Reference: Sin
American
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5; Ps 51:5; Mt 15:19; Ro 5:12; Jas 1:14-15.
As contrary to the nature, worship, love, and service to God, sin is called ungodliness; as a violation of the law of God and of the claims of man, it is a transgression or trespass; as a deviation from eternal rectitude, it is called iniquity or unrighteousness; as the evil and bitter root of all actual transgression, the depravity transmitted from our first parents to all their seed, it is called "original sin," or in the Bible, " the flesh," "the law of sin and death," etc., Ro 8:1-2; 1Jo 3:4; 5:17. The just penalty or "wages of sin is death;" this was threatened against the first sin, Ge 2:17 and all subsequent sins: "the soul that sinneth it shall die." A single sin, unrepented of the unforgiven, destroys the soul, as a single break renders a whole ocean cable worthless. Its guilt and evil are to be measured by the holiness, justice, and goodness of the law it violates, the eternity of the misery it causes, and the greatness of the Sacrifice necessary to expiate it.
Sin is also sometimes put for the sacrifice of expiation, the sin offering, described in Le 4:3,25,29. So, Ro 8:3 and in 2Co 5:21, Paul says that God was pleased that Jesus, who knew no sin, should be our victim of expiation: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
For the sin against the Holy Ghost, see BLASPHEMY.
2. A desert of Arabia Petraea, near Egypt, and on the western arm of the Red Sea, Ex 16:1; 17:1; Nu 33:12. To be distinguished from the desert of Zin. See ZIN.
3. An ancient fortified city, called "the strength of Egypt," Eze 30:15-16. Its name means mire, and in this it agrees with Pelusium and Tineh, the Greek and modern names of the same place. It defended the northeast frontier of Egypt, and lay near the Mediterranean, of the eastern arm of the Nile. Its site, near the village of Tineh, is surrounded with morasses; and is now accessible by boat only during a high inundation, or by land in the driest part or summer. A few mounds and columns alone remain.
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But from the tree to know good and evil thou shalt not eat from it, for in the day of thy eating from it, dying, thou shalt die.
And Jehovah will see that great the evil of man in the earth, and every formation of the thoughts of his heart only evil all the days.
And they will remove from Ailam, and all the assembly of the sons of Israel will come to the desert of Sin, which is between Ailam and between Sinai, the fifteenth day of the second month of their coming out of the land of Egypt
And all the assembly of the sons of Israel will remove from the desert of Sin, according to their removings by the mouth of Jehovah; and they will encamp in Rephidim; and no water for the people to drink.
If the priest being anointed shall sin according to the guilt of the people; and he brought for his sin which he sinned, a bullock, the son of a cow, blameless to Jehovah for the sin.
And the priest took from the blood of the sin with his finger, and gave upon the horns of the altar of the burnt-offering, and he shall pour out the blood at the foundation of the altar of the burnt-offering.
And he placed his hand upon the head of the sin, and he slaughtered the sin in the place of the burnt-offering.
But it shall be far off between you and between it, about two thousand cubits by measure: ye shall not draw near to it so that ye shall know the way which ye shall go in it; for ye passed not through the way from yesterday the third day.
Behold, I was born in iniquity, and in sin did my mother conceive me.
And I poured out my wrath upon Sin, the strength of Egypt; and I cut off the multitude of No. And I gave fire in Egypt, and Sin writhing, shall be in pain, and No shall be for breaking in pieces, and Noph straits in the day.
For from the heart come forth evil reflections, slaughters, adulteries, fornications, thefts, false testimonies, defamations:
Therefore, as by one man sin came into the world, and by sin death; and so death passed upon all men, in that all have sinned:
Therefore now no condemnation to them in Christ Jesus, walking not according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus freed me from the law of sin and death. read more. For the impossibility of the law, in that it was weak by the flesh, God having sent his own Son in the likeness of the flesh of sin, and for sin, condemned sin in the flesh:
For him not knowing sin, he made sin for us; that we might be the justice of God in him.
And each is tempted from his own lust, being drawn out, and decoyed. So then lust conceiving, brings forth sin: and sin performed, produces death.
Easton
is "any want of conformity unto or transgression of the law of God" (1Jo 3:4; Ro 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Ro 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Ro 6:12-17; Ga 5:17; Jas 1:14-15).
The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.
Adam's sin (Ge 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.
Original sin. "Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Ro 5:12-21; 1Co 15:22-45). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin.
Original sin is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Ro 6:12,14,17; 7:5-17), the "flesh" (Ga 5:17,24), "lust" (Jas 1:14-15), the "body of sin" (Ro 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph 4:18-19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Ro 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph 2:1; 1Jo 3:14).
The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1Ki 8:46; Isa 53:6; Ps 130:3; Ro 3:19,22-23; Ga 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Ge 6:5-6). (3.) From its early manifestation (Ps 58:3; Pr 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (Joh 3:3; 2Co 5:17). (5.) From the universality of death (Ro 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps 19:13). (2.) "Secret", i.e., hidden sins (Ps 19:12); sins which escape the notice of the soul. (3.) "Sin against the Holy Ghost" (q.v.), or a "sin unto death" (Mt 12:31-32; 1Jo 5:16), which amounts to a wilful rejection of grace.
Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, "clayey" or "muddy," so called from the abundance of clay found there. It is called by Ezekel (Eze 30:15) "the strength of Egypt, "thus denoting its importance as a fortified city. It has been identified with the modern Tineh, "a miry place," where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others.
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And the serpent was crafty above every beast of the field which Jehovah God made; and he will say to the woman, Is it because God said ye shall not eat of every tree of the garden? And the woman will say to the serpent, From the fruit of the tree of the garden we shall eat read more. And from the fruit of the tree which is in the midst of the garden, God said, Ye shall not eat from it, and ye shall not touch upon it, lest ye shall die. And the serpent will say to the woman, Dying ye shall not die. For God is knowing in the day of your eating from it, and your eyes shall be opened, and ye shall be as God, knowing good and evil. And the woman will see that the tree is good for food, and that it is a desire to the eyes, and a tree desired to make wise; and she will take from its fruit and will eat, and will give also to her man with her, and he will eat
And Jehovah will see that great the evil of man in the earth, and every formation of the thoughts of his heart only evil all the days. And Jehovah will lament that he made man in the earth, and he will be grieved at his heart
And it shall be in the people's removing from their tents to pass through Jordan, and the priests lifting up the ark of the covenant before the people;
For they will sin against thee (for no man which will not sin) and thou wert angry with them and gave them before the enemy, and they carried them away their captives to the land of the enemy, far off or near;
What is man that he will be clean? and that he will be just, being born of woman? Behold, in his holy ones he will, not trust; and the heavens were not clean in his eyes. read more. How much more abominable and corrupt is man drinking iniquity as water!
Who will understand errors? acquit me from hidden things. Also withhold thy servant from arrogant things; they shall not rule over me: then shall I be blameless, and I was acquitted from much transgression.
The unjust turned aside from the belly: they went astray from the womb, speaking falsehood.
If thou, Jehovah, shalt watch iniquities, O Jehovah, who shall stand?
Folly being bound in the heart of a youth; the rod of correction shall remove it far off from him.
All we as sheep went astray; we turned a man to his way; and Jehovah caused the iniquity of us all to fall upon him.
And I poured out my wrath upon Sin, the strength of Egypt; and I cut off the multitude of No.
For this I say to you, All sin and blasphemy shall be let go to men; but the blasphemy of the Spirit shall not be let go to men. And whoever speaks a word against the Son of man, it shall be remitted to him; but whoever speaks against the Holy Spirit, it shall not be let go to him, neither in this time, nor that about to be.
Jesus answered and said to him, Amen, amen, I say to thee, Except any one be born from above, he cannot see the kingdom of God.
As has been written, That there is no just one, not one: There is none understanding, there is none seeking God. read more. All have bent aside, together have they become unprofitable: there is none doing good, there is not even one. Their throat an opened tomb; with their tongues have they used deceit; the poison of asps under their lips: Whose mouth is full of cursing and harshness: Their feet active to pour out blood: Bruising and grievous toil in their ways: And the way of peace they knew not: The fear of God is not before their eyes. And we know that whatever says the law, it speaks to them in the law: that every mouth be shut, and all the world be culpable to God.
