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.
See Verses Found in Dictionary
but of the tree of the knowledge of good and evil, thou shalt not cat of it, - for in the day thou eatest thereof, thou shelf die.
Then Yahweh saw that great, was the wickedness of man in the earth, and that, every purpose of the devices of his heart, was only wicked all the day;
Then moved they on from Elim, and all the assembly of the sons of Israel entered into the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month, by their coming forth out of the land of Egypt.
And all the assembly of the sons of Israel set forward out of the desert of Sin, by their removings, at the bidding of Yahweh, - 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 upon the people, then shall he bring near for his sin which he hath committed a choice young bullock without defect, unto Yahweh as a sin-bearer.
And the priest shall take of the blood of the sin-bearer with his finger, and put upon the horns of the altar of ascending-sacrifice; and, the remainder of the blood thereof, shall he pour out at the base of the altar of ascending-sacrifice;
and shall lean his hand upon the head of the sin-bearer, - and shall slay the sin-bearer in the place of the ascending-sacrifice.
Yet shall there be, a distance, between you and it, about two thousand cubits by measure, - do not come near unto it that ye may get to know the way by which ye must go, for ye have not passed this way, heretofore.
Lo! in iniquity, was I brought forth, And, in sin, did my mother conceive me.
Pour out mine indignation upon Sin the stronghold of Egypt, and Will cut off the multitude of No. So will I set a fire in Egypt, Sore anguish shall take Sin. And, No, shall be for rending asunder, And Noph, be in strait every day,
For, out of the heart, come forth wicked designs, - murders, adulteries, fornications, thefts, false testimonies, profane speakings:
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; -
Hence there is now, no, condemnation unto them who are in Christ Jesus; For, the-law of the spirit of life in Christ Jesus, hath set thee free from the law of sin and of death; - read more. For, what was impossible by the law in that it was weak through the flesh, God, by sending his own Son in the likeness of sinful flesh and concerning sin, condemned sin in the flesh,
Him who knew not sin, in our behalf, he made to be, sin, that we might become God's righteousness in him.
But, each one, is tempted, when, by his own coveting, he is drawn out and enticed, Then, the coveting, having conceived, giveth birth to sin, and, the sin, when full-grown, bringeth 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.
See Verses Found in Dictionary
Now, the serpent, was more crafty than any living thing of the field which Yahweh God had made, so he said unto the woman, Can it really be that God hath said, Ye shall not eat of every tree of the garden? And the woman said unto 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 hath said Ye shall not eat of it neither shall ye touch it, - lest ye die. And the serpent said unto the woman, - Ye shall not die, For God doth know, that in the day ye eat thereof, then shall your eyes be opened, - and ye shall become like God, knowing good and evil. And, when the woman saw that the tree was good for food, and that it was desirable to the eyes and the tree was pleasant to make one knowing, then took she of the fruit thereof, and did eat, and she gave to her husband also, along with her, and he did eat.
Then Yahweh saw that great, was the wickedness of man in the earth, and that, every purpose of the devices of his heart, was only wicked all the day; and it grieved Yahweh, that he had made man in the earth, - and he took sorrow unto his heart.
And it came to pass, when the people set out from their tents, to cross the Jordan, - with the priests, bearing the ark of the covenant before the people,
When they sin against thee - for there is, no son of earth, that sinneth not, and thou shalt be angry with them, and deliver them up before an enemy, - who shall carry them away as their captives, into the land of the enemy, far or near;
What is a mortal, that he should be pure? or that righteous should be one born of a woman? Lo! in his holy ones, he putteth not confidence, and, the heavens, are not pure in his eyes: read more. How much less when one is detested and corrupt, a man who drinketh in - like water - perversity.
Mistakes, who perceiveth? From things that are hidden, acquit me: Even from the presumptuous, keep back thy servant, May they not have dominion over me, Then, shall I be blameless, and shall be acquitted from great transgression:
Lawless men have been estranged from birth, They have gone astray from their nativity, speaking falsehood;
If, iniquities, thou shouldest mark, O Yah, O My Lord, who could stand?
Foolishness, is bound up in the heart of a youth, the rod of correction, shall drive it far from him.
We all, like sheep, had gone astray, Every man - to his way, had we burned, - And Yahweh! caused to light upon him The guilt of, us all!
Pour out mine indignation upon Sin the stronghold of Egypt, and Will cut off the multitude of No.
Wherefore, I say unto you, All sin and profane speaking, shall be forgiven unto men, - but, the speaking profanely of the Spirit, shall not be forgiven; And, whosoever shall speak a word against the Son of Man, it shall be forgiven him, - but, whosoever shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or the coming.
Jesus answered, and said unto him - Verily, verily, I say unto thee: Except one be born from above, he cannot see the kingdom of God.
Even as it is written - there is none righteous, not even one, There is none that discerneth, There is none that seeketh out God: read more. All, have turned aside, together, have become useless, There is none that doeth kindness, not so much as one: A sepulchre opened, is their throat, with their tongues, have they used deceit, the poison of asps, is under their lips, Whose mouth, of cursing and bitterness, is full, Swift, are their feet to shed blood; Destruction and misery, are in their ways, And, the way of peace, have they not known: There is no fear of God before their eyes. Now we know that, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God.
Now we know that, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God. Inasmuch as, by works of law, shall no flesh be declared righteous before him, - through law, in fact, is discovery of sin. read more. But now, apart from law, a righteousness of God hath been manifested, borne witness to by the law and the prophets, - A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, -
A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, - For, all, have sinned and fall short of the glory of God;
For, all, have sinned and fall short of the glory of God;
For, the law, worketh out anger, but, where there is no law, neither is there transgression.
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; -
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; -
For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; - For, until law, sin was in the world, although sin is not reckoned when there is no law, -
For, until law, sin was in the world, although sin is not reckoned when there is no law, -
For, until law, sin was in the world, although sin is not reckoned when there is no law, - Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; -
Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; -
Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; - But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded;
But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded;
But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded; And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness.
And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness.
And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness. For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ.
For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ.
For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life;
Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life;
Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted -
For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted -
For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded:
Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded:
Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded: In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
In order that - just as sin reigned in death, so, also, favour, might reign through righteousness unto life age-abiding, through Jesus Christ our Lord.
Of this taking note - that, our old man, was crucified together with him in order that the sinful body might be made powerless, that we should, no longer, be in servitude to sin;
Let not sin, therefore, reign in your death-doomed body, that ye should be obedient to its covetings;
Let not sin, therefore, reign in your death-doomed body, that ye should be obedient to its covetings;
Let not sin, therefore, reign in your death-doomed body, that ye should be obedient to its covetings; Neither be presenting your members as weapons of unrighteousness unto sin, but present yourselves unto God as though alive from among the dead, and your members as weapons of righteousness unto God;
Neither be presenting your members as weapons of unrighteousness unto sin, but present yourselves unto God as though alive from among the dead, and your members as weapons of righteousness unto God; For, sin, over you, shall not have lordship, for ye are not under law, but under favour.
For, sin, over you, shall not have lordship, for ye are not under law, but under favour.
For, sin, over you, shall not have lordship, for ye are not under law, but under favour. What then? Shall we sin, because we are not under law but under favour? Far be it!
What then? Shall we sin, because we are not under law but under favour? Far be it! Know ye not that, unto whom ye are presenting yourselves as servants for obedience, servants ye are unto him unto whom ye are obedient, whether of sin unto death or of obedience unto righteousness?
Know ye not that, unto whom ye are presenting yourselves as servants for obedience, servants ye are unto him unto whom ye are obedient, whether of sin unto death or of obedience unto righteousness? But thanks be unto God, that - whereas ye were servants of sin, ye became obedient out of the heart unto the mould of teaching into which ye were delivered;
But thanks be unto God, that - whereas ye were servants of sin, ye became obedient out of the heart unto the mould of teaching into which ye were delivered;
But thanks be unto God, that - whereas ye were servants of sin, ye became obedient out of the heart unto the mould of teaching into which ye were delivered;
For, when we were in the flesh, the susceptibilities of sins which were through the law, used to be energized in our members unto the bringing forth of fruit unto death;
For, when we were in the flesh, the susceptibilities of sins which were through the law, used to be energized in our members unto the bringing forth of fruit unto death; But, now, we have received full release from the law, by dying in that wherein we used to be held fast, so that we should be doing service - in newness of spirit and not in obsoleteness of letter.
