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In the Torah We prescribed for them a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, an equal wound for a wound: if anyone forgoes this out of charity, it will serve as atonement for his bad deeds. Those who do not judge according to what God has revealed are doing grave wrong.
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.
According to the Hebrew Bible, in the encounter of the burning bush (Exodus 3:14), Moses asks what he is to say to the Israelites when they ask what gods have sent him to them, and YHWH replies, "I am who I am", adding, "Say this to the people of Israel, 'I am has sent me to you. ' " [4] Despite this exchange, the Israelites are never written to have asked Moses for the name of God. [13]
'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 ...
Matthew 5:39 is the thirty-ninth verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount.This is the second verse of the antithesis on the command: "eye for an eye".
There are also similarities between the Code of Hamurabi and the Covenant Code: in the casuistic format, in principles such as lex talionis ("eye for an eye"), and in the content of the provisions. Some similarities are striking, such as in the provisions concerning a man-goring ox (Code of Hammurabi laws 250–252, [ 85 ] Exodus 21:28–32 ...
During the Haftarah of the second day of Shavuot (this second day is observed only in the Diaspora, not in Eretz Yisrael) a liturgical poem called Yetziv Pitgam is inserted in many communities [19] immediately after the first verse of Habakkuk chapter 3 (the second verse of the Haftarah) is read (from Habakkuk 2:20–3:19). [20]
In traditional Sabbath Torah reading, the parashah is divided into seven readings, or עליות , aliyot.In the Masoretic Text of the Tanakh (Hebrew Bible), Parashat Nitzavim is a single "open portion" (פתוחה , petuchah) (roughly equivalent to a paragraph, often abbreviated with the Hebrew letter פ , peh) and thus can be considered a single unit.