And we know that whatever says the law, it speaks to them in the law: that every mouth be shut, and all the world be culpable to God. Therefore from the works of the law shall no flesh be justified before him: for by the law the knowledge of sin. read more. But now without law the justice of God has been made apparent, being testified by the law and by the prophets; And the justice of God by faith of Jesus Christ to all and upon all believing: for there is no distinction:
And the justice of God by faith of Jesus Christ to all and upon all believing: for there is no distinction: For all have sinned, and failed of the glory of God;
For all have sinned, and failed of the glory of God;
For the law works wrath: for where is no law, no transgression.
Therefore, as by one man sin came into the world, and by sin death; and so death passed upon all men, in that all have sinned:
Therefore, as by one man sin came into the world, and by sin death; and so death passed upon all men, in that all have sinned:
Therefore, as by one man sin came into the world, and by sin death; and so death passed upon all men, in that all have sinned: (For until the law sin was in the world: and sin is not charged, being no law.
(For until the law sin was in the world: and sin is not charged, being no law.
(For until the law sin was in the world: and sin is not charged, being no law. But death reigned from Adam to Moses, and upon them not having sinned upon the likeness of Adam's transgression, who is the type of him about to be.
But death reigned from Adam to Moses, and upon them not having sinned upon the likeness of Adam's transgression, who is the type of him about to be.
But death reigned from Adam to Moses, and upon them not having sinned upon the likeness of Adam's transgression, who is the type of him about to be. But not as the fall, so also the favor. For if for the fall of one many died, much more the grace of God, and the gift in grace, of one man, Jesus Christ, has abounded to many.
But not as the fall, so also the favor. For if for the fall of one many died, much more the grace of God, and the gift in grace, of one man, Jesus Christ, has abounded to many.
But not as the fall, so also the favor. For if for the fall of one many died, much more the grace of God, and the gift in grace, of one man, Jesus Christ, has abounded to many. And not as by one having sinned, the gift: for truly the judgment of one to condemnation, but the favor of many falls to justification.
And not as by one having sinned, the gift: for truly the judgment of one to condemnation, but the favor of many falls to justification.
And not as by one having sinned, the gift: for truly the judgment of one to condemnation, but the favor of many falls to justification. For if by the fall of one, death reigned by one; much more they receiving the abundance of grace and the gift of justice in life shall reign by one, Jesus Christ.)
For if by the fall of one, death reigned by one; much more they receiving the abundance of grace and the gift of justice in life shall reign by one, Jesus Christ.)
For if by the fall of one, death reigned by one; much more they receiving the abundance of grace and the gift of justice in life shall reign by one, Jesus Christ.) Therefore as by the fall of one for all men to condemnation; so also by the justification of one for all men to justification of life.
Therefore as by the fall of one for all men to condemnation; so also by the justification of one for all men to justification of life.
Therefore as by the fall of one for all men to condemnation; so also by the justification of one for all men to justification of life. For as by one man's disobedience many were constituted sinful, so also by the obedience of one shall many be constituted just.
For as by one man's disobedience many were constituted sinful, so also by the obedience of one shall many be constituted just.
For as by one man's disobedience many were constituted sinful, so also by the obedience of one shall many be constituted just. And the law entered, that the fall might abound. And where sin abounded, grace superabounded:
And the law entered, that the fall might abound. And where sin abounded, grace superabounded:
And the law entered, that the fall might abound. And where sin abounded, grace superabounded: That as sin reigned in death, so grace might reign by justice to life eternal, through Jesus Christ our Lord.
That as sin reigned in death, so grace might reign by justice to life eternal, through Jesus Christ our Lord.
Knowing this, that our old man was crucified together, that the body of sin might be left inactive, for us no more to serve sin.
Therefore let not sin reign in your mortal body, to listen to it in its passions.
Therefore let not sin reign in your mortal body, to listen to it in its passions.
Therefore let not sin reign in your mortal body, to listen to it in its passions. Neither present ye your members weapons of injustice to sin: but present yourselves to God, as living from the dead, and your members weapons of justice to God.
Neither present ye your members weapons of injustice to sin: but present yourselves to God, as living from the dead, and your members weapons of justice to God. For sin shall not rule over you: for ye are not under law, but under grace.
For sin shall not rule over you: for ye are not under law, but under grace.
For sin shall not rule over you: for ye are not under law, but under grace. What then? shall we sin, because we are not under law, but under grace It may not be.
What then? shall we sin, because we are not under law, but under grace It may not be. Know ye not, that to whom ye present yourselves servants for obedience, ye are servants to whom ye listen; either of sin to death, or of obedience to justice?
Know ye not, that to whom ye present yourselves servants for obedience, ye are servants to whom ye listen; either of sin to death, or of obedience to justice? And grace to God, that ye were servants of sin, but ye listened from the heart to the type of teaching in which ye were delivered.
And grace to God, that ye were servants of sin, but ye listened from the heart to the type of teaching in which ye were delivered.
And grace to God, that ye were servants of sin, but ye listened from the heart to the type of teaching in which ye were delivered.
For when we were in the flesh the passions of sins, those by the law, were energetic in our members to bring forth fruit to death.
For when we were in the flesh the passions of sins, those by the law, were energetic in our members to bring forth fruit to death. And now we were left inactive from the law, having died in what we were held; so that we serve in newness of spirit, and not in the oldness of the letter.
And now we were left inactive from the law, having died in what we were held; so that we serve in newness of spirit, and not in the oldness of the letter. What then shall we say? The law sin? It may not be. But I knew not sin except by the law: for I knew not lust, if the law said not, Thou shalt not eagerly desire.
What then shall we say? The law sin? It may not be. But I knew not sin except by the law: for I knew not lust, if the law said not, Thou shalt not eagerly desire. And sin, having taken occasion by the command, wrought in me every lust. For without law sin dead.
And sin, having taken occasion by the command, wrought in me every lust. For without law sin dead. And I was living without law once: and the command having come, sin came back to life, and I died.
And I was living without law once: and the command having come, sin came back to life, and I died. And the command was found to me which for life, this for death.
And the command was found to me which for life, this for death. For sin having taken occasion by the command, deceived me completely, and by it killed me.
For sin having taken occasion by the command, deceived me completely, and by it killed me. Therefore truly the law holy, and the command holy, and just, and good.
Therefore truly the law holy, and the command holy, and just, and good. Was then good death to me? It may not be. But sin, that it might appear sin, by the good working death in me; that sin might be sinful to excess by the command.
Was then good death to me? It may not be. But sin, that it might appear sin, by the good working death in me; that sin might be sinful to excess by the command. For we know that the law is spiritual: and I am fleshly, sold under sin.
For we know that the law is spiritual: and I am fleshly, sold under sin. For what I work I know not: for what I would not, this I do; but what I hate, this I do.
For what I work I know not: for what I would not, this I do; but what I hate, this I do. And if what I would not this I do, I consent to the law that it is good.
And if what I would not this I do, I consent to the law that it is good. And now I no more wish it, but sin dwelling in me.
And now I no more wish it, but sin dwelling in me. For I know that in me dwells no good, (that is, in my flesh:) for to will lies near me; but to work good I find not. read more. For not what good I would, do I; but the evil I would not, this I do. And if what I would not, this I do, I no more work it, but sin dwelling in me. I find therefore a law to me, wishing to do good, that evil lies near me. For I rejoice in the law of God, according to the man within: And I see another law in my members, fighting against the law of my mind, and taking me captive to the law of sin being in my members. I an oppressed man: who shall save me from the body of this death?
Wherefore the thought of the flesh enmity to God: for it is not subject to the law of God, for it cannot be.
But the writing shut up all things under sin, that the promise from faith of Jesus Christ might be given to the believing.
For the flesh desires against the Spirit, and the Spirit against the flesh: and these are adverse to one another: that not the things ye would, these should ye do.
For the flesh desires against the Spirit, and the Spirit against the flesh: and these are adverse to one another: that not the things ye would, these should ye do.
And they of Christ have crucified the flesh with the passions and desires.
And ye being dead in faults and in sins;
Being darkened in understanding, alienated from the life of God by ignorance being in them, by the hardness of their heart; Who no longer having had feeling delivered themselves to licentiousness, to the work of all uncleanness in overreaching.
And each is tempted from his own lust, being drawn out, and decoyed.