But, now, we have received full release from the law, by dying in that wherein we used to be held fast, so that we should be doing service - in newness of spirit and not in obsoleteness of letter. What, then, shall we say? Is the law sin? Far be it! On the contrary, I had not discovered, sin, save through law, for even, of coveting, I had not been aware if, the law, had not kept on saying - Thou shall not covet;
What, then, shall we say? Is the law sin? Far be it! On the contrary, I had not discovered, sin, save through law, for even, of coveting, I had not been aware if, the law, had not kept on saying - Thou shall not covet; Howbeit sin taking, occasion - through the commandment, wrought out in me all manner of coveting; for, apart from law, sin is dead; -
Howbeit sin taking, occasion - through the commandment, wrought out in me all manner of coveting; for, apart from law, sin is dead; - And, I, was alive, apart from law, at one time, but, the commandment coming, sin sprang up to life,
And, I, was alive, apart from law, at one time, but, the commandment coming, sin sprang up to life, Whereas, I, died, - and the commandment which was unto life was found by me to be, itself, unto death;
Whereas, I, died, - and the commandment which was unto life was found by me to be, itself, unto death; For, sin, - taking occasion - through the commandment, completely deceived me and, through it, slew me:
For, sin, - taking occasion - through the commandment, completely deceived me and, through it, slew me: So that, the law, indeed, is holy, and the commandment, holy, and righteous and good.
So that, the law, indeed, is holy, and the commandment, holy, and righteous and good. Did, then, that which is good, unto me become death? Far be it! But it was sin, that it might appear sin, through that which was good unto me working out death, in order that, exceeding sinful, might sin become through the commandment.
Did, then, that which is good, unto me become death? Far be it! But it was sin, that it might appear sin, through that which was good unto me working out death, in order that, exceeding sinful, might sin become through the commandment. For we know that, the law, is spiritual, - I, however, am a creature of flesh, sold under sin;
For we know that, the law, is spiritual, - I, however, am a creature of flesh, sold under sin; For, that which I am working out, I do not approve, - for not, what I wish, the same I practise, but, what I hate, the same I do:
For, that which I am working out, I do not approve, - for not, what I wish, the same I practise, but, what I hate, the same I do: Now, if what I wish not the same I do, I consent unto the law that it is right.
Now, if what I wish not the same I do, I consent unto the law that it is right. Now, however, no longer am, I, working it out, but the, sin, that dwelleth in me:
Now, however, no longer am, I, working it out, but the, sin, that dwelleth in me: I know, in fact, that there dwelleth not in me, that is, in my flesh, anything good; for, the wishing, lieth near me, but, the working out of what is right, not! read more. For not, the good that I wish, I do, but, the evil that I do not wish, the same I practise. Now, if what I wish not, the same, I do, no longer am, I, working it out, but the, sin, that dwelleth in me. Hence, I find the law, to me who wish to be doing the right, that, unto me, the wrong lieth near: I have, in fact, a sympathetic pleasure in the law of God; according to the inner man. But I behold a diverse law in my members, warring against the law of my mind and taking me captive in the law of sin which existeth in my members: - Wretched, man am, I! Who shall rescue me out of this body doomed to death?
Inasmuch as, what is preferred by the flesh, is hostile towards God, for, unto the law of God, it doth not submit itself, neither in fact can it. -
But the Scripture, did shut up, all things, under sin, that, the promise by faith in Jesus Christ, might be given to them who have faith,
For, the flesh, coveted against the Spirit, but, the Spirit, against the flesh, - for, these, unto one another, are opposed, lest, whatsoever things ye chance to desire, these, ye should be doing!
For, the flesh, coveted against the Spirit, but, the Spirit, against the flesh, - for, these, unto one another, are opposed, lest, whatsoever things ye chance to desire, these, ye should be doing!
And, they who are of Christ Jesus, have crucified, the flesh, with its susceptibilities and covetings.
Unto you also - being dead by your offences and sins,
Being darkened in their understanding, alienated from the life of God - by reason of the ignorance that existeth within them, by reason of their hearts being turned into stone, Who, indeed, having become past feeling, have delivered, themselves, up, with wantonness, unto making a trade of all impurity with greed.
But, each one, is tempted, when, by his own coveting, he is drawn out and enticed,
But, each one, is tempted, when, by his own coveting, he is drawn out and enticed, Then, the coveting, having conceived, giveth birth to sin, and, the sin, when full-grown, bringeth forth death.
Then, the coveting, having conceived, giveth birth to sin, and, the sin, when full-grown, bringeth forth death.
Whosoever is committing sin, lawlessness also, is committing, 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.
See Verses Found in Dictionary
And God created the man in his own image, In the image of God, created he him, - Male and female, created he, them.
but of the tree of the knowledge of good and evil, thou shalt not cat of it, - for in the day thou eatest thereof, thou shelf die.
And enmity, will I put between thee, and the woman, and between thy seed and her seed, - He shall crush thy head, but, thou, shalt crush his heel.
Shall it not, if thou do right, be lifted up? But if thou do not right, at the entrance a sin-bearer is lying, - Unto thee, moreover, shall be his longing, though, thou, rule over him.
Then Yahweh saw that great, was the wickedness of man in the earth, and that, every purpose of the devices of his heart, was only wicked all the day; and it grieved Yahweh, that he had made man in the earth, - and he took sorrow unto his heart.
These, are the generations of Noah, Noah, was, a righteous man blameless, in his generations, - with God, did Noah walk.
So it came to pass that, all the earth, was of one manner of speech, - and of one stock of words. And it came to pass as they brake away onwards, that they found a plain in the land of Shinar, and dwelt there. read more. Then said they, each man to his friend, Come on! let us make bricks, and burn them thoroughly, - So the bricks, served them for stone, and bitumen, served them for mortar, And they said Come on! let us build for ourselves a city, and a tower with its head in the heavens, so let us make for ourselves a name, - lest we be scattered abroad over the face of all the earth. And Yahweh came down, to behold the city, and the tower, - which the sons of men had built. Then said Yahweh: Lo! one people and one manner of speech, have they all, this, then is what they have begun to do, - now, therefore, nothing will be withholden from them which they may plan to do. Come on! let us go down, and there confuse their speech, - that they may not under-stand, each man the speech of his friend. So Yahweh scattered them from thence over the face of all the earth, - and so they left off building the city. For this cause, was the name thereof called Babel; because there, did Yahweh confuse the speech of all the earth, - and, from thence, did Yahweh scatter them abroad, over the face of all the earth.
And Pharaoh called out to Abram, and said, What is this thou hast done to me? Wherefore didst thou not tell me, that she was, thy wife?
Then Abimelech called Abraham, and said to him, What hast thou done to us? and wherein had I sinned against thee, that thou shouldst have brought in over me and over my kingdom, a sin so great? Deeds, which should not be done, hast thou done with me.
There is no one greater in this house than I, neither hath he withheld from me anything, save only thyself in that thou, art his wife, - how, then could I do this great wickedness, and sin against God?
But, now, do not grieve, neither let it be vexing in your eyes, that ye sold me hither, - for, to save life, did God send me before you.
Ye, indeed, planned against me, evil, - God, planned it, for good, for the sake of doing, as at this day, to save alive much people.
And Yahweh said unto Moses, When thou goest to return to Egypt, see as touching all the wonders which I have put in thy hand, that thou do them before Pharaoh - but, I, will let his heart wax bold, and he will not suffer the people to go.
But, I, will suffer Pharaoh to harden his heart, - so will I multiply my signs and my wonders in the land of Egypt.
