Exodus 21:29

KJV

But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.

KJV (with Strong's)

But if the ox {H7794} were wont to push with his horn {H5056} in time past {H8543}{H8032}, and it hath been testified {H5749} to his owner {H1167}, and he hath not kept {H8104} him in, but that he hath killed {H4191} a man {H376} or a woman {H802}; the ox {H7794} shall be stoned {H5619}, and his owner {H1167} also shall be put to death {H4191}.

Complete Jewish Bible

However, if the ox was in the habit of goring in the past, and the owner was warned but did not confine it, so that it ended up killing a man or a woman; then the ox is to be stoned, and its owner too is to be put to death.

Berean Standard Bible

But if the ox has a habit of goring, and its owner has been warned yet does not restrain it, and it kills a man or woman, then the ox must be stoned and its owner must also be put to death.

American Standard Version

But if the ox was wont to gore in time past, and it hath been testified to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.

Commentary

### SUMMARY
Exodus 21:29 is a pivotal statute within the Mosaic Law, meticulously detailing the severe consequences for an owner whose ox, known to be habitually dangerous, causes the death of a person due to the owner's documented negligence. This law profoundly underscores God's unwavering regard for the sanctity of human life and establishes a foundational principle of accountability for foreseeable dangers under one's control, demanding the ultimate penalty for the culpable taking of a life.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the fabric of the "Book of the Covenant," a comprehensive collection of civil and criminal statutes found in [Exodus 20:22-23:33](/exodus/20-22-23-33 "Exodus 20:22-23:33 - The Book of the Covenant"). This section immediately follows the foundational declaration of the Ten Commandments, demonstrating how God's moral law translates into practical societal governance. Specifically, [Exodus 21:28-32](/exodus/21-28-32 "Exodus 21:28-32 - Laws Concerning Oxen") addresses various scenarios involving damages caused by oxen, highlighting the importance of livestock in ancient Israelite society. Verse 29 is particularly significant as it draws a sharp distinction between an unforeseen accident, where an ox's goring results in a fine (as seen in [Exodus 21:28](/exodus/21-28 "Exodus 21:28 - Accidental Goring")), and a death resulting from an owner's culpable negligence. The critical element here is the established prior knowledge of the animal's dangerous propensity, emphasizing the law's precision in assigning culpability based on foresight and diligence.
* **Historical & Cultural Context:** In the agrarian society of ancient Israel, livestock, especially oxen, were indispensable assets, serving as primary sources of labor for plowing, threshing, and transportation, thus forming the backbone of economic livelihood. Their immense power and size, however, inherently posed significant dangers. While other ancient Near Eastern legal codes, such as the Code of Hammurabi, also contained provisions for animal-related harm, the Mosaic Law, exemplified by [Exodus 21:29](/exodus/21-29 "Exodus 21:29 - The Negligent Owner"), stands out for its exceptionally high valuation of human life and the severity of its penalties for negligence. This statute established a clear legal precedent, holding individuals strictly accountable for failing to control known hazards under their care. The public stoning of the ox served to remove the danger and ritually cleanse the land, while the capital punishment for the owner functioned as a powerful deterrent, unequivocally emphasizing that human life was deemed sacred and not to be trifled with through carelessness or irresponsibility.
* **Key Themes:** Exodus 21:29 powerfully articulates several key theological and narrative themes. Foremost is the **sanctity of human life**, which is presented as supremely valuable in God's sight, reflecting humanity's creation in the divine image (cf. [Genesis 9:6](/genesis/9-6 "Genesis 9:6 - The Sanctity of Human Life")). This law also highlights the principle of **accountability** and **personal responsibility**, demonstrating that individuals are held liable for the foreseeable consequences of their actions and inactions, particularly concerning property under their stewardship. The emphasis on "testified to his owner" introduces the theme of **culpable negligence**, distinguishing between accidental harm and harm that results from a deliberate failure to act despite prior knowledge of a risk. Finally, the severe penalty underscores God's demand for **justice**, ensuring that the taking of a human life, even through negligence, is met with a proportionate and deterrent consequence, thereby upholding the moral order within the covenant community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wont to push (Hebrew, _naggâch'_):** This term (H5056) describes an ox that is "butting, i.e., vicious," signifying an animal with a known, habitual propensity for aggressive behavior or attacking with its horns. It indicates that the animal's dangerous nature is not a one-off incident but a recognized pattern, establishing the crucial element of prior knowledge regarding the animal's dangerous disposition.
* **Testified (Hebrew, _ʻûwd'_):** Derived from the primitive root (H5749) meaning "to duplicate or repeat; by implication, to protest, testify (as by reiteration)," this word indicates that a formal warning was given to the owner, or that the ox's dangerous nature was a matter of public knowledge and had been reiterated. This legal term underscores the owner's culpable awareness, transforming their failure to act into a deliberate omission rather than an innocent oversight.
* **Kept him in (Hebrew, _shâmar'_):** The primitive root (H8104) means "to hedge about (as with thorns), i.e., guard; generally, to protect, attend to, etc." In this context, it refers to the owner's failure to adequately restrain, secure, or otherwise control the dangerous ox. This highlights the owner's direct negligence – despite being fully aware of the risk, they did not take the necessary preventative measures to "guard" or "preserve" others from the animal's potential harm.

