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 of the tree of the knowledge of good and evil, thou shall not eat of it. For in the day that thou eat of it thou shall surely die.
And LORD saw that the wickedness of man was great on the earth, and that every imagination of the thoughts of his heart was only evil continually.
And they took their journey from Elim. And all the congregation of the sons of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of
And all the congregation of the sons of Israel journeyed from the wilderness of Sin, by their journeys, according to the commandment of LORD, and encamped in Rephidim. And there was no water for the people to drink.
if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he has sinned, a young bullock without blemish to LORD for a sin-offering.
And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and the blood of it he shall pour out at the base of the altar of burnt-offering.
And he shall lay his hand upon the head of the sin-offering, and kill the sin-offering in the place of burnt-offering.
Yet there shall be a space between you and it, about two thousand cubits by measure. Do not come near to it, that ye may know the way by which ye must go, for ye have not passed this way heretofore.
Behold, I was brought forth in iniquity, and in sin my mother conceived me.
And I will pour my wrath upon Sin, the stronghold of Egypt, and I will cut off the multitude of No. And I will set a fire in Egypt. Sin shall be in great anguish, and No shall be broken up, and Memphis [shall have] adversaries in the daytime.
For from the heart comes forth evil thoughts, murders, adulteries, fornications, thefts, FALSE witnessings, revilings.
Because of this, just as through one man sin entered into the world, and death through sin, so also death passed to all men, in that all sinned.
Consequently nothing is condemnation now to those in Christ Jesus, who walk not according to flesh but according to Spirit. For the law of the Spirit of life in Christ Jesus freed me from the law of sin and of death. read more. For the impotence of the law, in that it was weak because of the flesh, God, having sent his own Son in a form of flesh of sin, and concerning sin, condemned sin in the flesh,
For the man who knew no sin was made sin on our behalf, so that we might become the righteousness of God in him.
But each man is tempted by his own lust, being drawn away and enticed. Then the lust having conceived, it gives birth to sin, and after being complete the sin brings 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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Now the serpent was more cunning than any beast of the field which LORD God had made. And he said to the woman, Yea, has God said, Ye shall not eat of any tree of the garden? And the woman said to the serpent, Of the fruit of the trees of the garden we may eat, read more. but of the fruit of the tree which is in the midst of the garden, God has said, Ye shall not eat of it, nor shall ye touch it, lest ye die. And the serpent said to the woman, Ye shall not surely die. For God knows that in the day ye eat of it, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make wise, she took of the fruit of it, and ate. And she also gave to her husband with her, and h
And LORD saw that the wickedness of man was great on the earth, and that every imagination of the thoughts of his heart was only evil continually. And LORD regretted that he had made man on the earth, and it grieved him in his heart.
And it came to pass, when the people moved from their tents to pass over the Jordan--the priests who bore the ark of the covenant being before the people--
If they sin against thee (for there is no man that sins not), and thou be angry with them, and deliver them to the enemy, so that they carry them away captive to the land of the enemy, afar off or near,
What is man, that he should be clean? And he who is born of a woman, that he should be righteous? Behold, he puts no trust in his holy ones. Yea, the heavens are not clean in his sight: read more. How much less one who is abominable and corrupt, a man who drinks iniquity like water!
Who can discern [his] errors? Clear thou me from hidden [faults]. Keep back thy servant also from presumptuous [sins]. Let them not have dominion over me. Then I shall be upright, and I shall be clear from great transgression.
The wicked are estranged from the womb. They go astray as soon as they are born, speaking lies.
If thou, LORD, should note iniquities, O LORD, who could stand?
Foolishness is bound up in the heart of a child, [but] the rod of correction shall drive it far from him.
All we like sheep have gone astray. We have turned every one to his own way, and LORD has laid on him the iniquity of us all.
And I will pour my wrath upon Sin, the stronghold of Egypt, and I will cut off the multitude of No.
Because of this I say to you, every sin and blasphemy will be forgiven to men, but the blasphemy of the spirit will not be forgiven men. And whoever speaks a word against the Son of man, it will be forgiven him, but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in the present age, nor in the one that is coming.
Jesus answered and said to him, Truly, truly, I say to thee, If any man is not begotten from above, he cannot see the kingdom of God.
as it is written, There is no righteous man, not even one. There is no man who understands. There is no man who seeks God. read more. All turned away. Together they became useless. There is not a man who does goodness; there is not as much as one. Their throat is an open grave. With their tongues they deceive. The poison of asps is under their lips, whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways, and the way of peace they have not known. There is no fear of God before their eyes. Now we know that as many things as the law says, it says to those in the law, so that every mouth may be stopped, and all the world may become accountable to God.
Now we know that as many things as the law says, it says to those in the law, so that every mouth may be stopped, and all the world may become accountable to God. Because from works of law no flesh will be made right before him, for through law is knowledge of sin. read more. But now a righteousness of God has been manifested independent of law, being witnessed by the law and the prophets. And the righteousness of God through faith in Jesus Christ is for all and upon all those who believe, for there is no distinction.
And the righteousness of God through faith in Jesus Christ is for all and upon all those who believe, for there is no distinction. For all have sinned and come short of the glory of God,
For all have sinned and come short of the glory of God,
For the law works wrath. For where there is no law, neither is there transgression.
Because of this, just as through one man sin entered into the world, and death through sin, so also death passed to all men, in that all sinned.
Because of this, just as through one man sin entered into the world, and death through sin, so also death passed to all men, in that all sinned.
Because of this, just as through one man sin entered into the world, and death through sin, so also death passed to all men, in that all sinned. For until law sin was in the world, but sin is not imputed when there is no law.
For until law sin was in the world, but sin is not imputed when there is no law.
For until law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression, who is a type of the coming man.
Nevertheless death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression, who is a type of the coming man.
Nevertheless death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression, who is a type of the coming man. But in this way also, the gift is not as the transgression. For if by the trespass of the one man the many died, much more the grace of God, and the gift in grace of the one man, Jesus Christ, abounded for the many.
But in this way also, the gift is not as the transgression. For if by the trespass of the one man the many died, much more the grace of God, and the gift in grace of the one man, Jesus Christ, abounded for the many.
But in this way also, the gift is not as the transgression. For if by the trespass of the one man the many died, much more the grace of God, and the gift in grace of the one man, Jesus Christ, abounded for the many. And the gift is not as through one man who sinned, for indeed the judgment from one man was for condemnation, but the gift from many offenses is for righteousness.
