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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.
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).
'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 ]
In addition, it is argued the word used in the King James Version of the Bible for "strange", can mean unlawful or corrupted (e.g. in Romans 7:3, Galatians 1:6), and that the apocryphal Second Book of Enoch condemns "sodomitic" sex (2 Enoch 10:3; 34:1), [98] thus indicating that homosexual relations was the prevalent physical sin of Sodom. [99]
The word has later been recycled for translating "divine retribution" or "divine fury" in the translations of the Bible to many local languages in the Philippines. It is also translated as nemesis . The opposite of gaba is grasya , literally grace and from Spanish gracia , which pertains to blessings from Heaven .
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 ...
The word contrapasso can be found in Inferno, in which the decapitated Bertran de Born declares: Così s'osserva in me lo Contrapasso (XXVIII.142), [6] which was translated by Longfellow as "thus is observed in me the counterpoise", [7] and by Singleton as "thus is the retribution observed in me."
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 ...