And Yahweh let the heart of Pharaoh king of Egypt wax bold, and he pursued the sons of Israel, - when the sons of Israel, were going out with a high hand.
thou shalt not bow thyself down to them nor be led to serve them - For, I, Yahweh, thy God, am a jealous GOD, visiting the iniquity of fathers upon sons, unto three generations and, unto four, of them that hate me;
And Moses said unto the people - Do not fear, for to the end he may prove you, hath God come, - and to the end the reverence of him may be upon your faces that ye sin not.
Three times, shalt thou keep festival to me, in the year.
So shall ye serve Yahweh your God, and he will bless thy bread and thy water, - and I will take away sickness out of thy midst.
Keeping lovingkindness to a thousand generations, Forgiving iniquity and transgression and sin, Though he leave not, utterly unpunished, Visiting the iniquity of fathers, Upon sons, And upon sons' sons, Unto a third and unto a fourth generation.
And, when there sojourneth with thee a sojourner in your land, ye shall not oppress him:
seeing that as for Yahweh thy God, a consuming fire, he is, - a jealous GOD.
And because that he loved thy fathers, therefore chose he his seed after him, - and brought thee forth with his presence with his great might, out of Egypt;
So shalt thou keep his statutes and his commandments which, I, am commanding thee to-day, that it may go well with thee, and with thy sons after thee, - and to the end thou mayest prolong thy days upon the soil, which Yahweh thy God, is giving thee, all the days.
Thou shalt therefore love Yahweh thy God, - with all thy heart and with all thy soul, and with all thy might; so shall these words which I am commanding thee to-day, be upon thy heart;
for a jealous GOD, is Yahweh thy God in thy midst, - lest the anger of Yahweh thy God kindle upon thee, and so he destroy thee from off the face of the ground.
So then Yahweh commanded us to do all these statutes, to revere Yahweh our God, - for our good, all the days, to preserve us alive as at this day;
For a holy people, art thou unto Yahweh thy God: of thee, hath Yahweh thy God, made choice, that thou shouldest become his people as a treasure, above all the peoples that are on the face of the ground: not because ye were more in number than any of the peoples, did Yahweh become attached to you and make choice of you, - for, ye, were fewer than any of the peoples;
Now, therefore, O Israel, what is, Yahweh thy God, asking of thee, - but to revere Yahweh thy God to walk in all his ways, and to love him, and to serve Yahweh thy God, with all thy heart, and with all thy soul: to keep the commandments of Yahweh and his statutes, which I am commanding thee to-day, - for thy good?
Only unto thy fathers, Yahweh became attached so as to love them, - therefore made he choice of their seed after them - of you - out of all the peoples, (as at this day). Therefore must ye circumcise the foreskin of your hearts, - and your necks, must ye stiffen no more.
executing the vindication of the orphan and the widow, - and loving sojourner, giving him food and raiment.
Therefore shall ye lay these my words upon your heart, and upon your soul, - and bind them for a sign upon your hand, and they shall serve as bands between your eyes;
Sons, are ye unto Yahweh your God, - ye shall not cut yourselves, neither shall ye put baldness between your eyes for the dead.
And, Yahweh, hath avowed to-day that thou shalt be, his people, as a treasure, as he spake unto thee, - and that thou shalt observe all his commandments;
And Moses and the priests the Levites spake unto all Israel saying, - Keep silence and hear O Israel, This day, hast thou been made a people unto Yahweh thy God.
Yahweh will confirm thee unto himself for a holy people, as he sware unto thee, - be-cause thou dost keep the commandments of Yahweh thy God, and dost walk in his ways.
But the sons of Israel had committed an act of unfaithfulness in respect of what was devoted, - for Achan son of Carmi son of Zabdi, son of Zerah, of the tribe of Judah had taken of what was devoted, and the anger of Yahweh had kindled against the sons of Israel.
Israel hath sinned, yea moreover they have transgressed my covenant which I commanded them, - yea moreover they have taken of what was devoted, yea moreover they have stolen, yea moreover they have dissembled, yea moreover they have put it among their own goods.
Then God let go a spirit of mischief between Abimelech and the owners of Shechem, - and the owners of Shechem dealt treacherously with Abimelech:
Now, therefore, the sword shall not depart from thy house, unto age-abiding times, - because thou hast despised me, and taken the wife of Uriah the Hittite to be thy wife. Thus, saith Yahweh, - Behold me! raising up over thee calamity out of thine own household, and I will take thy wives, before thine eyes, and give unto thy neighbour, and he will lie with thy wives, in the eyes of this sun. read more. For, thou, didst it, in secret, - but, I, will do this thing, before all Israel, and before the sun. And David said unto Nathan, I have sinned against Yahweh. Then said Nathan unto David, - Yahweh also, hath put away thy sin, thou shalt not die! Nevertheless, because thou hast greatly blasphemed Yahweh, by this thing, the very son that is born to thee, shall, die. And Nathan departed unto his own house, - and Yahweh struck the child that the wife of Uriah had borne unto David, and it fell sick. David therefore earnestly sought God in behalf of the boy, - and David kept a fast, and used to go in and pass the night, and lie upon the ground. And the elders of his house stood up over him, to raise him from the ground, - but he would not, neither would he eat food with them. And it came to pass, on the seventh day, that the child died, - but the servants of David feared to tell him that the child was dead, for said they - Lo! while the child was living, we spake unto him, and he hearkened not unto our voice, how then can we say unto him, The child is dead, and so he do himself harm?
And again was the anger of Yahweh kindled against Israel, - so that he suffered David to be moved against them, saying, Go, count Israel and Judah.
When they sin against thee - for there is, no son of earth, that sinneth not, and thou shalt be angry with them, and deliver them up before an enemy, - who shall carry them away as their captives, into the land of the enemy, far or near;
And it come to pass, as though it had been too light a thing that he should walk in the sins of Jeroboam son of Nebat, that he took to wife Jezebel, daughter of Ethbaal, king of the Zidonians, and went and served Baal, and bowed down to him.
nevertheless, unto the sins of Jeroboam son of Nebat which he caused Israel to commit, he did cleave, - he turned not away therefrom
Nevertheless, as for the sins of Jeroboam son of Nebat, which he caused, Israel, to commit, Jehu turned not away from following them, - the calves of gold, one being in Bethel, and the other in Dan.
And he did the thing that was wicked in the eyes of Yahweh, - and went after the sins of Jeroboam son of Nebat which he caused, Israel, to commit, he departed not therefrom.
Then the accuser stood up, against Israel, - and moved David, to number Israel.
Now there came a certain day, when the sons of God entered in to present themselves unto Yahweh, - so the accuser also entered, in their midst. And Yahweh said unto the accuser, Whence comest thou? And the accuser answered Yahweh, and said, From going to and fro in the earth, and wandering about therein. read more. And Yahweh said unto the accuser, Hast thou applied thy heart unto my servant Job, that there is none like him in the earth, a man blameless and upright, one revering God and avoiding evil? And the accuser answered Yahweh, and said, Is it, for nought, that Job revereth God? Hast not, thou thyself, made a hedge about him, and about his house, and about all that he hath, on every side? The work of his hands, thou hast blessed, and, his substance, hath broken forth in the land. But, in very deed, put forth, I pray thee, thy hand, and smite all that he hath, - verily, unto thy face, will he curse thee. And Yahweh said unto the accuser, Lo! all that he hath, is in thy hand, only, against himself, do not put forth thy hand. So the accuser went forth from the presence of Yahweh.
