Reference: Sin
American
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5; Ps 51:5; Mt 15:19; Ro 5:12; Jas 1:14-15.
As contrary to the nature, worship, love, and service to God, sin is called ungodliness; as a violation of the law of God and of the claims of man, it is a transgression or trespass; as a deviation from eternal rectitude, it is called iniquity or unrighteousness; as the evil and bitter root of all actual transgression, the depravity transmitted from our first parents to all their seed, it is called "original sin," or in the Bible, " the flesh," "the law of sin and death," etc., Ro 8:1-2; 1Jo 3:4; 5:17. The just penalty or "wages of sin is death;" this was threatened against the first sin, Ge 2:17 and all subsequent sins: "the soul that sinneth it shall die." A single sin, unrepented of the unforgiven, destroys the soul, as a single break renders a whole ocean cable worthless. Its guilt and evil are to be measured by the holiness, justice, and goodness of the law it violates, the eternity of the misery it causes, and the greatness of the Sacrifice necessary to expiate it.
Sin is also sometimes put for the sacrifice of expiation, the sin offering, described in Le 4:3,25,29. So, Ro 8:3 and in 2Co 5:21, Paul says that God was pleased that Jesus, who knew no sin, should be our victim of expiation: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
For the sin against the Holy Ghost, see BLASPHEMY.
2. A desert of Arabia Petraea, near Egypt, and on the western arm of the Red Sea, Ex 16:1; 17:1; Nu 33:12. To be distinguished from the desert of Zin. See ZIN.
3. An ancient fortified city, called "the strength of Egypt," Eze 30:15-16. Its name means mire, and in this it agrees with Pelusium and Tineh, the Greek and modern names of the same place. It defended the northeast frontier of Egypt, and lay near the Mediterranean, of the eastern arm of the Nile. Its site, near the village of Tineh, is surrounded with morasses; and is now accessible by boat only during a high inundation, or by land in the driest part or summer. A few mounds and columns alone remain.
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but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou dost eat of it thou shalt surely die.
And GOD saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually.
And they took their journey from Elim, and all the congregation of the sons of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
And all the congregation of the sons of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and set up camp in Rephidim; and there was no water for the people to drink.
if the priest that is anointed sins according to the guiltiness of the people, he shall offer for his sin, which he has committed, a young bullock without blemish unto the LORD for his sin.
And the priest shall take of the blood of the sin with his finger and put it upon the horns of the altar of burnt offering and shall pour out its blood at the bottom of the altar of burnt offering;
And he shall lay his hand upon the head of the sin and slay the sin in the place of the burnt offering.
And they took their journey out of the wilderness of Sin and encamped in Dophkah.
Yet there shall be a space between you and it, about two thousand cubits by measure; do not come near unto it that ye may know the way by which ye must go; for ye have not passed this way before now.
Behold, the pain of my iniquity has caused me to writhe; my mother conceived me so that sin might be removed from me.
And I will pour my fury upon Pelusio, , the strength of Egypt; and I will cut off the multitude of No. And I will set fire to Egypt; Pelusio shall have great pain, and No shall be rent asunder, and Menfis shall have distresses daily.
For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
Therefore, in the manner which sin entered into the world by one man, and because of sin, death; and so death passed upon all men in the one in whom all sinned.
So that now, there is no condemnation to those who are in Christ, Jesus, who walk not according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ, Jesus, has made me free from the law of sin and death. read more. For that which was impossible to the law, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh
For he has made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.
But each one is tempted, when they are drawn away of their own lust and enticed. Then when lust has conceived, it brings forth sin; and sin, when it is finished, brings forth death.
Easton
is "any want of conformity unto or transgression of the law of God" (1Jo 3:4; Ro 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Ro 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Ro 6:12-17; Ga 5:17; Jas 1:14-15).
The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.
Adam's sin (Ge 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.
Original sin. "Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Ro 5:12-21; 1Co 15:22-45). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin.
Original sin is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Ro 6:12,14,17; 7:5-17), the "flesh" (Ga 5:17,24), "lust" (Jas 1:14-15), the "body of sin" (Ro 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph 4:18-19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Ro 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph 2:1; 1Jo 3:14).