And the gift is not as through one man who sinned, for indeed the judgment from one man was for condemnation, but the gift from many offenses is for righteousness.
And the gift is not as through one man who sinned, for indeed the judgment from one man was for condemnation, but the gift from many offenses is for righteousness. For if, by the offense of the one man, death reigned through the one man, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one man, Jesus Christ.
For if, by the offense of the one man, death reigned through the one man, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one man, Jesus Christ.
For if, by the offense of the one man, death reigned through the one man, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one man, Jesus Christ. So then, as through an offense of one man was for condemnation for all men, so also through a righteousness of one man was for justification of life for all men.
So then, as through an offense of one man was for condemnation for all men, so also through a righteousness of one man was for justification of life for all men.
So then, as through an offense of one man was for condemnation for all men, so also through a righteousness of one man was for justification of life for all men. For as through the one man's disobedience the many were led sinful, so also through the obedience of the one man the many will be led righteous.
For as through the one man's disobedience the many were led sinful, so also through the obedience of the one man the many will be led righteous.
For as through the one man's disobedience the many were led sinful, so also through the obedience of the one man the many will be led righteous. And the law entered so that the offence might abound. But where sin abounded, grace was more abundant,
And the law entered so that the offence might abound. But where sin abounded, grace was more abundant,
And the law entered so that the offence might abound. But where sin abounded, grace was more abundant, so that, as sin reigned in death, so also grace might reign, through righteousness, for eternal life through Jesus Christ our Lord.
so that, as sin reigned in death, so also grace might reign, through righteousness, for eternal life through Jesus Christ our Lord.
Knowing this, that our old man was crucified with him, so that the body of sin might be inactivated, no longer to enslave us to sin.
Let not sin therefore reign in your mortal body in order to obey it, in its lusts.
Let not sin therefore reign in your mortal body in order to obey it, in its lusts.
Let not sin therefore reign in your mortal body in order to obey it, in its lusts. And do not present your body-parts as instruments of unrighteousness to sin, but present yourselves to God, as living out of the dead, and your body-parts as instruments of righteousness to God,
And do not present your body-parts as instruments of unrighteousness to sin, but present yourselves to God, as living out of the dead, and your body-parts as instruments of righteousness to God, for sin will not have dominion over you. For ye are not under law, but under grace.
for sin will not have dominion over you. For ye are not under law, but under grace.
for sin will not have dominion over you. For ye are not under law, but under grace. What then? May we sin, because we are not under law but under grace? May it not happen!
What then? May we sin, because we are not under law but under grace? May it not happen! Know ye not, that to what ye present yourselves as bondmen for obedience, ye are bondmen to what ye obey, whether of sin for death, or of obedience for righteousness?
Know ye not, that to what ye present yourselves as bondmen for obedience, ye are bondmen to what ye obey, whether of sin for death, or of obedience for righteousness? But thanks to God, that ye were bondmen of sin, but ye obeyed from the heart a model of doctrine for which ye were delivered.
But thanks to God, that ye were bondmen of sin, but ye obeyed from the heart a model of doctrine for which ye were delivered.
But thanks to God, that ye were bondmen of sin, but ye obeyed from the heart a model of doctrine for which ye were delivered.
For when we were in the flesh, the passions of the sins were working in our body-parts (through the law) in order to bear fruit to death.
For when we were in the flesh, the passions of the sins were working in our body-parts (through the law) in order to bear fruit to death. But now we have been released from the law, having died to what we were held, so as for us to serve in newness of spirit, and not in oldness of a document.
But now we have been released from the law, having died to what we were held, so as for us to serve in newness of spirit, and not in oldness of a document. What will we say then? The law is sin? May it not happen! Yet I did not know sin except through law. For likewise I would not have known lust, if the law did not say, Thou shall not covet.
What will we say then? The law is sin? May it not happen! Yet I did not know sin except through law. For likewise I would not have known lust, if the law did not say, Thou shall not covet. But sin, having taken opportunity through the commandment, wrought in me every evil desire, for apart from law sin is dead.
But sin, having taken opportunity through the commandment, wrought in me every evil desire, for apart from law sin is dead. And I was alive once apart from law, but when the commandment came, sin revived, and I died.
And I was alive once apart from law, but when the commandment came, sin revived, and I died. And I found to me, the commandment being for life, this is for death.
And I found to me, the commandment being for life, this is for death. For sin, having taken opportunity through the commandment, deceived me, and by it killed me.
For sin, having taken opportunity through the commandment, deceived me, and by it killed me. So the law is indeed holy, and the commandment is holy and righteous and good.
So the law is indeed holy, and the commandment is holy and righteous and good. Has therefore what is good become death to me? May it not happen! Instead, it is sin, so that it might be revealed, sin working death in me through what is good, so that through the commandment sin might become sinful to extreme.
Has therefore what is good become death to me? May it not happen! Instead, it is sin, so that it might be revealed, sin working death in me through what is good, so that through the commandment sin might become sinful to extreme. For we know that the law is spiritual, but I am carnal, having been sold under sin.
For we know that the law is spiritual, but I am carnal, having been sold under sin. For I do not understand what I do, for I do not do this that I want, but what I hate, this I do.
For I do not understand what I do, for I do not do this that I want, but what I hate, this I do. But if I do this that I do not want, I agree with the law that it is good.
But if I do this that I do not want, I agree with the law that it is good. But now I no longer perform it, but the sin dwelling in me.
But now I no longer perform it, but the sin dwelling in me. For I know that good does not dwell in me, that is, in my flesh, for to will is present in me, but to do the good, I find not. read more. For I do not do good that I want, instead, wrong that I do not want, this I do. But if I do this that I do not want, I no longer perform it, but sin dwelling in me. Consequently I find the law in my wanting to do good, that evil is present in me. For I delight in the law of God according to the inner man, but I see a different law in my body-parts, warring against the law of my mind, and taking me captive in the law of sin, which is in my body-parts. I am a wretched man. Who will rescue me out of the body of this death?
Because the mentality of the flesh is enmity against God, for it is not submissive to the law of God, for neither is it able.
But scripture confined all things under sin, so that the promise from faith in Jesus Christ might be given to those who believe.
For the flesh desires against the Spirit, and the Spirit is against the flesh. For these are hostile to each other, so that whatever these things are ye may want, ye may not do.
