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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and of the tree of knowledge of good and evil, thou dost not eat of it, for in the day of thine eating of it -- dying thou dost die.'
And Jehovah seeth that abundant is the wickedness of man in the earth, and every imagination of the thoughts of his heart only evil all the day;
And they journey from Elim, and all the company of the sons of Israel come in unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month of their going out from the land of Egypt.
And all the company of the sons of Israel journey from the wilderness of Sin, on their journeyings, by the command of Jehovah, and encamp in Rephidim, and there is no water for the people to drink;
'If the priest who is anointed doth sin according to the guilt of the people, then he hath brought near for his sin which he hath sinned a bullock, a son of the herd, a perfect one, to Jehovah, for a sin-offering,
'And the priest hath taken of the blood of the sin-offering with his finger, and hath put on the horns of the altar of the burnt-offering, and its blood he doth pour out at the foundation of the altar of the burnt-offering,
and he hath laid his hand on the head of the sin-offering, and hath slaughtered the sin-offering in the place of the burnt-offering.
only, a distance is between you and it, about two thousand cubits by measure; ye do not come near unto it, so that ye know the way in which ye go, for ye have not passed over in the way heretofore.'
Lo, in iniquity I have been brought forth, And in sin doth my mother conceive me.
And I have poured out My fury on Sin, the stronghold of Egypt, And I have cut off the multitude of No. And I have given fire against Egypt, Greatly pained is Sin, and No is to be rent, And Noph hath daily distresses.
for out of the heart come forth evil thoughts, murders, adulteries, whoredoms, thefts, false witnessings, evil speakings:
because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin;
There is, then, now no condemnation to those in Christ Jesus, who walk not according to the flesh, but according to the Spirit; for the law of the Spirit of the life in Christ Jesus did set me free from the law of the sin and of the death; read more. for what the law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn the sin in the flesh,
for him who did not know sin, in our behalf He did make sin, that we may become the righteousness of God in him.
and each one is tempted, by his own desires being led away and enticed, afterward the desire having conceived, doth give birth to sin, and the sin having been perfected, doth bring forth 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 hath been subtile above every beast of the field which Jehovah God hath made, and he saith unto the woman, 'Is it true that God hath said, Ye do not eat of every tree of the garden?' And the woman saith unto the serpent, 'Of the fruit of the trees of the garden we do eat, read more. and of the fruit of the tree which is in the midst of the garden God hath said, Ye do not eat of it, nor touch it, lest ye die.' And the serpent saith unto the woman, 'Dying, ye do not die, for God doth know that in the day of your eating of it -- your eyes have been opened, and ye have been as God, knowing good and evil.' And the woman seeth that the tree is good for food, and that it is pleasant to the eyes, and the tree is desirable to make one wise, and she taketh of its fruit and eateth, and giveth also to her husband with her, and he doth eat;
And Jehovah seeth that abundant is the wickedness of man in the earth, and every imagination of the thoughts of his heart only evil all the day; and Jehovah repenteth that He hath made man in the earth, and He grieveth Himself -- unto His heart.
And it cometh to pass, in the journeying of the people from their tents to pass over the Jordan, and of the priests bearing the ark of the covenant before the people,
'When they sin against Thee (for there is not a man who sinneth not), and Thou hast been angry with them, and hast given them up before an enemy, and they have taken captive their captivity unto the land of the enemy far off or near;
What is man that he is pure, And that he is righteous, one born of woman? Lo, in His holy ones He putteth no credence, And the heavens have not been pure in His eyes. read more. Also -- surely abominable and filthy Is man drinking as water perverseness.
Errors! who doth understand? From hidden ones declare me innocent, Also -- from presumptuous ones keep back Thy servant, Let them not rule over me, Then am I perfect, And declared innocent of much transgression,
The wicked have been estranged from the womb, They have erred from the belly, speaking lies.
If iniquities Thou dost observe, O Lord, who doth stand?
Folly is bound up in the heart of a youth, The rod of chastisement putteth it far from him.
All of us like sheep have wandered, Each to his own way we have turned, And Jehovah hath caused to meet on him, The punishment of us all.
And I have poured out My fury on Sin, the stronghold of Egypt, And I have cut off the multitude of No.
Because of this I say to you, all sin and evil speaking shall be forgiven to men, but the evil speaking of the Spirit shall not be forgiven to men. And whoever may speak a word against the Son of Man it shall be forgiven to him, but whoever may speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is coming.
Jesus answered and said to him, 'Verily, verily, I say to thee, If any one may not be born from above, he is not able to see the reign of God;'
according as it hath been written -- 'There is none righteous, not even one; There is none who is understanding, there is none who is seeking after God. read more. All did go out of the way, together they became unprofitable, there is none doing good, there is not even one. A sepulchre opened is their throat; with their tongues they used deceit; poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Swift are their feet to shed blood. Ruin and misery are in their ways. And a way of peace they did not know. There is no fear of God before their eyes.' And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;
And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God; wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin. read more. And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets, and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference,
and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference, for all did sin, and are come short of the glory of God --
for all did sin, and are come short of the glory of God --
for the law doth work wrath; for where law is not, neither is transgression.
because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin;
because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin;
because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin; for till law sin was in the world: and sin is not reckoned when there is not law;
for till law sin was in the world: and sin is not reckoned when there is not law;
for till law sin was in the world: and sin is not reckoned when there is not law; but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.
but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.
but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming. But, not as the offence so also is the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many;
But, not as the offence so also is the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many;
But, not as the offence so also is the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many; and not as through one who did sin is the free gift, for the judgment indeed is of one to condemnation, but the gift is of many offences to a declaration of 'Righteous,'
and not as through one who did sin is the free gift, for the judgment indeed is of one to condemnation, but the gift is of many offences to a declaration of 'Righteous,'
and not as through one who did sin is the free gift, for the judgment indeed is of one to condemnation, but the gift is of many offences to a declaration of 'Righteous,' for if by the offence of the one the death did reign through the one, much more those, who the abundance of the grace and of the free gift of the righteousness are receiving, in life shall reign through the one -- Jesus Christ.
for if by the offence of the one the death did reign through the one, much more those, who the abundance of the grace and of the free gift of the righteousness are receiving, in life shall reign through the one -- Jesus Christ.
for if by the offence of the one the death did reign through the one, much more those, who the abundance of the grace and of the free gift of the righteousness are receiving, in life shall reign through the one -- Jesus Christ. So, then, as through one offence to all men it is to condemnation, so also through one declaration of 'Righteous' it is to all men to justification of life;
So, then, as through one offence to all men it is to condemnation, so also through one declaration of 'Righteous' it is to all men to justification of life;
So, then, as through one offence to all men it is to condemnation, so also through one declaration of 'Righteous' it is to all men to justification of life; for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous.
for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous.
for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous. And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,
And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,
And law came in, that the offence might abound, and where the sin did abound, the grace did overabound, that even as the sin did reign in the death, so also the grace may reign, through righteousness, to life age-during, through Jesus Christ our Lord.
that even as the sin did reign in the death, so also the grace may reign, through righteousness, to life age-during, through Jesus Christ our Lord.
this knowing, that our old man was crucified with him, that the body of the sin may be made useless, for our no longer serving the sin;
Let not then the sin reign in your mortal body, to obey it in its desires;
Let not then the sin reign in your mortal body, to obey it in its desires;
Let not then the sin reign in your mortal body, to obey it in its desires; neither present ye your members instruments of unrighteousness to the sin, but present yourselves to God as living out of the dead, and your members instruments of righteousness to God;
neither present ye your members instruments of unrighteousness to the sin, but present yourselves to God as living out of the dead, and your members instruments of righteousness to God; for sin over you shall not have lordship, for ye are not under law, but under grace.
for sin over you shall not have lordship, for ye are not under law, but under grace.
for sin over you shall not have lordship, for ye are not under law, but under grace. What then? shall we sin because we are not under law but under grace? let it not be!
