"who have harmed them. The Torah makes no distinction between whether the potential object of hatred or a grudge has been brought to justice, and all people are taught to love their fellow Israelites. In Exodus 21, as in the Code of Hammurabi, the concept of reciprocal justice seemingly applies to social equals; the statement of reciprocal justice ""life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe"" is followed by an example of a different law: if a slave-owner blinds the eye or knocks out"
"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. The passage in Leviticus states, ""And a"
"heavens pour rain, thunder peals and lightning flashes. The theophany in Exodus begins ""the third day"" from their arrival at Sinai in chapter 19: Yahweh and the people meet at the mountain, God appears in the storm and converses with Moses, giving him the Ten Commandments while the people listen. The theophany is therefore a public experience of divine law. The second half of Exodus marks the point at which, and describes the process through which, God's theophany becomes a permanent presence for Israel via the Tabernacle. That so much of the book (chapters 25–31, 35–40) is spent describing the"
"Book of Exodus The Book of Exodus or Exodus is the second book of the Torah and the Hebrew Bible (the Old Testament) immediately following Genesis. The book tells how the Israelites leave slavery in Egypt through the strength of Yahweh, the god who has chosen Israel as his people. Led by their prophet Moses they journey through the wilderness to Mount Sinai, where Yahweh promises them the land of Canaan (the ""Promised Land"") in return for their faithfulness. Israel enters into a covenant with Yahweh who gives them their laws and instructions to build the Tabernacle, the means by"
"prepare for the conquest of the land. The climax of the Exodus is the covenant (binding legal agreement) between God and Israel mediated by Moses at Sinai: Yahweh will protect Israel as his chosen people for all time, and Israel will keep Yahweh's laws and worship only him. The covenant is described in stages: at Exodus 24:3–8 the Israelites agree to abide by the ""book of the covenant"" that Moses has just read to them; shortly afterwards God writes the ""words of the covenant"" – the Ten Commandments – on stone tablets; and finally, as the people gather in Moab"
"you look upon my face, you shall die."" The second open portion (, ""petuchah"") ends here with the end of chapter In the continuation of the reading (, ""aliyah"") in chapter God told Moses that God would bring one more plague, and then Pharaoh would let the Israelites go. God told Moses to tell the Israelites to ask their neighbors for silver and gold, and God disposed the Egyptians to favor the Israelites and Moses. The third reading (, ""aliyah"") and a closed portion (, ""setumah"") end here. In the fourth reading (, ""aliyah""), Moses warned Pharaoh that God would"
"Matthew 5:38 Matthew 5:38 is the thirty-eighth verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse begins the antithesis on the commandment: ""Eye for an eye"". In the King James Version of the Bible the text reads: The World English Bible translates the passage as: For a collection of other versions see BibRef Matthew 5:38 This verse begins in the same style as the earlier antitheses, with a reference to the Old Testament. An eye for an eye, and a tooth for a tooth,"
"They had heard that there was a grain storage and distribution facility in Egypt. ""Exodus"" begins the story of God's revelation to his people of Israel through Moses, who leads them out of Egypt (Exodus 1–18) to Mount Sinai. There the people accept the covenant with God, agreeing to be his people and abide by his holy Law, in return for his agreeing to be their God, and protect and defend them from their enemies, and provide for them and make them prosper. Moses receives the Torah from God, and teaches His laws and Covenant (Exodus 19–24) to the people"
"overt acts, it was for the Israelites to apply all the provisions of the Torah. The third reading (, ""aliyah"") and a closed portion (, ""setumah"") end here with the end of chapter In the fourth reading (, ""aliyah""), Moses foretold that, after all these curses had befallen them, if they took them to heart in their exile, and they returned to God, and they heeded God's commandments with all their hearts and souls, then God would restore their fortunes, take them back in love, and bring them together again from the ends of the world to the land that"
"firstborn sons. And thus it shall be for a sign upon their hands, and for frontlets between their eyes, for with a mighty hand God brought them out of Egypt. The seventh reading (, ""aliyah""), closed portion (, ""setumah""), and the parashah end here. Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule: The parashah has parallels in these ancient sources: The plague of locusts in finds parallels in several ancient texts, often involving the actions of gods. The ancient Sumerian tale ""The Disputation Between the Hoe and"
"your mouth, and in your heart,"" a Midrash related the commandments to the human body. The Midrash taught that bears out ""For they are life to those who find them, and health to all their flesh."" Rabbi Hiyya taught that the law is a salve for the eye, an emollient for a wound, and a root-drink for the bowels. The law is a salve for the eye, as says, ""The commandment of the Lord is pure, enlightening the eyes."" The law is an emollient for a wound, as says, ""It shall be health to your navel."" And the law is"
"and that after dying every person goes to a state of being called death (in Hebrew Sheol and Greek Hades) regardless of faith. Upon the second coming, believers will be brought back for the thousand years to reign with ""Yahshua"" before the last judgment. At the end of this millennium, all of the nonbelievers will be judged according to their deeds and put into one of two groups: the righteous and the filthy/unjust. The filthy and the unjust will be sent to the Lake of Fire while the righteous will go on into eternity and fill the universe. The leadership"
