It's an eye for an eye, a tooth for a tooth.
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That means an eye for an eye, and a tooth for a tooth.
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Ojo por ojo, diente por deinte [Spanish for "an eye for an eye, a tooth for a tooth"].
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He summoned the Old Testament teaching of "an eye for an eye, and a tooth for a tooth," and then overturned it sharply.
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"The law of retaliation states, 'An eye for an eye or a tooth for a tooth,'" he said in a news conference on December 20.
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" Her social media profile also reportedly cited as a favorite quote the Old Testament law of retaliation -- "an eye for an eye, a tooth for a tooth.
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" Duran, vainly asserting his innocence, sings: "An eye for an eye, a tooth for a tooth, sure/But I'm not the one lying, I only told the truth, sir.
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"We cannot and I cannot tolerate or condone vigilantism or any other type of action that basically comes down to an eye for an eye, a tooth for a tooth," she added.
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"We cannot and I cannot tolerate or condone vigilantism or any other type of action that basically comes down to an eye for an eye, a tooth for a tooth," she said.
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I do not believe in the Talion Law, in a "tooth for a tooth" or an "eye for an eye," because, if we go there, we'd all end up toothless and blind in one eye.
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During a meeting in the Canadian House of Commons in 1914, Graham said, "If…we were to go back to…'an eye for an eye and a tooth for a tooth,' there would be very few [Honorable] Gentlemen in this House who would not…be blind and toothless."
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Dating from about 1750 B.C., the stele was plundered and taken back to Susa in the mid-12th century B.C. It consists of 282 laws, including ones governing trade, slavery, theft, interest rates, the presumption of innocence and the principle of "eye for an eye, a tooth for a tooth," with graded punishments determined by the violator's social status.
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The Kelme team itself was ultimately a casualty of the disclosures, which Manzano judged to be "an eye for an eye and a tooth for a tooth."“Ex-Kelme rider promises doping revelations” Velo News, 20 March 2004.
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Measure for Measure (, literally "A tooth for a tooth") is a 1943 Italian historical drama film directed by Marco Elter and starring Carlo Tamberlani, Caterina Boratto and Nelly Corradi. It is based on the William Shakespeare's play of the same name.
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Now they are locked into a series of tit-for-tat assassinations of their sons; an eye-for-an-eye, a tooth-for-a-tooth. Embedded in this choreography of death is a particular code of ethics: "Blood has the same volume for everyone. You have no right to take more blood than was taken from you." Life is suffused with a sense of futility and stoic despair.
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Several times he played the part of the would-be assassin of Hitler, Claus Schenk Graf von Stauffenberg. In 1985 he played what would become his signature role, the eccentric dentist Dr. Alexander Wittkugel in the television series Zahn um Zahn ("A Tooth for a Tooth"). This was so successful that in response to viewer demand the 7 projected episodes were extended and in the end 21 stories of "Dr. Wittkugel's Practices" were produced.
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In a 2008 lecture, she is reported as identifying two motivations of Israeli traffickers as "greed" and "Revenge, restitution—reparation for the Holocaust." She is reported as describing speaking with Israeli brokers who told her "it’s kind of ‘an eye for an eye and a tooth for a tooth. We’re going to get every single kidney and liver and heart that we can. The world owes it to us.’"Israeli Organ Trafficking and Theft: From Moldova to Palestine by Alison Weir, Washington Report on Middle East Affairs, November 2009, Pages 15-17.
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It consists of 282 laws, with scaled punishments, adjusting "an eye for an eye, a tooth for a tooth" () as graded based on social stratification depending on social status and gender, of slave versus free, man versus woman.Gabriele Bartz & Eberhard König, Arts and Architecture—Louvre, (Köln: Könemann, 2005), . The laws were based with scaled punishments, adjusting "an eye for an eye" depending on social status and gender. Nearly half of the code deals with matters of contract, establishing the wages to be paid to an ox driver or a surgeon for example.
