Leviticus 24:21

KJV

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

KJV (with Strong's)

And he that killeth {H5221} a beast {H929}, he shall restore {H7999} it: and he that killeth {H5221} a man {H120}, he shall be put to death {H4191}.

Complete Jewish Bible

He who kills an animal is to make restitution, but he who kills another person is to be put to death.

Berean Standard Bible

Whoever kills an animal must make restitution, but whoever kills a man must be put to death.

American Standard Version

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

Commentary

### SUMMARY
Leviticus 24:21 is a foundational legal declaration within the Mosaic Law, precisely delineating the distinct consequences for the destruction of property versus the taking of a human life. It states, "And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death." This concise yet profound verse underscores the immeasurable value God places on human life, setting it apart from all other creation and establishing a principle of justice that demands an ultimate penalty for murder, contrasting sharply with the requirement of restitution for harm to animals.

### CONTEXT
* **Literary Context:** Leviticus 24:21 is situated within a broader section of civil and cultic laws, immediately following the narrative of a blasphemer who was executed according to divine command ([Leviticus 24:10-16](/leviticus/24-10 "Leviticus 24:10-16 - The Blasphemer's Punishment")). This incident serves as a dramatic illustration of the severity with which God views offenses against His name and His people's covenant purity. The verses directly preceding 24:21 (specifically [Leviticus 24:17-20](/leviticus/24-17 "Leviticus 24:17-20 - The Law of Lex Talionis")) introduce and elaborate upon the principle of *lex talionis* – "an eye for an eye, a tooth for a tooth" – emphasizing proportionate justice for various injuries. Verse 21 then applies this overarching principle to the most extreme cases of harm: the killing of an animal and the killing of a human being. By placing the sanctity of human life within the framework of proportionate justice, the text highlights its supreme value within the divine legal code, distinguishing it fundamentally from property.
* **Historical & Cultural Context:** The laws in Leviticus were given to ancient Israel as part of God's covenant with them at Mount Sinai, intended to establish a holy nation distinct from surrounding pagan cultures. Unlike many ancient Near Eastern legal codes that often treated human life, especially that of slaves or lower classes, as mere property to be compensated for, the Mosaic Law consistently elevates the sanctity of all human life. This distinction is rooted in the foundational biblical truth that humanity alone is created in the [image of God](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image") ([Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image"); [Genesis 9:6](/genesis/9-6 "Genesis 9:6 - The Sanctity of Human Life After the Flood")). Therefore, the taking of a human life was not merely a civil offense but an offense against God Himself, warranting the ultimate penalty. The requirement for restitution for animals reflects their status as property, while capital punishment for murder underscores the immeasurable, non-compensable value of a human being. This legal framework was designed to foster a just and ordered society, reflecting God's own righteous character and His commitment to the protection of life within His covenant community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Kill (Hebrew, _harag'_):** The Hebrew verb הָרַג (_harag_) is a general term for killing, used here for both animal and human. Its neutral usage underscores the direct action, but the differing consequences reveal the vast qualitative distinction in the *value* of what is killed. It signifies the act of taking life, whether intentionally or unintentionally, but in this context, especially in light of the surrounding verses, it implies a wrongful or culpable act leading to death.
* **Restore (Hebrew, _yeshallemennah'_):** The verb יְשַׁלְּמֶנָּה (_yeshallemennah_), derived from the root שָׁלַם (_shalem_), means "to make whole," "to repay," or "to restore." When applied to the killed beast, it implies full financial compensation or replacement. This term highlights that an animal, while valuable, is ultimately property, and its loss can be rectified through material means. It speaks to a system of justice where property damage requires equitable restitution.
* **Put to death (Hebrew, _mot yumath'_):** This is a powerful Hebrew idiom, a reduplication of the verb "to die" (מוּת, _mut_), literally "dying he shall die." This emphatic construction is used throughout the Old Testament to signify an absolute, certain, and divinely mandated execution or capital punishment. It leaves no room for alternative penalties or ransoms for murder, underscoring the irreversible nature of the crime and the ultimate, non-negotiable penalty required by God's justice for the taking of a human life.

#### Verse Breakdown
* **"And he that killeth a beast, he shall restore it:"** This clause addresses the killing of an animal, which, within the Israelite legal framework, was considered damage to another's property. The consequence is not punishment of the killer's life or person, but rather a mandate for restitution. The phrase "he shall restore it" signifies that the offender must make full compensation to the owner for the loss of their animal, either by replacing it with another animal of equal value or by monetary payment. This highlights the economic and property-based value of animals in ancient agrarian societies.
* **"and he that killeth a man, he shall be put to death."** This clause presents a stark and absolute contrast to the preceding one, emphasizing the immeasurable and sacred value of human life. The penalty for taking a human life is capital punishment, expressed by the emphatic Hebrew idiom "mot yumath" ("dying he shall die"). This severe consequence underscores that human life is not property and cannot be compensated for or restored through material means. The act of killing a human being is viewed as an offense so grave that it demands the ultimate penalty, reflecting the *Imago Dei* and the unique relationship between God and humanity.

