Leviticus 24:18

KJV

And he that killeth a beast shall make it good; beast for beast.

KJV (with Strong's)

And he that killeth {H5221} a beast {H5315}{H929} shall make it good {H7999}; beast {H5315} for beast {H5315}.

Complete Jewish Bible

Anyone who strikes an animal and kills it is to make restitution, life for life.

Berean Standard Bible

Whoever kills an animal must make restitution—life for life.

American Standard Version

And he that smiteth a beast mortally shall make it good, life for life.

Commentary

### SUMMARY
Leviticus 24:18 articulates a foundational principle of civil justice within the Mosaic Law, mandating equitable restitution for the killing of another's livestock. This concise decree, "And he that killeth a beast shall make it good; beast for beast," establishes a clear legal framework for property damage, emphasizing the necessity of full and proportional compensation. It reflects the ancient Israelite society's valuation of livestock as vital assets for livelihood and underscores the divine commitment to fairness, order, and the restoration of wholeness within the community, ensuring that victims of property loss receive just reparation.

### CONTEXT
* **Literary Context:** Leviticus 24:18 is strategically placed within a broader legal corpus (Leviticus 24:10-23) that meticulously outlines various civil and criminal offenses, transitioning from the most severe capital crimes to property damage. Immediately preceding this verse, [Leviticus 24:17](/leviticus/24-17 "Leviticus 24:17 - The Law for Killing a Man") decrees capital punishment for murder, stating, "And he that killeth any man shall surely be put to death." The deliberate juxtaposition of the ultimate offense against human life with the killing of an animal highlights a graded system of justice, yet maintains a consistent underlying principle of accountability and restitution for harm caused. Following this specific law, the text expands upon the principle of *lex talionis*—the law of equivalence ("eye for eye, tooth for tooth")—in [Leviticus 24:19-20](/leviticus/24-19-20 "Leviticus 24:19-20 - The Law of Retribution"), applying it to bodily injury. This careful arrangement within the chapter underscores that while human life is paramount, the economic well-being and property rights of individuals are also divinely protected and subject to strict legal redress, establishing a comprehensive and coherent framework for communal justice and order.

* **Historical & Cultural Context:** In ancient Israel, livestock—including cattle, sheep, and goats—represented a primary form of wealth and capital. These animals were indispensable for sustenance (meat and dairy), clothing (wool and hides), agricultural labor, and, crucially, for sacrificial offerings in the Israelite cult. The loss of even a single animal, particularly a valuable one such as an ox or a breeding ewe, could severely impact a family's economic stability, livelihood, and even its survival. Consequently, laws concerning property damage, such as those detailed in [Exodus 21](/exodus/21 "Exodus 21 - Laws for Servants, Violence, and Property") and [Exodus 22](/exodus/22 "Exodus 22 - Laws for Property and Social Justice"), were absolutely critical for maintaining social order and preventing cycles of personal vengeance. The "beast for beast" principle in Leviticus 24:18 reflects a system designed to provide equitable and proportionate compensation, ensuring that the victim was made whole without imposing excessive or insufficient penalties on the offender. This legal framework aimed to prevent private vendettas by providing a clear, divinely sanctioned method for resolving disputes over property, thereby promoting peace, stability, and justice within the tribal and communal structures of Israelite society.

* **Key Themes:** Leviticus 24:18 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of **Justice and Equity**, demonstrating God's meticulous concern for fair dealings among His people. The principle of "making it good" underscores the divine standard that wrongs must be rectified and victims compensated, fostering a society built on fairness rather than unchecked vengeance or neglect. This law also highlights the theme of **Holiness and Order**, as God's covenant people are called to reflect His character in their societal structures, maintaining order through just laws. The economic implications of the law speak to the theme of **Stewardship and Property Rights**, emphasizing that while God is the ultimate owner of all things, He grants individuals stewardship over possessions, which are to be respected and protected. Finally, the restorative nature of the law, aiming to bring wholeness (derived from the root *shālam*) back to the injured party, connects to the broader theme of **Restoration and Reconciliation**, which ultimately finds its fullest expression in God's redemptive plan for humanity, as seen in passages like [Leviticus 25](/leviticus/25 "Leviticus 25 - The Sabbatical and Jubilee Years") with its laws of release and restoration.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Killeth (Hebrew, _nâkâh'_):** From the primitive root H5221, this verb signifies "to strike" or "to smite," encompassing actions that range from a light tap to a severe blow, often resulting in injury or death. In this context, it specifically denotes the act of causing the death of an animal. The term implies responsibility for the fatal outcome, regardless of whether the act was intentional, negligent, or accidental. It highlights the direct causal link between the perpetrator's action and the loss incurred by the animal's owner, thereby establishing legal culpability.
* **Beast (Hebrew, _bᵉhêmâh'_):** Derived from H929, this noun properly refers to a "dumb beast" or, more commonly, to any large quadruped or animal, often used collectively for livestock. This term specifically distinguishes domesticated animals, such as cattle, sheep, and goats, from wild animals. Its use here underscores the economic and practical importance of these animals to the Israelite household, as they were integral to sustenance, agriculture, and the sacrificial system. The specific mention of *bᵉhêmâh* makes it clear that the law applies to valuable, owned livestock, whose loss would constitute a significant financial detriment requiring precise legal remedy.
* **Make it good (Hebrew, _shâlam'_):** From the primitive root H7999, this verb is rich in meaning, signifying "to be safe," "to be sound," "to be whole," or "to be completed." In a legal context, it specifically denotes making restitution, repaying, compensating for a loss, or rendering full payment to bring about a state of wholeness or completion for the injured party. It is the same root from which the Hebrew word *shalom* (peace, wholeness, completeness) derives, implying that justice, achieved through proper restitution, contributes to the overall well-being and harmony of the community by restoring what was broken or lost. The command to "make it good" is thus fundamentally restorative, aiming to reestablish the original state of the injured party.