"Ki Tissa Ki Tisa, Ki Tissa, Ki Thissa, or Ki Sisa ( — Hebrew for ""when you take,"" the sixth and seventh words, and first distinctive words in the parashah) is the 21st weekly Torah portion (, ""parashah"") in the annual Jewish cycle of Torah reading and the ninth in the Book of Exodus. The parashah tells of building the Tabernacle, the incident of the Golden calf, the request of Moses for God to reveal God's attributes, and how Moses became radiant. The parashah constitutes The parashah is the longest of the weekly Torah portions in the book of Exodus"
"humanity's state in Eden, so that God can dwell with the Israelites as he had with Adam and Eve through the Ark and Tabernacle, which together form a model of the universe; in later Abrahamic religions this came to be interpreted as Israel being the guardian of God's plan for humanity, to bring ""God's creation blessing to mankind"" begun in Adam. Book of Exodus The Book of Exodus or Exodus is the second book of the Torah and the Hebrew Bible (the Old Testament) immediately following Genesis. The book tells how the Israelites leave slavery in Egypt through the strength"
"Beshalach Beshalach, Beshallach, or Beshalah ( — Hebrew for ""when [he] let go,"" the second word and first distinctive word in the parashah) is the sixteenth weekly Torah portion (, ""parashah"") in the annual Jewish cycle of Torah reading and the fourth in the Book of Exodus. It constitutes In this parashah, Pharaoh changes his mind and sends his army after the Jewish people, trapping them at the Sea of Reeds. God commands Moses to split the sea, allowing them to pass, then closes the sea back upon the Egyptian army. There are the miracles of manna and clean water."
"in his eyes) just before it was to be administered in 2011. 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"
"surviving descendants that could fulfill the role of king rather than a permanent earthly kingship. I am about to hand this city over to the king of Babylon, and he will burn it down. You will not escape from his grasp but will surely be captured and handed over to him. You will see the king of Babylon with your own eyes, and he will speak with you face to face. And you will go to Babylon... You will not die by the sword; you will die peacefully. (Jeremiah 34:2–5) The Books of Kings and Jeremiah relate that Zedekiah's eyes"
"a sense of unity. Similarly, Propp identified the root ""kvd"" — connoting heaviness, glory, wealth, and firmness — as a recurring theme in Exodus: Moses suffered from a heavy mouth in and heavy arms in Pharaoh had firmness of heart in 28; 34; and Pharaoh made Israel's labor heavy in God in response sent heavy plagues in 18, 24; and so that God might be glorified over Pharaoh in 17, and 18; and the book culminates with the descent of God's fiery Glory, described as a “heavy cloud,” first upon Sinai and later upon the Tabernacle in 22; and According"
"where Moses encounters God at the burning bush. At this point, God reveals His proper name ""Yahweh"" for the first time, identifying Himself as identical with the God already encountered by Moses' ancestors Abraham, Isaac and Jacob (Israel): In the Exodus narrative, after about 400 years of slavery in Egypt, the Israelites are delivered through the plagues of Egypt. After Moses leads them out in the Exodus, Yahweh makes a covenant with the Israelites on the basis of this deliverance. The Ten Commandments summarize the terms of this covenant, beginning with the commandment to have no other gods before him."
"they are evil. Even the smallest acts will not be ignored: This will be followed by perfect, divine, and merciful justice. The age of the hereafter, or the rest of eternity, is the final stage after the Day of Judgment, when all will receive their judgment from God. The dead will stand in a grand assembly, awaiting a scroll detailing their righteous deeds, sinful acts, and ultimate judgment. Muhammad will be the first to be resurrected. If one did good deeds, one would go to ""Jannah"", and if unrighteous, would go to ""Jahannam"". Punishments will include ""adhab"", or severe pain,"
"(Mahdi)) as the word of God was completed after revelation of Qur'an and Muhammad being the last prophet of God. After the prayer, Isa will prepare himself to do battle and shall take up a sword. An army shall return from a campaign launched before the arrival of Isa. Isa shall set out in pursuit of Dajjal. All those who embraced the evil of Dajjal shall perish even as the breath of Isa touches them. The breath of Isa shall precede him as far as the eye can see. Dajjal will be captured at the gate of Lod. Dajjal shall"
"deliverance of the Israelites from their captivity. The parashah has parallels or is discussed in these sources: | width=""25%"" align=""top"" style=""border:0""| | width=""25%"" align=""top"" style=""border:0""| | width=""25%"" align=""top"" style=""border:0""| Bo (parsha) Bo ( — in Hebrew, the command form of ""go,"" or ""come,"" and the first significant word in the parashah, in ) is the fifteenth weekly Torah portion (, ""parashah"") in the annual Jewish cycle of Torah reading and the third in the Book of Exodus. The parashah constitutes The parashah tells of the last three plagues on Egypt and the first Passover. The parashah is made up of"
"followed by the Egyptian army. Moses again moved his staff once the Israelites had crossed, and the sea closed again, drowning the entire Egyptian army. God chooses Moses to lead the Israelites out of slavery in Egypt and into the land of Canaan, which God has promised to them. The Egyptian pharaoh, who previously said the opposite, agrees to let them go, and they travel from Ramesses to Succoth and then to Etham on the edge of the desert, led by a pillar of cloud by day and a pillar of fire by night. There God tells Moses to turn"
"Eikev Eikev, Ekev, Ekeb, Aikev, or Eqeb ( — Hebrew for ""if [you follow],"" the second word, and the first distinctive word in the parashah, is the 46th weekly Torah portion (, ""parashah"") in the annual Jewish cycle of Torah reading and the third in the Book of Deuteronomy. It comprises The parashah tells of the blessings of obedience to God, the dangers of forgetting God, and directions for taking the Land of Israel. Moses recalls the making and re-making of the Tablets of Stone, the incident of the Golden Calf, Aaron's death, the Levites' duties, and exhortations to serve"
"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."