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Diyya is compensation paid to the heirs of a victim. In Arabic the word means both blood money and ransom. The Quran specifies the principle of Qisas (i.e. retaliation), but prescribes that one should seek compensation (Diyya) and not demand retribution. > We have prescribed for thee therein (the Torah) ‘a life for a life, and an > eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth > for a tooth, and for wounds retaliation;’ but whoso remits it, it is an > expiation for him, but he whoso will not judge by what God has revealed, > these be the unjust.
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Another interpretation is that Jesus was not changing the meaning of "an eye for an eye and a tooth for a tooth", but restoring it to the original context. Jesus starts his statement with "you have heard it said," which could mean that he was clarifying a misconception, as opposed to "it is written", which could be a reference to scripture. The common misconception seems to be that people were using Exodus 21:24–25 (the guidelines for a magistrate to punish convicted offenders) as a justification for personal vengeance. However, the command to "turn the other cheek" would be not a command to allow someone to beat or rob a person but a command not to take vengeance.
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A Shepherd (illustration from the 1897 Bible Pictures and What They Teach Us by Charles Foster) In , God told Moses and Aaron to count "all those in Israel who are able to bear arms." In the Sifre, Rabbi Yossi the Galilean taught that one should not go out to war unless one has hands, feet, eyes, and teeth, for Scripture juxtaposes the words of , "Your eyes shall not pity; a soul for a soul, an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot," with those of , "when you go out to war against your foes."Sifre to Deuteronomy pisqa 190:7 (Land of Israel, circa 250–350 CE), in, e.g.
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In December 2003, reacting to U.S. treatment of Saddam Hussein, including the release of video showing his teeth being inspected "like a cow", he said: "I felt pity to see this man destroyed. Seeing him like this, a man in his tragedy, despite all the heavy blame he bears, I had a sense of compassion for him." On 6 November 2006, after Hussein had been sentenced to death, Martino said that "...punishing a crime with another crime – which is what killing for vengeance is – would mean that we are still at the point of demanding an eye for an eye, a tooth for a tooth..." He pleaded for clemency for Hussein and called for a peace conference aimed at solving all the major conflicts in the Middle East and reiterated his position that invasion of Iraq by U.S.-led coalition was wrong. Martino was named President of the Pontifical Council for the Pastoral Care of Migrants and Itinerants on 11 March 2006.
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On June 26, 1985, King was arrested, along with his mother and his sister Bernice, while taking part in an anti-apartheid protest at the Embassy of South Africa in Washington, D.C. On January 7, 1986, Martin Luther King III and his sisters were arrested for "disorderly conduct" by officers deployed to a Winn Dixie supermarket, which had been the subject of some protesting since September of the previous year. On June 9, 1986, he announced his candidacy for the Fulton County Commission, becoming the first of his father's immediate family to become directly involved in politics. Alongside Kerry Kennedy, King opposed the death penalty in 1989, stating "If we believed in an eye for an eye and a tooth for a tooth, most of us would be without eyes and without teeth.". King served as an elected county commission member in Fulton County, Georgia, the county encompassing most of Atlanta, from 1987 to 1993.
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The song is the lament of a self-proclaimed honest man, who expresses frustration at barely getting by despite making an honest living, while dishonest politicians and criminals are allowed to get away with anything. Expressing frustration at a judicial system that he believes is too lenient with drug dealers, rapists and child abusers, he suggests severe forms of extrajudicial justice, such as lynching ("Now if I had my way with people sellin' dope/I'd take a big tall tree and a short piece of rope/I'd hang 'em up high and let 'em swing 'til the sun goes down") and allowing swamp animals such as alligators to eat convicted criminals ("Just take them rascals out in the swamp/Put 'em on their knees and tie 'em to a stump/Let the rattlers and the bugs and the alligators do the rest"). The man blames a society that has forsaken God and as a result has become a lawless society, then reaffirms his support of the death penalty for the most severe crimes ("The Good Book says it so I know it's the truth/An eye for an eye and a tooth for a tooth").
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