#### Verse Breakdown
* **"And he that killeth a beast":** This opening clause clearly identifies the responsible party and the action that triggers the legal obligation. The phrase "he that killeth" (Hebrew, *nâkâh*) establishes the perpetrator's culpability for the death of the animal, whether the act was intentional, negligent, or accidental. The focus is on the outcome—the death of the animal—and the subsequent liability of the one who caused it, highlighting the legal principle that actions have consequences, particularly when they result in damage to another's property or livelihood.
* **"shall make it good":** This crucial phrase, derived from the Hebrew verb *shâlam*, mandates full and complete restitution. It is not merely about punishing the offender but primarily about restoring the victim to their prior state. The perpetrator is legally and morally obligated to compensate the owner for the loss, ensuring that the injured party is brought back to a state of wholeness or equivalence as if the loss had not occurred. This underscores a profoundly restorative dimension to Mosaic law, prioritizing the victim's recovery and the reestablishment of equilibrium within the community.
* **"beast for beast":** This concluding phrase specifies the exact nature and measure of the restitution required. It demands an equivalent replacement for the animal that was killed. This principle, often associated with *lex talionis* (the law of retaliation or equivalence), is applied here to property, ensuring proportionate justice. It prevents both under-compensation (which would leave the victim at a loss) and over-compensation (which would impose an undue burden on the offender). This precise standard establishes a clear, objective, and easily applicable measure for justice in cases of property damage, promoting fairness and preventing subjective or arbitrary judgments.

#### Literary Devices
The primary literary device at play in Leviticus 24:18 is **Repetition**, specifically the emphatic reiteration of "beast for beast." This repetition serves to underscore the principle of exact equivalence and proportionate restitution, leaving no ambiguity regarding the required compensation. The verse also functions as a concise **Legal Formula**, a succinct and memorable statement designed for easy comprehension and application in judicial settings. Its stark simplicity contributes to an authoritative and unequivocal tone, characteristic of legal pronouncements in the Mosaic Law. Furthermore, within the broader context of [Leviticus 24](/leviticus/24 "Leviticus 24 - Laws for the Tabernacle and Justice"), the placement of this verse, following the law for killing a man and preceding the "eye for an eye" principle, creates a form of **Thematic Parallelism**. This arrangement highlights a graded system of justice where the principle of equivalence, though applied differently, consistently undergirds both personal injury and property damage, demonstrating a comprehensive divine concern for justice across all spheres of life.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 24:18, while a seemingly straightforward civil law concerning property, reveals profound theological truths about God's character and His desire for justice within His covenant community. It demonstrates that God is a God of order, equity, and restoration, who cares not only for human life but also for the economic well-being and property rights of His people. The principle of "making it good" reflects a divine standard where wrongs are to be rectified, and victims are to be compensated, fostering a society built on fairness rather than unchecked vengeance or neglect. This law, therefore, is not merely punitive but fundamentally restorative, aiming to bring wholeness (from the Hebrew root *shālam*) back to the injured party and maintain communal harmony. It underscores the sanctity of property as a means of livelihood, divinely protected, and highlights the accountability of individuals for their actions and their impact on others, reflecting God's own righteous nature.

