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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 ...
This verse begins in the same style as the earlier antitheses, that natural desire for retaliation or vengeance can be conveniently justified with a reference to the Old Testament: [1] An eye for an eye, and a tooth for a tooth, known as the principle of lex talionis ("the law of retribution"), is an ancient statement of the principle of retributive punishment dating back to the Code of Hammurabi.
'accountability, following up after, pursuing or prosecuting') is an Islamic term interpreted to mean "retaliation in kind", [1] [2] "eye for an eye", or retributive justice. Qisas and diyya applied as an alternative in cases where retaliation conditions not met are two of several forms of punishment in classical/traditional Islamic criminal ...
The fifth antithesis on non-retaliation (verses 38–39a) also urges the followers of Jesus to not seek revenge through violence. The examples not only prohibit violence, but also require that brutality and force be met with goodness. [13] 38 You have heard that it was said, "Eye for eye, and tooth for tooth."
[49] The 2014 Discipline of the Bible Methodist Connection of Churches states, with regard to the Lord's Day: [51] We believe that the Lord’s Day, celebrated on Sunday, the first day of the week, throughout the Christian church, is the Christian sabbath, which we reverently observe as a day of rest and worship and as the continuing memorial ...
Relatedly, within Judaism, for the clause “if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him,” (Leviticus 24:19-20) the majority stance is that “as” is to be taken as conveying that the punishment should fit the crime, just as “eye for an eye” is not to be taken as a literal expression.
"It is time to work for the Lord" is the first half of a verse in Psalms that has served as a dramatic slogan at several junctures in rabbinic Judaism. Psalm 119:126 states: "It is time for the Lord to act, for your law has been broken" (New Oxford Annotated Bible ad loc.; Hebrew: עֵ֭ת לַעֲשֹׂ֣ות לַיהוָ֑ה הֵ֝פֵ֗רוּ תֹּורָתֶֽךָ Eth la'asot la-adonai he ...
Each day of the week possesses a distinct psalm that is referred to by its Hebrew name as the shir shel yom and each day's shir shel yom is a different paragraph of Psalms. [ 2 ] Although fundamentally similar to the Levite's song that was sung at the Holy Temple in Jerusalem in ancient times, there are some differences between the two.