For the flesh desires against the Spirit, and the Spirit is against the flesh. For these are hostile to each other, so that whatever these things are ye may want, ye may not do.
And those of the Christ have crucified the flesh with its passions and the lusts.
Even you, who were dead in trespasses and sins
darkened in their understanding, alienated from the life of God through the ignorance that is in them, because of the callousness of their heart. Who, having become callous, gave themselves over to licentiousness for the work of all uncleanness in greed.
But each man is tempted by his own lust, being drawn away and enticed.
But each man is tempted by his own lust, being drawn away and enticed. Then the lust having conceived, it gives birth to sin, and after being complete the sin brings forth death.
Then the lust having conceived, it gives birth to sin, and after being complete the sin brings forth death.
Every man doing sin also does lawlessness, and 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 created man in his own image, in the image of God he created him, male and female he created them.
but of the tree of the knowledge of good and evil, thou shall not eat of it. For in the day that thou eat of it thou shall surely die.
And I will put enmity between thee and the woman, and between thy seed and her seed. He shall bruise thy head, and thou shall bruise his heel.
If thou do well, shall thou not be accepted? And if thou do not well, sin crouches at the door. Its desire shall be for thee, and thou shall rule over it.
And LORD saw that the wickedness of man was great on the earth, and that every imagination of the thoughts of his heart was only evil continually. And LORD regretted that he had made man on the earth, and it grieved him in his heart.
These are the generations of Noah. Noah was a righteous man, perfect in his generations. Noah walked with God.
And the whole earth was of one language and of one speech. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar, and they dwelt there. read more. And they said one to another, Come, let us make brick, and burn them thoroughly. And they had brick for stone, and they had slime for mortar. And they said, Come, let us build a city for us, and a tower, and its top in the heavens. And let us make a name for us, lest we be scattered abroad upon the face of the whole earth. And LORD came down to see the city and the tower, which the sons of men built. And LORD said, Behold, they are one people, and they have all one language, and this is what they begin to do. And now nothing will be withheld from them, which they propose to do. Come, let us go down, and there confound their language, that they may not understand each other's speech. So LORD scattered them abroad from there upon the face of all the earth, and they left off building the city. Therefore the name of it was called Babel, because LORD there confounded the language of all the earth, and from there LORD scattered them abroad upon the face of all the earth.
And Pharaoh called Abram, and said, What is this that thou have done to me? Why did thou not tell me that she was thy wife?
Then Abimelech called Abraham, and said to him, What have thou done to us? And in what have I sinned against thee, that thou have brought on me and on my kingdom a great sin? Thou have done deeds to me that ought not to be done.
He is not greater in this house than I, nor has he kept back anything from me but thee, because thou are his wife. How then can I do this great wickedness, and sin against God?
And now be not grieved, nor angry with yourselves, that ye sold me here, for God sent me before you to preserve life.
And as for you, ye meant evil against me, but God meant it for good, to bring to pass, as it is this day, to save much people alive.
And LORD said to Moses, When thou go back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thy hand, but I will harden his heart and he will not let the people go.
And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt.
And LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the sons of Israel, for the sons of Israel went out with a high hand.
Thou shall not bow down thyself to them, nor serve them, for I, LORD thy God, am a jealous God, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation of those who hate me,
And Moses said to the people, Fear not, for God has come to prove you, and that his fear may be before you, that ye not sin.
Three times thou shall keep a feast to me in the year.
And ye shall serve LORD your God, and he will bless thy bread, and thy water, and I will take sickness away from the midst of thee.
keeping loving kindness for thousands, forgiving iniquity and transgression and sin, and who will by no means clear [the guilty], visiting the iniquity of the fathers upon the children, and upon the children's children, upon the th
And if a stranger sojourns with thee in your land, ye shall not do him wrong.
For LORD thy God is a consuming fire, a jealous God.
And because he loved thy fathers, therefore he chose their seed after them, and brought thee out with his presence, with his great power, out of Egypt,
And thou shall keep his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy sons after thee, and that thou may prolong thy days in the land, which LORD thy God gives thee, fore
And thou shall love LORD thy God with all thy heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be upon thy heart.
for LORD thy God in the midst of thee is a jealous God, lest the anger of LORD thy God be kindled against thee, and he destroy thee from off the face of the earth.
And LORD commanded us to do all these statutes, to fear LORD our God for our good always, that he might preserve us alive as at this day.
For thou are a holy people to LORD thy God. LORD thy God has chosen thee to be a people for his own possession, above all peoples that are upon the face of the earth. LORD did not set his love upon you, nor choose you, because ye were more in number than any people, for ye were the fewest of all peoples,
And now, Israel, what does LORD thy God require of thee, but to fear LORD thy God, to walk in all his ways, and to love him, and to serve LORD thy God with all thy heart and with all thy soul, to keep the commandments of LORD, and his statutes, which I command thee this day for thy good?
Only LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all peoples as at this day. Circumcise therefore the foreskin of your heart, and be no more stiff-necked.
He executes justice for the fatherless and widow, and loves the sojourner in giving him food and raiment.
Therefore ye shall lay up these my words in your heart and in your soul. And ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.
Ye are the sons of LORD your God. Ye shall not cut yourselves, nor make any baldness between your eyes for the dead.
And LORD has avouched thee this day to be a people for his own possession, as he has promised thee, and that thou should keep all his commandments,
And Moses and the priests the Levites spoke to all Israel, saying, Keep silence, and hearken, O Israel. This day thou have become the people of LORD thy God.
LORD will establish thee for a holy people to himself, as he has sworn to thee, if thou shall keep the commandments of LORD thy God, and walk in his ways.
But the sons of Israel committed a trespass in what was set apart. For Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took from what was set apart, and the anger of LORD was kindled against the
Israel has sinned. Yes, they have even transgressed my covenant which I commanded them. Yes, they have even taken from what was set apart, and have also stolen, and also dissembled. And they have even put it among their own stuff.