And each is tempted from his own lust, being drawn out, and decoyed. So then lust conceiving, brings forth sin: and sin performed, produces death.
So then lust conceiving, brings forth sin: and sin performed, produces death.
Every one doing sin also does lawlessness; for sin is lawlessness.
Hastings
The teaching of the Bible with regard to the doctrine of sin may be said to involve a desire, on the part of the leaders of Jewish thought, to give a rational account of the fact, the consciousness, and the results of human error. Whatever be the conclusion arrived at respecting the compilation of the early chapters of Genesis, one thought, at least, clearly emerges: the narratives are saturated through and through with religious conceptions. Omnipotence, sovereignty, condescending active love, and perfect moral harmony, all find their place in the narratives there preserved, as attributes of the Divine character. The sublime conception of human dignity and worth is such that, in spite of all temptation to the contrary belief, it remains to-day as a firmly rooted, universally received verity, that man is made 'in the image of God' (Ge 1:27).
I. The Old Testament
1. The early narratives.
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And God will form man in his image, in the image of God he formed him; male and female he formed them.
But from the tree to know good and evil thou shalt not eat from it, for in the day of thy eating from it, dying, thou shalt die.
And I will put enmity between thee and between the woman, and between thy seed and between her seed; it shall lie in wait for thee as to the head, and thou shalt lie in wait for him as to the heel.
If thou shalt do well thou shalt be lifted up; and if thou shalt not do well, sin lies at the entrance; and to thee his desire, and thou shalt rule over him.
And Jehovah will see that great the evil of man in the earth, and every formation of the thoughts of his heart only evil all the days. And Jehovah will lament that he made man in the earth, and he will be grieved at his heart
These the generations of Noah; a just man, and was complete in his generations: Noah walked with God.
And all the earth shall be one lip, and the same words. And it shall be in their removing from the east they shall find a valley in the land of Shmar; and they shall dwell there. read more. And they shall say a man to his neighbor, Come, we will make bricks, and we will burn to a burning, and brick shall be to them for stone, and potter's clay shall be to them for potter's clay. And they will say, Come, we will build to us a city, and a tower, its head to the heavens; and we will make to us a name, lest we shall be dispersed over the face of the earth. And Jehovah will come down to see the city, and the tower which the sons of men built And Jehovah will say, Behold, the people one, and one lip to them all; and this they begin to do: and now it will not be restrained from them all which they shall imagine to do. Come, we will come down and mix their lip that they shall not hear a man the lip of his neighbor. And Jehovah will disperse them from thence over the face of all the earth: and they will cease to build the city. Therefore its name was called confusion, for there Jehovah confounded the lip of all the earth: and from thence Jehovah dispersed them over the face of all the earth.
And Pharaoh will call to Abram, and will say, What this thou didst to me? why didst thou not declare to me that she is thy wife?
And Abimelech will call to Abraham, and say to him, What didst thou to us? and what did we sin against thee, that thou didst bring upon me and upon my kingdom a great sin? thou didst works to me which shall not be done.
Nothing is great in this house above me: and he kept not back anything from me except thee, because thou his wife: and how shall I do this great evil and sin before God?
And now, ye shall not be grieved, and it shall not burn in your eyes, because ye sold me here: for God sent me before you for the preservation of life.
And you, ye even purposed evil against me; God purposed it for good, for the sake of doing as this day, to preserve alive much people.
And Jehovah will say to Moses, In thy going to turn back to Egypt, see all the wonders which I put in thy hand: do them before Pharaoh; and I will bind fast his heart and he shall not send forth the people.
And I will harden Pharaoh's heart., and I multiplied my signs and my wonders in the land of Egypt
And Jehovah will bind fast the heart of Pharaoh, king of Egypt, and he will pursue after the sons of Israel: and the sons of Israel went forth with a high hand.
Thou shalt not worship to them, and thou shalt not serve them: for I am Jehovah thy God, a jealous God, striking the iniquity of the fathers upon the sons to the third and to the fourth, to them hating me;
And Moses will say to the people, Ye shall not fear; for for this cause God came to try you, that his fear shall be to your faces, so that ye shall not sin.
Three times thou shalt keep a festival to me in the year.
And serve ye Jehovah your God, and he blessed thy bread, and thy waters; and I turned away disease from the midst of thee.
Watching kindness for thousands, taking away iniquity, and transgression and sin, and acquitting, will not cleanse; striking the iniquity of the fathers upon the sons and upon the sons' sons, upon the third and the fourth.
And when a stranger shall sojourn with thee in your land, ye shall not oppress him.
For Jehovah thy God he is a consuming fire, a jealous God.
And because that he loved thy fathers he will choose in his seed after him, and he will bring thee out before him with his great strength from Egypt
And watch thou his laws and his commands which I am commanding thee this day, that it shall be good to thee and to thy sons after thee, and that thou shalt prolong the days upon the land that Jehovah thy God gave to thee, all the days.
And love thou Jehovah thy God with all thy heart and with all thy soul and with all thy might And these words which I command thee to do shall be upon thy heart;
(For Jehovah thy God a jealous God in the midst of thee) lest the anger of Jehovah thy God shall kindle against thee and destroy thee from the face of the earth.
And Jehovah will command us to do all these laws, to fear Jehovah our God, for good to us all the days, to preserve us alive as this day.
For thou a holy people to Jehovah thy God: in thee Jehovah thy God chose to be to him a people of property from all the peoples which are upon the face of the earth. Not for your multitude did Jehovah delight in you above all the peoples, and will he choose you, for ye were few more than all the peoples.
And now, Israel, what does Jehovah thy God ask from thee but to fear Jehovah thy God, to go in all his ways, and to love him, and to serve Jehovah thy God with all thy heart and with all thy soul, To watch the commands of Jehovah and his laws which I command thee this day, to be good for thee?
Only Jehovah delighted in thy fathers to love them, and he will choose in their seed after them in you above all peoples, as this day. And circumcise the uncircumcision of your heart, and ye shall no more harden your neck.
He did the judgment of the orphan and the widow, and he loved the stranger to give to him bread and a garment
And put these words upon your heart and upon your soul, and bind them for a sign upon your hand, and they were for bands between your eyes.
Ye the sons of Jehovah your God: ye shall not cut yourselves, and ye shall not put baldness between your eyes for the dead.
And Jehovah said thee this day to be to him for a people of property, as he spake to thee, and to watch all his commands,
And Moses will speak, and the priests, the Levites, to all Israel, saying, Be silent and hear, Israel; this day thou wert for a people to Jehovah thy God.
Jehovah will raise thee up to him for a holy people, as he sware to thee, when thou shalt watch the commands of Jehovah thy God and go in his ways.
And the sons of Israel will transgress a transgression in the devoted thing: and Achan, son of Carmi son of Zabdi, son of Zerah to the tribe; of Judah, will take from the devoted thing: and the anger of Jehovah will kindle against the sons of Israel
Israel sinned and also passed by my covenant which I commanded them: and also they took from the devoted thing, and also stole, and also lied, and also put in their vessels.
And God will send an evil spirit between Abimelech and between the lords of Shechem; and the lords of Shechem will act deceitfully with Abimelech,
And now the sword shall not depart from thy house even to forever; because that thou didst despise me, and thou wilt take the wife of Uriah the Hittite to be to thee for wife. Thus said Jehovah, Behold me raising up evil against thee from thy house, and I took thy wives before thine eyes and gave to thy neighbor, and he lay with thy wives before the eyes of this sun. read more. For thou didst in secret: and I will do this word before all Israel, and before the sun. And David will say to Nathan, I sinned against Jehovah. And Nathan will say to David, Jehovah also passed over thy sin; thou shalt not die. Only that despising, thou didst cause the enemies of Jehovah to despise by this thing, also the son born to thee, dying, shall die. And Nathan will go to his house. And Jehovah will strike the child which Uriah's wife bare to David and he will be sick. And David will seek God for the boy, and fast a fast; and he came and passed the night and lay upon the earth. And the old men of his house will rise to him to lift him up from the earth; and he would not, and he ate not bread with them. And it will be in the seventh day, and the child will die. And David's servants feared to announce to him that the child died: for they said, Behold, in the child being living we spake to him and he heard not to our voice, and how shall we say to him the child died, and do evil?
