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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"In the Philippines, it is really an eye for an eye, tooth for a tooth," he said.
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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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Sardar orders Shakal to kill the culprits and Shakal thus gets a chance to quench his blood thirst. With several villagers, Shakal goes to the Haveli and demands an eye-for-an-eye and tooth- for-a-tooth justice. Finally Shakal breaks into the Haveli and ends up in Pratap Singh's room. Where he starts whipping Pratap Singh only to find out that Pratap Singh is the monster.
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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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Ustadz Wahab M. Akbar (April 16, 1960 - November 13, 2007) was a Filipino politician who served three terms as governor of Basilan, during which time he was known for his "eye for an eye, tooth for a tooth" policy for dealing with kidnappers and terrorists in the province.600 Armed Civilians Circle Abductors Lair. Philippine Daily Inquirer, February 7, 2009. He was later elected as congressman for the lone district of Basilan in the House of Representatives, but was one of 4 people killed in a bomb attack at the Batasang Pambansa.
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Robles duly graduated and was assigned to the 6ª Companhia de Caçadores Especiais, which deployed to Luanda, Angola the same year along with three other Caçadores Especiais companies.Afonso, Aniceto and Gomes, Carlos de Matos, Guerra Colonial (2000), , pp. 94-97 While participating in operations in northern Angola against UPA rebels in and round the area known as Dembos, in Cuanza Norte Province in Angola, the 6ª Companhia de Caçadores Especiais became notorious for its reprisals against secessionist native Angolans in a brutal "eye for an eye, tooth for a tooth" counterinsurgency campaign.
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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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The earliest known use of the principle appears in the Code of Hammurabi, which predates the Hebrew bible. In the Hebrew Law, the "eye for eye" was to restrict compensation to the value of the loss. Thus, it might be better read 'only one eye for one eye'. The idiomatic biblical phrase "an eye for an eye" in Exodus and Leviticus (, ayin tachat ayin) literally means 'an eye under/(in place of) an eye' while a slightly different phrase (עַיִן בְּעַיִן שֵׁן בְּשֵׁן, literally "eye for an eye; tooth for a tooth") is used in another passage (Deuteronomy) in the context of possible reciprocal court sentences for failed false witnesses.
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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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Senaratne was critical of the JVP's violence and "eye for an eye, tooth for a tooth" policy and became a target of the JVP. On 17 October 1988 the JVP attacked an election rally for SLPP presidential candidate Ossie Abeygunasekera at Grandpass in Colombo, killing three. Senaratne sustained injuries in the attack which left two pieces of shrapnel in his skull. In 1988 the Communist Party of Sri Lanka (CPSL), Lanka Sama Samaja Party (LSSP), Nava Sama Samaja Party and SLPP formed the United Socialist Alliance (USA). Senaratne was one of the USA's candidates at the 1988 provincial council election and was elected to the Western Provincial Council. He was one of the USA's candidates in Colombo District at the 1989 parliamentary election but the USA failed to win any seats in the district. Abeygunasekera, who had taken over leadership of the SLPP following the assassination of Kumaratunga in February 1988, started moving the SLPP towards the governing United National Party (UNP). Kumaratunga's widow Chandrika Kumaratunga was expelled from the SLPP.
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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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The earlier Covenant Code provides a potentially more valuable and direct form of relief, namely a degree of protection for the slave's person (their body and its health) itself. This codification extends the basic lex talionis (....eye for an eye, tooth for a tooth...), to compel that when slaves are significantly injured by their masters, manumission is to be the compensation given; the canonical examples mentioned are the knocking out of an eye or a tooth. This resembles the earlier Code of Hammurabi, which instructs that when an injury is done to a social inferior, monetary compensation should be made, instead of carrying out the basic lex talionis; Josephus indicates that by his time it was acceptable for a fine to be paid to the slave, instead of manumitting them, if the slave agreed.Josephus, Antiquities of the Jews, 4:8:35 Nachmanides argued that it was a biblically commanded duty to liberate a slave who had been harmed in this way The Hittite laws and the Code of Hammurabi both insist that if a slave is harmed by a third party, the third party must financially compensate the owner.
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