And God sent an evil spirit between Abimelech and the men of Shechem, and the men of Shechem dealt treacherously with Abimelech,
Now therefore the sword shall never depart from thy house, because thou have despised me, and have taken the wife of Uriah the Hittite to be thy wife. Thus says LORD, Behold, I will raise up evil against thee out of thine own house. And I will take thy wives before thine eyes, and give them to thy neighbor, and he shall lay with thy wives in the sight of this sun. read more. For thou did it secretly, but I will do this thing before all Israel, and before the sun. And David said to Nathan, I have sinned against LORD. And Nathan said to David, LORD also has put away thy sin; thou shall not die. However, because by this deed thou have given great occasion to the enemies of LORD to blaspheme, the child also that is born to thee shall surely die. And Nathan departed to his house. And LORD struck the child that Uriah's wife bore to David, and it was very sick. David therefore besought God for the child. And David fasted, and went in, and lay all night upon the ground. And the elders of his house arose, [and stood] beside him, to raise him up from the ground, but he would not, neither did he eat bread with them. And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead, for they said, Behold, while the child was yet alive we spoke to him, and he did not hearken to our
And again the anger of LORD was kindled against Israel, and he moved David against them, saying, Go, number Israel and Judah.
If they sin against thee (for there is no man that sins not), and thou be angry with them, and deliver them to the enemy, so that they carry them away captive to the land of the enemy, afar off or near,
And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Sidonians, and went and served Baal, and worshipped him
Nevertheless he clung to the sins of Jeroboam the son of Nebat, with which he made Israel to sin; he did not depart therefrom.
However from the sins of Jeroboam the son of Nebat, with which he made Israel to sin, Jehu did not depart from after them, [namely], the golden calves that were in Bethel, and that were in Dan.
And he did that which was evil in the sight of LORD, and followed the sins of Jeroboam the son of Nebat, with which he made Israel to sin. He did not depart from it.
And Satan stood up against Israel, and moved David to number Israel.
Now it came to pass on the day when the sons of God came to present themselves before LORD, that Satan also came among them. And LORD said to Satan, From where do thou come? Then Satan answered LORD, and said, From going to and fro on the earth, and from walking up and down on it. read more. And LORD said to Satan, Have thou considered my servant Job? For there is none like him on the earth, a perfect and an upright man, one who fears God, and turns away from evil. Then Satan answered LORD, and said, Does Job fear God for nothing? Have thou not made a hedge about him, and about his house, and about all that he has, on every side? Thou have blessed the work of his hands, and his substance is increased in the land. But put forth thy hand now, and touch all that he has, and he will renounce thee to thy face. And LORD said to Satan, Behold, all that he has is in thy power, only upon himself do not put forth thy hand. So Satan went forth from the presence of LORD.
Again it came to pass on the day when the sons of God came to present themselves before LORD, that Satan came also among them to present himself before LORD. And LORD said to Satan, From where did thou come? And Satan answered LORD, and said, From going to and fro on the earth, and from walking up and down on it. read more. And LORD said to Satan, Have thou considered my servant Job? For there is none like him in the earth, a perfect and an upright man, one who fears God, and turns away from evil. And he still holds fast his integrity, although thou m And Satan answered LORD, and said, Skin for skin, yea, all that a man has he will give for his life. But put forth thy hand now, and touch his bone and his flesh, and he will renounce thee to thy face. And LORD said to Satan, Behold, he is in thy hand, only spare his life. So Satan went forth from the presence of LORD, and smote Job with severe boils from the sole of his foot to his crown.
Shall mortal man be more just than God? Shall a man be more pure than his maker?
Who can bring a clean thing out of an unclean? Not one.
What is man, that he should be clean? And he who is born of a woman, that he should be righteous?
Depart from me, all ye workers of iniquity, for LORD has heard the voice of my weeping.
Why do thou stand afar off, O LORD? Why do thou hide thyself in times of trouble?
LORD looked down from heaven upon the sons of men to see if there were any who understood, who sought after God.
Keep me as the apple of the eye. Hide me under the shadow of thy wings,
My God, my God, why have thou forsaken me, far from helping me, [and] the words of my groaning?
Behold, I was brought forth in iniquity, and in sin my mother conceived me.
Who knows the power of thine anger, and thy wrath according to the fear that is due to thee?
For as the heavens are high above the earth, so great is his loving kindness toward those who fear him.
The upright shall see it, and be glad. And all iniquity shall stop her mouth.
If thou, LORD, should note iniquities, O LORD, who could stand?
Who can say, I have made my heart clean. I am pure from my sin?
Surely there is not a righteous man upon earth that does good, and sins not.
What to me is the multitude of your sacrifices? says LORD. I have had enough of the burnt-offerings of rams, and the fat of fed beasts. And I do not delight in the blood of bullocks or of lambs or of he-goats. When ye come to appear before me, who has required this at your hand--to trample my courts? read more. Bring no more vain oblations. Incense is an abomination to me. New moon and Sabbath, the calling of assemblies--I cannot bear iniquity and the solemn meeting. Your new moons and your appointed feasts my soul hates. They are a trouble to me. I am weary of bearing them. And when ye spread forth your hands, I will hide my eyes from you. Yea, when ye make many prayers, I will not hear; your hands are full of blood.
Come now, and let us reason together, says LORD, though your sins be as scarlet, they shall be as white as snow. Though they be red like crimson, they shall be as wool.
Come now, and let us reason together, says LORD, though your sins be as scarlet, they shall be as white as snow. Though they be red like crimson, they shall be as wool.
Woe to those who join house to house, who lay field to field, till there is no room, and ye be made to dwell alone in the midst of the land!
For we have all become as unclean, and all our righteous acts are as a polluted garment. And we all fade as a leaf. And our iniquities, like the wind, take us away.