What then? shall we sin because we are not under law but under grace? let it not be! have ye not known that to whom ye present yourselves servants for obedience, servants ye are to him to whom ye obey, whether of sin to death, or of obedience to righteousness?
have ye not known that to whom ye present yourselves servants for obedience, servants ye are to him to whom ye obey, whether of sin to death, or of obedience to righteousness? and thanks to God, that ye were servants of the sin, and -- were obedient from the heart to the form of teaching to which ye were delivered up;
and thanks to God, that ye were servants of the sin, and -- were obedient from the heart to the form of teaching to which ye were delivered up;
and thanks to God, that ye were servants of the sin, and -- were obedient from the heart to the form of teaching to which ye were delivered up;
for when we were in the flesh, the passions of the sins, that are through the law, were working in our members, to bear fruit to the death;
for when we were in the flesh, the passions of the sins, that are through the law, were working in our members, to bear fruit to the death; and now we have ceased from the law, that being dead in which we were held, so that we may serve in newness of spirit, and not in oldness of letter.
and now we have ceased from the law, that being dead in which we were held, so that we may serve in newness of spirit, and not in oldness of letter. What, then, shall we say? the law is sin? let it not be! but the sin I did not know except through law, for also the covetousness I had not known if the law had not said:
What, then, shall we say? the law is sin? let it not be! but the sin I did not know except through law, for also the covetousness I had not known if the law had not said: Thou shalt not covet;' and the sin having received an opportunity, through the command, did work in me all covetousness -- for apart from law sin is dead.
Thou shalt not covet;' and the sin having received an opportunity, through the command, did work in me all covetousness -- for apart from law sin is dead. And I was alive apart from law once, and the command having come, the sin revived, and I died;
And I was alive apart from law once, and the command having come, the sin revived, and I died; and the command that is for life, this was found by me for death;
and the command that is for life, this was found by me for death; for the sin, having received an opportunity, through the command, did deceive me, and through it did slay me;
for the sin, having received an opportunity, through the command, did deceive me, and through it did slay me; so that the law, indeed, is holy, and the command holy, and righteous, and good.
so that the law, indeed, is holy, and the command holy, and righteous, and good. That which is good then, to me hath it become death? let it not be! but the sin, that it might appear sin, through the good, working death to me, that the sin might become exceeding sinful through the command,
That which is good then, to me hath it become death? let it not be! but the sin, that it might appear sin, through the good, working death to me, that the sin might become exceeding sinful through the command, for we have known that the law is spiritual, and I am fleshly, sold by the sin;
for we have known that the law is spiritual, and I am fleshly, sold by the sin; for that which I work, I do not acknowledge; for not what I will, this I practise, but what I hate, this I do.
for that which I work, I do not acknowledge; for not what I will, this I practise, but what I hate, this I do. And if what I do not will, this I do, I consent to the law that it is good,
And if what I do not will, this I do, I consent to the law that it is good, and now it is no longer I that work it, but the sin dwelling in me,
and now it is no longer I that work it, but the sin dwelling in me, for I have known that there doth not dwell in me, that is, in my flesh, good: for to will is present with me, and to work that which is right I do not find, read more. for the good that I will, I do not; but the evil that I do not will, this I practise. And if what I do not will, this I do, it is no longer I that work it, but the sin that is dwelling in me. I find, then, the law, that when I desire to do what is right, with me the evil is present, for I delight in the law of God according to the inward man, and I behold another law in my members, warring against the law of my mind, and bringing me into captivity to the law of the sin that is in my members. A wretched man I am! who shall deliver me out of the body of this death?
because the mind of the flesh is enmity to God, for to the law of God it doth not subject itself,
but the Writing did shut up the whole under sin, that the promise by faith of Jesus Christ may be given to those believing.
for the flesh doth desire contrary to the Spirit, and the Spirit contrary to the flesh, and these are opposed one to another, that the things that ye may will -- these ye may not do;
for the flesh doth desire contrary to the Spirit, and the Spirit contrary to the flesh, and these are opposed one to another, that the things that ye may will -- these ye may not do;
and those who are Christ's, the flesh did crucify with the affections, and the desires;
Also you -- being dead in the trespasses and the sins,
being darkened in the understanding, being alienated from the life of God, because of the ignorance that is in them, because of the hardness of their heart, who, having ceased to feel, themselves did give up to the lasciviousness, for the working of all uncleanness in greediness;
and each one is tempted, by his own desires being led away and enticed,
and each one is tempted, by his own desires being led away and enticed, afterward the desire having conceived, doth give birth to sin, and the sin having been perfected, doth bring forth death.
afterward the desire having conceived, doth give birth to sin, and the sin having been perfected, doth bring forth death.
Every one who is doing the sin, the lawlessness also he doth do, and the sin is the 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 prepareth the man in His image; in the image of God He prepared him, a male and a female He prepared them.
and of the tree of knowledge of good and evil, thou dost not eat of it, for in the day of thine eating of it -- dying thou dost die.'
and enmity I put between thee and the woman, and between thy seed and her seed; he doth bruise thee -- the head, and thou dost bruise him -- the heel.'
Is there not, if thou dost well, acceptance? and if thou dost not well, at the opening a sin-offering is crouching, and unto thee its desire, and thou rulest over it.'
And Jehovah seeth that abundant is the wickedness of man in the earth, and every imagination of the thoughts of his heart only evil all the day; and Jehovah repenteth that He hath made man in the earth, and He grieveth Himself -- unto His heart.
These are births of Noah: Noah is a righteous man; perfect he hath been among his generations; with God hath Noah walked habitually.