And the anger of Jehovah will add to kindle against Israel, and he stimulated David against them, saying, Go, number Israel and Judah.
For they will sin against thee (for no man which will not sin) and thou wert angry with them and gave them before the enemy, and they carried them away their captives to the land of the enemy, far off or near;
And it will be light for him to go in the sins of Jeroboam son of Nebat, and he will take a wife, Jezebel, daughter of Ethbaal, king of the Zidonians, and he will go and serve Baal and worship to him.
But in the sins of Jeroboam the son of Nebat, who caused Israel to sin, he adhered; he departed not from them
But the sins of Jeroboam son of Nebat, who caused Israel to sin, Johu turned not away from after them, the calves of gold which were in the house of God and which were in Dan.
And he will do evil in the eyes of Jehovah, and go after the sins of Jeroboam son of Nebat, who caused Israel to sin; he turned not away from them.
And an adversary will stand up against Israel, and he will stimulate David to number Israel
And the day will be and the sons of God will come to stand before God, and also the adversary will come in the midst of them. And Jehovah will say to the adversary, From whence wilt thou come? And the adversary will answer Jehovah, and say, From running to and fro in the earth, and from walking about in it. read more. And Jehovah will say to the adversary, Didst thou set thy heart to my servant Job? for none like him in the earth; a man blameless and upright, fearing God and departing from evil. And the adversary will answer Yehovah and say, Did Job fear God gratuitously? Didst thou, not hedge about him and about his house, and about all that is to him from round about? Thou didst bless the work of his hands, and his possession spread abroad in the earth. But send forth now thy band and tough upon all which is to him, if he will not bless thee upon thy face. And Jehovah will say to the adversary, Behold, all that is to him in thy hand: only upon him thou shalt not send. forth thy hand. And the adversary will go forth from the face of Jehovah.
And the day will be and the sons of God will come to stand before Jehovah, and the adversary also will come in the midst of them to stand before Jehovah. And Jehovah will say to the adversary, From whence wilt thou come? And the adversary will answer to Jehovah and say, From running to and fro in the earth, and from walking about in it read more. And Jehovah will say to the adversary, Didst thou set thy heart to my servant Job, that none like him in the earth, a man blameless and upright, fearing God and departing from evil? And yet he holding fast upon his integrity, and thou wilt stimulate me to destroy him without cause. And the adversary will answer Jehovah and say, Skin for skin, and all which is to a man he will give for his soul. But send forth now thy hand and touch upon his bone and upon his flesh, if he will not bless thee to thy face. And Jehovah will say to the adversary, Behold him in thy hand, but watch his soul And the adversary will go forth from the face of Jehovah, and he will strike Job with an evil burning sore, from the sole of his foot even to his crown.
Shall a man be just above God? If a man shall be pure above him making him?
For who shall give a clean thing from an unclean? Not one.
What is man that he will be clean? and that he will be just, being born of woman?
Depart from me, all ye doing vanity, for Jehovah heard the voice of my weeping.
Wherefore, O Jehovah, wilt thou stand afar off? wilt thou hide for times in straits?
Jehovah looked down from the heavens upon the sons of men, to see is there he understanding, seeking God.
Watch me as the pupil of the daughter of the eye: thou wilt hide me in the shadow of thy wings.
To the overseer upon the first place of the dawn; chanting of David. My God, my God, wherefore forsookest thou me? far off from my salvation the words of my groaning.
Behold, I was born in iniquity, and in sin did my mother conceive me.
Who shall know the strength of thine anger? and according to thy fear, thy wrath.
For as the height of the heavens above the earth, his mercy prevailed upon those fearing him.
The upright shall see and be glad, and all iniquity shall shut her mouth.
If thou, Jehovah, shalt watch iniquities, O Jehovah, who shall stand?
Who shall say, I cleansed my heart; I was pure from my sin?
For not a just man in the earth, who shall do good and not sin.
For what to me the multitude of your sacrifices? Jehovah will say: I was filled with the burnt-offerings of rams and the fat of fatlings; and I delighted not in the blood of bullocks, and of he lambs and of he goats. When ye shall come to be seen before me who sought this from your hand to tread my enclosure. read more. Ye shall not add to bring gifts of iniquity; incense, this an abomination to me; the new moon and the Sabbath, the calling of the assembly; I shall not be able to bear vanity and restraining. Your new moons and your appointments my soul hated; they were for a burden upon me; I was wearied to lift up. And in the spreading forth of your hands I will hide mine eyes from you.; also when ye shall multiply prayer I hear not: your hands were full of blood.
Come now we will confute together Jehovah will say: if your sins shall be as deep scarlet, they shall be white as snow; if they shall be red as crimson, they shall be as wool.
Come now we will confute together Jehovah will say: if your sins shall be as deep scarlet, they shall be white as snow; if they shall be red as crimson, they shall be as wool.
Wo to those touching house upon house, they will bring near field upon field, till no more place, and ye dwelt yourselves alone in the midst of the earth.
And we were all as the unclean, and all our justice as the garment of monthly courses; and we shall all fail away as the leaf; and our iniquities as the wind will take us away.
Thus said Jehovah, What iniquity found your fathers in me that they removed far off from me, and went after vanity, and they became vain? And they said not, Where is Jehovah bringing us up out of the land of Egypt, causing us to go through the desert into a sterile land and a pit, through a land of drought and the shadow of death, through a land not a man passed through it, and not a man dwelt there? read more. And I will bring you to the land of Carmel, to eat its fruit and its goodness; and ye will come and defile my land, and ye set mine inheritance for an abomination. The priests said not Where is Jehovah? and they holding the law knew me not: and the shepherds transgressed against me, and the prophets prophesied by Baal, and they went After what will not profit For this I will even contend, with you, says Jehovah, and with your sons' sons will I contend. For pass over the isles of Chittim, and see; and send to Kedar, and consider greatly, and see whether there was like this. Did a nation change their gods, and they no gods? and my people changed their glory for what will not profit Be astonished, ye heavens, at this, and shudder; be ye greatly desolate, says Jehovah. For my people did two evils: they forsook me the fountain of living waters, to hew out for them wells, broken wells which will not hold water. Is Israel a servant? if he was born in the house wherefore was he for plunder? Upon him the young lions roared, they gave their voice, they will set his land for a desolation: his cities were burned from not being inhabited. Also the sons of Noph and Tahapanes, they will feed thee upon the crown of the head. Wilt thou not do this to thyself? thou didst forsake Jehovah thy God in the time of thy being led in the way. And now what to thee for the way of Egypt, to drink the water of Sihor? and what to thee to the way of Amur, to drink the water of the river? Thy wickedness shall correct thee, and thy turnings back shall convict thee: and know thou and see that evil and bitter thy forsaking Jehovah thy God, and that my fear was not to thee, says the Lord Jehovah of armies. For from of old I broke thy yoke, I burst thy bonds; and thou wilt say, I will not serve; for upon every high hill and under every green tree thou turnest one side, committing fornication: And I planted thee a vine of purple grapes, wholly a true seed: and how didst thou turn to me the removings of a strange vine? For if thou shalt wash thyself with nitre, and thou shalt increase to thee cleansing, thine iniquity was graven before me, says the Lord Jehovah. How wilt thou say, I was not defiled? I went not after the Baalims? See thy way in the valley, know what thou didst; a young she camel entangling her ways; A wild ass accustomed to the desert in gratifying her soul, panting after the wind in her heat; who shall turn her back? all seeking her will not be wearied; in her new moon they shall find her. Withhold thy foot from being barefoot, and thy throat from thirst: and thou wilt say, Despairing, no; for I loved strangers, and after them will I go.