And there came a certain day when the sons of God entered in, to present themselves unto Yahweh - so the accuser also entered in their midst, to present himself unto Yahweh. And Yahweh said unto the accuser, Whence comest thou? And the accuser answered Yahweh, and said, From going to and fro in the earth, and from wandering about therein. read more. And Yahweh said unto the accuser, Hast thou applied thy heart unto my servant Job, that there is none like him in the earth, a man blameless and upright, one who revereth God, and avoideth evil; and still he is holding fast his integrity, although thou movedst me against him, to swallow him up without cause. Then the accuser answered Yahweh, and said, Skin for skin, and so, all that a man hath, will he give for his life. In very deed, put forth, I pray thee thy hand, and smite unto his bone, and unto his flesh, - verily, unto thy face, will he curse thee. And Yahweh said unto the accuser, Behold him! in thy hand, - only, his life, preserve thou! So the accuser went forth from the presence of Yahweh, - and smote Job with a sore boil, from the sole of his foot, unto his crown.
Shall, mortal man, be more just than GOD? Or a man be more pure than, his Maker?
Who can bring a clean thing out of an unclean? Not one!
What is a mortal, that he should be pure? or that righteous should be one born of a woman?
Depart from me, all ye workers of iniquity, for Yahweh hath heard the voice of my weeping:
Wherefore, O Yahweh, shouldst thou stand afar off? Wherefore hide thyself, in times of destitution?
Yahweh, out of the heavens, looked down over the sons of men, - to see whether there was one that showed wisdom, enquiring after God: -
Guard me, as the pupil of the eye, - Under the shadow of thy wings, wilt thou hide me:
My GOD, my GOD, why hast thou forsaken me? Far from saving me, The words of my loud lamentation?
Lo! in iniquity, was I brought forth, And, in sin, did my mother conceive me.
Who knoweth the strength of thine anger? Even, according to the fear of thee, is thy wrath!
For, as the heavens are exalted over the earth, His lovingkindness hath prevailed over them who revere him;
The upright seeth and is glad, And, all perverseness, hath closed her mouth.
If, iniquities, thou shouldest mark, O Yah, O My Lord, who could stand?
Who can say, I have cleansed my heart, I am pure from my sin?
For, as for men, there is none righteous in the earth, that doeth good, and sinneth not.
Of what use to me, is your multitude of sacrifices: Saith Yahweh: I am sated with ascending-offerings of rams and the fat of fed beasts, - In the blood of bulls and young rams and he-goats, have I no pleasure. When ye enter to see my face, Who hath required this at your hand trampling my courts? read more. Ye shall not again bring in an empty, present, Incense, an abomination, is that unto me! New moon, and sabbath calling an assembly - I cannot endure, iniquity and sacred festival! Your new moons and your appointed feasts, my soul, hateth, - They have become unto me a burden I am too weary to bear: Even when ye spread forth your open palms, I hide mine eyes from you; Yea, though ye multiply prayers, I am not hearkening, - Your hands, with deeds of blood, are filled.
Come, I pray you, and let us settle the disputer Saith Yahweh, - Though your sins be found like scarlet, As snow, shall they be made white, Though they appear red like crimson, As wool, shall they become.
Come, I pray you, and let us settle the disputer Saith Yahweh, - Though your sins be found like scarlet, As snow, shall they be made white, Though they appear red like crimson, As wool, shall they become.
Alas for them who join house to house, Field to field, bring they near, - Until there is no room, But ye are left to dwell alone in the midst of the land.
But we have become as one unclean all of us, And, as a garment polluted, were all our righteous doings, - And so we faded like a leaf all of us, And, our iniquity, as a wind, carried us away;
Thus, saith Yahweh, - What did your fathers find in me by way of perversity, that they removed far from me, - and went after vanity, and became vain? Neither said they, Where is Yahweh, Who brought us up out of the land of Egypt, - Who led us Through the desert, Through a land of wastes and clefts, Through a land of parched places and of death-shade, Through a land, Along which no man had passed, And in which no son of earth dwelt? read more. Then brought I you into a country of garden land, to eat the fruit thereof and the goodness thereof, - and yet when ye entered, then defiled ye my land, and mine inheritance, ye made an abomination The priests, said not Where is Yahweh? And, they who handled the law, did not acknowledge me, And the shepherds transgressed against me, - And the prophets, prophesied by Baal, And so after things that could not profit, did they walk. Therefore yet further will I plead with you Declareth Yahweh, Yea with your children's children, will I plead. For - pass through the coastlands of the West and see, And unto Kedar, send ye and consider diligently, - And see - whether there hath been the like of this! Hath a nation, changed gods, although they were No-gods? Yet my people have changed my glory for that which could not profit! Be amazed, O ye heavens, at this, - And shudder, be dried up utterly, Urgeth Yahweh. For two wicked things, have my people committed, - Me, have they forsaken a fountain of living water, To hew out for themselves cisterns broken cisterns, that cannot hold water. Was Israel a servant? Born in the house, was he? Wherefore hath he become a prey? Against him, have been roaring wild lions, They have uttered their voice, - and have made his land a desolation, His cities, have been burned, so as to have no inhabitant. Even the sons of Noph and Tahpanhes have been crushing the crown of the head. Is not this what thou wast certain to do for thyself, - in that thou didst forsake Yahweh thy God, when he was leading thee by the way? Now, therefore what hast thou to do with the way to Egypt, to drink the waters of Shihor? Or what hast thou to do with the way to Assyria, to drink the waters of the River? Let thy wickedness correct thee And thine apostasies, rebuke thee, Know therefore and see That it is a wicked thing and a bitter, that thou shouldest have forsaken Yahweh thy God, And that the dread of me should not have pertained to thee, Declareth My Lord, Yahweh of hosts. For, in age-past time, I brake thy yoke, I tare off thy fetters, And thou saidst, I will not transgress, - Nevertheless, on every high hill, and under every green tree, wast thou lying down as an unchaste woman. Yet, I, planted thee a precious vine, a wholly true seed, - How then didst thou change thyself towards me, into the degenerate plantings of the alien vine? For though thou wash thee with nitre, And take thee much soap, Yet is thine iniquity inscribed before me Declareth My Lord Yahweh. How canst thou say, I have not defiled myself, After the Baalim, have I not gone? See thy way, in the valley, Own what thou hast done, - A nimble young she-camel, crossing her own ways; A wild ass, taught of the desert, In the desire of her soul, she snuffeth the wind, In her occasion, who can turn her back? None who seek her, will weary themselves, In her month, they shall find her! Withhold thy foot from being unshod, And thy throat from thirst! But thou saidst Hopeless! No! for I love foreigners and after them, will I go.
Withhold thy foot from being unshod, And thy throat from thirst! But thou saidst Hopeless! No! for I love foreigners and after them, will I go. As the shame of a thief when he is found, So, hath been put to shame, the house of Israel, - They, their kings their princes, and their priests and their prophets: read more. Saying, to a tree, My father, art thou! And to a stone, Thou, didst give us birth, For they have turned unto me the back and not the face, - But in the time of their calamity, they will say, Arise, and save us! Where then are thy gods which thou hast made for thyself? Let them arise, if they can save thee in the time of thy calamity, - For according to the number of thy cities, have become thy gods O Judah. Wherefore, should ye plead against me, All of you, have transgressed against me Declareth Yahweh. In vain, have I smitten your children, Correction, have they not accepted, - Your sword hath devoured your prophets, as a lion that destroyeth. O generation see, ye, the word of Yahweh, A desert, became I unto Israel? Or a land of thick darkness? Wherefore, have my people said, We have roved about, We will not come in any more unto thee? Can, a virgin, forget, her ornaments, - A bride, her girdle? Yet, my people, have forgotten me, days without number. How thou dost make winsome thy way, to seek love! Therefore, even unto wicked women, hast thou taught thy ways. Even in thy skirts, is there found, The blood of the lives of the helpless innocents, - Not in the act of breaking in, didst thou find them, yet the blood is on all these. Although thou saidst, Because I am innocent, surely hath his anger turned back from me, - Behold me! entering into judgment with thee, because thou sayest, I have not sinned! How vigorously, thou goest about changing thy way! Even of Egypt, shalt thou be ashamed, just as thou wast ashamed of Assyria: Even from this one, shalt thou go forth, with thy hands upon thy head, - For Yahweh hath rejected those in whom thou confidest, and thou shalt not prosper with them.
