Exodus 21:28

KJV

If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox [shall be] quit.

KJV (with Strong's)

If an ox {H7794} gore {H5055} a man {H376} or a woman {H802}, that they die {H4191}: then the ox {H7794} shall be surely {H5619} stoned {H5619}, and his flesh {H1320} shall not be eaten {H398}; but the owner {H1167} of the ox {H7794} shall be quit {H5355}.

Complete Jewish Bible

"If an ox gores a man or a woman to death, the ox is to be stoned and its flesh not eaten, but the owner of the ox will have no further liability.

Berean Standard Bible

If an ox gores a man or woman to death, the ox must surely be stoned, and its meat must not be eaten. But the owner of the ox shall not be held responsible.

American Standard Version

And if an ox gore a man or a woman to death, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit.

Commentary

### SUMMARY
Exodus 21:28 establishes a critical legal statute within the Mosaic Law, addressing the accidental death of a person caused by an ox. This specific case law, part of the "Book of the Covenant," meticulously outlines the consequences for the animal and clarifies the owner's culpability, emphasizing the supreme value of human life, the necessity of justice, and the distinction between unforeseen accidents and negligence within the ancient Israelite legal framework.

### CONTEXT
* **Literary Context:** Exodus 21:28 is situated within the "Book of the Covenant" ([Exodus 20:22-23:33](/exodus/20-22-23-33 "Exodus 20:22-23:33 - The Book of the Covenant")), a collection of civil and criminal laws immediately following the giving of [the Ten Commandments](/exodus/20 "Exodus 20 - The Ten Commandments") at Mount Sinai. This section, specifically from [Exodus 21:12](/exodus/21-12 "Exodus 21:12 - Laws Concerning Violence") onwards, deals with various forms of personal injury and property damage, providing practical applications and case studies for the broader moral principles established in the Decalogue. The laws here progress from capital offenses to lesser injuries and property disputes, demonstrating how God's righteousness and justice were to be lived out in the daily life of the Israelite community, ensuring order and equity.
* **Historical & Cultural Context:** In ancient Near Eastern agrarian societies, livestock, particularly oxen, were indispensable assets, serving as primary sources of labor for farming (plowing, threshing), transport, and as a measure of wealth. Their immense value, however, was coupled with inherent dangers due to their size and strength. Laws concerning animal-related incidents were common in ancient legal codes (e.g., the Code of Hammurabi), reflecting the societal need to manage these risks and establish clear protocols for liability and compensation when accidents occurred. This specific statute highlights the Israelite emphasis on the sanctity of human life above property, a principle deeply rooted in the understanding that humanity is created in [God's image](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image"). The law's precision regarding the ox's fate and the owner's "quit" status underscores a sophisticated legal system designed to distinguish between accidental harm and culpable negligence, a distinction further elaborated in the subsequent verse, [Exodus 21:29](/exodus/21-29 "Exodus 21:29 - Law Concerning a Goring Ox with Prior Knowledge").
* **Key Themes:** This verse contributes to several key themes prevalent in the Book of Exodus and the broader Pentateuch. Foremost is the **sanctity of human life**, which is consistently valued above property and even the life of an animal. The severe consequences for the ox, even in an accidental death, underscore this divine prioritization. Another theme is **divine justice and equity**, as the law carefully distinguishes between unforeseen accidents and situations involving negligence, ensuring that punishment or acquittal is proportionate to culpability. This reflects God's character as a righteous judge who establishes a just society. Finally, the passage speaks to the theme of **communal responsibility and purity**, as the dangerous animal is removed and its flesh forbidden, symbolically purging the community of defilement and preventing any benefit from a life-taking incident. These laws were foundational for Israel's identity as a holy nation set apart by God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Ox (Hebrew, _shôwr'_):** This noun (שׁוֹר, H7794) refers specifically to a bullock or ox, an animal vital for labor and a significant asset in ancient Israelite society. Its presence as the subject of the goring emphasizes the common, yet potentially dangerous, elements of daily life that required divine regulation. The term grounds the law in the practical realities of an agrarian economy.
* **Gore (Hebrew, _nâgach'_):** This verb (נָגַח, H5055) precisely describes the aggressive action of an ox, meaning "to butt with the horns" or "to push." Its use here specifies the exact manner of the fatal injury, leaving no ambiguity about the cause and setting the stage for the specific legal response. The term highlights the direct, physical impact leading to death.
* **Quit (Hebrew, _nâqîy'_):** This adjective (נָקִי, H5355) signifies being "innocent," "blameless," "free from punishment," or "acquitted." In this legal context, it declares the ox's owner absolved of personal guilt or penalty for the death, provided there was no prior knowledge of the ox's dangerous propensity. This crucial distinction underscores God's nuanced approach to justice, differentiating between unforeseen accidents and culpable negligence, aligning responsibility with intent and knowledge.

#### Verse Breakdown
* **"If an ox gore a man or a woman, that they die:"** This opening clause establishes the specific scenario: a fatal incident caused by an ox. The inclusion of both "man or a woman" emphasizes the equal value of all human life before the law, regardless of gender or status, highlighting God's impartiality. The phrase "that they die" confirms the outcome as a fatality, triggering the most severe legal consequences for the animal.
* **"then the ox shall be surely stoned,"** This mandate dictates the immediate and absolute destruction of the animal. Stoning was a form of capital punishment in ancient Israel, typically reserved for severe offenses. In this context, it serves multiple purposes: it purges the community of a dangerous animal, acts as a symbolic punishment for the taking of a human life, and signifies the defilement of the animal by its act, rendering it unfit for any further use.
* **"and his flesh shall not be eaten;"** This prohibition reinforces the defilement of the ox. By forbidding the consumption of its flesh, the law prevents any association with the violent death and underscores the sacredness of human life. It also ensures that no economic benefit is derived from the animal that caused a human fatality, further emphasizing the gravity of the incident. This act of separation marks the ox as ritually unclean due to its role in a death.
* **"but the owner of the ox [shall be] quit."** This final clause provides the critical legal judgment regarding the owner's culpability. It declares the owner innocent or free from personal penalty, provided there was no prior knowledge of the ox's dangerous propensity. This distinguishes the accidental, unforeseen event from cases of negligence (as addressed in the subsequent verse), demonstrating God's just and equitable legal framework that assigns responsibility based on intent and knowledge.