Withhold thy foot from being barefoot, and thy throat from thirst: and thou wilt say, Despairing, no; for I loved strangers, and after them will I go. As the shame of the thief when he shall be found, so was the house of Israel ashamed; they, their kings, their chiefs, and their priests, and their prophets, read more. Saying to the wood, Thou my father; and to the stone, Thou didst bring me forth: for they turned to me the back of the neck and not their face: and in the time of their evil they will say, Arise, and save us. And where thy gods which thou didst make to thee? they will arise, if they shall save thee in the time of thine evil: for from the numbering of thy cities were thy gods, O Judah. Wherefore will ye contend against me? all ye transgressed against me, says Jehovah. In vain did I strike your sons; they received no instruction: your sword consumed the prophets as a lion destroying. O generation, see ye the word of Jehovah. Was I the desert to Israel? If a land of thick darkness? wherefore said my people, We had dominion, we will come no more to thee? Will a virgin forget her ornaments, or a bride her girdles? and my people forgat me days of no numbering. How wilt thou make good thy way to seek love? for this also thou didst teach the evil ones thy ways. Also in thy wings were found the blood of the souls of the innocent poor: not by breaking in did I find them, but upon all these. And thou wilt say, Because I was innocent his anger turned back from me. Behold me judging thee for thy saying, I sinned not Why wilt thou despise greatly to do the second time thy way? also thou shalt be ashamed of Egypt as thou wert ashamed of Assur. Also from this thou wilt go forth and thy hands upon thy head: for Jehovah rejected thy trusts and thou shalt not give success to them.
Run ye to and fro in the streets of Jerusalem, and see now, and know, and seek in her broad places, if ye shall find a man, if there is he doing judgment, seeking faithfulness; and I will pardon to her.
And to this people was a heart turning aside and perverse, and they turned aside and departed.
Thus said Jehovah of armies, God of Israel; Add your burnt-offerings upon your sacrifices and eat flesh.
And they heard not and inclined not their ear, and they went in the counsels in the stubbornness of their evil heart, and they shall be for behind and not before.
Also the stork in the heavens knew her appointment; and the turtle-dove, and the swallow, and the twitterer watched the time of their coming; and my people knew not the judgment of Jehovah. How shall ye say, We are wise, and the law of Jehovah with us? Behold, surely for falsehood he made the style of the scribes a lie.
For this I will give their wives to others; their fields to those inheriting them: for from small and even to great all plundering a plunder, from the prophet and even to the priest, all did falsehood.
I knew, O Jehovah, that not to man his way; not to man to go and set right his step.
And I shall go to Euphrates, and dig, and take the girdle from the place which I hid it there: and behold, the girdle was corrupted, it will not profit for anything.
Will the Cushite change his skin and the panther his variegated spots? Ye shall also be able to do good, being taught to do evil.
The heart is deceitful above all, and man himself, who shall know him? I Jehovah searching the heart, trying the reins, to give to each according to his way, according to the fruit of his doings.
And they said, We shall despair; for after our purposes we will go, and we will do each the stubbornness of his evil heart
And I gave to them a heart to know me, that I am Jehovah: and they were to me for a people, and I will be to them for God: for they shall turn back to me with all their heart
And it was as I watched over them to pluck up and to break down, and to destroy and to cut off, and to break in pieces; so will I watch over them to build and to plant, says Jehovah.
For this the covenant that I will cut out with the house of Israel: After those days, says Jehovah; I gave my law in the midst of them, and upon their heart will I write it; and I was to them for God, and they shall be to me for a people. And they shall teach no more a man his neighbor and a man his brother, saying, Know Jehovah: for they all shall know me to their small and even to their great, says Jehovah: for I will forgive their iniquity, and to their sin I will have no more remembrance
Great of counsel, and vast of doing: for thine eyes being opened upon all the ways of the sons of men to give to each according to his ways, and to the fruit of his doings:
For all the evil of the sons of Israel and the sons of Judah which they did to irritate me, they, their kings, their chiefs, their priests, and their prophets, and the man Judah and the inhabitants of Jerusalem.
And I gave to them one heart and one way, to fear me all the days, for good to them and to their sons after them. And I cut out to them an eternal covenant that I will not turn back from after them, to do them good; and I will give my fear in their heart not to turn away from me.
The words of Jonadab son of Rechab who commanded his sons not to drink wine, were raised up; and they drank not even to this clay, for they heard the command of their father: and spake to you, rising early and speaking; and ye heard not to me. And I shall send to you all my servants the prophets, rising early and sending, saying, Turn ye back now each from his evil way, and make good your doings, and ye shall not go after other gods to serve them, and turn ye back to the land which I gave to you and to your fathers: and ye inclined not your ear and ye heard not to me. read more. For the sons of Jonadab son of Rechab raised up the commands of their father which be commanded them; and this people heard not to me. For this, thus said Jehovah, God of armies, God of Israel, Behold me bringing to Judah and to all the inhabitants of Jerusalem, all the evil which I spake concerning them; because I spake to them and they heard not; and I shall call to them and they answered not
Behold, all souls to me; behold, as the soul of the father, and so the soul of the son, they are to me. The soul sinning, it shall die.
And he begat a rapacious son, pouring out blood and doing the likeness of one of these. And he doing not all these, but eating upon the mountains and defiling his neighbor's wife, read more. Oppressing the poor and needy, stripping off plunder, he will not turn back the pledge, and he lifted up his eyes to the blocks, doing abomination, Giving upon interest, and taking interest: and living, he shall not live: doing all these abominations, dying, he shall die; his bloods shall be upon him. And behold, he begat a son, and he will see all his father's sins which he did, and he will see and will not do like them; Not eating upon the mountains, and not lifting up his eyes to the blocks of the house of Israel, not defiling his neighbor's wife, And not oppressing a man, not binding the pledge, and not stripping off plunder, giving his bread to him hungry, and clothing the naked with a garment Turning back his hand from the poor, taking not usury and interest, doing my judgment, going in my laws; he shall not die in the iniquity of his father; living, he shall live. His father because oppressing, he oppressed, stripping off, he stripped off the brother, and he did not good in the midst of my people, and behold him dying in his iniquity. And ye said, Why bore not the son upon the iniquity of the father? and the son doing judgment and justice, watching all my laws, and he will do them; living, he shall live. The soul sinning, it shall die. The son shall not bear for the iniquity of the father, and the father shall not bear for the iniquity of the son: the justice of the just one shall be upon him, and the injustice of the unjust one shall be upon him.
The soul sinning, it shall die. The son shall not bear for the iniquity of the father, and the father shall not bear for the iniquity of the son: the justice of the just one shall be upon him, and the injustice of the unjust one shall be upon him.
Afterward the sons of Israel shall turn back and they sought Jehovah their God, and David their king; and they trembled at Jehovah and at his goodness in the last of the days.
And it was as the people so the priest: and I reviewed upon them their way; and their doings I will turn back to them.
Hear this ye priests, and attend, ye house of Israel, and give ear, ye house of the king; for the judgment is to you, because ye were a snare to the watch tower and a net stretched out upon Tabor.
Go ye and we will turn back to Jehovah: for he rent and he will heal us; he will strike, and he will bind us up.
The days of oversight came, the days of recompense came; Israel knew: the prophet is foolish, the man of the spirit, raving, for the multitude of thine iniquity and great destruction.
Canaan in his hand, the balances of deceit: he loved to oppress.
Panting for the dust of the earth upon the head of the poor, and they will turn away the way of the humble: and a man and his father will go to the same young girl to profane my holy name:
You only did I know from all the families of the earth: for this I will review over you all your iniquities.
For this, thus said the Lord Jehovah: An adversary and round about the land; and he brought down thy strength from thee, and thy palaces were plundered.
Hear this word, ye heifers of Bashan, which are upon the mountain of Shomeron, oppressing the poor, breaking in pieces the needy, saying to their lords, Bring, and we will drink.
I hated, I rejected your festivals, and I will not smell in your assemblies.
Wo! to those living at ease in Zion, and trusting in the mountain of Shomeron, being distinguished the chief of the nations, and to them the house of Israel came. Pass through Calneh, and see; and go ye from thence to Hamath the great: and go down to the wine-press of the rovers: are they good above these kingdoms? or their bound great above your bound? read more. Extending to the evil day, and ye will bring near the seat of violence; Lying upon beds of ivory, and stretching out upon their couches, and eating the lambs from the flock, and the calves from the midst of the stall. Prating upon the mouth of the lyre, as David they invented to them instruments of music; Drinking wine in vases, and they will anoint with the chief of ointments: and they were not grieved for the breaking of Joseph. For this now shall they be carried away captive with the head of those carried away captive, and the shouting a those poured forth was removed.
Hear this, ye, panting after the needy, to cause the humble of the, land to cease.
I saw Jehovah standing upon the altar: and he will say, Strike the crown, and the thresholds shall tremble: and dash them in pieces upon the head of them all; and the last of them I will slay with the sword: the fleeing to them shall not flee, and he escaping to them shall not escape.
