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In the King James Version of the Bible the text reads: A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. The New International Version translates the passage as: A bruised reed he will not break, and a smoldering wick he will not snuff out, till he leads justice to victory.
The Talmud [17] interprets the verses referring to "an eye for an eye" and similar expressions as mandating monetary compensation in tort cases and argues against the interpretations by Sadducees that the Bible verses refer to physical retaliation in kind, using the argument that such an interpretation would be inapplicable to blind or eyeless ...
The Sermon on the Mount rejects "an eye for an eye" and thus, implicitly, retributive justice, which has been argued to include capital punishment. [41] Whether supportive or not, commentators establish the relevance of the Sermon to considerations of capital punishment, [ 42 ] for example Augustine , who cites it in his analysis supporting ...
Avenge me of mine adversary (anonymous), contracted by Pacific Press Publishing Company (1900) The parable of the unjust judge, by Jan Luyken, 1712. The Parable of the Unjust Judge (also known as the Parable of the Importunate Widow or the Parable of the Persistent Woman, is one of the parables of Jesus which appears in the Gospel of Luke (Luke 18:1–8). [1]
(Scripture denies the possibility of acquitting the guilty in Exodus 23:7 and Deuteronomy 25:1.) The Greek word δικαιοο, usually translated "justify," may be understood in another sense: "to do justice" "to have justice done" (Thayer's Lexicon) or "to satisfy justice."
Several stories in the Hebrew Bible bear similarity to the Judgment of Solomon and scholars think they allude to it. The most similar story is that of the two cannibal mothers in 2 Kings 6:24–33, which forms part of the Elisha cycle. The background is a famine in Samaria, caused by a siege on the city. As the king passes through the city, a ...
Ethics in the Bible refers to the system(s) or theory(ies) produced by the study, interpretation, and evaluation of biblical morals (including the moral code, standards, principles, behaviors, conscience, values, rules of conduct, or beliefs concerned with good and evil and right and wrong), that are found in the Hebrew and Christian Bibles.
The Hebrew Bible contains numerous prohibitions against unlawful killing, but does not prohibit killing in the context of warfare (1Kings 2:5–6), capital punishment (Leviticus 20:9–16) or defending against a home invasion (Exodus 22:2–3), which are considered justified.
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