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In some versions of the myth, Medusa was turned into her monstrous form as divine retribution for her vanity; in others it was a punishment for being raped by Poseidon. The Bible refers to divine retribution as, in most cases, being delayed or "treasured up" to a future time. [4]
This verse begins in the same style as the earlier antitheses, that natural desire for retaliation or vengeance can be conveniently justified with a reference to the Old Testament: [1] An eye for an eye, and a tooth for a tooth, known as the principle of lex talionis ("the law of retribution"), is an ancient statement of the principle of retributive punishment dating back to the Code of Hammurabi.
The earliest known use of the principle appears in the Code of Hammurabi, which predates the writing of the Hebrew Bible but not necessarily oral traditions. [ 1 ] The law of exact retaliation ( Latin : lex talionis ), [ 2 ] or reciprocal justice , bears the same principle that a person who has injured another person is to be penalized to a ...
The Old Testament uses the phrase "fire and brimstone" in the context of divine punishment and purification. In Genesis 19, God destroys Sodom and Gomorrah with a rain of fire and brimstone (Hebrew: גׇּפְרִ֣ית וָאֵ֑שׁ), and in Deuteronomy 29, the Israelites are warned that the same punishment would fall upon them should they abandon their covenant with God.
The Bible [a] is a collection of religious texts and scriptures that are held to be sacred in Christianity, and partly in Judaism, Samaritanism, Islam, the Baháʼí Faith, and other Abrahamic religions. The Bible is an anthology (a compilation of texts of a variety of forms) originally written in Hebrew, Aramaic, and Koine Greek. The texts ...
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 ...
This verse opens with the standard "but I say unto you" phrase that heralds a reinterpretation of Mosaic Law. While the Old Testament quote in the previous verse was a reference to retributive punishment, here Jesus uses the word resist, which has been seen as far broader. This verse is often presented as advocating radical pacifism.
There are few, if any, Old Testament or apocryphal writings that could be construed as implying particular judgment. The first century Jewish pseudepigraphal writing known as the Testament of Abraham includes a clear account of particular judgment, in which souls go either through the wide gate of destruction or the narrow gate of salvation.