In that day I will raise up the tent of David having fallen, and I walled in their breaches, and I will raise up its destructions, and I built it as the days of old:
And they desired fields, and they took by force; and houses, and they took away: and they oppressed a man and his house, and a man and his inheritance.
And saying, Hear now, ye heads of Jacob, and ye judges of the house of Israel: Is it not for you to know judgment?
Thus said Jehovah for the prophets causing my people to wander, and biting with their teeth, and they called, Peace; and who will not give upon their mouth and they consecrated war against him:
Her heads will judge for a gift, and her priests will teach for hire, and her prophets will divine for silver: and they will lean upon Jehovah, saying, Is not Jehovah in the midst of us? he will not bring evil upon us.
Who is God as thee, lifting up iniquity and passing by transgression to the remnant of his inheritance? he held not his anger forever for he delighted in mercy.
Who also among you and he will shut the doors? and ye shall not make light mine altar gratuitously. Not to me delight in you, said Jehovah of armies, and I will not delight in the gift of your hand.
And she shall bring forth a son, and thou shalt call his name Jesus; for he shall save his people from their sins,
For I say to you, That except your justice abound more than the scribes and Pharisees, ye should not come into the kingdom of the heavens. Ye have heard that it was said to the ancients, Thou shalt not kill: and whoever should kill shall be subject to judgment: read more. But I say to you, That every one becoming angry with his brother, shall be subject to judgment: and whoever should say to his brother, Raca, should be, subject to the council: and whoever should say, O foolish, shall be subject to a hell of fire. If therefore, thou bring thy gift upon the altar, and there thou remember that thy brother has anything against thee, Let go there thy gift, before the altar, and retire; first be reconciled to thy brother, and then, having come, bring thy gift. Be kindly disposed to thy opponent quickly, while thou art in the way with him, lest thy opponent should deliver thee to the judge, and the judge should deliver thee to the assistant, and thou be cast into prison. Verily I say to thee, Thou shouldst not come out thence, even till, thou shouldst give back the last fourth. Ye have heard that it was said to the ancients, Thou shalt not commit adultery: But I say to you, That every one seeing a woman, to eagerly desire her, has already committed adultery with her, in his heart. And if thine eye give thee cause of offence, take it out, and cast it from thee: for it is profitable for thee that one of thy members be destroyed, and not thy whole body be cast into hell. And if thy right hand give thee cause of offence, cut it off, and cast from thee; for it is profitable to thee, that one of thy members should be destroyed; and not thy whole body should be cast into hell. And it was said, That whosoever should loose his wife, let him give her a repudiation. But I say to you, That whosoever shall let go his wife except for the reason of adultery, makes her to commit adultery; and whosoever should marry her having been loosed, commits adultery. Again, ye have heard, that it was said to the ancients, Thou shalt not swear a false oath, and thou shalt. return to the Lord thine oaths. But I say to you, Swear not at all; neither by heaven, it is the throne of God: Neither by the earth; for it is the footstool of his feet: neither by Jerusalem, for it is the city of the great kings Neither shouldst thou swear by thy head, for thou cant not make one hair white or black. But let your word be Yea, yea, and No, no: but that above this is of evil. Ye have heard, that it has been said, An eye for an eye, and a tooth for a tooth: But I say to you not to resist evil: but whosoever shall smite thee with a rod upon thy right cheek, turn to him also the other. And to him wishing to be judged with thee, and to take thy coat, let go to him also thy garment. And whoever shall compel thee to carry dispatches one mile, go forward with him two. To him asking thee, give thou, and him wishing to borrow from thee, thou shouldst not turn away. Ye have heard that it has been said, Thou shalt love thy neighbor, and hate thine enemy. But I say to you, Love your enemies, praise them cursing you, do well to them hating you, and pray for them threatening you, and driving you out. So that ye might be sons of your Father, which in the heavens: for he makes his sun rise upon evil and good, and rains on the just and unjust. For if ye love them loving you, what reward. have you? do not also the tax collectors the same? And if ye salute your brethren only, what do ye above ordinary? and do not the tax collectors the same? Therefore, be ye perfected, as your Father which is in the heavens is perfected.
Attend ye not to do your justice before men, to be seen to them; and if otherwise ye have no reward from your Father which in the heavens. When therefore thou doest alms, thou shouldst not sound the trumpet before thee, as hypocrites do in the assemblies, and in the streets, that they might be praised by men. Verily I say to you, They have their reward. read more. But thou doing alms, let not thy left hand know what thy right does: That thine alms might be in secret; and thy Father, who seeing in secret, shall give back to thee openly. And when thou prayest, thou shalt not be as the hypocrites; for they love in the assemblies, and in the corners of the broad ways to stand praying, so that they might appear to men. Verily I say to you, that they have their reward. But thou, when thou prayest, enter into thy store-house, and having shut thy door, pray to thy Father which in secret; and thy Father who seeing in secret shall give back to thee openly. And praying, talk ye not vainly as the nations; for they think that by their profaneness of speech they shall be listened to. Therefore make not yourselves like them: for your Father knows of what things ye have need before ye ask him. Therefore so do ye pray: Our Father which in the heavens, Let thy name be declared holy. Let thy kingdom come. Let thy will be as in heaven also upon the earth. Give us this day our bread sufficient for sustenance. And let go to us our debts, as we let go to our debtors. And thou shouldst not lead us into temptation, but deliver thou us from evil. For thine is the kingdom, and the power, and the glory, forever. Amen. For if ye let go to men their faults, your Father which in the heavens will also let go to you. But if ye should not let go to men their faults, neither will your Father let go your faults. And when ye fast, be not, as hypocrites, of gloomy aspect: for they conceal their faces that they might appear to men fasting. Verily I say to you, That they have their reward.
Therefore all whatever ye would that men should do to you, so also do ye to them; for this is the law and the prophets.
For this I say to you, All sin and blasphemy shall be let go to men; but the blasphemy of the Spirit shall not be let go to men.
The Son of man shall send forth his messengers, and they shall gather out of his kingdom all scandals, and those doing iniquity;
And having turned, he said to Peter, Retire behind me, Satan: thou art an offence, to me: for thou hast not in mind the things of God, but the things of men.
And whoever shall receive such a young child in my name, receives me.
For they bind loads heavy and difficult to carry, and put upon men's shoulders; and with their fingers will they not move them. And all their works do they, to be seen by men: and make broad their preservatives, and enlarge the border of their garments
And all their works do they, to be seen by men: and make broad their preservatives, and enlarge the border of their garments And love the first place at suppers, and the first seat in the assemblies,
And love the first place at suppers, and the first seat in the assemblies, And greetings in the markets, and to be called by men, Rabbi, Rabbi.
And greetings in the markets, and to be called by men, Rabbi, Rabbi. And be ye not called Rabbi: for one is your guide, Christ; and all ye are brethren. read more. And call not your father upon earth: for one is your Father, which in the heavens. Nor be ye called leaders, for one is your Leader, Christ. And the greater of you shall be your servant. And whoever shall exalt himself shall be humbled; and whoever shall humble himself, shall be exalted. Woe to you scribes and Pharisees, hypocrites! for ye lock up the kingdom of the heavens before men: for ye come not in yourselves, neither those coming in, permit ye to come in. Woe to you scribes and Pharisees, hypocrites! for ye devour widows' houses, and for pretence, praying at great lengths; for this shall ye receive more distingnished judgment. Woe to you, scribes and Pharisees hypocrites! for ye go about sea and dry land to make one proselyte, and when he should become, ye make him the son of hell, twofold more than you. Woe to you blind guides, saying, Whoever should swear by the temple, it is nothing; but whoever should swear by the gold of the temple, he is indebted! Foolish and blind; for which is the greater, the gold, or the temple consecrating the gold? And, Whoever should swear by the altar, it is nothing; and whoever should swear by the gift above it, he is indebted. Foolish and blind: for which is the greater, the gift, or the altar, consecrating the gifts? Therefore, he having sworn by the altar, swears by it, and by all above it. And he having sworn by the temple, swears by it, and by him dwelling in it. And he having sworn by heaven, swears by the throne of God, and by him sitting above it. Woe to you scribes and Pharisees, hypocrites! for ye exact tenths and dill and cummin, and ye have left the weightier things of the law, judgment, and mercy, and faith: these it was necessary to do, and not to let go those. Blind guides, straining a gnat, and swallowing down a camel. Woe to you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup, and the side dish of sweet-meats, and within they are full of pillage and bad mixture. O blind Pharisee, cleanse first the inside of the cup, and side dish of sweetmeats, that also their outside might be clean. Woe to you, scribes and Pharisees, hypocrites! for ye are like whitewashed tombs, which without indeed appear beautiful, but within are full of the bones of the dead, and of all uncleanness. So also ye without truly appear just to men, but within ye are full of hypocrisy and iniquity.
