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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.
They sometimes relate to the nominee's role in a biblical narrative, as in the case of Nabal, a foolish man whose name means "fool". [1] Names in the Bible can represent human hopes, divine revelations , or are used to illustrate prophecies .
Emma is a feminine given name. It is derived from the Germanic word ermen, meaning "whole" or "universal". [1] It likely originated as a short form of names such as ...
O. Gruppe (1906) and others connect the name with "to feel just resentment". From the fourth century onward, Nemesis, as the just balancer of Fortune's chance, could be associated with Tyche. 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]
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.
Often such faiths hold out the possibility of divine retribution as well, where the divinity will unexpectedly bring evil-doers to justice through the conventional workings of the world; from the subtle redressing of minor personal wrongs to such large-scale havoc as the destruction of Sodom and Gomorrah or the biblical Great Flood.
'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]
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 ...