#### Literary Devices
Leviticus 24:21 employs several potent literary devices to convey its message with clarity and force. The most prominent is **Contrast**, which is central to the verse's meaning. By juxtaposing the killing of a "beast" with the killing of a "man," and the respective consequences of "restore it" versus "put to death," the text dramatically highlights the qualitative difference between animal life and human life. This contrast is not merely legal but deeply theological, underscoring the unique sanctity of human beings as image-bearers of God. Furthermore, the verse utilizes **Parallelism** in its structure, presenting two clauses that are grammatically similar ("he that killeth X, he shall Y"). This structural parallelism serves to emphasize the stark divergence in outcomes, making the distinction between the two acts even more pronounced. The language itself functions as a **Legal Pronouncement**, characterized by its direct, declarative, and uncompromising tone, leaving no ambiguity regarding the prescribed penalties. Finally, the emphatic Hebrew idiom "mot yumath" ("dying he shall die") serves as a powerful device of **Emphasis**, ensuring that the severity and certainty of capital punishment for murder are unequivocally understood.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 24:21 is a cornerstone text for understanding the biblical doctrine of the sanctity of human life, rooted in the *Imago Dei*. It unequivocally declares that human life possesses an inherent, non-negotiable value that distinguishes it from all other created life, demanding the gravest penalty for its unlawful taking. This principle of proportionate justice, where the penalty fits the crime, is not merely a legal convention but a reflection of God's own righteous character and His commitment to justice within His covenant community. The verse underscores that offenses against human life are ultimately offenses against God Himself, who alone is the giver and sustainer of life.

* [Genesis 9:6](/genesis/9-6 "Genesis 9:6 - The Divine Basis for Capital Punishment")
* [Exodus 21:23-25](/exodus/21-23 "Exodus 21:23-25 - Lex Talionis and Life for Life")
* [Numbers 35:30-31](/numbers/35-30 "Numbers 35:30-31 - No Ransom for a Murderer")

### REFLECTION AND APPLICATION
Leviticus 24:21 continues to speak profoundly to contemporary society, affirming the enduring and non-negotiable value of every human life. In a world where human dignity is often devalued, whether through violence, abortion, euthanasia, or systemic injustice, this verse serves as a powerful reminder that human beings are uniquely created in the image of God and are therefore worthy of ultimate respect and protection. It calls us to reflect on how we, as individuals and communities, uphold the sanctity of life from conception to natural death, advocating for justice for the vulnerable and marginalized. Furthermore, the principle of proportionate justice challenges us to consider the gravity of our actions and the appropriate consequences, fostering a societal commitment to righteousness and order. This verse compels us to recognize God's unwavering commitment to justice and to strive for a world where the value of human life is consistently honored and defended.

#### Questions for Reflection
* **How does the stark contrast in Leviticus 24:21 between the value of an animal and a human being shape your understanding of human dignity today?**
* **In what ways does our modern society, or even our personal attitudes, sometimes devalue human life, and how can we better align with the biblical principle of its sanctity?**
* **How does this verse inform your perspective on justice, particularly regarding the severity of crime and the appropriateness of punishment?**

### FAQ
**Why is human life valued so much more than animal life in this verse?**

Answer: The fundamental reason for the vast difference in value between human and animal life, as presented in Leviticus 24:21 and throughout the Bible, is the doctrine of the *Imago Dei*, or the "image of God." [Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image") states that God created humanity in His own image, a unique distinction not afforded to any other part of creation. This means that human beings possess a divine spark, a capacity for relationship with God, moral reasoning, and spiritual awareness that animals do not. To take a human life is therefore not merely to destroy a biological entity, but to deface God's image and violate His sacred design. [Genesis 9:6](/genesis/9-6 "Genesis 9:6 - The Divine Basis for Capital Punishment") reiterates this principle after the flood, establishing capital punishment for murder precisely because "whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image." Animals, while part of God's good creation and worthy of humane treatment, are not made in His image and are given to humanity for stewardship and use ([Genesis 1:28](/genesis/1-28 "Genesis 1:28 - Dominion Over Creation")), hence their loss can be compensated through restitution.

**Does "put to death" always mean capital punishment for any killing, or is there a distinction for accidental killing?**

Answer: While Leviticus 24:21 states "he that killeth a man, he shall be put to death" without explicit qualification, the broader Mosaic Law does distinguish between intentional murder and accidental killing. For intentional murder, the penalty was indeed capital punishment, with no possibility of ransom ([Numbers 35:31](/numbers/35-31 "Numbers 35:31 - No Ransom for Murder")). However, for unintentional or accidental killing (manslaughter), the law provided for cities of refuge where the slayer could flee to avoid the avenger of blood and receive a fair trial ([Numbers 35:9-28](/numbers/35-9 "Numbers 35:9-28 - Cities of Refuge")). If found to be accidental, the slayer would remain in the city of refuge until the death of the high priest, after which they could return home. Thus, while Leviticus 24:21 sets the general principle for the gravity of taking human life, other laws elaborate on the specific circumstances and their corresponding legal responses, ensuring justice tempered with mercy for unintentional acts.

### CHRIST-CENTERED FULFILLMENT
Leviticus 24:21, with its stark declaration of justice for the taking of life, finds profound Christ-centered fulfillment in several ways. Firstly, the verse underscores the infinite value of human life, a truth supremely affirmed in Christ's incarnation. God Himself took on human flesh, demonstrating that humanity, despite its fallenness, is worthy of divine identification and ultimate redemption ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). Secondly, the principle of proportionate justice, demanding death for death, foreshadows the ultimate consequence of sin: "the wages of sin is death" ([Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin")). Humanity, having sinned, was under a death sentence, yet Christ, the perfect and sinless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), voluntarily offered His own life as the ultimate restoration and payment for the "killing" effect of sin. His sacrifice on the cross was the perfect fulfillment of divine justice, absorbing the death penalty humanity deserved, thereby making reconciliation possible ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Furthermore, Christ's future role as the righteous judge, who will ultimately bring perfect justice and hold every individual accountable for their actions, including the taking of life, echoes the uncompromising demand for justice found in this Levitical law ([Revelation 20:12-13](/revelation/20-12 "Revelation 20:12-13 - The Great White Throne Judgment")). In Christ, we see both the full weight of God's justice against sin and the boundless depth of His mercy, which offers life where only death was due.

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 24:17

And he that killeth any man shall surely be put to death.

Leviticus 24:18

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

Exodus 21:33

And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;