And the whole earth is of one pronunciation, and of the same words, and it cometh to pass, in their journeying from the east, that they find a valley in the land of Shinar, and dwell there; read more. and they say each one to his neighbour, 'Give help, let us make bricks, and burn them thoroughly:' and the brick is to them for stone, and the bitumen hath been to them for mortar. And they say, 'Give help, let us build for ourselves a city and tower, and its head in the heavens, and make for ourselves a name, lest we be scattered over the face of all the earth.' And Jehovah cometh down to see the city and the tower which the sons of men have builded; and Jehovah saith, 'Lo, the people is one, and one pronunciation is to them all, and this it hath dreamed of doing; and now, nothing is restrained from them of that which they have purposed to do. Give help, let us go down, and mingle there their pronunciation, so that a man doth not understand the pronunciation of his companion.' And Jehovah doth scatter them from thence over the face of all the earth, and they cease to build the city; therefore hath one called its name Babel, for there hath Jehovah mingled the pronunciation of all the earth, and from thence hath Jehovah scattered them over the face of all the earth.
And Pharaoh calleth for Abram, and saith, 'What is this thou hast done to me? why hast thou not declared to me that she is thy wife?
and Abimelech calleth for Abraham, and saith to him, 'What hast thou done to us? and what have I sinned against thee, that thou hast brought upon me, and upon my kingdom, a great sin? works which are not done thou hast done with me.'
none is greater in this house than I, and he hath not withheld from me anything, except thee, because thou art his wife; and how shall I do this great evil? -- then have I sinned against God.'
and now, be not grieved, nor let it be displeasing in your eyes that ye sold me hither, for to preserve life hath God sent me before you.
As for you, ye devised against me evil -- God devised it for good, in order to do as at this day, to keep alive a numerous people;
And Jehovah saith unto Moses, 'In thy going to turn back to Egypt, see -- all the wonders which I have put in thy hand -- that thou hast done them before Pharaoh, and I -- I strengthen his heart, and he doth not send the people away;
'And I harden the heart of Pharaoh, and have multiplied My signs and My wonders in the land of Egypt,
and Jehovah strengtheneth the heart of Pharaoh king of Egypt, and he pursueth after the sons of Israel, and the sons of Israel are going out with a high hand,
Thou dost not bow thyself to them, nor serve them: for I, Jehovah thy God, am a zealous God, charging iniquity of fathers on sons, on the third generation, and on the fourth, of those hating Me,
And Moses saith unto the people, 'Fear not, for to try you hath God come, and in order that His fear may be before your faces -- that ye sin not.'
'Three times thou dost keep a feast to Me in a year;
'And ye have served Jehovah your God, and He hath blessed thy bread and thy water, and I have turned aside sickness from thine heart;
keeping kindness for thousands, taking away iniquity, and transgression, and sin, and not entirely acquitting, charging iniquity of fathers on children, and on children's children, on a third generation, and on a fourth.'
'And when a sojourner sojourneth with thee in your land, thou dost not oppress him;
for Jehovah thy God is a fire consuming -- a zealous God.
'And because that He hath loved thy fathers, He doth also fix on their seed after them, and doth bring thee out, in His presence, by His great power, from Egypt:
and thou hast kept His statutes and His commands which I am commanding thee to-day, so that it is well to thee, and to thy sons after thee, and so that thou prolongest days on the ground which Jehovah thy God is giving to thee -- all the days.'
and thou hast loved Jehovah thy God with all thy heart, and with all thy soul, and with all thy might, and these words which I am commanding thee to-day have been on thine heart,
for a zealous God is Jehovah thy God in thy midst -- lest the anger of Jehovah thy God burn against thee, and He hath destroyed thee from off the face of the ground.
And Jehovah commandeth us to do all these statutes, to fear Jehovah our God, for good to ourselves all the days, to keep us alive, as at this day;
for a holy people art thou to Jehovah thy God; on thee hath Jehovah thy God fixed, to be to Him for a peculiar people, out of all the peoples who are on the face of the ground. Not because of your being more numerous than any of the peoples hath Jehovah delighted in you, and fixeth on you, for ye are the least of all the peoples,
'And now, Israel, what is Jehovah thy God asking from thee, except to fear Jehovah thy God, to walk in all His ways, and to love Him, and to serve Jehovah thy God with all thy heart, and with all thy soul, to keep the commands of Jehovah, and His statutes which I am commanding thee to-day, for good to thee?
only in thy fathers hath Jehovah delighted -- to love them, and He doth fix on their seed after them -- on you, out of all the peoples as at this day; and ye have circumcised the foreskin of your heart, and your neck ye do not harden any more;
He is doing the judgment of fatherless and widow, and loving the sojourner, to give to him bread and raiment.
'And ye have placed these my words on your heart, and on your soul, and have bound them for a sign on your hand, and they have been for frontlets between your eyes;
Sons ye are to Jehovah your God; ye do not cut yourselves, nor make baldness between your eyes for the dead;
'And Jehovah hath caused thee to promise to-day to become His people, a peculiar treasure, as He hath spoken to thee, and to keep all His commands;
And Moses speaketh -- the priests, the Levites, also -- unto all Israel, saying, 'Keep silent, and hear, O Israel, this day thou hast become a people to Jehovah thy God;
'Jehovah doth establish thee to Himself for a holy people, as He hath sworn to thee, when thou keepest the commands of Jehovah thy God, and hast walked in His ways;
And the sons of Israel commit a trespass in the devoted thing, and Achan, son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, taketh of the devoted thing, and the anger of Jehovah burneth against the sons of Israel.
Israel hath sinned, and also they have transgressed My covenant which I commanded them, and also taken of the devoted thing, and also stolen, and also deceived, and also put it among their vessels,
and God sendeth an evil spirit between Abimelech and the masters of Shechem, and the masters of Shechem deal treacherously with Abimelech,
'And now, the sword doth not turn aside from thy house unto the age, because thou hast despised Me, and dost take the wife of Uriah the Hittite to be to thee for a wife; thus said Jehovah, Lo, I am raising up against thee evil, out of thy house, and have taken thy wives before thine eyes, and given to thy neighbour, and he hath lain with thy wives before the eyes of this sun; read more. for thou hast done it in secret, and I do this thing before all Israel, and before the sun.' And David saith unto Nathan, 'I have sinned against Jehovah.' And Nathan saith unto David, 'Also -- Jehovah hath caused thy sin to pass away; thou dost not die; only, because thou hast caused the enemies of Jehovah greatly to despise by this thing, also the son who is born to thee doth surely die.' And Nathan goeth unto his house, and Jehovah smiteth the lad, whom the wife of Uriah hath born to David, and it is incurable; and David seeketh God for the youth, and David keepeth a fast, and hath gone in and lodged, and lain on the earth. And the elders of his house rise against him, to raise him up from the earth, and he hath not been willing, nor hath he eaten with them bread; and it cometh to pass on the seventh day, that the lad dieth, and the servants of David fear to declare to him that the lad is dead, for they said, 'Lo, in the lad being alive we spake unto him, and he did not hearken to our voice; and how do we say unto him, The lad is dead? -- then he hath done evil.'
And the anger of Jehovah addeth to burn against Israel, and an adversary moveth David about them, saying, 'Go, number Israel and Judah.'