Truly the Son of man retires as has been written concerning him; and woe to that man by whom the Son of man is delivered up! it was good for him if that man had not been born.
John was immersing in the desert, and proclaiming the immersion of repentance for the remission of sins.
And whoever should defame against the Holy Spirit has no remission forever, but he is liable to the penalty of eternal condemnation.
And he said to them, Well do ye abrogate the command of God, that ye might keep your tradition.
And whoever should scandalize one of these little ones believing in me, it is good for him rather if a millstone is put about his neck, and he be cast into the sea.
And he said to them in his teaching, Look from the scribes, wishing to walk in robes, and greetings in market-places,
And none, having lighted a lamp, puts in secret, neither under a bushel, but upon the chandelier, that they coming in should see the light. The light of the body is the eye; when therefore thine eye be plain, also thy whole body is clear: and when it be evil, also thy body dark. read more. Take heed therefore lest the light in thee be darkness. If therefore thy whole body clear, not having any part dark, the whole shall be clear, as when a lamp enlightens thee with its gleam. And in the speaking, a certain Pharisee asked him that he would dine with him: and having come in he reclined. And the Pharisee having seen, wondered that he was not first washed before dinner. And the Lord said to him, Now ye Pharisees cleanse the outside of the cup and trencher; and your inside is full of plunder and wickedness. O foolish, has not he having made the outside, also made the inside? But of the things being, give alms; and, behold, all things are clean to you. But woe to you, Pharisees! for ye tithe spearmint and rue and every plant, and ye pass by the judgment and love of God: these ought ye to have done, and not to have left those. Woe to you, Pharisees! for ye love the first seat in assemblies, and greetings in market-places.
Woe to you, Pharisees! for ye love the first seat in assemblies, and greetings in market-places. Woe to you, scribes and Pharisees, hypocrites! for ye are as concealed tombs, and men walking above know not.
And every one who shall say a word against the Son of man, it shall be remitted to him: and to him blaspheming against the Holy Spirit, it shall not be remitted.
It is profitable to him if the millstone of an ass were placed about his neck, and he cast into the sea, rather than he should offend one of these little ones.
To you first God, having raised up his child Jesus, sent him praising you, in turning away each from your wickedness.
This, God exalted, a Chief and Saviour, with his right hand to give repentance to Israel, and remission of sins.
And having heard these, they were silent, and honoured God, saying, For also God gave the nations repentance to life.
This happiness then upon circumcision, or upon uncircumcision? for we say that faith was reckoned to Abraham for justice.
For the anxious expectation of the creation awaits the revelation of the sons of God. For the creation was subject to vanity, not voluntarily, but by him having subjected in hope, read more. That also the creation itself be freed from servitude of corruption to the freedom of the glory of the children of God. For we know that all creation groans together and travails together until now.
Wherefore? Because not of faith, but as of the works of the law. For they stumbled at the stumblingstone;
For none of us lives to himself, and none dies to himself.
And we proclaim Christ crucified, to the Jews truly a stumbling-block, and to the Greeks foolishness;
And I, brethren, if I yet proclaim circumcision, why am I. yet driven out? therefore the offence of the cross is left unemployed.
Let none say being tempted, that I am tempted of God: for God is not tempted of evils, and he tempts none:
Every good donation and every perfect gift is from above, coming down from the Father of lights, with whom not one change, or shadow of turning.
If yet ye complete the royal law according to the writing, Thou shalt love thy neighbor as thyself, ye do well:
And a stone of stumble, and rock of offence, they disbelieving the word stumble: to which also they were set.
Morish
Sin.
There are many different words both in the O.T. and N.T. signifying 'sin,' 'iniquity,' 'wickedness,' etc., with various shades of meaning.
1. It is important to notice the scripture definition of sin. It is 'lawlessness.' 1Jo 3:4. Hence the distinction made between 'sin' and 'transgression,' the latter being the infraction of a known command. From Adam to Moses man "had not sinned after the similitude of Adam's transgression," yet men had sinned and died. Ro 5:14. A positive law was given to Adam, which he disobeyed; but from Adam to Moses no definite law was proclaimed, consequently there was no transgression, yet there was sin in the sense of lawlessness, and such sin as called for the deluge. The same distinction is plainly involved in Ro 4:15; "Where no law is, there is no transgression," yet there may be sin, and it is averred that "as many as have sinned without law shall also perish without law." Ro 2:12.
The rendering of 1Jo 3:4, in the A.V., "sin is the transgression of the law," is a mistranslation. The Greek word is ??????, from ?, negative, and ?????, law. This word occurs fourteen times, and in this verse only is it translated in the A.V. 'transgression of the law.' In 2Co 6:14 it is 'unrighteousness,' and in eleven places it is rendered 'iniquity,' signifying any wickedness. Further, nomo" -->??????, from the same root, is translated 'without law' in '/1-Corinthians/9/21/type/juliasmith'>1Co 9:21; 'unlawful' in 2Pe 2:8; and 'lawless' in 1Ti 1:9. These passages clearly indicate that the meaning of 1Jo 3:4 is "Every one that practises sin, practises also lawlessness; and sin is lawlessness: " that is, doing one's own will, regardless of all restraint of God and man. This applies whether there is a definite law or not, but when there is a definite law sin is also transgression.
The principal words used for 'sin' in the N.T. are ???????, ????????, ????????, to deviate from a right course: and for 'transgression,' 'transgressor,' ?????????, ?????????, ?????????, to pass by or over a boundary.
2. Sin did not originate in man, but with the devil. 1Jo 3:8. It came into the world by man, and brought in death as its penalty.
3. An important point is to distinguish between 'sin' and 'sins,' a distinction which must exist after the first entrance of the principle. The 'sins' of a man are what he actually commits, and are the ground of judgement, while also proving the man to be the servant of sin. A Christian is one whose conscience has been perfected for ever by the one sacrifice for sins; the Spirit of God has brought him into the value of that one offering, hence his sins, having been borne by Christ on the cross, will never be brought to his charge as guilt upon him by God, but if he sins there is a holy gracious dealing with him on the ground of Christ's propitiation, so that he is led to confess the sin or sins, and has the joy of forgiveness. 'Sin' as to the principle, involving the alienation of all things from God since the fall of man, and especially seen in man's evil nature, has been judicially removed from before God in the cross of Christ. God has "condemned sin in the flesh" in the sacrifice of Christ, Ro 8:3, and consequently the Spirit is given to the believer. The Lord Jesus is proclaimed as "the Lamb of God that taketh away the sin of the world" ('not sins,' as it is often quoted). He will purge heaven and earth from sin, and in result there will be new heavens and a new earth, wherein will dwell righteousness. Though Christ tasted death for every one, or everything, He is not represented as bearing the 'sins' of all: His death as regards 'sins' being qualified by the words 'of many,' 'our sins,' etc.
4. In the important passage in Ro 5:15-20, the word OFFENCE occurs. The Greek is ?????????, from 'to fall off or away.' It is used for Adam's fall or sin, and God's free gift is in respect of many sins. "The law entered that the offence might abound," that is, that the offensiveness or heinousness of sin might be made manifest. The same word is translated 'fall, fault, trespass, and sin.'
Sin.
City in Egypt: the LXX has ???>?, and the Vulgate (as in the margin), Pelusium. Ezekiel calls it 'the strength of Egypt.' Eze 30:15-16. It is supposed to be identified with the modern Tineh, where a few ruins are found. It is close to the Pelusiac mouth of the Nile, about 31 4' N, 32 28' E.
See Verses Found in Dictionary
And I poured out my wrath upon Sin, the strength of Egypt; and I cut off the multitude of No. And I gave fire in Egypt, and Sin writhing, shall be in pain, and No shall be for breaking in pieces, and Noph straits in the day.