Run ye to and fro through the streets of Jerusalem, And see I pray you and know and seek out in the broad places thereof, Whether ye can find, a man, Whether there is one Doing justice Demanding fidelity, - That I may pardon her.
Yet, this people hath an obstinate and rebellious heart, - They have turned aside, and gone their way;
Thus, saith Yahweh of hosts God of Israel, - Your ascending-offerings, add ye unto your peace-offerings and eat ye flesh.
Yet they hearkened not Neither inclined their ear, But walked, In the counsels - In the stubbornness of their own wicked heart; And went backward, and not forward.
Even the stork in the heavens knoweth her appointed times, And the turtle and the swallow and the crane, observe the season for coming; But my people know not the just sentence of Yahweh. How can ye say, Wise, are, we, And the law of Yahweh, is with us? But indeed lo! falsely, hath dealt the false pen of the scribes!
Therefore, will I give - Their wives to others, Their fields to such as shall take possession of them, For from the least, even unto the greatest, Every one, is, wholly given to extortion: From the prophet even unto the priest, Every one, dealeth, falsely.
I know O Yahweh, That not to a son of earth, pertaineth his own path, - Not, to the man who walketh, also to direct his own steps.
So I went to the Euphrates, and digged, and took the girdle out of the place where I had hidden it, - and lo! the girdle was spoiled, it was good for nothing, s
Can the Ethiopian change, his skin, Or the leopard his spots? Even, ye, may be able to do right, Who are accustomed e to do wrong.
Deceitful is the heart above all things And, dangerously wayward, - Who can know it? I - Yahweh, Searching the heart, Testing the affections; And giving to every man According to his way, According to the fruit of his doings.
And, since they will say, Hopeless! For after our own devices, will we walk, And, very one, the stubbornness of his own wicked heart, will we do!
and will give them a heart to know, me, that, I, am Yahweh, So shall they become my people, And, I, will become their God; for they will return unto me with all their heart.
And it shall come to pass, that - Just as I watched over them, to root up and to break down and to tear out and to destroy, and to break in pieces, So, will I watch over them, to build and to plant, Declareth Yahweh.
For, this, is the covenant which I will solemnize with the house of Israel after those days Declareth Yahweh, I will put my law within them, Yea, on their heart, will I write it, - So will I become their God, And they shall become my people. Then shall they no longer teach Every man his neighbour, and Every man his brother, saying, Know ye Yahweh, - For, they all, shall know me, From the least of them Even unto the greatest of them, Declareth Yahweh, For I will forgive their iniquity, And their sin, will I remember, no more.
Great in counsel, and mighty in deed, - Whose eyes are open on all the ways of the sons of men, to give unto every one, According to his ways, and According to the fruit of his doings:
because of all the wickedness of the sons of Israel and the sons of Judah, which they have done to provoke me to anger, they, their kings their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem:
And I will give them one heart, and one way, That they may revere me, all the days, - For the good of them and of their children after them; And I will solemnise to them an age-abiding covenant, That I will not turn away from following them, to do them good, - But the reverence of myself, will I put in their heart, so that they shall not turn away from me.
Confirmed are the words of Jonadab son of Rechab - which he commanded his sons that they should not drink, wine, and they have not drunk until this day, for they have hearkened unto the command of their father, But, I, have spoken unto you, betimes, speaking, and ye have not hearkened, unto me. And I sent unto you all my servants the prophets, betimes, sending, saying, Return I pray you - every man from his wicked way, And amend your doings, And do not go after other gods to serve them, So shall ye remain on the soil which I gave to you, and to your fathers, - but ye have not inclined your ear, nor hearkened, unto me. read more. Because the sons of Jonadab son of Rechab have, confirmed, the commandment of their father which he commanded them, - whereas, this people, have not hearkened unto me, Therefore, Thus, saith Yahweh, God of hosts, God of Israel, Behold me! bringing in against Judah and against all the inhabitants of Jerusalem, all the calamity, which I have spoken concerning them, - Because I spake unto them and they did not hearken, And I called to them and they did not answer.
Lo! as for all persons, mine they are, As the person of the father, so also the person of the son, mine they are, - The person that sinneth, the same shall die.
But he hath begotten a son Who is a violent man A shedder of blood,- Who doeth the like of any of these things; Whereas he, none of those other things, doeth, For indeed upon the mountains, he hath eaten, And the wife of his neighbour, hath defiled; read more. The oppressed and the needy, hath treated with violence, Hath ruthlessly plundered, The pledge, hath not restored, But unto the manufactured gods, hath lifted up his eyes, Abomination, hath wrought; Upon interest, hath put out. And increase, hath accepted - , And shall he live? He shall not live All these abominations, he hath done, He shall surely be put to death, His blood, upon himself, shall be. But lo! he hath begotten a son, Who hath considered all the sins of his father which he hath done,- Yea lie hath considered and not done like them: Upon the mountains, hath not eaten, And his eyes, hath not lifted up unto the manufactured gods of the house of Israel, The wife of his neighbour, hath not defiled; And no man, hath he treated with violence, Hath he no means withholden the pledge, And plunder, hath not seized, - His bread - to the famished, hath given And the naked, hath covered with clothing; From dishonesty, hath turned back his hand Neither interest nor increase, hath accepted, my regulations, hath executed, In my statutes, hath walked, - He shall not die for the iniquity of his father He shall surely live. His father Because he exacted unjust gain Seized plunder of a brother, And that which was not good, had-done in the midst of his people Therefore lo! he died, in his iniquity. Will ye then say. Why hath not the son borne a part of the iniquity of the father? But the son hath done justice and righteousness, All my statutes, hath observed and done them He shall surely live. The person that sinneth, the same, shall die, - the son shall not bear a part of the iniquity of, the father, neither shall a father bear a part of the iniquity of the son, the righteousness of the righteous upon himself, shall be. And the lawlessness of a lawless man upon himself, shall be.
The person that sinneth, the same, shall die, - the son shall not bear a part of the iniquity of, the father, neither shall a father bear a part of the iniquity of the son, the righteousness of the righteous upon himself, shall be. And the lawlessness of a lawless man upon himself, shall be.
Afterwards, shall the sons of Israel return, and seek Yahweh their God, and David their king, - and shall turn with throbbing hearts unto Yahweh and unto his goodness, in the afterpart of the days.
So doth it come to be - like people, like priest, - therefore will I visit upon him his ways, and, his doings, will I bring back to him;
Hear ye this - O priests, and attend, O house of Israel, and ye, House of the King, give ear, for, to you, pertaineth the sentence, - for, a snare, have ye been to Mizpah, and a net spread on Tabor.
Come, and let us return unto Yahweh! for, he, hath torn, that he might heal us, - smitten, that he might bind us up.
Come are the days of visitation, come are the days of recompense, Let Israel know! The prophet is foolish, the man of the spirit doth rave, because of the greatness of thine iniquity, therefore great is the prosecution.
A trafficker! in his hand, are balances of deceit, to oppress, he loveth.
Who strive to bring the dust of the earth on the head of the poor, and, the way of the oppressed, they pervert, - Yea, a man and his own father, go in unto the maid, to profane my holy Name!
Only you, have I acknowledged, of all the families of the ground, For this cause, will I visit upon you all your iniquities.
Therefore - Thus, saith My Lord, Yahweh, An adversary! Yea round about the land, - and he who shall bring down, from thee, thy strength, And spoiled shall be thy palaces.
Hear ye this word, ye heifers of Bashan, that are in the mountain of Samaria, who oppress the poor, who crush the needy, - who say to their lords, Bring in, and let us drink!
I hate, I despise your festivals, - and can scent no fragrance in your solemn feasts.