'When they sin against Thee (for there is not a man who sinneth not), and Thou hast been angry with them, and hast given them up before an enemy, and they have taken captive their captivity unto the land of the enemy far off or near;
And it cometh to pass -- hath it been light his walking in the sins of Jeroboam son of Nebat? -- then he taketh a wife, Jezebel daughter of Ethbaal, king of the Zidonians, and goeth and serveth Baal, and boweth himself to it,
only to the sins of Jeroboam son of Nebat that he caused Israel to sin he hath cleaved, he hath not turned aside from it.
only -- the sins of Jeroboam son of Nebat, that he caused Israel to sin, Jehu hath not turned aside from after them -- the calves of gold that are at Beth-El, and in Dan.
and he doth the evil thing in the eyes of Jehovah, and goeth after the sins of Jeroboam son of Nebat, that he caused Israel to sin -- he turned not aside from it,
And there standeth up an adversary against Israel, and persuadeth David to number Israel,
And the day is, that sons of God come in to station themselves by Jehovah, and there doth come also the Adversary in their midst. And Jehovah saith unto the Adversary, 'Whence comest thou?' And the Adversary answereth Jehovah and saith, 'From going to and fro in the land, and from walking up and down on it.' read more. And Jehovah saith unto the Adversary, 'Hast thou set thy heart against My servant Job because there is none like him in the land, a man perfect and upright, fearing God, and turning aside from evil?' And the Adversary answereth Jehovah and saith, 'For nought is Job fearing God? Hast not Thou made a hedge for him, and for his house, and for all that he hath -- round about? The work of his hands Thou hast blessed, and his substance hath spread in the land, and yet, put forth, I pray Thee, Thy hand, and strike against anything that he hath -- if not: to Thy face he doth bless Thee!' And Jehovah saith unto the Adversary, 'Lo, all that he hath is in thy hand, only unto him put not forth thy hand.' And the Adversary goeth out from the presence of Jehovah.
And the day is, that sons of God come in to station themselves by Jehovah, and there doth come also the Adversary in their midst to station himself by Jehovah. And Jehovah saith unto the Adversary, 'Whence camest thou?' And the Adversary answereth Jehovah and saith, 'From going to and fro in the land, and from walking up and down in it.' read more. And Jehovah saith unto the Adversary, 'Hast thou set thy heart unto My servant Job because there is none like him in the land, a man perfect and upright, fearing God and turning aside from evil? and still he is keeping hold on his integrity, and thou dost move Me against him to swallow him up for nought!' And the Adversary answereth Jehovah and saith, 'A skin for a skin, and all that a man hath he doth give for his life. Yet, put forth, I pray Thee, Thy hand, and strike unto his bone and unto his flesh -- if not: unto Thy face he doth bless Thee!' And Jehovah saith unto the Adversary, 'Lo, he is in thy hand; only his life take care of.' And the Adversary goeth forth from the presence of Jehovah, and smiteth Job with a sore ulcer from the sole of his foot unto his crown.
'Is mortal man than God more righteous? Than his Maker is a man cleaner?
Who giveth a clean thing out of an unclean? not one.
What is man that he is pure, And that he is righteous, one born of woman?
Turn from me all ye workers of iniquity, For Jehovah heard the voice of my weeping,
Why, Jehovah, dost Thou stand at a distance? Thou dost hide in times of adversity,
Jehovah from the heavens Hath looked on the sons of men, To see if there is a wise one -- seeking God.
Keep me as the apple, the daughter of the eye; In shadow of Thy wings thou dost hide me.
To the Overseer, on 'The Hind of the Morning.' -- A Psalm of David. My God, my God, why hast Thou forsaken me? Far from my salvation, The words of my roaring?
Lo, in iniquity I have been brought forth, And in sin doth my mother conceive me.
Who knoweth the power of Thine anger? And according to Thy fear -- Thy wrath?
For, as the height of the heavens is above the earth, His kindness hath been mighty over those fearing Him.
The upright do see and rejoice, And all perversity hath shut her mouth.
If iniquities Thou dost observe, O Lord, who doth stand?
Who saith, 'I have purified my heart, I have been cleansed from my sin?'
Because there is not a righteous man on earth that doth good and sinneth not.
Why to Me the abundance of your sacrifices? saith Jehovah, I have been satiated with burnt-offerings of rams, And fat of fatlings; And blood of bullocks, and lambs, And he-goats I have not desired. When ye come in to appear before Me, Who hath required this of your hand, To trample My courts? read more. Add not to bring in a vain present, Incense -- an abomination it is to Me, New moon, and sabbath, calling of convocation! Rendure not iniquity -- and a restraint! Your new moons and your set seasons hath My soul hated, They have been upon me for a burden, I have been weary of bearing. And in your spreading forth your hands, I hide mine eyes from you, Also when ye increase prayer, I do not hear, Your hands of blood have been full.
Come, I pray you, and we reason, saith Jehovah, If your sins are as scarlet, as snow they shall be white, If they are red as crimson, as wool they shall be!
Come, I pray you, and we reason, saith Jehovah, If your sins are as scarlet, as snow they shall be white, If they are red as crimson, as wool they shall be!
Woe to those joining house to house, Field to field they bring near, till there is no place, And ye have been settled by yourselves In the midst of the land!
And we are as unclean -- all of us, And as a garment passing away, all our righteous acts; And we fade as a leaf -- all of us. And our iniquities as wind do take us away.
Thus said Jehovah: What -- have your fathers found in Me perversity, That they have gone far off from Me, And go after the vanity, and become vain, And have not said, Where is Jehovah, Who bringeth us up out of the land of Egypt, Who leadeth us in a wilderness, In a land of deserts and pits, In a dry land, and of death-shade, In a land -- none hath passed through it, Nor dwelt hath man there?' read more. Yea, I bring you in to a land of fruitful fields, To eat its fruit and its goodness, And ye come in and defile My land, And Mine inheritance have made an abomination. The priests have not said, 'Where is Jehovah?' And those handling the law have not known Me. And the shepherds transgressed against Me, And the prophets have prophesied by Baal, And after those who profit not have gone. Therefore, yet I plead with you, An affirmation of Jehovah, And with your sons' sons I plead. For, pass to the isles of Chittim, and see, And to Kedar send, and consider well, And see if there hath been like this: Hath a nation changed gods? (And they are no gods!) And My people hath changed its honour For that which doth not profit. Be astonished, ye heavens, at this, Yea, be frightened, be greatly wasted, An affirmation of Jehovah. For two evils hath My people done, Me they have forsaken, a fountain of living waters, To hew out for themselves wells -- broken wells, That contain not the waters. A servant is Israel? Is he a child of the house? Wherefore hath he been for a prey? Against him roar do young lions, They have given forth their voice, And make his land become a desolation, His cities have been burnt without inhabitant. Also sons of Noph and Tahapanes Consume thee -- the crown of the head! Dost thou not do this to thyself? By thy forsaking Jehovah thy God, At the time He is leading thee in the way? And now, what -- to thee in the way of Egypt, To drink the waters of Sihor? And what -- to thee in the way of Asshur, To drink the waters of the River? Instruct thee doth thy wickedness, And thy backslidings reprove thee, Know and see that an evil and a bitter thing Is thy forsaking Jehovah thy God, And My fear not being on thee, An affirmation of the Lord Jehovah of Hosts. For from of old thou hast broken thy yoke, Drawn away thy bands, and sayest, 'I do not serve,' For, on every high height, and under every green tree, Thou art wandering -- a harlot. And I planted thee a choice vine, wholly a true seed, And how hast thou been turned to Me, To the degenerate shoots of a strange vine? But though thou dost wash with nitre, And dost multiply to thyself soap, Marked is thine iniquity before Me, An affirmation of the Lord Jehovah. How sayest thou, 'I have not been defiled, After the Baalim I have not gone?' See thy way in a valley, know what thou hast done, A swift dromedary winding her ways, A wild ass accustomed to a wilderness, In the desire of her soul she hath swallowed up wind, Her meeting -- who doth turn her back? None seeking her do weary themselves, In her month they find her. Withhold thy foot from being unshod, And thy throat from thirst, And thou sayest, 'It is incurable, No, for I have loved strangers, and after them I go.'