#### Verse Breakdown
* **"But if the ox were wont to push with his horn in time past":** This opening clause establishes the first critical condition for the severe penalty: the ox had a documented or publicly known history of aggressive, goring behavior. It was not a sudden, unpredictable act, but a characteristic and dangerous trait.
* **"and it hath been testified to his owner":** This is the pivotal element of culpability. The owner was explicitly made aware, or it was a matter of public knowledge, that their ox was dangerous. This clause eliminates any claim of ignorance or accidental oversight on the part of the owner.
* **"and he hath not kept him in":** This clause directly points to the owner's negligence. Despite knowing the danger and having been warned, they failed to take appropriate measures to restrain, secure, or control the animal, thereby allowing it to remain a threat to the community.
* **"but that he hath killed a man or a woman":** This states the tragic and irreversible outcome: the ox, as a direct consequence of the owner's negligence, caused the death of a human being. The inclusion of "a man or a woman" emphasizes the equal value of all human life in God's eyes, regardless of gender.
* **"the ox shall be stoned":** The animal itself is to be executed by stoning. This serves multiple purposes: it removes the immediate source of danger, publicly demonstrates the extreme gravity of the offense, and ritually purifies the land from the shedding of innocent blood, as the instrument of death was considered defiled.
* **"and his owner also shall be put to death":** This is the ultimate and most severe consequence for the negligent owner. It signifies the profound value God places on human life, equating the negligent taking of a life with a capital offense, thereby demanding a life for a life and underscoring the principle of divine justice.

#### Literary Devices
The structure of [Exodus 21:29](/exodus/21-29 "Exodus 21:29 - The Negligent Owner") employs **casuistic law**, a hallmark of the "Book of the Covenant," which presents legal stipulations in an "if...then" format. This clear, conditional structure leaves no ambiguity regarding the circumstances that trigger specific penalties. There is a powerful use of **contrast** between this verse and the preceding [Exodus 21:28](/exodus/21-28 "Exodus 21:28 - Accidental Goring"), where an accidental goring results in a monetary fine, not capital punishment. This juxtaposition highlights the critical distinction between unforeseen accidents and deaths resulting from known negligence, emphasizing the culpability of the owner's inaction. The severity of the prescribed punishment—the stoning of the ox and the death of the owner—serves as a form of **emphasis** or **hyperbole**, underscoring the absolute sanctity of human life in God's eyes and the profound gravity of failing to protect it. Furthermore, the ox itself can be seen as a **symbol** of property and, by extension, the owner's comprehensive responsibility for all under their charge, including the potential dangers their possessions might pose to others.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 21:29 profoundly articulates the biblical principle of the sanctity of human life, rooted in the understanding that humanity is created in the image of God. The law's severity for negligence resulting in death reflects God's unyielding demand for justice and accountability, demonstrating that the taking of a human life, even through carelessness, is a grievous offense against the Creator. It teaches that awareness of potential harm carries a moral and legal imperative to act, and failure to do so when human life is at stake is a profound violation of God's covenant. This statute underscores that God's law is not merely concerned with intentional malice but also with the consequences of carelessness, holding individuals responsible for their stewardship over their possessions and their environment, and ultimately for the well-being of their community.