Alas for the careless in Zion, and for them who put confidence in the mountain of Samaria, - the distinguished among the first group of nations, to whom came in the house of Israel. Pass ye over to Calneh, and see, and go on from thence to Hamath the great, - and go down to Gath of the Philistines, are they better than these kingdoms? or their boundary larger than your boundary? read more. Ye who are putting far away the day of calamity, - but bringing near the abode of violence: Who are lying on beds of ivory, and sprawling on their couch of pleasure, - and eating the well-fed of the flock, and the fatted calves out of the midst of the stalls: Who are bawling at the bidding of the harp, - like David, have they invented for themselves instruments of song: Who are quaffing bowls of wine, and, with the best of oils, anointing themselves, - and are not afflicted for the injury of Joseph: - Therefore, at once, shall they go into exile among the first of the exiles, - so shall be disturbed the revelry of sprawlers.
Hear this, ye who pant after the needy, and to make an end of the oppressed of the land:
I saw My Lord stationed by the altar, and he said - Smite the capital - that the sills, may tremble, Yea break them off on the head of them all, and, the last of them, with the sword, will I slay, - He that fleeth of them, shall not flee away, and he that escapeth of them, shall not make good his escape.
In that day, will I raise up the pavilion of David, that is lying prostrate, - and wall up the breaches of them, and, his ruins, will I raise up, and will build it, as in the days of age-past times:
Thus do they covet fields and seize them, and houses and take them away, - and so they oppress the master and his household, the man and his inheritance.
Then said I, Hear, I pray you, ye heads of Jacob, and ye judges of the house of Israel, - Is it not yours to know justice?
Thus, saith Yahweh, concerning the prophets who are leading astray my people, - who bite with their teeth, and then cry - Prosper! and whoso holdeth not to their mouth, they hallow against him a war!
Her heads, for a bribe, pronounce sentence, and, her priests, for a price, give direction, and, her prophets, for silver, divine, - yet, on Yahweh, they lean, saying, Is not, Yahweh, in our midst? there shall not come upon us, calamity.
Who is a GOD like unto thee, taking away the iniquity - and passing over the transgression - of the remnant of his inheritance? He hath not held fast, perpetually, his anger, for, one who delighteth in lovingkindness, is he!
Who is there, even among you, that will shut the doors, so as not to set light to mine altar, for nothing? I can take no pleasure in you, saith Yahweh of hosts, and, your present, can I not accept at your hand.
Moreover she shall bring forth a son, and thou shalt call his name Jesus, - for, he, will save his people from their sins.
For I say unto you, that, unless your righteousness exceed that of the Scribes and Pharisees, in nowise, may ye enter into the kingdom of the heavens. Ye have heard, that it was said, to them of olden time, - Thou shalt not commit murder, and, whosoever shall commit murder, shall be, liable, to judgment. read more. But, I, say unto you, that, every one who is angry with his brother, shall be, liable, to judgment, - and, whosoever shall say to his brother, Worthless one!, shall be, liable, to the high council; and, whosoever shall say, Rebel!, shall be, liable, unto the fiery gehenna. If, therefore, thou be bearing thy gift towards the altar, and, there, shouldst remember that, thy brother, hath aught against thee, leave, there, thy gift before the altar, and withdraw, - first, be reconciled unto thy brother, and, then, coming, be offering thy gift. Be making agreement with thine adversary, quickly, while thou art with him, in the way, - lest once thine adversary deliver thee up unto the judge, and the judge, unto the officer, and, into prison, thou be cast. Verily, I say unto thee, In nowise, mayest thou come out from thence, until thou pay the last halfpenny. Ye have heard, that it was said, Thou shalt not commit adultery: But, I, say unto you, that, Every one who looketh on a woman so as to covet her, already, hath committed adultery with her, in his heart. And, if, thy right eye, is causing thee to stumble, pluck it out, and cast it from thee, - for it profiteth thee, that, one of thy members, should perish, and not, thy whole body, be cast into gehenna. And, if, thy right hand, is causing thee to stumble, cut it off, and cast it from thee, - for it profiteth thee, that, one of thy members, should perish, and not, thy whole body, into gehenna, depart. It was said, moreover, Whosoever shall divorce his wife, let him give her a writing of divorcement; But, I, say unto you, that, Everyone who divorceth his wife - saving for unfaithfulness, causeth her to be made an adulteress, - and, whosoever shall marry a divorced woman, committeth adultery. Again, ye have heard that it was said, to them of olden time, Thou shalt not swear falsely, - but shalt render unto the Lord, thine oaths. But, I, tell you - not to swear, at all: Neither by heaven, because it is the, throne of God, - Nor by the earth, because it is his, footstool; nor by Jerusalem, because, it is the, city, of the Great King; Nor, by thine own head, mayest thou swear, because thou art not able to make, one hair, white or black. But let your word be, Yea, yea, - Nay, nay; and, what goeth beyond these, is, of evil. Ye have heard, that it was said, - Eye for eye, and tooth for tooth. But, I, tell you, not to resist evil, - Nay, whoever is smiting thee on the right cheek, turn to him, the other also; And, him who is desiring thee to be judged, and to take, thy tunic, let him have, thy mantle also. And, whoever shall impress thee one mile, go with him two: To him who is asking thee, give; and, him who is desiring from thee to borrow, do not thou turn away. Ye have heard, that it was said, Thou shalt love thy neighbour, and hate thine enemy. But, I, say unto you, Be loving your enemies, and praying for them who are persecuting you: That ye may become sons of your Father who is in the heavens: because, his sun, he maketh arise on evil and good, and sendeth rain, on just and unjust. For, if ye love them that love you, what reward have ye? are not, even the tax-collectors, the same thing, doing? And, if ye salute your brethren only, what, more than common, are ye doing? are not, even the nations, the same thing, doing? Ye, therefore, shall become, perfect: as, your heavenly Father, is perfect.
Buttake heed, that ye do not, your righteousness, before men, to be gazed at by them, - otherwise at least, reward, have ye none, with your Father who is in the heavens. When, therefore, thou mayest be doing an alms, do not sound a trumpet before thee, just as, the hypocrites, do in the synagogues and in the streets - that they may be glorified by men, - Verily, I say unto you, they are getting back their reward. read more. But, thou, when doing an alms, let not, thy left hand, know what thy right hand is doing; that thine alms may be in secret, - and, thy Father, who seeth in secret, will give it back to thee. And, when ye may be praying, ye shall not be as the hypocrites, because they love, in the synagogues, and at the corners of the broad ways, to take their stand and pray, that they may shine before men; Verily, I say unto you, they are getting back their reward. But, thou, when thou wouldest pray, enter into thy closet, and, fastening thy door, pray unto thy Father who is in secret, - and, thy Father who seeth in secret, will reward thee. And, being at prayer, use not vain repetitions, just like the nations, - for they think, that, in their much speaking, they shall be hoard; do not, therefore, make yourselves like them, for Godyour Father knoweth of what things ye have, need, before ye ask him. Thus, therefore pray, ye: Our Father, who art in the heavens, - Hallowed be thy name, Come may thy kingdom, - Accomplished be thy will, as in heaven, also on earth: Our needful bread, give us, this day; And forgive us our debts, as, we also, have forgiven our debtors; And bring us not into temptation, but rescue us from the evil one. For, if ye forgive men their faults, Your Father who is in the heavens, will forgive, even you; But, if ye forgive not men their faults, neither will your Father forgive, your faults. And, when ye may he fasting, become not ye, as the hypocrites, of sullen countenance, - for they darken their looks, that they may appear, unto men, to be fasting: Verily, I say unto you, they are getting back their reward.
Whatsoever things, therefore, ye would, that men be doing unto you, so, be, ye also, doing, unto them, - for, this, is the law and the prophets.
Wherefore, I say unto you, All sin and profane speaking, shall be forgiven unto men, - but, the speaking profanely of the Spirit, shall not be forgiven;
The Son of Man will send forth his messengers, and they will collect, out of his kingdom, all the causes of stumbling, and the doers of lawlessness,
But, he, turning, said to Peter - Withdraw behind me, Satan! A snare, art thou of mine, because thou art not regarding the things of God, but the things of men.
And, whosoever shall give welcome unto one such child as this, upon my name, unto me, giveth welcome.