Withhold thy foot from being unshod, And thy throat from thirst, And thou sayest, 'It is incurable, No, for I have loved strangers, and after them I go.' As the shame of a thief when he is found, So put to shame have been the house of Israel, They, their kings, their heads, And their priests, and their prophets, read more. Saying to wood, 'My father art thou!' And to a stone, 'Thou hast brought me forth,' For they turned unto me the back and not the face, And in the time of their vexation, They say, 'Arise Thou, and save us.' And where are thy gods, that thou hast made to thyself? Let them arise, if they may save thee, In the time of thy vexation, For -- the number of thy cities have been thy gods, O Judah, Why do ye strive with Me? All of you have transgressed against Me, An affirmation of Jehovah. In vain I have smitten your sons, Instruction they have not accepted, Devoured hath your sword your prophets, As a destroying lion. O generation, see ye the word of Jehovah: A wilderness have I been to Israel? A land of thick darkness? Wherefore have My people said, 'We mourned, We come not in again unto Thee.' Doth a virgin forget her ornaments? A bride her bands? And My people have forgotten Me days without number. What -- dost thou make pleasing thy ways to seek love? Therefore even the wicked thou hast taught thy ways. Also in thy skirts hath been found the blood of innocent needy souls, Not by digging have I found them, but upon all these. And thou sayest, 'Because I have been innocent, Surely turned back hath His anger from me?' Lo, I have been judged with thee, Because of thy saying, 'I have not sinned.' What? thou art very vile to repeat thy way, Even of Egypt thou art ashamed, As thou hast been ashamed of Asshur, Also from this thou goest out, And thy hands on thy head, For Jehovah hath kicked at thy confidences, And thou dost not give prosperity to them!
Go to and fro in streets of Jerusalem, And see, I pray you, and know, And seek in her broad places, if ye find a man, If there be one doing judgment, seeking stedfastness -- Then am I propitious to her.
And this people hath an apostate and rebellious heart, They have turned aside, and they go on.
Thus said Jehovah of Hosts, God of Israel, Your burnt-offerings add to your sacrifices, And eat ye flesh.
And they have not hearkened, nor inclined their ear, And they walk in the counsels, In the stubbornness, of their evil heart, And are for backward, and not for forward.
Even a stork in the heavens hath known her seasons, And turtle, and swallow, and crane, Have watched the time of their coming, And -- My people have not known the judgment of Jehovah. How do ye say, We are wise, And the law of Jehovah is with us? Surely, lo, falsely it hath wrought, The false pen of scribes.
Therefore, I give their wives to others, Their fields to dispossessors, For from the least even unto the greatest, Every one is gaining dishonest gain, From prophet even unto priest, every one is dealing falsely.
I have known, O Jehovah, that not of man is his way, Not of man the going and establishing of his step.
and I go to Phrat, and dig, and take the girdle from the place where I had hid it; and lo, the girdle hath been marred, it is not profitable for anything.
Doth a Cushite change his skin? and a leopard his spots? Ye also are able to do good, who are accustomed to do evil.
Crooked is the heart above all things, And it is incurable -- who doth know it? I Jehovah do search the heart, try the reins, Even to give to each according to his way, According to the fruit of his doings.
And they have said, It is incurable, For after our own devices we do go, And each the stubbornness of his evil heart we do.
And have given to them a heart to know Me, For I am Jehovah, And they have been to Me for a people, And I am to them for God, For they turned back unto Me with all their heart.
And it hath been, as I watched over them to pluck up, And to break down, and to throw down, And to destroy, and to afflict; So do I watch over them to build, and to plant, An affirmation of Jehovah.
For this is the covenant that I make, With the house of Israel, after those days, An affirmation of Jehovah, I have given My law in their inward part, And on their heart I do write it, And I have been to them for God, And they are to me for a people. And they do not teach any more Each his neighbour, and each his brother, Saying, Know ye Jehovah, For they all know Me, from their least unto their greatest, An affirmation of Jehovah; For I pardon their iniquity, And of their sin I make mention no more.
Great in counsel, and mighty in act, in that Thine eyes are open on all the ways of the sons of Adam, to give to each according to his ways, and according to the fruit of his doings:
Because of all the evil of the sons of Israel, and of the sons of Judah that they have done, so as to provoke Me -- they, their kings, their heads, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.
and I have given 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 have made for them a covenant age-during, in that I turn not back from after them for My doing them good, and My fear I put in their heart, so as not to turn aside from me;
Performed have been the words of Jonadab son of Rechab, when he commanded his sons not to drink wine, and they have not drunk unto this day, for they have obeyed the command of their father; and I -- I have spoken unto you, rising early and speaking, and ye have not hearkened unto Me. And I send unto you all My servants the prophets, rising early and sending, saying: Turn back, I pray you, each from his evil way, and amend your doings, yea, ye do not walk after other gods, to serve them, and dwell ye on the ground that I have given to you and to your fathers; and ye have not inclined your ear, nor hearkened unto Me. read more. 'Because the sons of Jonadab son of Rechab have performed the command of their father, that he commanded them, and this people have not hearkened unto Me, therefore thus said Jehovah, God of Hosts, God of Israel: Lo, I am bringing in unto Judah, and unto all inhabitants of Jerusalem, all the evil that I have spoken against them, because I have spoken unto them, and they have not hearkened, yea, I call to them, and they have not answered.'
Lo, all the souls are Mine, As the soul of the father, So also the soul of the son -- they are Mine, The soul that is sinning -- it doth die.