The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1Ki 8:46; Isa 53:6; Ps 130:3; Ro 3:19,22-23; Ga 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Ge 6:5-6). (3.) From its early manifestation (Ps 58:3; Pr 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (Joh 3:3; 2Co 5:17). (5.) From the universality of death (Ro 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps 19:13). (2.) "Secret", i.e., hidden sins (Ps 19:12); sins which escape the notice of the soul. (3.) "Sin against the Holy Ghost" (q.v.), or a "sin unto death" (Mt 12:31-32; 1Jo 5:16), which amounts to a wilful rejection of grace.
Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, "clayey" or "muddy," so called from the abundance of clay found there. It is called by Ezekel (Eze 30:15) "the strength of Egypt, "thus denoting its importance as a fortified city. It has been identified with the modern Tineh, "a miry place," where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others.
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Now the serpent was more astute than all the animals of the field which the LORD God had made. And he said unto the woman, Has God indeed said, Ye shall not eat of every tree of the garden? And the woman answered unto the serpent, We may eat of the fruit of the trees of the garden; read more. but of the fruit of the tree which is in the midst of the garden, God has said, Ye shall not eat of it; neither shall ye touch it, lest ye die. Then the serpent said unto the woman, Ye shall not surely die: For God knows that in the day ye eat of it then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was desirable to the eyes, and a tree of covetousness to understand, she took of its fruit and ate and gave also unto her husband with her; and he ate.
And GOD saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually. And the LORD repented of having made man on the earth, and it grieved him at his heart.
And it came to pass when the people removed from their tents to pass the Jordan and the priests bearing the ark of the covenant before the people,
If they have sinned against thee (for there is no man that does not sin) and thou should be angry with them and deliver them to the enemy so that they carry them away captives unto the land of the enemy, far or near,
What is man that he should be clean and that he that is born of a woman should be justified? Behold, he puts no trust in his saints, and not even the heavens are clean in his sight. read more. How much less the man who is abominable and filthy, who drinks iniquity like water?
Who can understand his errors? cleanse thou me from secret faults. Keep back thy slave also from pride and arrogance; let them not have dominion over me; then I shall be perfect, and I shall be innocent of the great rebellion.
The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies.
If thou, O LORD, should mark iniquities, O Lord, who shall endure?
Foolishness is bound in the heart of a child, but the rod of correction shall drive it far from him.
All we like sheep have become lost; we have turned each one to his own way; and the LORD transposed in him the iniquity of us all.
And I will pour my fury upon Pelusio, , the strength of Egypt; and I will cut off the multitude of No.
Therefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Spirit shall not be forgiven unto men. And whosoever speaks a word against the Son of man, it shall be forgiven him, but whosoever speaks against the Holy Spirit, it shall not be forgiven him, neither in this age, neither in the age to come.
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a person be born again from above, he cannot see the kingdom of God.
as it is written, There is no one righteous, no, not one; there is no one that understands; there is no one that seeks after God. read more. They are all gone out of the way; they are together become unprofitable; there is no one that does good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips, whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes. Now we know that all that the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may submit themselves unto God.
Now we know that all that the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may submit themselves unto God. For by the deeds of the law, no flesh shall be justified in his sight; for by the law is the knowledge of sin. read more. But now, without the law, the righteousness of God has been manifested, being witnessed by the law and the prophets: the righteousness, that is, of God by the faith of Jesus, the Christ, for all and upon all those that believe in him, for there is no difference;
the righteousness, that is, of God by the faith of Jesus, the Christ, for all and upon all those that believe in him, for there is no difference; for all have sinned and are made destitute of the glory of God,
for all have sinned and are made destitute of the glory of God,
because the law works wrath; for where there is no law, there is no rebellion either.
Therefore, in the manner which sin entered into the world by one man, and because of sin, death; and so death passed upon all men in the one in whom all sinned.
Therefore, in the manner which sin entered into the world by one man, and because of sin, death; and so death passed upon all men in the one in whom all sinned.