Thus says LORD: What unrighteousness have your fathers found in me, that they have gone far from me, and have walked after vanity, and have become vain? Nor did they say, Where is LORD who brought us up out of the land of Egypt, who led us through the wilderness, through a land of deserts and of pits, through a land of drought and of the shadow of death, through a land that none pa read more. And I brought you into a plentiful land, to eat the fruit of it and the goodness of it. But when ye entered, ye defiled my land, and made my heritage an abomination. The priests did not say, Where is LORD? and those who handle the law did not know me. The rulers also transgressed against me. And the prophets prophesied by Baal, and walked after things that do not profit. Therefore I will yet contend with you, says LORD, and I will contend with your son's sons. For pass over to the isles of Kittim, and see, and send to Kedar, and consider diligently, and see if there has been such a thing. Has a nation changed [its] gods, which yet are no gods? But my people have changed their glory for that which does not profit. Be astonished, O ye heavens, at this, and be horribly afraid. Be ye very desolate, says LORD. For my people have committed two evils: They have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. Is Israel a servant? Is he a home-born [slave]? Why has he become a prey? The young lions have roared upon him, and yelled, and they have made his land waste. His cities are burned up, without inhabitant. The sons also of Memphis and Tahpanhes have broken the crown of thy head. Have thou not procured this to thyself, in that thou have forsaken LORD thy God when he led thee by the way? And now what have thou to do in the way to Egypt, to drink the waters of the Shihor? Or what have thou to do in the way to Assyria, to drink the waters of the River? Thine own wickedness shall correct thee, and thy backslidings shall reprove thee. Know therefore and see that it is an evil thing and a bitter, that thou have forsaken LORD thy God, and that my fear is not in thee, says the Lord, L For from old time I have broken thy yoke, and burst thy bonds. And thou said, I will not serve, for upon every high hill and under every green tree thou bowed thyself, playing the harlot. Yet I had planted thee a noble vine, wholly a right seed. How then have thou turned into the degenerate branches of a foreign vine to me? For though thou wash thee with lye, and take thee much soap, yet thine iniquity is marked before me, says lord LORD. How can thou say, I am not defiled; I have not gone after the Baalim? See thy way in the valley. Know what thou have done, a swift dromedary traversing her ways, a wild donkey used to the wilderness, that sniffs up the wind in her desire. In her time of estrus who can turn her away? All those who seek her will not weary themselves. In her month they shall find her. Withhold thy foot from being unshod, and thy throat from thirst. But thou said, It is in vain. No, for I have loved strangers, and after them I will go.
Withhold thy foot from being unshod, and thy throat from thirst. But thou said, It is in vain. No, for I have loved strangers, and after them I will go. As the thief is ashamed when he is found, so is the house of Israel ashamed, they, their kings, their rulers, and their priests, and their prophets, read more. who say to a block of wood, Thou are my father, and to a stone, Thou have brought me forth. For they have turned their back to me, and not their face. But in the time of their trouble they will say, Arise, and save us. But where are thy gods that thou have made thee? Let them arise, if they can save thee in the time of thy trouble. For according to the number of thy cities are thy gods, O Judah. Why will ye contend with me? Ye have all transgressed against me, says LORD. In vain I have smitten your sons. They received no correction. Your own sword has devoured your prophets like a destroying lion. O generation, see ye the word of LORD. Have I been a wilderness to Israel, or a land of thick darkness? Why do my people say, We have broken loose. We will come no more to thee? Can a virgin forget her ornaments, or a bride her attire? Yet my people have forgotten me days without number. How thou trim thy way to seek love! Therefore even the wicked women thou have taught thy ways. Also in thy skirts is found the blood of the souls of the innocent poor. Thou did not find them breaking in. But it is because of all these things. Yet thou said, I am innocent. Surely his anger is turned away from me. Behold, I will enter into judgment with thee because thou say, I have not sinned. Why do thou gad about so much to change thy way? Thou shall be ashamed of Egypt also, as thou were ashamed of Assyria. Thou shall also go forth from there with thy hands upon thy head. For LORD has rejected those in whom thou trust. And thou shall not prosper with them.
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places if it, if ye can find a man, if there is any who does justly, who seeks truth, and I will pardon her.
But this people has a revolting and a rebellious heart. They have revolted and gone.
Thus says LORD of hosts, the God of Israel: Add your burnt-offerings to your sacrifices, and eat ye flesh.
But they hearkened not, nor inclined their ear, but walked in [their own] counsels, in the stubbornness of their evil heart, and went backward, and not forward.
Yea, the stork in the heavens knows her appointed times, and the turtledove and the swallow and the crane observe the time of their coming, but my people know not the law of LORD. How can ye say, We are wise, and the law of LORD is with us? But, behold, the FALSE pen of the scribes has wrought falsely.
Therefore I will give their wives to others, and their fields to those who shall possess them. For everyone from the least even to the greatest is given to covetousness. From the prophet even to the priest everyone deals falsely.
O LORD, I know that the way of man is not in himself. It is not in man who walks to direct his steps.
Then I went to the Euphrates, and dug, and took the sash from the place where I had hid it. And, behold, the sash was rotten. It was good for nothing.
Can the Ethiopian change his skin, or the leopard his spots? Then ye also may do good, who are accustomed to do evil.
The heart is deceitful above all things, and it is exceedingly corrupt. Who can know it? I, LORD, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.
But they say, It is in vain. For we will walk after our own devices, and we will do everyone according to the stubbornness of his evil heart.
And I will give them a heart to know me, that I am LORD. And they shall be my people, and I will be their God, for they shall return to me with their whole heart.
And it shall come to pass that, just as I have watched over them to pluck up and to break down and to overthrow and to destroy and to afflict, so I will watch over them to build and to plant, says LORD.
But this is the covenant that I will make with the house of Israel after those days, says LORD: I will give my law{s (LXX/NT)} in their inward parts, and I will write {them (LXX/NT)} in their hearts. And I will be their God, and th And they shall teach no more every man his neighbor, and every man his brother, saying, Know LORD, for they shall all know me, from the least of them to the greatest of them, says LORD. For I will forgive their iniquity, and I will
great in counsel, and mighty in work, whose eyes are open upon all the ways of the sons of men, to give everyone 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, which they have done to provoke me to anger, they, their kings, their rulers, their priests, and their prophets, and the men of Judah, and the inhabitants of J
And I will give them one heart and one way, that they may fear me forever, for the good of them, and of their sons after them. And I will make an everlasting covenant with them, that I will not turn away from following them, to do them good. And I will put my fear in their hearts, that they may not depart from me.
The words of Jonadab the son of Rechab, that he commanded his sons, not to drink wine, are performed. And to this day they drink none, for they obey their father's commandment. But I have spoken to you, rising up early and speaking I have also sent to you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the read more. Inasmuch as the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people has not hearkened to me, therefore thus says LORD, the God of hosts, the God of Israel: Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them, because I have spoken to them, but they have
Behold, all souls are mine, as the soul of the father, so also the soul of the son is mine. The soul that sins, it shall die.