And -- he hath begotten a son, A burglar -- a shedder of blood, And he hath made a brother of one of these, And he all those hath not done, For even on the mountains he hath eaten, And the wife of his neighbour he hath defiled, read more. The afflicted and needy he hath oppressed, Plunder he hath taken violently away, A pledge he doth not return, And unto the idols he hath lifted up his eyes, Abomination he hath done! In usury he hath given, and increase taken, And he liveth: he doth not live, All these abominations he hath done, He doth surely die, his blood is on him. And -- lo, he hath begotten a son, And he seeth all the sins of his father, That he hath done, and he feareth, And doth not do like them, On the mountains he hath not eaten, And his eyes he hath not lifted up Unto idols of the house of Israel, The wife of his neighbour he hath not defiled, A man -- he hath not oppressed, A pledge he hath not bound, And plunder he hath not taken away, His bread to the hungry he hath given, And the naked he covered with a garment, From the afflicted he hath turned back his hand, Usury and increase he hath not taken, My judgments he hath done, In My statutes he hath walked, He doth not die for the iniquity of his father, He doth surely live. His father -- because he used oppression, Did violently Plunder a brother, And that which is not good did in the midst of his people, And lo, he is dying in his iniquity. And ye have said, Wherefore hath not the son, Borne of the iniquity of the father? And -- the son judgment and righteousness hath done, All My statutes he hath kept, And he doeth them, he surely liveth. The soul that doth sin -- it doth die. A son doth not bear of the iniquity of the father, And a father doth not bear of the iniquity of the son, The righteousness of the righteous is on him, And the wickedness of the wicked is on him.
The soul that doth sin -- it doth die. A son doth not bear of the iniquity of the father, And a father doth not bear of the iniquity of the son, The righteousness of the righteous is on him, And the wickedness of the wicked is on him.
Afterwards turned back have the sons of Israel, and sought Jehovah their God, and David their king, and have hastened unto Jehovah, and unto His goodness, in the latter end of the days.
And it hath been, like people, like priest, And I have charged on it its ways, And its habitual doings I return to it.
Hear this, O priests, and attend, O house of Israel, And, O house of the king, give ear, For the judgment is for you, For, a snare ye have been on Mizpah, And a net spread out on Tabor.
'Come, and we turn back unto Jehovah, For He hath torn, and He doth heal us, He doth smite, and He bindeth us up.
Come in have the days of inspection, Come in have the days of recompence, Israel doth know! a fool is the prophet, Mad is the man of the Spirit, Because of the abundance of thine iniquity, And great is the hatred.
Canaan! in his hand are balances of deceit! To oppress he hath loved.
Who are panting for the dust of the earth on the head of the poor, And the way of the humble they turn aside, And a man and his father go unto the damsel, So as to pollute My holy name.
Only you I have known of all families of the land, Therefore I charge on you all your iniquities.
Therefore, thus said the Lord Jehovah: An adversary -- and surrounding the land, And he hath brought down from thee thy strength, And spoiled have been thy palaces.
Hear this word, ye kine of Bashan, Who are in the mountain of Samaria, Who are oppressing the poor, Who are bruising the needy, Who are saying to their lords: 'Bring in, and we do drink.'
I have hated -- I have loathed your festivals, And I am not refreshed by your restraints.
Woe to those secure in Zion, And those confident in the mount of Samaria, The marked of the chief of the nations, And come to them have the house of Israel. Pass ye over to Calneh and see, And go thence to Hamath the great, And go down to Gath of the Philistines, Are they better than these kingdoms? Greater is their border than your border? read more. Who are putting away the day of evil, And ye bring nigh the seat of violence, Who are lying down on beds of ivory, And are spread out on their couches, And are eating lambs from the flock, And calves from the midst of the stall, Who are taking part according to the psaltery, Like David they invented for themselves instruments of music; Who are drinking with bowls of wine, And with chief perfumes anoint themselves, And have not been pained for the breach of Joseph. Therefore now they remove at the head of the captives, And turned aside is the mourning-feast of stretched-out ones.
Hear this, ye who are swallowing up the needy, To cause to cease the poor of the land,
I have seen the Lord standing by the altar, and He saith: 'Smite the knob, and the thresholds shake, And cut them off by the head -- all of them, And their posterity with a sword I do slay, Not flee to them doth the fleer, Nor escape to them doth a fugitive.
In that day I raise the tabernacle of David, that is fallen, And I have repaired their breaches, And its ruins I do raise up, And I have built it up as in days of old.
And they have desired fields, And they have taken violently, And houses, and they have taken away, And have oppressed a man and his house, Even a man and his inheritance.
And I say, 'Hear, I pray you, heads of Jacob, And ye judges of the house of Israel, Is it not for you to know the judgment?
Thus said Jehovah concerning the prophets Who are causing My people to err, Who are biting with their teeth, And have cried 'Peace,' And he who doth not give unto their mouth, They have sanctified against him war.
Her heads for a bribe do judge, And her priests for hire do teach, And her prophets for silver divine, And on Jehovah they lean, saying, 'Is not Jehovah in our midst? Evil doth not come in upon us.'
Who is a God like Thee? taking away iniquity, And passing by the transgression of the remnant of His inheritance, He hath not retained for ever His anger, Because He -- He delighteth in kindness.
Who is even among you, And he shutteth the two-leaved doors? Yea, ye do not kindle Mine altar for nought, I have no pleasure in you, said Jehovah of Hosts, And a present I do not accept 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 if your righteousness may not abound above that of the scribes and Pharisees, ye may not enter to the reign of the heavens. 'Ye heard that it was said to the ancients: Thou shalt not kill, and whoever may kill shall be in danger of the judgment; read more. but I -- I say to you, that every one who is angry at his brother without cause, shall be in danger of the judgment, and whoever may say to his brother, Empty fellow! shall be in danger of the sanhedrim, and whoever may say, Rebel! shall be in danger of the gehenna of the fire. 'If, therefore, thou mayest bring thy gift to the altar, and there mayest remember that thy brother hath anything against thee, leave there thy gift before the altar, and go -- first be reconciled to thy brother, and then having come bring thy gift. 'Be agreeing with thy opponent quickly, while thou art in the way with him, that the opponent may not deliver thee to the judge, and the judge may deliver thee to the officer, and to prison thou mayest be cast, verily I say to thee, thou mayest not come forth thence till that thou mayest pay the last farthing. 'Ye heard that it was said to the ancients: Thou shalt not commit adultery; but I -- I say to you, that every one who is looking on a woman to desire her, did already commit adultery with her in his heart. 'But, if thy right eye doth cause thee to stumble, pluck it out and cast from thee, for it is good to thee that one of thy members may perish, and not thy whole body be cast to gehenna. 'And, if thy right hand doth cause thee to stumble, cut it off, and cast from thee, for it is good to thee that one of thy members may perish, and not thy whole body be cast to gehenna. 'And it was said, That whoever may put away his wife, let him give to her a writing of divorce; but I -- I say to you, that whoever may put away his wife, save for the matter of whoredom, doth make her to commit adultery; and whoever may marry her who hath been put away doth commit adultery. 'Again, ye heard that it was said to the ancients: Thou shalt not swear falsely, but thou shalt pay to the Lord thine oaths; but I -- I say to you, not to swear at all; neither by the heaven, because it is the throne of God, nor by the earth, because it is His footstool, nor by Jerusalem, because it is a city of a great king, nor by thy head mayest thou swear, because thou art not able one hair to make white or black; but let your word be, Yes, Yes, No, No, and that which is more than these is of the evil. 'Ye heard that it was said: Eye for eye, and tooth for tooth; but I -- I say to you, not to resist the evil, but whoever shall slap thee on thy right cheek, turn to him also the other; and whoever is willing to take thee to law, and thy coat to take -- suffer to him also the cloak. 'And whoever shall impress thee one mile, go with him two, to him who is asking of thee be giving, and him who is willing to borrow from thee thou mayest not turn away. 'Ye heard that it was said: Thou shalt love thy neighbour, and shalt hate thine enemy; but I -- I say to you, Love your enemies, bless those cursing you, do good to those hating you, and pray for those accusing you falsely, and persecuting you, that ye may be sons of your Father in the heavens, because His sun He doth cause to rise on evil and good, and He doth send rain on righteous and unrighteous. 'For, if ye may love those loving you, what reward have ye? do not also the tax-gatherers the same? and if ye may salute your brethren only, what do ye abundant? do not also the tax-gatherers so? ye shall therefore be perfect, as your Father who is in the heavens is perfect.