Therefore, in the manner which sin entered into the world by one man, and because of sin, death; and so death passed upon all men in the one in whom all sinned. For until the law, sin was in the world; but the sin was not imputed, there being no law.
For until the law, sin was in the world; but the sin was not imputed, there being no law.
For until the law, sin was in the world; but the sin was not imputed, there being no law. Nevertheless death reigned from Adam to Moses, even in those that did not sin after the manner of the rebellion of Adam, who is a figure of him that was to come.
Nevertheless death reigned from Adam to Moses, even in those that did not sin after the manner of the rebellion of Adam, who is a figure of him that was to come.
Nevertheless death reigned from Adam to Moses, even in those that did not sin after the manner of the rebellion of Adam, who is a figure of him that was to come. But not as the offense, so also is the gift. For if through the offense of that one many died, much more the grace of God and the gift by the grace of one man, Jesus the Christ, has abounded unto many.
But not as the offense, so also is the gift. For if through the offense of that one many died, much more the grace of God and the gift by the grace of one man, Jesus the Christ, has abounded unto many.
But not as the offense, so also is the gift. For if through the offense of that one many died, much more the grace of God and the gift by the grace of one man, Jesus the Christ, has abounded unto many. Nor was it in the same manner as by one sin, likewise also the gift; for the judgment truly came of one sin unto condemnation, but grace came of many offenses unto justification.
Nor was it in the same manner as by one sin, likewise also the gift; for the judgment truly came of one sin unto condemnation, but grace came of many offenses unto justification.
Nor was it in the same manner as by one sin, likewise also the gift; for the judgment truly came of one sin unto condemnation, but grace came of many offenses unto justification. For if by one offense, death reigned because of one man; much more those who receive the abundance of grace and of gifts and of righteousness shall reign in life by one, Jesus the Christ.
For if by one offense, death reigned because of one man; much more those who receive the abundance of grace and of gifts and of righteousness shall reign in life by one, Jesus the Christ.
For if by one offense, death reigned because of one man; much more those who receive the abundance of grace and of gifts and of righteousness shall reign in life by one, Jesus the Christ. Therefore, in the same manner that by the iniquity of one guilt came upon all men unto condemnation, even so by the righteousness of one, grace came upon all men unto justification of life.
Therefore, in the same manner that by the iniquity of one guilt came upon all men unto condemnation, even so by the righteousness of one, grace came upon all men unto justification of life.
Therefore, in the same manner that by the iniquity of one guilt came upon all men unto condemnation, even so by the righteousness of one, grace came upon all men unto justification of life. For as by one man's disobedience, many were made sinners, so by the obedience of one shall many be made righteous.
For as by one man's disobedience, many were made sinners, so by the obedience of one shall many be made righteous.
For as by one man's disobedience, many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered that the offence might abound. But where sin abounded, grace did much more abound,
Moreover the law entered that the offence might abound. But where sin abounded, grace did much more abound,
Moreover the law entered that the offence might abound. But where sin abounded, grace did much more abound, so that in the same manner as sin has reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus, the Christ, our Lord.
so that in the same manner as sin has reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus, the Christ, our Lord.
knowing this: that our old man is crucified with him that the body of sin might be destroyed that we should not serve sin any longer.
Therefore do not let sin reign in your mortal body that ye should obey it in the lusts thereof.
Therefore do not let sin reign in your mortal body that ye should obey it in the lusts thereof.
Therefore do not let sin reign in your mortal body that ye should obey it in the lusts thereof. Neither present your members as instruments of unrighteousness unto sin, but present yourselves unto God as those that are alive from the dead and your members as instruments of righteousness unto God.
Neither present your members as instruments of unrighteousness unto sin, but present yourselves unto God as those that are alive from the dead and your members as instruments of righteousness unto God. So that sin shall have no dominion over you; for ye are not under the law, but under grace.
So that sin shall have no dominion over you; for ye are not under the law, but under grace.
So that sin shall have no dominion over you; for ye are not under the law, but under grace. What then? shall we sin because we are not under the law, but under grace? No, in no wise.