If he begets a son who is a robber, a shedder of blood, and who does any one of these things, and who does not do any of those [duties], but has even eaten upon the mountains, and defiled his neighbor's wife, read more. has wronged the poor and needy man, has taken by robbery, has not restored the pledge, and has lifted up his eyes to the idols, has committed abomination, has given forth upon interest, and has taken increase, shall he then live? He shall not live. He has done all these abominations. He shall surely die. His blood shall be upon him. Now, lo, if he begets a son, who sees all his father's sins, which he has done, and fears, and does not do such like, who has not eaten upon the mountains, nor has lifted up his eyes to the idols of the house of Israel, has not defiled his neighbor's wife, nor has wronged any man, has not taken anything to pledge, nor has taken by robbery, but has given his bread to a hungry man, and has covered a naked man with a garment, who has withdrawn his hand from a poor man, who has not received interest nor increase, has executed my ordinances, has walked in my statutes, he shall not die for the iniquity of his father. He shall surely live. As for his father, because he cruelly oppressed, robbed his brother, and did that which is not good among his people, behold, he shall die in his iniquity. Yet say ye, Why does not the son bear the iniquity of the father? When the son has done that which is lawful and right, and has kept all my statutes, and has done them, he shall surely live. The soul that sins, it shall die. The son shall not bear the iniquity of the father, nor shall the father bear the iniquity of the son. The righteousness of a righteous man shall be upon him, and the wickedness of a wicked man shal
The soul that sins, it shall die. The son shall not bear the iniquity of the father, nor shall the father bear the iniquity of the son. The righteousness of a righteous man shall be upon him, and the wickedness of a wicked man shal
Afterward the sons of Israel shall return and seek LORD their God and David their king, and shall come with fear to LORD and to his goodness in the latter days.
And it shall be, like people, like priest. And I will punish them for their ways, and will requite them their doings.
Hear this, O ye priests, and hearken, O house of Israel, and give ear, O house of the king, for to you pertains the judgment. For ye have been a snare at Mizpah, and a net spread upon Tabor.
Come, and let us return to LORD, for he has torn, and he will heal us. He has smitten, and he will bind us up.
The days of visitation have come. The days of recompense have come. Israel shall know it. The prophet is a fool, the spiritual man is mad, for the abundance of thine iniquity, and because the enmity is great.
[He is] a Canaanite. The balances of deceit are in his hand. He loves to oppress.
those who pant after the dust of the earth on the head of the poor, and turn aside the way of the meek. And a man and his father go to the [same] maiden, to profane my holy name.
You only I have known of all the families of the earth. Therefore I will visit upon you all your iniquities.
Therefore thus says lord LORD: An adversary [shall be], even round about the land, and he shall bring down thy strength from thee, and thy palaces shall be plundered.
Hear this word, ye cows of Bashan, who are in the mountain of Samaria, who oppress the poor, who crush the needy, who say to their lords, Bring, and let us drink.
I hate, I despise your feasts, and I will take no delight in your solemn assemblies.
Woe to those who are at ease in Zion, and to those who are secure in the mountain of Samaria, the notable men of the chief of the nations, to whom the house of Israel come! Pass ye to Calneh, and see, and from there go ye to Hamath the great, then go down to Gath of the Philistines. Are they better than these kingdoms? Or is their border greater than your border? read more. Ye who put far away the evil day, and cause the seat of violence to come near, who lay upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall, who sing idle songs to the sound of the viol, who invent for themselves instruments of music, like David, who drink wine in bowls, and anoint themselves with the chief oils, but they are not grieved for the affliction of Joseph. Therefore they shall now go captive with the first who go captive, and the revelry of those who stretched themselves shall pass away.
Hear this, O ye who would swallow up a needy man, and cause the poor of the land to fail,
I saw LORD standing beside the altar. And he said, Smite the capitals, that the thresholds may shake, and break them in pieces on the head of all of them, and I will kill the last of them with the sword. There shall not one of them
In that day I will raise up the tabernacle of David that is fallen, and close up the breaches thereof. And I will raise up its ruins, and I will build it as in the days of old,
And they covet fields, and seize them, and houses, and take them away. And they oppress a man and his house, even a man and his heritage.
And I said, Hear, I pray you, ye heads of Jacob, and rulers of the house of Israel. Is it not for you to know justice?
Thus says LORD concerning the prophets who make my people to err, who bite with their teeth, and cry, Peace. And he who does not put into their mouths, they even prepare war against him.
The heads of it judge for a bribe, and the priests of it teach for a wage, and the prophets of it divine for money. Yet they lean upon LORD, and say, Is not LORD in the midst of us? No evil shall come upon us.
Who is a God like to thee, who pardons iniquity, and passes over the transgression of the remnant of his heritage? He does not retain his anger forever, because he delights in loving kindness.
Oh that there was among you who would shut the doors, that ye might not kindle my altar in vain! I have no pleasure in you, says LORD of hosts, nor will I accept an offering at your hand.
And she will bring forth a son, and thou shall call his name JESUS, for he will save his people from their sins.
For I say to you, that unless your righteousness abounds more than of the scholars and Pharisees, ye will, no, not enter into the kingdom of the heavens. Ye have heard that it was said to them in old times, Thou shall not murder, and whoever murders will be liable to the judgment. read more. But I say to you, that every man who is angry at his brother without cause will be liable to the judgment, and whoever speaks an insult to his brother will be liable to the council, and whoever says, Foolish man, will be liable to If therefore thou should bring thy gift to the altar, and remember there that thy brother has anything against thee, leave there thy gift before the altar, and go. First be reconciled to thy brother, and then, after coming, bring thy gift. Be agreeing with thine opponent quickly, while thou are with him on the way, lest the opponent deliver thee to the judge, and the judge deliver thee to the subordinate, and thou will be cast into prison. Truly I say to thee, thou will, no, not come out from there, until thou have paid the last quadran. Ye have heard that it was said, Thou shall not commit adultery. But I say to you, that every man who looks on a woman to crave her has already committed adultery with her in his heart. And if thy right eye causes thee to stumble, remove it and cast it from thee, for it is advantageous for thee that one of thy body-parts should perish, and not thy whole body be cast into hell. And if thy right hand causes thee to stumble, cut it off and cast it from thee, for it is advantageous for thee that one of thy body-parts should perish, and not thy whole body be cast into hell. And it was said, Whoever may divorce his wife, let him give her a divorce certificate. But I say to you, that whoever may divorce his wife apart from a matter of fornication, disposes her to commit adultery, and whoever may marry her who has been divorced commits adultery. Again, ye have heard that it was said to them in old times, Thou shall not swear falsely, but shall render to the Lord thine oaths. But I say to you, not to swear at all, neither by heaven, because it is the throne of God, nor by the earth, because it is the footstool of his feet, nor by Jerusalem, because it is the city of the great King. Neither shall thou swear by thy head, because thou cannot make one hair white or black. But let your word be, Yes, yes, No, no. And anything beyond these is from evil. Ye have heard that it was said, An eye for an eye, and a tooth for a tooth. But I say to you, not to resist what is troublesome, but whoever will strike thee on thy right cheek, turn to him the other also. And to the man who wants to sue thee, and take away thy coat, thou shall leave him thy cloak also. And whoever will draft thee for one mile, go thou with him two. Give to him who asks thee, and turn thou not away from him who wants to borrow from thee. Ye have heard that it was said, Thou shall love thy neighbor, and hate thine enemy. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, so that ye may become sons of your Father in the heavens, because he makes his sun to rise on the evil and the good, and makes rain on the righteous and the unrighteous. For if ye love those who love you, what reward have ye? Do not even the tax collectors the same? And if ye only greet your friends, what do ye extra? Do not even the tax collectors this way? Ye therefore shall be perfect, even as your Father in the heavens is perfect.