* [Exodus 21:33-34](/exodus/21-33-34 "Exodus 21:33-34 - Law of an Uncovered Pit")
* [Luke 19:8](/luke/19-8 "Luke 19:8 - Zacchaeus's Restitution")
* [Romans 13:7](/romans/13-7 "Romans 13:7 - Render to All Their Dues")

### REFLECTION AND APPLICATION
The ancient law of Leviticus 24:18, though dealing with livestock in a pastoral society, carries timeless and universally applicable principles that resonate deeply with contemporary life. It calls us to a profound sense of personal responsibility for the consequences of our actions, whether those actions are intentional, negligent, or even accidental. In a world often quick to assign blame, avoid accountability, or seek minimal redress, this verse stands as a powerful reminder that true justice involves not just acknowledging wrongdoing but actively seeking to "make it good"—to restore, repair, or compensate for the harm caused. This principle extends far beyond material possessions, applying equally to relational damage, reputational harm, or even the misuse of time and resources entrusted to us. For believers, this foundational principle is rooted in the very character of God, who is just and righteous, and who calls His people to embody these attributes in their daily interactions. It challenges us to move beyond mere apology to tangible acts of restitution, fostering genuine reconciliation and demonstrating authentic care for those we may have wronged, thereby contributing to the wholeness and peace (*shalom*) of our families, communities, and the broader society.

#### Questions for Reflection
* **In what areas of my life am I being called to take greater personal responsibility for the unintended or intended consequences of my actions?**
* **How can I practically apply the principle of "making it good" in my relationships or interactions when I have caused harm, loss, or offense, moving beyond mere words to tangible acts of restoration?**
* **What does the "beast for beast" standard teach me about the importance of proportionate and equitable justice in resolving conflicts and seeking fairness in contemporary society?**

### FAQ
**Does "beast for beast" apply only to animals, or does it have broader implications?**

Answer: While Leviticus 24:18 specifically addresses the killing of an animal, the phrase "beast for beast" encapsulates a broader legal principle known as *lex talionis*, or the law of equivalence. This principle is famously extended to human injury in [Leviticus 24:19-20](/leviticus/24-19-20 "Leviticus 24:19-20 - The Law of Retribution"), stating, "breach for breach, eye for eye, tooth for tooth." Its primary purpose was not to encourage literal mutilation but to establish a ceiling for retribution, ensuring that punishment or compensation was proportionate to the offense, thereby preventing excessive vengeance and promoting a just and ordered society. Therefore, while the direct application in this verse is to property, the underlying principle of proportionate justice has wider implications for all forms of legal redress and ethical conduct, emphasizing fairness and equity in all dealings, whether in ancient Israel or modern contexts.

**How does this law relate to modern concepts of restitution or restorative justice?**

Answer: Leviticus 24:18 is a foundational text for understanding biblical principles of restitution, which align closely with modern concepts of restorative justice. The command to "make it good" (Hebrew *shâlam*) emphasizes restoring the victim to their original state or compensating them for their loss, rather than solely focusing on punishing the offender. This focus on repairing harm and bringing wholeness to the injured party is a cornerstone of restorative justice, which seeks to involve victims, offenders, and communities in finding solutions that promote repair, reconciliation, and reintegration. Unlike purely punitive systems, the Mosaic Law, as seen here and in passages like [Exodus 22:1-15](/exodus/22-1-15 "Exodus 22 - Laws for Property and Social Justice"), often prioritizes the victim's recovery and the restoration of communal harmony through tangible acts of compensation, aiming to heal the breach caused by the offense.

### CHRIST-CENTERED FULFILLMENT
While Leviticus 24:18 mandates restitution for property damage, foreshadowing a divine demand for justice and wholeness, its ultimate and profound fulfillment is found in Christ Jesus. The principle of "making it good" points beyond mere material compensation to the infinitely greater spiritual restitution accomplished by our Savior. Humanity, through sin, had not merely damaged but had "killed" its relationship with a holy God, incurring an infinite spiritual debt and facing eternal death. No amount of human effort, no "beast for beast" sacrifice, could ever truly "make good" this cosmic breach. However, Jesus, the perfect and spotless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly offered Himself as the ultimate, once-for-all sacrifice, paying the full and complete price for our sin. His atoning work on the cross fully satisfied divine justice, making complete restitution for humanity's spiritual bankruptcy and restoring what was lost ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love Demonstrated")). Through His sacrificial death and glorious resurrection, we are not merely compensated for our loss but are made truly whole, receiving spiritual life, reconciliation with God ([2 Corinthians 5:18-19](/2_corinthians/5-18-19 "2 Corinthians 5:18-19 - The Ministry of Reconciliation")), and the promise of eternal *shalom*. Thus, Christ embodies the ultimate "making good," transforming the legal principle of restitution into a glorious reality of redemption and restoration for all who believe, demonstrating God's perfect justice and boundless love.

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

Leviticus 24:21

And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death.

Exodus 21:34

The owner of the pit shall make [it] good, [and] give money unto the owner of them; and the dead [beast] shall be his.

Exodus 21:36

Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.