* [Genesis 9:6](/genesis/9-6 "The Sanctity of Human Life")
* [Deuteronomy 22:8](/deuteronomy/22-8 "Law of the Parapet")
* [Proverbs 27:12](/proverbs/27-12 "The Prudent See Danger")

### REFLECTION AND APPLICATION
While the specific scenario of a goring ox is rooted in an ancient agrarian context, the timeless principles embedded in Exodus 21:29 resonate deeply with contemporary life, offering profound insights into personal responsibility and the value of human life. This law calls us to a profound sense of diligence and proactive care, urging us to identify and mitigate potential dangers within our spheres of influence. Whether managing a business, operating a vehicle, owning a pet, or even disseminating information in the digital age, we are challenged to consider the foreseeable risks and take concrete steps to prevent harm. The verse serves as a powerful reminder that negligence, particularly when it leads to tragic outcomes, is not trivial in God's sight. It compels us to prioritize safety, care, and foresight in all our endeavors, recognizing the immense value God places on every human life and the serious consequences that can arise from our failures to act responsibly. This principle extends beyond physical safety to our words, our influence, and our spiritual stewardship, reminding us that we are accountable for the potential harm our actions or inactions might cause to others.

#### Questions for Reflection
* **How does this ancient law challenge our modern understanding of personal responsibility and accountability for potential harm in a complex, interconnected world?**
* **In what areas of our lives—personal, professional, or communal—might we be unknowingly or knowingly negligent, and what proactive steps can we take to prevent harm to others?**
* **How does the severity of this law underscore the biblical value of human life, and how should that influence our actions, priorities, and advocacy for justice today?**

### FAQ
**Why is the ox also stoned in this scenario?**

Answer: The stoning of the ox serves multiple significant purposes within the ancient Israelite legal and theological framework. First, it immediately removes the source of danger, ensuring no further harm can come from the animal. Second, it acts as a public and visible demonstration of the extreme gravity of the offense and the severe consequences of negligence, serving as a powerful deterrent for others in the community. Third, in ancient Israelite thought, the instrument of death, particularly if it caused the shedding of human blood, was considered defiled or "cursed." Its destruction, often by stoning, was a way to ritually cleanse the land from the impurity of innocent blood and to mark the event as an abomination, preventing any further use of the animal.

**Does this law mean that all negligence leading to death today should result in capital punishment?**

Answer: No, the specific legal penalties of the Mosaic civil code, such as capital punishment for this particular form of negligence, were part of a covenant specifically given to ancient Israel for their unique societal governance as a theocracy. While the underlying principles of accountability, justice, and the sanctity of human life remain eternal and universally applicable, the specific legal enactments are not directly binding on modern civil governments or the church today. However, the principle that negligence leading to death is a serious offense with severe consequences (e.g., charges of manslaughter or criminal negligence) is still reflected in modern legal systems, albeit with different penalties. The New Testament teaches that believers are under the law of Christ, which emphasizes spiritual transformation, love, and grace, while still respecting and submitting to governing authorities (e.g., [Romans 13:1-7](/romans/13-1-7 "Romans 13:1-7 - Submission to Governing Authorities")).

### CHRIST-CENTERED FULFILLMENT
Exodus 21:29, with its severe penalty for negligence leading to death, powerfully underscores the gravity of human failure and the infinite sanctity of life in God's eyes. This law, like all of the Old Testament law, ultimately points to Christ and reveals humanity's desperate need for a Savior. Humanity, in its fallen state, is inherently negligent in its stewardship, often failing to "keep in" the dangers of sin that lead to spiritual death ([Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin")). We are all, in a sense, like the negligent owner, allowing the "ox" of our sinful nature to cause spiritual harm and death. Jesus Christ, as the perfect Son of God, perfectly fulfills the law's demands for righteousness, demonstrating absolute diligence and care. He is the ultimate "Good Shepherd" who not only "keeps in" His flock from all harm but lays down His life for them ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd")). On the cross, Christ bore the full penalty for humanity's negligence and sin, taking upon Himself the "death" that the law demanded, thereby redeeming us from the curse of the law ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeems Us from the Curse of the Law")). His sacrifice upholds the infinite value of human life, not by demanding our death for our failures, but by offering His own life as a perfect substitute, providing forgiveness and eternal life to all who believe ([John 3:16](/john/3-16 "John 3:16 - God's Love for the World")). Through Him, we are empowered by the Holy Spirit to live lives of greater diligence, care, and love, reflecting His perfect character rather than our former negligence, and becoming instruments of life and grace in the world ([Ephesians 2:10](/ephesians/2-10 "Ephesians 2:10 - Created for Good Works")).

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

Deuteronomy 21:1

¶ If [one] be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, [and] it be not known who hath slain him:

Deuteronomy 21:9

So shalt thou put away the [guilt of] innocent blood from among you, when thou shalt do [that which is] right in the sight of the LORD.