"in these sources: | width=""25%"" align=""top"" style=""border:0""| | width=""25%"" align=""top"" style=""border:0""| | width=""25%"" align=""top"" style=""border:0""| Beshalach Beshalach, Beshallach, or Beshalah ( — Hebrew for ""when [he] let go,"" the second word and first distinctive word in the parashah) is the sixteenth weekly Torah portion (, ""parashah"") in the annual Jewish cycle of Torah reading and the fourth in the Book of Exodus. It constitutes In this parashah, Pharaoh changes his mind and sends his army after the Jewish people, trapping them at the Sea of Reeds. God commands Moses to split the sea, allowing them to pass, then closes the"
"core of Deuteronomy is the covenant that binds Yahweh and Israel by oaths of fidelity (Yahweh and Israel each faithful to the other) and obedience (Israel obedient to Yahweh). God will give Israel blessings of the land, fertility, and prosperity so long as Israel is faithful to God's teaching; disobedience will lead to curses and punishment. But, according to the Deuteronomists, Israel's prime sin is lack of faith, apostasy: contrary to the first and fundamental commandment (""Thou shalt have no other gods before me"") the people have entered into relations with other gods. The covenant is based on seventh-century Assyrian"
"stages, each with its own distinctive ""sign"". The first covenant is between God and all living creatures, and is marked by the sign of the rainbow; the second is with the descendants of Abraham (Ishmaelites and others as well as Israelites), and its sign is circumcision; and the last, which doesn't appear until the book of Exodus, is with Israel alone, and its sign is Sabbath. Each covenant is mediated by a great leader (Noah, Abraham, Moses), and at each stage God progressively reveals himself by his name (Elohim with Noah, El Shaddai with Abraham, Yahweh with Moses). Book of"
"Exodus. The ark brings about plagues, humbles the gods of the Philistines and returns full of treasure. In fact, the Philistine diviners refer to the events of the Exodus in 1 Samuel 6:6. On the advice of these diviners about how to end the plagues, the Philistines made a guilt offering of five golden tumors and five gold mice (representing the five Philistine rulers). They then placed the gold along with the ark on a cart drawn by two milch cows, who head straight for Israel and do not waver. The ark stops at Beth Shemesh before finding a more"
"Yahweh now present in their midst, journey on from Sinai, towards the promised land, but when told that the land is filled with giants they refuse to go on, and Yahweh condemns them to remain in the desert until the generation that left Egypt passes away. After thirty-eight years at the oasis of Kadesh Barnea the next generation travel on to the borders of Canaan, where Moses addresses them for the final time, reviewing their travels and giving them further laws. The Exodus ends with the death of Moses on Mount Nebo and his burial by Yahweh, while the Israelites"
"a future expectation. Professor Everett Fox of Clark University noted that “glory” (, ""kevod"") and “stubbornness” (, ""kaved lev"") are leading words throughout the book of Exodus that give it a sense of unity. Similarly, Professor William Propp of the University of California, San Diego, identified the root ""kvd"" — connoting heaviness, glory, wealth, and firmness — as a recurring theme in Exodus: Moses suffered from a heavy mouth in and heavy arms in Pharaoh had firmness of heart in 28; 34; and Pharaoh made Israel's labor heavy in God in response sent heavy plagues in 18, 24; and so"
"wealth, and firmness — as a recurring theme in Exodus: Moses suffered from a heavy mouth in and heavy arms in Pharaoh had firmness of heart in 28; 34; and Pharaoh made Israel’s labor heavy in God in response sent heavy plagues in 18, 24; and so that God might be glorified over Pharaoh in 17, and 18; and the book culminates with the descent of God’s fiery Glory, described as a “heavy cloud,” first upon Sinai and later upon the Tabernacle in 22; and Plaut reported that scholars generally agree that the term “Hebrew” (, ""Ivri""), as in and"
"In the seventh reading (, ""aliyah""), which is also the concluding maftir () reading, Moses promised that if the Israelites faithfully kept the law, loving God, walking in all God's ways, and holding fast to God, then God would dislodge the nations then in the land, and every spot on which their feet tread would be theirs, and their territory would extend from the wilderness to Lebanon and from the Euphrates to the Mediterranean Sea. Parashah Eikev and a closed portion (, ""setumah"") end here. Jews who read the Torah according to the triennial cycle of Torah reading read the"