Be careful not to do your charity before men in order to be seen by them, otherwise ye have no reward from your Father in the heavens. When therefore thou do charity, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, so that they may have glory by men. Truly I say to you, they have their reward. read more. But when thou do charity, let not thy left hand know what thy right hand does, so that thy charity may be in secret. And thy Father who sees in secret will himself reward thee in the open. And when thou pray, thou shall not be as the hypocrites, because they love to pray having stood in the synagogues and in the corners of the thoroughfares, so that they may be seen by men. Truly I say to you, they have their reward. But thou, when thou pray, enter into thy private room, and having shut thy door, pray to thy Father in secret, and thy Father who sees in secret will reward thee in the open. And while praying do not use vain repetitions as the heathen do, for they think that they will be heard by their much speaking. Be not therefore like them, for your Father knows what things ye have need of before ye ask him. Pray ye therefore this way: Our Father in the heavens, hallowed be thy name. May thy kingdom come. May thy will happen on the earth as also in heaven. Give us this day the bread sufficient for us. And forgive us our debts as we also forgive our debtors. And bring us not into temptation, but deliver us from evil, because from thee is the kingdom and the power and the glory into the ages. Truly. For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. And when ye fast, become not like the gloomy looking hypocrites, for they make their faces unsightly, so that they may appear fasting to men. Truly I say to you, they have their reward.
All things therefore, as many as ye may want that men should do to you, so also do ye to them, for this is the law and the prophets.
Because of this I say to you, every sin and blasphemy will be forgiven to men, but the blasphemy of the spirit will not be forgiven men.
The Son of man will send forth his agents, and they will gather out of his kingdom all the stumbling-blocks, and those doing lawlessness,
But having turned around, he said to Peter, Go thee behind me, Satan. Thou are my stumbling-block, because thou regard not the things of God, but the things of men.
And whoever will receive one such child in my name receives me.
For they bind heavy burdens and difficult to bear, and lay them on men's shoulders, but they do not want to move them with their finger. But all their works they do in order to be seen by men. And they make broad their phylacteries, and enlarge the hems of their garments.
But all their works they do in order to be seen by men. And they make broad their phylacteries, and enlarge the hems of their garments. And they love the chief place at feasts, and the chief seats in the synagogues,
And they love the chief place at feasts, and the chief seats in the synagogues, and the greetings in the marketplaces, and to be designated by men, Rabbi, Rabbi.
and the greetings in the marketplaces, and to be designated by men, Rabbi, Rabbi. But be ye not designated Rabbi, for one is your leader, the Christ, and ye are all brothers. read more. And do not designate a father of you upon the earth, for one is your Father, he in the heavens. And be ye not designated leaders, for one is your leader, the Christ. But the greater of you will be your helper. And he who will exalt himself will be made low, and he who will make himself low will be exalted. Woe to you, scholars and Pharisees, hypocrites! Because ye close up the kingdom of the heavens ahead of men. For ye enter not in, nor do ye allow those who are entering to enter in. But woe to you, scholars and Pharisees, hypocrites! Because ye devour widows' houses, and praying long in pretence. Because of this ye will receive greater condemnation. Woe to you, scholars and Pharisees, hypocrites! Because ye encompass the sea and the land to make one proselyte, and when it happens, ye make him twice more a son of hell than yourselves. Woe to you, ye blind guides, who say, Whoever may swear by the temple, it is nothing, but whoever may swear by the gold of the temple, he is obligated. Ye foolish and blind men, for which is greater, the gold, or the temple that makes the gold sacred? And, Whoever may swear by the altar, it is nothing, but whoever may swear by the gift upon it, he is obligated. Ye foolish and blind men, for which is greater, the gift, or the altar that makes the gift sacred? He therefore who swears by the altar, swears by it, and by all things on it. And he who swears by the temple, swears by it, and by him who dwells in it. And he who swears by heaven, swears by the throne of God, and by him who sits upon it. Woe to you, scholars and Pharisees, hypocrites! Because ye tithe the mint and the anise and the cummin, and have omitted the weightier matters of the law--justice and mercy and faith. These things must be done, and not neglecting t Ye blind guides, who strain out the gnat, and swallow the camel. Woe to you, scholars and Pharisees, hypocrites! Because ye cleanse the outside of the cup and of the platter, but inside they are full of plunder and unrighteousness. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, so that the outside of them may also become clean. Woe to you, scholars and Pharisees, hypocrites! Because ye are like whitewashed tombs, which indeed appear beautiful outwardly, but inside are full of dead men's bones, and of all uncleanness. In this way also, ye indeed outwardly appear righteous to men, but inside ye are full of hypocrisy and lawlessness.
The Son of man indeed goes as it is written about him, but woe to that man through whom the Son of man is betrayed! It were good for him if that man had not been born.
It came to pass, that John was immersing in the wilderness and preaching an immersion of repentance for remission of sins.
But whoever may blaspheme against the Holy Spirit has no forgiveness, into the age, but is deserving of eternal damnation,
And he said to them, Well do ye reject the commandment of God, so that ye may keep your tradition.
And whoever may cause one of these little ones who believe in me to stumble, it is good for him instead, if a millstone were hanged about his neck, and he were cast into the sea.