Take heed your kindness not to do before men, to be seen by them, and if not -- reward ye have not from your Father who is in the heavens; whenever, therefore, thou mayest do kindness, thou mayest not sound a trumpet before thee as the hypocrites do, in the synagogues, and in the streets, that they may have glory from men; verily I say to you -- they have their reward! read more. 'But thou, doing kindness, let not thy left hand know what thy right hand doth, that thy kindness may be in secret, and thy Father who is seeing in secret Himself shall reward thee manifestly. And when thou mayest pray, thou shalt not be as the hypocrites, because they love in the synagogues, and in the corners of the broad places -- standing -- to pray, that they may be seen of men; verily I say to you, that they have their reward. But thou, when thou mayest pray, go into thy chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who is seeing in secret, shall reward thee manifestly. And -- praying -- ye may not use vain repetitions like the nations, for they think that in their much speaking they shall be heard, be ye not therefore like to them, for your Father doth know those things that ye have need of before your asking him; thus therefore pray ye: 'Our Father who art in the heavens! hallowed be Thy name. 'Thy reign come: Thy will come to pass, as in heaven also on the earth. 'Our appointed bread give us to-day. 'And forgive us our debts, as also we forgive our debtors. And mayest Thou not lead us to temptation, but deliver us from the evil, because Thine is the reign, and the power, and the glory -- to the ages. Amen. For, if ye may forgive men their trespasses He also will forgive you -- your Father who is in the heavens; but if ye may not forgive men their trespasses, neither will your Father forgive your trespasses. 'And when ye may fast, be ye not as the hypocrites, of sour countenances, for they disfigure their faces, that they may appear to men fasting; verily I say to you, that they have their reward.
'All things, therefore, whatever ye may will that men may be doing to you, so also do to them, for this is the law and the prophets.
Because of this I say to you, all sin and evil speaking shall be forgiven to men, but the evil speaking of the Spirit shall not be forgiven to men.
the Son of Man shall send forth his messengers, and they shall gather up out of his kingdom all the stumbling-blocks, and those doing the unlawlessness,
and he having turned, said to Peter, 'Get thee behind me, adversary! thou art a stumbling-block to me, for thou dost not mind the things of God, but the things of men.'
'And he who may receive one such child in my name, doth receive me,
for they bind together burdens heavy and grievous to be borne, and lay upon the shoulders of men, but with their finger they will not move them. 'And all their works they do to be seen by men, and they make broad their phylacteries, and enlarge the fringes of their garments,
'And all their works they do to be seen by men, and they make broad their phylacteries, and enlarge the fringes of their garments, they love also the chief couches in the supper, and the chief seats in the synagogues,
they love also the chief couches in the supper, and the chief seats in the synagogues, and the salutations in the market-places, and to be called by men, Rabbi, Rabbi.
and the salutations in the market-places, and to be called by men, Rabbi, Rabbi. And ye -- ye may not be called Rabbi, for one is your director -- the Christ, and all ye are brethren; read more. and ye may not call any your father on the earth, for one is your Father, who is in the heavens, nor may ye be called directors, for one is your director -- the Christ. And the greater of you shall be your ministrant, and whoever shall exalt himself shall be humbled, and whoever shall humble himself shall be exalted. 'Woe to you, Scribes and Pharisees, hypocrites! because ye shut up the reign of the heavens before men, for ye do not go in, nor those going in do ye suffer to enter. 'Woe to you, Scribes and Pharisees, hypocrites! because ye eat up the houses of the widows, and for a pretence make long prayers, because of this ye shall receive more abundant judgment. Woe to you, Scribes and Pharisees, hypocrites! because ye go round the sea and the dry land to make one proselyte, and whenever it may happen -- ye make him a son of gehenna twofold more than yourselves. Woe to you, blind guides, who are saying, Whoever may swear by the sanctuary, it is nothing, but whoever may swear by the gold of the sanctuary -- is debtor! Fools and blind! for which is greater, the gold, or the sanctuary that is sanctifying the gold? And, whoever may swear by the altar, it is nothing; but whoever may swear by the gift that is upon it -- is debtor! Fools and blind! for which is greater, the gift, or the altar that is sanctifying the gift? 'He therefore who did swear by the altar, doth swear by it, and by all things on it; and he who did swear by the sanctuary, doth swear by it, and by Him who is dwelling in it; and he who did swear by the heaven, doth swear by the throne of God, and by Him who is sitting upon it. Woe to you, Scribes and Pharisees, hypocrites! because ye give tithe of the mint, and the dill, and the cumin, and did neglect the weightier things of the Law -- the judgment, and the kindness, and the faith; these it behoved you to do, and those not to neglect. 'Blind guides! who are straining out the gnat, and the camel are swallowing. 'Woe to you, Scribes and Pharisees, hypocrites! because ye make clean the outside of the cup and the plate, and within they are full of rapine and incontinence. 'Blind Pharisee! cleanse first the inside of the cup and the plate, that the outside of them also may become clean. 'Woe to you, Scribes and Pharisees, hypocrites! because ye are like to whitewashed sepulchres, which outwardly indeed do appear beautiful, and within are full of bones of dead men, and of all uncleanness; so also ye outwardly indeed do appear to men righteous, and within ye are full of hypocrisy and lawlessness.
the Son of Man doth indeed go, as it hath been written concerning him, but woe to that man through whom the Son of Man is delivered up! good it were for him if that man had not been born.'
