphold the value of human well-being and ensure restitution for harm, even when it is not physically violent?**
* **How might the emphasis on the victim's recovery ("keepeth his bed") inform our approach to justice and reconciliation in personal relationships or broader societal issues?**

### FAQ
**What is the "Book of the Covenant" and why is Exodus 21:18 part of it?**

Answer: The "Book of the Covenant" refers to the collection of laws found in [Exodus 20:22-23:33](/exodus/20-23 "Exodus 20-23 - The Book of the Covenant"). It represents God's detailed instructions for how the Israelites were to live as a holy nation, applying the broad moral principles of the Ten Commandments to specific situations in their daily lives. Exodus 21:18 is part of this collection because it provides a specific case law concerning personal injury, demonstrating how justice was to be administered in cases of non-fatal assault, ensuring fairness and protecting individuals within the community.

**Does this verse imply that all fights are equally punishable?**

Answer: No, this verse, particularly when read in conjunction with the preceding and succeeding verses, highlights the nuanced nature of Israelite law. [Exodus 21:12-17](/exodus/21-12-17 "Exodus 21:12-17 - Capital Crimes") deals with capital offenses like murder, which carry the death penalty. Exodus 21:18, however, specifically addresses non-fatal injuries where the victim "die not." The subsequent verse, [Exodus 21:19](/exodus/21-19 "Exodus 21:19 - Restitution for Injury"), then outlines the specific financial restitution required, indicating that the punishment is proportionate to the harm caused and the intent (or lack thereof) to kill. The law distinguishes between degrees of harm and aims for a just, rather than uniform, response.

### CHRIST-CENTERED FULFILLMENT
While Exodus 21:18 details a civil law for ancient Israel, its underlying principles find profound Christ-centered fulfillment in the New Testament. The law's concern for the injured and its demand for restitution foreshadow the ultimate act of restoration found in Jesus Christ. Humanity, through sin, has "smitten" God's perfect creation, resulting in spiritual incapacitation and separation, akin to "keeping one's bed" in spiritual death ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). Yet, God, in His infinite mercy, did not allow us to "die" eternally without a remedy. Instead, He sent His Son, Jesus, who bore the full consequences of humanity's spiritual injury and sin on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin")). Through His atoning sacrifice, Jesus provides the ultimate "restitution," not merely covering our losses but offering complete healing and spiritual resurrection ([Ephesians 2:4-5](/ephesians/2-4-5 "Ephesians 2:4-5 - Made Alive in Christ")). He pays the "cost" of our sin, enabling us to rise from our spiritual beds of incapacitation and walk in newness of life ([Romans 6:4](/romans/6-4 "Romans 6:4 - Newness of Life")). Thus, the law's emphasis on making the injured whole points forward to Christ, the Great Physician, who offers complete restoration and reconciliation, fulfilling the deepest longing for justice and healing that the Old Testament law could only foreshadow ([Colossians 1:19-20](/colossians/1-19-20 "Colossians 1:19-20 - Reconciliation Through Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 21:20

And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.

2 Samuel 14:6

And thy handmaid had two sons, and they two strove together in the field, and [there was] none to part them, but the one smote the other, and slew him.

Exodus 21:22

¶ If men strive, and hurt a woman with child, so that her fruit depart [from her], and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges [determine].

Exodus 2:13

And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?

Numbers 35:16

And if he smite him with an instrument of iron, so that he die, he [is] a murderer: the murderer shall surely be put to death.

Numbers 35:24

Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:

Deuteronomy 25:11

When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets: