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An example of divine retribution is the story found in many cultures about a great flood destroying all of humanity, as described in the Epic of Gilgamesh, the Hindu Vedas, or the Book of Genesis (6:9–8:22), leaving one principal 'chosen' survivor.
'recompense, punishment') is the spirit of punishment [1] and the attendant of punishment to Nemesis, [2] the goddess of divine retribution. Some depictions are of a single being, and some depictions are of multiple beings—in the plural, the name is Poenai ( Ποιναί ); the Poenai are akin to the Erinyes . [ 3 ]
Qisas or Qiṣāṣ (Arabic: قِصَاص, romanized: Qiṣāṣ, lit. '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.
The Urdu ghazal makes use of two main rhymes: the radif and qaafiya. [9] The radif is a repeating refrain consisting of a single word or short phrase that ends every second line in the ghazal. [9] However, in the matla, the first she'r of a ghazal, the radif will end both lines of the she'r. [8] The qaafiya is a rhyming syllable that precedes ...
Divine retribution is a major theme in the Greek world view, providing the unifying theme of the tragedies of Sophocles and many other literary works. [8] Hesiod states: "Also deadly Nyx bore Nemesis an affliction to mortals subject to death" (Theogony, 223, though perhaps an interpolated line).
A flood myth or a deluge myth is a myth in which a great flood, usually sent by a deity or deities, destroys civilization, often in an act of divine retribution. Parallels are often drawn between the flood waters of these myths and the primeval waters which appear in certain creation myths , as the flood waters are described as a measure for ...
"For the full content of divine nature lives in Christ." (TEV) The word "divine" in the New Testament is the Greek word θείας (theias), and is the adjective form of "divinity". Biblical examples from the King James Bible are below: 2 Peter 1:3
The case for translating hilasterion as "expiation" instead of "propitiation" was put forward by British scholar C. H. Dodd in 1935 and at first gained wide support. . Scottish scholars Francis Davidson and G.T. Thompson, writing in The New Bible Commentary, first published in 1953, state that "The idea is not that of conciliation of an angry God by sinful humanity, but of expiation of sin by ...