But they bind together heavy burdens, and lay upon men's shoulders, whereas, they, with their finger, are not willing to move them. But, all their works, they do, to be gazed at, by men, - for they make broad their amulets, and make large their fringes,
But, all their works, they do, to be gazed at, by men, - for they make broad their amulets, and make large their fringes, And dearly love the first couch in the chief meals, and the first seats in the synagogues,
And dearly love the first couch in the chief meals, and the first seats in the synagogues, And the salutations in the market-places, and to be called by men, Rabbi.
And the salutations in the market-places, and to be called by men, Rabbi. But, ye, - do not be called Rabbi, - for, one, is your Teacher, and, all ye, are brethren; read more. And, father, be none of you called, upon the earth, for, one, is your Father, the Heavenly; Neither be called leaders, for, your leader, is one, the Christ; And, the greatest of you, shall be to you, a minister; And, whoever shall exalt himself, shall be, abased, and, whoever shall abase himself, shall be, exalted,
But alas for you, Scribes and Pharisees, hypocrites; because ye are locking up the kingdom of the heavens before men, - for, ye, are not entering, neither, them who are entering, suffer ye to enter. Alas for you, Scribes and Pharisees, hypocrites: because ye compass sea and dry land, to make one convert - and, when it is done, ye make him a son of gehenna, twofold more than ye. read more. Alas for you, blind guides! that say - Whosoever shall swear by the Temple, it is, nothing, but, whosoever shall swear by the gold of the Temple, is bound: Foolish and blind! for which is, greater, The gold, or the Temple that hath hallowed the gold? And, whosoever shall swear by the altar, it is, nothing, but, whosoever shall swear by the gift that is upon it, is bound: Blind! for which is greater, The gift, or the altar that halloweth the gift? He therefore that hath sworn by the altar, sweareth by it, and by all that is upon it; And, he that hath sworn by the Temple, sweareth by it, and by him who dwelleth therein; And, he that hath sworn by heaven, sweareth by the throne of God, and by him who sitteth thereupon. Alas for you, Scribes and Pharisees, hypocrites; because ye tithe the mint and the anise and the cummin, - and have dismissed the weightier matters of the law - the justice, the mercy, and the faith; whereas, these, it was binding, to do, and, those, not to, dismiss. Blind guides! Straining out the gnat, but, the camel, swallowing. Alas for you, Scribes and Pharisees, hypocrites; because ye cleanse the outside of the cup and of the dish, - while, within, they are full of plunder and intemperance. Blind Pharisee! cleanse, first, the inside, of the cup and of the dish, that, the outside thereof, may become, clean. Alas for you, Scribes and Pharisees, hypocrites; because ye make yourselves like sepulchres whitewashed, which, outside, indeed, appear, beautiful, but, within, are full, of dead men's bones and all uncleanness, - Thus, ye also, outside, indeed, appear to men, righteous, but, within, are full, of hypocrisy and lawlessness.
The Son of Man, indeed, goeth his way, according as it is written concerning him, - But alas! for that man, through whom the Son of Man, is being delivered up: Well, had it been for him, if, that man, had not been born!
John the Immerser came, in the wilderness, proclaiming an immersion of repentance for remission of sins;
But, whosoever shall revile against the Holy Spirit, hath no forgiveness, unto times age-abiding, - but is guilty of an age-abiding sin:
And he was saying to them - Well, do ye set aside the commandment of God, that, your own tradition, ye may observe;
And, whosoever shall cause to stumble one of these little ones that believe, it is, seemly, for him, rather, if there is hung a large millstone about his neck, and he is cast into the sea.
And, in his teaching, he was saying - Beware of the Scribes, who desire, in robes, to be walking about, and salutations in the markets,
No one, having lighted, a lamp, into a covered place, a putteth it, nor, under the measure; but upon the lampstand, that they who enter may see, the light. The lamp of thy body, is thine eye: Whensoever, thine eye, may be, single, even the whole of thy body, is, lighted up; but, whensoever it may be, useless, even thy body, is darkened. read more. Be looking to it, therefore, lest, the light that is in thee, be, darkness. If, therefore, thy whole body, is lighted up, not having any part darkened, the whole, shall be lighted up, as whensoever, the lamp, with its radiance, may be giving thee light. And, when he had spoken, a Pharisee was requesting him that he would dine with him; and, entering, he reclined. And, the Pharisee, beholding, marvelled that he was not, first, immersed, before the dinner. And the Lord said unto him: Now, ye, the Pharisees, the outside of the cup and of the tray, do make pure; but, your inward part, is full of plunder and wickedness. Simple ones! Did not, he who made the outside, the inside also, make? Notwithstanding, as to the things within, give alms, and lo! everything, is, pure unto you. But alas for you, the Pharisees! because ye tithe the mint, and the rue, and every garden herb, and pass by justice, and the love of God. But, these things, it was biding to do, and, those, not to pass by. Alas for you, the Pharisees! because ye love the first seats in the synagogues, and the salutations in the market-places!
Alas for you, the Pharisees! because ye love the first seats in the synagogues, and the salutations in the market-places! Alas for you! because ye are as the secret tombs: even the men that are walking above them, know it not.
And, whosoever shall say a word against the Son of Man, it shall be forgiven him; but, unto him who, against the Holy Spirit, speaketh profanely, it shall not be forgiven.
It profiteth him, if, a mill-stone, is hung about his neck, and he is cast into the sea, than that he cause, one, of these little ones, to stumble.
Unto you first, God - having raised up his Servant - hath sent him forth, ready to bless you, when ye are turning away, each one, from your wickednesses.
Him, as Princely-leader and Saviour, hath God exalted unto his right hand, - to give repentance unto Israel, and remission of sins.
And, having heard these things, they held their peace, and glorified God, saying - Hence, even unto the nations, God hath granted repentance unto life.
This happiness, then, is it for the circumcision, or for the uncircumcision? for we say - His faith was reckoned unto Abraham as righteousness:
For, the eager outlook of creation, ardently awaiteth the revealing of the sons of God, - For, unto vanity, hath creation been made subject - not by choice, but by reason of him that made it subject, in hope read more. That, creation itself also, shall be freed - from the bondage of the decay into the freedom of the glory of the sons of God; For we know that, all creation, is sighing together, and travailing-in-birth-throes together until the present, -
Wherefore? Because, not by faith but as by works, have they sought it : they have stumbled at the stone of stumbling,
For, none of us, unto himself liveth, and, none, unto himself dieth;
Whereas, we, proclaim a Christ who hath been crucified, - unto Jews, indeed, an occasion of stumbling, and, unto Gentiles, foolishness;
I, however, brethren - if, circumcision, I yet proclaim, why am I yet persecuted? After all, the stumbling-block of the cross hath been set aside.
Let, no one, while tempted, be saying - From God, am I tempted, - for, God, cannot be tempted by things evil, and, himself, tempteth no one;
Every good giving, and every perfect gift, is, from above, coming down from the Father of lights - with whom is no alternation, nor shadow cast, by turning:
If ye are, indeed, fulfilling, a royal law, according to the scripture - Thou shalt love thy neighbour as thyself, nobly, are ye doing;
And a stone to strike against, and a rock to stumble over: Who stumble because, unto the word, they do not yield, - unto which also they have been appointed;
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/emb'>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
Pour out mine indignation upon Sin the stronghold of Egypt, and Will cut off the multitude of No. So will I set a fire in Egypt, Sore anguish shall take Sin. And, No, shall be for rending asunder, And Noph, be in strait every day,
For, as many as without law sinned, without law, also shall perish, and, as many as within law sinned, through law, shall be judged;
For, the law, worketh out anger, but, where there is no law, neither is there transgression.
Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; - But, not as the fault, so, alsothe decree of favour, for, if, by the fault of the one, the many died, much more, the favour of God and the free-gift in favour, by the one man Jesus Christ, unto the many superabounded; read more. And, not as through one that sinned, is that which is freely given, for, the sentence of judgment, indeed, was - out of one fault into condemnation, whereas, the decree of favour, is - out of many faults, into a recovery of righteousness. For, if, by the fault of the one, death reigned through the one, much more, they who the superabundance of the favour and of the free-gift ofthe righteousness do receive, in life, shall reign through the one, Jesus Christ. Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life; For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted - Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded:
For, what was impossible by the law in that it was weak through the flesh, God, by sending his own Son in the likeness of sinful flesh and concerning sin, condemned sin in the flesh,
To them who were without law, as, without law, - not being without law to God, but lawfully subject to Christ, - that I might win them who were without law.
Be not getting diversely yoked with unbelievers; for what partnership have righteousness and lawlessness? Or what fellowship hath light with darkness?
Knowing this - that, to a righteous man, law, doth not apply, but to the lawless and insubordinate, ungodly and sinful, irreligious and profane, smiters of fathers and smiters of mothers, murderers,
For, in seeing and hearing, since he dwelt right among them, as a righteous man, he used to torment his soul, day by day, with their lawless deeds -
Whosoever is committing sin, lawlessness also, is committing, and, sin, is, lawlessness;
Whosoever is committing sin, lawlessness also, is committing, and, sin, is, lawlessness;
Whosoever is committing sin, lawlessness also, is committing, and, sin, is, lawlessness;
He that is committing sin, is, of the adversary, because, from the beginning, the adversary is sinning. To this end, was the Son of God made manifest, in order that he might undo the works of the adversary.
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
Then moved they on from Elim, and all the assembly of the sons of Israel entered into the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month, by their coming forth out of the land of Egypt.
Pour out mine indignation upon Sin the stronghold of Egypt, and Will cut off the multitude of No.
Pour out mine indignation upon Sin the stronghold of Egypt, and Will cut off the multitude of No. So will I set a fire in Egypt, Sore anguish shall take Sin. And, No, shall be for rending asunder, And Noph, be in strait every day,
Watsons
SIN, the transgression of the law, or want of conformity to the will of God, 1Jo 3:4. Original sin is that whereby our whole nature is corrupted, and rendered contrary to the nature and law of God; or, according to he ninth article of the church of England, "It is that whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil." This is sometimes called, "indwelling sin," Romans 7. The imputation of the sin of Adam to his posterity, is also what divines call, with some latitude of expression, original sin. Actual sin is a direct violation of God's law, and generally applied to those who are capable of committing moral evil; as opposed to idiots or children, who have not the right use of their powers. Sins of omission consist in leaving those things undone which ought to be done. Sins of commission are those which are committed against affirmative precepts, or doing what should not be done. Sins of infirmity are those which arise from ignorance, surprise, &c. Secret sins are those committed in secret, or those of which, through blindness or prejudice, we do not see the evil, Ps 19:7-12. Presumptuous sins are those which are done boldly against light and conviction. The unpardonable sin is, according to some, the ascribing to the devil the miracles which Christ wrought by the power of the Holy Ghost. This sin, or blasphemy, as it should rather be called, many scribes and Pharisees were guilty of, who, beholding our Lord do his miracles, affirmed that he wrought them by Beelzebub, the prince of devils, which was, in effect, calling the Holy Ghost Satan, a most horrible blasphemy; and, as on this ground they rejected Christ, and salvation by him, their sin could certainly have no forgiveness. Mr 3:29-30. No one therefore could be guilty of this blasphemy, except those who were spectators of Christ's miracles. There is, however, another view of this unpardonable offence, which deserves consideration: The sin or blasphemy against the Holy Ghost, says Bishop Tomline, is mentioned in the first three Gospels. It appears that all the three evangelists agree in representing the sin or blasphemy against the Holy Ghost as a crime which would not be forgiven; but no one of them affirms that those who had ascribed Christ's power of casting out devils to Beelzebub, had been guilty of that sin, and in St. Luke it is not mentioned that any such charge had been made. Our Saviour, according to the account in St. Matthew and St. Mark, endeavoured to convince the Jews of their error; but so far from accusing them of having committed an unpardonable sin in what they had said concerning him, he declares that "whosoever speaketh a word against the Son of man, it shall be forgiven him;" that is, whatever reproaches men may utter against the Son of man during his ministry, however they may calumniate the authority upon which he acts, it is still possible that hereafter they may repent and believe, and all their sins may be forgiven them; but the reviling of the Holy Ghost is described as an offence of a far more heinous nature: "The blasphemy against the Holy Ghost shall not be forgiven unto men." "He that shall blaspheme against the Holy Ghost hath never forgiveness." "Unto him that blasphemeth against the Holy Ghost it shall not be forgiven." It is plain that this sin against the Holy Ghost could not be committed while our Saviour was upon earth, since he always speaks of the Holy Ghost as not being to come till after his ascension into heaven. A few days after that great event, the descent of the Holy Ghost enabled the Apostles to work miracles, and communicated to them a variety of other supernatural gifts. If men should ascribe these powers to Beelzebub, or in any respect reject their authority, they would blaspheme the Holy Ghost, from whom they were derived; and that sin would be unpardonable, because this was the completion of the evidence of the divine authority of Christ and his religion; and they who rejected these last means of conviction, could have no other opportunity of being brought to faith in Christ, the only appointed condition of pardon and forgiveness. The greater heinousness of the sin of these men would consist in their rejecting a greater body of testimony; for they are supposed to be acquainted with the resurrection of our Saviour from the dead, with his ascension into heaven, with the miraculous descent of the Holy Ghost, and with the supernatural powers which it communicated; circumstances, all of which were enforced by the Apostles when they preached the Gospel; but none of which could be known to those who refused to acknowledge Jesus as the Messiah during his actual ministry. Though this was a great sin, it was not an unpardonable one, it might be remedied by subsequent belief, by yielding to subsequent testimony. But, on the other hand, they who finally rejected the accumulated and complete evidence of Jesus being the Messiah, as exhibited by the inspired Apostles, precluded themselves from the possibility of conviction, because no farther testimony would be afforded them, and consequently, there being no means of repentance, they would be incapable of forgiveness and redemption. Hence it appears that the sin against the Holy Ghost consisted in finally rejecting the Gospel as preached by the Apostles, who confirmed the truth of the doctrine which they taught "by signs and wonders, and divers miracles and gifts of the Holy Ghost," Heb 2:4. It was unpardonable, because this was the consummation of the proofs afforded to the men of that generation of the divine mission of Christ. This sin was manifestly distinct from all other sins; it indicated an invincible obstinacy of mind, an impious and unalterable determination to refuse the offered mercy of God. It would appear from this, that those only committed or could commit this irremissible offence, who were witnesses of the mighty works wrought by the Holy Spirit in the Apostles after Christ's ascension and the day of pentecost. Our Lord's declaration appears chiefly to respect the Jews.
This view will serve to explain those passages in the Epistle to the Hebrews, in which the hopeless case of Jewish apostates is described. But See BLASPHEMY.
See Verses Found in Dictionary
The, law of Yahweh, is complete, Bringing back the soul, The, testimony of Yahweh, is confirmed, Making wise the simple; The precepts of Yahweh, are right, Rejoicing the heart, The, commandment of Yahweh, is pure, Enlightening the eyes; read more. The, reverence of Yahweh, is clean, Enduring evermore, - The, decisions of Yahweh, are faithful, They are righteous, altogether: More desirable, than gold, yea than much fine gold, Sweeter, also than honey, or than droppings from the comb. Even thine own servant, taketh warning by them, In the keeping of them, great is the reward. Mistakes, who perceiveth? From things that are hidden, acquit me:
But, whosoever shall revile against the Holy Spirit, hath no forgiveness, unto times age-abiding, - but is guilty of an age-abiding sin: because they were saying - An impure spirit, he hath!
God, jointly witnessing also, both with signs and wonders and manifold mighty works, and with distributions of Holy Spirit, according to his own will?
Whosoever is committing sin, lawlessness also, is committing, and, sin, is, lawlessness;