And in his teaching he said to them, Look away from the scholars, those who desire to go about in long robes, and salutations in the marketplaces,
And no man, having lit a lamp, puts it in a concealed place, nor under the bushel, but on the lampstand, so that those who enter in may see the light. The lamp of thy body is the eye. Therefore, when thine eye is sound, thy whole body is also bright, but when it is bad, thy body is also dark. read more. Watch therefore the light in thee not be darkness. If therefore thy whole body is bright, not having any part dark, the whole will be bright, as when the lamp illuminates thee by the radiance. Now as he spoke a certain Pharisee asks him that he might dine with him. And having entered in, he sat down. And when the Pharisee saw, he marveled that he did not first wash before dinner. And the Lord said to him, Now ye Pharisees cleanse the outside of the cup and of the platter, but your interior is full of plundering and wickedness. Ye foolish men, did not he who made the outside also make the inside? But give compassion, things that are inside, and behold, all things are clean to you. But woe to you Pharisees! Because ye tithe mint and rue and every plant, and pass by justice and the love of God. It is necessary to do these things, and not to neglect those things. Woe to you Pharisees! Because ye love the place of honor in the synagogues, and the greetings in the marketplaces.
Woe to you Pharisees! Because ye love the place of honor in the synagogues, and the greetings in the marketplaces. Woe to you scholars and Pharisees, hypocrites! Because ye are like the unseen sepulchers, and the men who walk over them do not know.
And every man who will speak a word against the Son of man, it will be forgiven him, but to him who blasphemed against the Holy Spirit it will not be forgiven.
It is better for him if a donkey-powered millstone were hanged about his neck, and he were thrown into the sea, than that he should cause one of these little ones to stumble.
To you first, having raised up his Boy Jesus, God sent him blessing you, in turning away each man from your evils.
God exalted this man with his right hand, a Pathfinder and a Savior to give repentance to Israel and remission of sins.
And when they heard these things, they relaxed and glorified God, saying, Then God has also granted to the Gentiles repentance to life.
Is this blessedness therefore upon men of circumcision, or also upon men of uncircumcision? For we say, Faith was reckoned to Abraham for righteousness.
For the eager expectation of the creation is waiting for the manifestation of the sons of God. For the creation was made subject to futility, not willingly, but because of him who subjected it in hope. read more. Because the creation itself will also be freed from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation is groaning and travailing together until now.
Why? Because it was not from faith but as from works of law. For they stumbled at the stone of stumbling,
For none of us lives to himself, and no man dies to himself.
but we proclaim Christ crucified, truly to Jews a stumbling-block and to Gentiles foolishness.
But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling-block of the cross has been abolished.
Let no man say when he is tempted, I am tempted by God, for God is without temptation of evils, and he himself tempts no man.
Every good gift and every perfect endowment is from above, coming down from the Father of lights, with whom there is no variation nor shadow of turning.
If ye indeed fulfill the royal law according to the scripture, Thou shall love thy neighbor as thyself, ye do well.
and, A stone of stumbling and a rock of offense, men who stumble at the word, being disobedient, for 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/acv'>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.
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And I will pour my wrath upon Sin, the stronghold of Egypt, and I will cut off the multitude of No. And I will set a fire in Egypt. Sin shall be in great anguish, and No shall be broken up, and Memphis [shall have] adversaries in the daytime.
For as many as have sinned without law will also be destroyed without law, and as many as have sinned in law will be judged by law.
For the law works wrath. For where there is no law, neither is there transgression.
Nevertheless death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression, who is a type of the coming man. But in this way also, the gift is not as the transgression. For if by the trespass of the one man the many died, much more the grace of God, and the gift in grace of the one man, Jesus Christ, abounded for the many. read more. And the gift is not as through one man who sinned, for indeed the judgment from one man was for condemnation, but the gift from many offenses is for righteousness. For if, by the offense of the one man, death reigned through the one man, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one man, Jesus Christ. So then, as through an offense of one man was for condemnation for all men, so also through a righteousness of one man was for justification of life for all men. For as through the one man's disobedience the many were led sinful, so also through the obedience of the one man the many will be led righteous. And the law entered so that the offence might abound. But where sin abounded, grace was more abundant,
For the impotence of the law, in that it was weak because of the flesh, God, having sent his own Son in a form of flesh of sin, and concerning sin, condemned sin in the flesh,
to those without law, as without law (not being without law to God, but within law to Christ), so that I might gain men without law.
Do not become unequally yoked with unbelievers, for what partnership has righteousness and lawlessness? And what fellowship has light with darkness?
knowing this, that law is not laid down for righteous men, but for the lawless and rebellious, for the irreverent and sinful, for the impious and profane, for father killers and mother killers, for man killers,
(for that righteous man dwelling among them day after day, in the sight and hearing of their lawless deeds, it anguished his righteous soul),
Every man doing sin also does lawlessness, and sin is lawlessness.
Every man doing sin also does lawlessness, and sin is lawlessness.
Every man doing sin also does lawlessness, and sin is lawlessness.
He who is doing sin is of the devil, because the devil sinned from the beginning. The Son of God was made known for this, so that he might destroy 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.
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And they took their journey from Elim. And all the congregation of the sons of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of
And I will pour my wrath upon Sin, the stronghold of Egypt, and I will cut off the multitude of No.
And I will pour my wrath upon Sin, the stronghold of Egypt, and I will cut off the multitude of No. And I will set a fire in Egypt. Sin shall be in great anguish, and No shall be broken up, and Memphis [shall have] adversaries in the daytime.
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 LORD is perfect, restoring the soul. The testimony of LORD is sure, making a simple man wise. The precepts of LORD are right, rejoicing the heart. The commandment of LORD is pure, enlightening the eyes. read more. The fear of LORD is clean, enduring forever. The ordinances of LORD are true, [and] righteous altogether. More to be desired are they than gold, yea, than much fine gold. Sweeter also than honey and the droppings of the honeycomb. Moreover by them thy servant is warned. In keeping them there is great reward. Who can discern [his] errors? Clear thou me from hidden [faults].
But whoever may blaspheme against the Holy Spirit has no forgiveness, into the age, but is deserving of eternal damnation, because they said, He has an unclean spirit.
God also testifying simultaneously by signs and wonders, and by various powers and distributions of Holy Spirit according to his will.
Every man doing sin also does lawlessness, and sin is lawlessness.