an eye for an eye old testament quote
Eye for an eye The principle was first referenced 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'.[3] The idiomatic biblical phrase "an eye for an eye" in Exodus and Leviticus (עין תחת עין‬, 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.[9][10][11] The passage in Leviticus states, "And a man who injures his countryman – as he has done, so it shall be done to him [namely,] fracture under/for fracture, eye under/for eye, tooth under/for tooth. Just as another person has received injury from him, so it will be given to him." (Lev. 24:19–21)[9]. For an example of תחת‬ being used in its regular sense of under, see Lev. 22:27 "A bull, sheep or goat, when it is born shall remain under its mother, and from the eighth day..."
Book of Proverbs The book is an anthology made up of six discrete units. The first, chapters 1–9, was probably the last to be composed, in the Persian or Hellenistic periods. This section has parallels to prior cuneiform writings.[13] The second, chapters 10–22:16, carries the superscription "the proverbs of Solomon", which may have encouraged its inclusion in the Hebrew canon. The third unit is headed "bend your ear and hear the words of the wise": a large part of it is a recasting of a second-millennium BCE Egyptian work, the Instruction of Amenemope, and may have reached the Hebrew author(s) through an Aramaic translation. Chapter 24:23 begins a new section and source with the declaration, "these too are from the wise." The next section at chapter 25:1 has a superscription to the effect that the following proverbs were transcribed "by the men of Hezekiah", indicating at face value that they were collected in the reign of Hezekiah in the late 8th century BCE. Chapters 30 and 31 (the "words of Agur," the "words of Lemuel," and the description of the ideal woman) are a set of appendices, quite different in style and emphasis from the previous chapters.[14]