For as many as sinned without law shall also perish without law: and as many as sinned in the law shall be judged by the law;
For the law works wrath: for where is no law, no transgression.
But death reigned from Adam to Moses, and upon them not having sinned upon the likeness of Adam's transgression, who is the type of him about to be. But not as the fall, so also the favor. For if for the fall of one many died, much more the grace of God, and the gift in grace, of one man, Jesus Christ, has abounded to many. read more. And not as by one having sinned, the gift: for truly the judgment of one to condemnation, but the favor of many falls to justification. For if by the fall of one, death reigned by one; much more they receiving the abundance of grace and the gift of justice in life shall reign by one, Jesus Christ.) Therefore as by the fall of one for all men to condemnation; so also by the justification of one for all men to justification of life. For as by one man's disobedience many were constituted sinful, so also by the obedience of one shall many be constituted just. And the law entered, that the fall might abound. And where sin abounded, grace superabounded:
For the impossibility of the law, in that it was weak by the flesh, God having sent his own Son in the likeness of the flesh of sin, and for sin, condemned sin in the flesh:
To the lawless, as lawless, (not being lawless to God, but subject to the law to Christ,) that I might gain the lawless,
Be not unequally yoked together with the unbelieving: for what participation to justice and iniquity and what communion to light with darkness?
Knowing this, that the law is laid down not for the just one, but for the lawless and disorderly, for the profane and sinful, for the wicked and unholy, for the patricides and matricides, for manslayers,
(For the just one in seeing and hearing, dwelling among them, from day to day tried the just soul with lawless works;)
Every one doing sin also does lawlessness; for sin is lawlessness.
Every one doing sin also does lawlessness; for sin is lawlessness.
Every one doing sin also does lawlessness; for sin is lawlessness.
He doing sin is of the accuser; for the accuser sins from the beginning. For this was the Son of God manifested, that he might loose the works of the accuser.
Smith
Sin,
a city of Egypt, mentioned only by Ezekiel.
The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites.
Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.
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And they will remove from Ailam, and all the assembly of the sons of Israel will come to the desert of Sin, which is between Ailam and between Sinai, the fifteenth day of the second month of their coming out of the land of Egypt
And I poured out my wrath upon Sin, the strength of Egypt; and I cut off the multitude of No.
And I poured out my wrath upon Sin, the strength of Egypt; and I cut off the multitude of No. And I gave fire in Egypt, and Sin writhing, shall be in pain, and No shall be for breaking in pieces, and Noph straits in the day.
Watsons
SIN, the transgression of the law, or want of conformity to the will of God, 1Jo 3:4. Original sin is that whereby our whole nature is corrupted, and rendered contrary to the nature and law of God; or, according to he ninth article of the church of England, "It is that whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil." This is sometimes called, "indwelling sin," Romans 7. The imputation of the sin of Adam to his posterity, is also what divines call, with some latitude of expression, original sin. Actual sin is a direct violation of God's law, and generally applied to those who are capable of committing moral evil; as opposed to idiots or children, who have not the right use of their powers. Sins of omission consist in leaving those things undone which ought to be done. Sins of commission are those which are committed against affirmative precepts, or doing what should not be done. Sins of infirmity are those which arise from ignorance, surprise, &c. Secret sins are those committed in secret, or those of which, through blindness or prejudice, we do not see the evil, Ps 19:7-12. Presumptuous sins are those which are done boldly against light and conviction. The unpardonable sin is, according to some, the ascribing to the devil the miracles which Christ wrought by the power of the Holy Ghost. This sin, or blasphemy, as it should rather be called, many scribes and Pharisees were guilty of, who, beholding our Lord do his miracles, affirmed that he wrought them by Beelzebub, the prince of devils, which was, in effect, calling the Holy Ghost Satan, a most horrible blasphemy; and, as on this ground they rejected Christ, and salvation by him, their sin could certainly have no forgiveness. Mr 3:29-30. No one therefore could be guilty of this blasphemy, except those who were spectators of Christ's miracles. There is, however, another view of this unpardonable offence, which deserves consideration: The sin or blasphemy against the Holy Ghost, says Bishop Tomline, is mentioned in the first three Gospels. It appears that all the three evangelists agree in representing the sin or blasphemy against the Holy Ghost as a crime which would not be forgiven; but no one of them affirms that those who had ascribed Christ's power of casting out devils to Beelzebub, had been guilty of that sin, and in St. Luke it is not mentioned that any such charge had been made. Our Saviour, according to the account in St. Matthew and St. Mark, endeavoured to convince the Jews of their error; but so far from accusing them of having committed an unpardonable sin in what they had said concerning him, he declares that "whosoever speaketh a word against the Son of man, it shall be forgiven him;" that is, whatever reproaches men may utter against the Son of man during his ministry, however they may calumniate the authority upon which he acts, it is still possible that hereafter they may repent and believe, and all their sins may be forgiven them; but the reviling of the Holy Ghost is described as an offence of a far more heinous nature: "The blasphemy against the Holy Ghost shall not be forgiven unto men." "He that shall blaspheme against the Holy Ghost hath never forgiveness." "Unto him that blasphemeth against the Holy Ghost it shall not be forgiven." It is plain that this sin against the Holy Ghost could not be committed while our Saviour was upon earth, since he always speaks of the Holy Ghost as not being to come till after his ascension into heaven. A few days after that great event, the descent of the Holy Ghost enabled the Apostles to work miracles, and communicated to them a variety of other supernatural gifts. If men should ascribe these powers to Beelzebub, or in any respect reject their authority, they would blaspheme the Holy Ghost, from whom they were derived; and that sin would be unpardonable, because this was the completion of the evidence of the divine authority of Christ and his religion; and they who rejected these last means of conviction, could have no other opportunity of being brought to faith in Christ, the only appointed condition of pardon and forgiveness. The greater heinousness of the sin of these men would consist in their rejecting a greater body of testimony; for they are supposed to be acquainted with the resurrection of our Saviour from the dead, with his ascension into heaven, with the miraculous descent of the Holy Ghost, and with the supernatural powers which it communicated; circumstances, all of which were enforced by the Apostles when they preached the Gospel; but none of which could be known to those who refused to acknowledge Jesus as the Messiah during his actual ministry. Though this was a great sin, it was not an unpardonable one, it might be remedied by subsequent belief, by yielding to subsequent testimony. But, on the other hand, they who finally rejected the accumulated and complete evidence of Jesus being the Messiah, as exhibited by the inspired Apostles, precluded themselves from the possibility of conviction, because no farther testimony would be afforded them, and consequently, there being no means of repentance, they would be incapable of forgiveness and redemption. Hence it appears that the sin against the Holy Ghost consisted in finally rejecting the Gospel as preached by the Apostles, who confirmed the truth of the doctrine which they taught "by signs and wonders, and divers miracles and gifts of the Holy Ghost," Heb 2:4. It was unpardonable, because this was the consummation of the proofs afforded to the men of that generation of the divine mission of Christ. This sin was manifestly distinct from all other sins; it indicated an invincible obstinacy of mind, an impious and unalterable determination to refuse the offered mercy of God. It would appear from this, that those only committed or could commit this irremissible offence, who were witnesses of the mighty works wrought by the Holy Spirit in the Apostles after Christ's ascension and the day of pentecost. Our Lord's declaration appears chiefly to respect the Jews.
This view will serve to explain those passages in the Epistle to the Hebrews, in which the hopeless case of Jewish apostates is described. But See BLASPHEMY.
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The law of Jehovah is blameless, turning back the soul; the testimonies of Jehovah being faithful, making wise the simple. The mandates of Jehovah are straight, rejoicing the heart: the command of Jehovah pure, enlightening the eyes. read more. The fear of Jehovah being pure, standing forever: the judgments of Jehovah, truth, they were altogether just Being desirable above gold, and above much pure gold, and being sweet above honey, and the dropping of honey-combs. Also thy servant being admonished by them: in watching them much reward. Who will understand errors? acquit me from hidden things.
And whoever should defame against the Holy Spirit has no remission forever, but he is liable to the penalty of eternal condemnation. For they said, He has an unclean spirit.
God confirming the testimony, together with signs and wonders, and various powers, and partitions of the Holy Spirit, according to his will
Every one doing sin also does lawlessness; for sin is lawlessness.