John came baptizing in the wilderness, and proclaiming a baptism of reformation -- to remission of sins,
but whoever may speak evil in regard to the Holy Spirit hath not forgiveness -- to the age, but is in danger of age-during judgment;'
And he said to them, 'Well do ye put away the command of God that your tradition ye may keep;
and whoever may cause to stumble one of the little ones believing in me, better is it for him if a millstone is hanged about his neck, and he hath been cast into the sea.
and he was saying to them in his teaching, 'Beware of the scribes, who will in long robes to walk, and love salutations in the market-places,
And no one having lighted a lamp, doth put it in a secret place, nor under the measure, but on the lamp-stand, that those coming in may behold the light. 'The lamp of the body is the eye, when then thine eye may be simple, thy whole body also is lightened; and when it may be evil, thy body also is darkened; read more. take heed, then, lest the light that is in thee be darkness; if then thy whole body is lightened, not having any part darkened, the whole shall be lightened, as when the lamp by the brightness may give thee light.' And in his speaking, a certain Pharisee was asking him that he might dine with him, and having gone in, he reclined (at meat), and the Pharisee having seen, did wonder that he did not first baptize himself before the dinner. And the Lord said unto him, 'Now do ye, the Pharisees, the outside of the cup and of the plate make clean, but your inward part is full of rapine and wickedness; unthinking! did not He who made the outside also the inside make? But what ye have give ye as alms, and, lo, all things are clean to you. 'But woe to you, the Pharisees, because ye tithe the mint, and the rue, and every herb, and ye pass by the judgment, and the love of God; these things it behoveth to do, and those not to be neglecting. 'Woe to you, the Pharisees, because ye love the first seats in the synagogues, and the salutations in the market-places.
'Woe to you, the Pharisees, because ye love the first seats in the synagogues, and the salutations in the market-places. 'Woe to you, scribes and Pharisees, hypocrites, because ye are as the unseen tombs, and the men walking above have not known.'
and every one whoever shall say a word to the Son of Man, it shall be forgiven to him, but to him who to the Holy Spirit did speak evil, it shall not be forgiven.
it is more profitable to him if a weighty millstone is put round about his neck, and he hath been cast into the sea, than that he may cause one of these little ones to stumble.
to you first, God, having raised up His child Jesus, did send him, blessing you, in the turning away of each one from your evil ways.'
this one God, a Prince and a Saviour, hath exalted with His right hand, to give reformation to Israel, and forgiveness of sins;
And they, having heard these things, were silent, and were glorifying God, saying, 'Then, indeed, also to the nations did God give the reformation to life.'
Is this happiness, then, upon the circumcision, or also upon the uncircumcision -- for we say that the faith was reckoned to Abraham -- to righteousness?
for the earnest looking out of the creation doth expect the revelation of the sons of God; for to vanity was the creation made subject -- not of its will, but because of Him who did subject it -- in hope, read more. that also the creation itself shall be set free from the servitude of the corruption to the liberty of the glory of the children of God; for we have known that all the creation doth groan together, and doth travail in pain together till now.
wherefore? because -- not by faith, but as by works of law; for they did stumble at the stone of stumbling,
For none of us to himself doth live, and none to himself doth die;
also we -- we preach Christ crucified, to Jews, indeed, a stumbling-block, and to Greeks foolishness,
And I, brethren, if uncircumcision I yet preach, why yet am I persecuted? then hath the stumbling-block of the cross been done away;
Let no one say, being tempted -- 'From God I am tempted,' for God is not tempted of evil, and Himself doth tempt no one,
every good giving, and every perfect gift is from above, coming down from the Father of the lights, with whom is no variation, or shadow of turning;
If, indeed, royal law ye complete, according to the Writing, 'Thou shalt love thy neighbour as thyself,' -- ye do well;
and a stone of stumbling and a rock of offence -- who are stumbling at the word, being unbelieving, -- 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/ylt'>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 have poured out My fury on Sin, the stronghold of Egypt, And I have cut off the multitude of No. And I have given fire against Egypt, Greatly pained is Sin, and No is to be rent, And Noph hath daily distresses.
for as many as without law did sin, without law also shall perish, and as many as did sin in law, through law shall be judged,
for the law doth work wrath; for where law is not, neither is transgression.
but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming. But, not as the offence so also is the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many; read more. and not as through one who did sin is the free gift, for the judgment indeed is of one to condemnation, but the gift is of many offences to a declaration of 'Righteous,' for if by the offence of the one the death did reign through the one, much more those, who the abundance of the grace and of the free gift of the righteousness are receiving, in life shall reign through the one -- Jesus Christ. So, then, as through one offence to all men it is to condemnation, so also through one declaration of 'Righteous' it is to all men to justification of life; for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous. And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,
for what the law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn the sin in the flesh,
to those without law, as without law -- (not being without law to God, but within law to Christ) -- that I might gain those without law;
Become not yoked with others -- unbelievers, for what partaking is there to righteousness and lawlessness?
having known this, that for a righteous man law is not set, but for lawless and insubordinate persons, ungodly and sinners, impious and profane, parricides and matricides, men-slayers,
for in seeing and hearing, the righteous man, dwelling among them, day by day the righteous soul with unlawful works was harassing.
Every one who is doing the sin, the lawlessness also he doth do, and the sin is the lawlessness,
Every one who is doing the sin, the lawlessness also he doth do, and the sin is the lawlessness,
Every one who is doing the sin, the lawlessness also he doth do, and the sin is the lawlessness,
he who is doing the sin, of the devil he is, because from the beginning the devil doth sin; for this was the Son of God manifested, that he may break up the works of the devil;
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.
See Verses Found in Dictionary
And they journey from Elim, and all the company of the sons of Israel come in unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month of their going out from the land of Egypt.
And I have poured out My fury on Sin, the stronghold of Egypt, And I have cut off the multitude of No.
And I have poured out My fury on Sin, the stronghold of Egypt, And I have cut off the multitude of No. And I have given fire against Egypt, Greatly pained is Sin, and No is to be rent, And Noph hath daily distresses.
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.
See Verses Found in Dictionary
The law of Jehovah is perfect, refreshing the soul, The testimonies of Jehovah are stedfast, Making wise the simple, The precepts of Jehovah are upright, Rejoicing the heart, The command of Jehovah is pure, enlightening the eyes, read more. The fear of Jehovah is clean, standing to the age, The judgments of Jehovah are true, They have been righteous -- together. They are more desirable than gold, Yea, than much fine gold; and sweeter than honey, Even liquid honey of the comb. Also -- Thy servant is warned by them, 'In keeping them is a great reward.' Errors! who doth understand? From hidden ones declare me innocent,
but whoever may speak evil in regard to the Holy Spirit hath not forgiveness -- to the age, but is in danger of age-during judgment;' because they said, 'He hath an unclean spirit.'
God also bearing joint-witness both with signs and wonders, and manifold powers, and distributions of the Holy Spirit, according to His will.
Every one who is doing the sin, the lawlessness also he doth do, and the sin is the lawlessness,