#### Literary Devices
Exodus 21:28 employs several literary devices that enhance its legal and theological impact. The primary device is **Casuistic Law**, presented in an "if... then..." format, which is characteristic of the "Book of the Covenant" and ancient Near Eastern legal codes. This structure provides clear, case-based rulings for specific situations, making the law practical and applicable to the daily lives of the Israelites. **Symbolism** is also prominent; the stoning of the ox symbolizes the gravity of taking a human life, even accidentally, and the community's need to purge that which causes death and defilement. The prohibition against eating the flesh further symbolizes the defilement associated with the act and the absolute separation required when human life is lost, ensuring no profit is gained from such a tragedy. Finally, there is a clear **Contrast** established between the fate of the ox (destruction and defilement) and the status of its owner (acquittal), highlighting the nuanced application of justice based on culpability and intent, distinguishing between an unforeseen accident and negligence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:28 profoundly underscores the sanctity of human life, a core biblical principle rooted in humanity's creation in God's image. The law's severe response to an animal-caused fatality—the destruction and defilement of the ox—demonstrates that even unintentional taking of life is treated with utmost seriousness, emphasizing that human life holds immeasurable value above property. Furthermore, the statute reveals God's meticulous concern for justice and fairness, carefully distinguishing between accidental harm and negligence. It establishes a framework for accountability, ensuring that consequences are proportionate to culpability, thereby laying the groundwork for a just society that values human life and protects its members. This legal principle foreshadows later biblical teachings on the value of life and the requirements for justice.

* [Genesis 9:6](/genesis/9-6 "Genesis 9:6 - Sanctity of Human Life After the Flood")
* [Numbers 35:30-31](/numbers/35-30-31 "Numbers 35:30-31 - No Ransom for Murderers")
* [Deuteronomy 19:4-6](/deuteronomy/19-4-6 "Deuteronomy 19:4-6 - Cities of Refuge for Accidental Killers")

### REFLECTION AND APPLICATION
While the specific scenario of a goring ox may seem distant from modern life, the underlying principles of Exodus 21:28 remain profoundly relevant for our personal and communal walk. This ancient law calls us to a deep reverence for human life, reminding us that every individual is precious in God's sight, created with inherent dignity. It challenges us to consider our responsibility for the potential harm that might arise from our possessions, actions, or even our inactions. Whether it's the responsible handling of a vehicle, the diligent management of a business, or the careful oversight of our influence and words, we are called to exercise due diligence and foresight to prevent harm to others. The distinction between accidental harm and culpable negligence also speaks to the importance of fairness and integrity in our judgments and interactions, encouraging us to seek justice that is both firm in upholding righteousness and compassionate in discerning intent. Ultimately, the passage encourages us to cultivate a posture of care, accountability, and profound respect for the lives of those around us, reflecting the heart of a just and loving God.

#### Questions for Reflection
* **How does the law's treatment of the ox (stoning, not eating its flesh) emphasize the value of human life in a way that transcends mere property rights?**
* **In what areas of my life am I responsible for things that could potentially cause harm to others, and how can I exercise greater diligence?**
* **How does the distinction between "quit" (accidental) and "not quit" (negligent, as in [Exodus 21:29](/exodus/21-29 "Exodus 21:29 - Law Concerning a Goring Ox with Prior Knowledge")) inform our understanding of justice and personal accountability today?**

### FAQ
**Why was the ox stoned, and why couldn't its flesh be eaten?**

Answer: The stoning of the ox served multiple purposes. Firstly, it was a form of capital punishment, symbolizing the gravity of taking a human life, even if by an animal. It purged the community of a dangerous creature and underscored the sanctity of human life above all else. Secondly, forbidding the consumption of its flesh ensured that no economic benefit was derived from the animal that caused a human fatality, further emphasizing the severity of the incident. It also marked the ox as defiled or ritually unclean due to its role in a death, preventing any association with the tragic event. This was not about punishing the animal in a moral sense, but about a legal and symbolic response to the loss of human life, reinforcing the value God places on people.

### CHRIST-CENTERED FULFILLMENT
Exodus 21:28, while a specific civil statute, points to profound Christ-centered truths concerning justice, substitution, and redemption. The law's insistence on the absolute destruction of the ox that takes a human life, even accidentally, foreshadows the ultimate consequence of sin: death. Just as the ox, though not morally culpable, must die because of the death it caused, so too does the law demand a life for a life, revealing the uncompromising nature of divine justice against sin. However, humanity, unlike the ox, is morally culpable. Here, Christ enters the narrative. He is the ultimate "Lamb of God" who, though innocent, "takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). He became sin for us, bearing the death penalty that we deserved, so that we might be declared "quit" or righteous before God. Through His sacrifice on the cross, the demands of the law are fully met, and those who believe in Him are acquitted, not because of their innocence, but because of His perfect substitutionary atonement ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). He fulfills the law's demand for justice while simultaneously providing mercy, allowing us to be "free from punishment" ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ")) in a way the owner of the goring ox could only partially experience.

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 21:32

If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.

Genesis 9:5

And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man.

Genesis 9:6

Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.

Leviticus 20:15

And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast.

Leviticus 20:16

And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood [shall be] upon them.