What then? shall we sin because we are not under the law, but under grace? No, in no wise. Or know ye not that to whom ye present yourselves slaves to obey, his slaves ye are to whom ye obey, whether of sin unto death or of the obedience unto righteousness?
Or know ye not that to whom ye present yourselves slaves to obey, his slaves ye are to whom ye obey, whether of sin unto death or of the obedience unto righteousness? Thank God that, although ye were the slaves of sin, ye have obeyed from the heart that form of doctrine unto which ye are delivered;
Thank God that, although ye were the slaves of sin, ye have obeyed from the heart that form of doctrine unto which ye are delivered;
Thank God that, although ye were the slaves of sin, ye have obeyed from the heart that form of doctrine unto which ye are delivered;
For while we were in the flesh, the affections of the sins which were by the law worked in our members to bring forth fruit unto death.
For while we were in the flesh, the affections of the sins which were by the law worked in our members to bring forth fruit unto death. But now we are free from the law of death in which we were held, that we might serve in newness of Spirit, and not in the oldness of the letter.
But now we are free from the law of death in which we were held, that we might serve in newness of Spirit, and not in the oldness of the letter. What shall we say then? Is the law sin? No, in no wise. But, I did not know sin except by the law; for neither would I have known lust if the law did not say, Thou shalt not covet.
What shall we say then? Is the law sin? No, in no wise. But, I did not know sin except by the law; for neither would I have known lust if the law did not say, Thou shalt not covet. Then sin, when there was occasion by the commandment, wrought in me all manner of lust. For without the law sin was as if it were dormant.
Then sin, when there was occasion by the commandment, wrought in me all manner of lust. For without the law sin was as if it were dormant. So that without the law I lived for some time; but when the commandment came, sin revived, and I died.
So that without the law I lived for some time; but when the commandment came, sin revived, and I died. And I found that the same commandment, which was unto life, was mortal unto me.
And I found that the same commandment, which was unto life, was mortal unto me. For sin, having had occasion, deceived me by the commandment and by it killed me.
For sin, having had occasion, deceived me by the commandment and by it killed me. So the law is truly holy, and the commandment holy and just and good.
So the law is truly holy, and the commandment holy and just and good. Was then that which is good made death unto me? No, in no wise. But sin, to show itself sin by that which is good, worked death in me, making sin exceedingly sinful by the commandment.
Was then that which is good made death unto me? No, in no wise. But sin, to show itself sin by that which is good, worked death in me, making sin exceedingly sinful by the commandment. For we now know that the law is spiritual, but I am carnal, sold unto subjection by sin.
For we now know that the law is spiritual, but I am carnal, sold unto subjection by sin. For that which I do, I do not understand, and not even the good that I desire is what I do; but what I hate, that is what I do.
For that which I do, I do not understand, and not even the good that I desire is what I do; but what I hate, that is what I do. If then I do that which I do not desire, I approve that the law is good.
If then I do that which I do not desire, I approve that the law is good. So that it is no longer I that do it, but sin that dwells in me.
So that it is no longer I that do it, but sin that dwells in me. And I know that in me (that is, in my flesh) dwells no good thing; for I have the desire, but I am not able to perform that which is good. read more. For I do not do the good that I desire; but the evil which I do not desire, that I do. And if I do that which I do not desire, I am not working, but sin that dwells in me. So that, desiring to do good, I find this law: evil is natural unto me. For I delight with the law of God with the inward man, but I see another law in my members which rebels against the law of my mind, bringing captive unto the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?
because the prudence of the flesh is enmity against God; for it does not subject itself to the law of God, neither indeed can it.
But the scripture has concluded all under sin that the promise by faith of Jesus Christ might be given to the believers.
For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye cannot do the things that ye would.
For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye cannot do the things that ye would.
For those that are of the Christ have crucified the flesh with its affections and lusts.
And he has made you alive, who were dead in trespasses and sins,
having the understanding darkened, being alienated from the life of God through the ignorance that is in them because of the blindness of their heart, who, after losing all sense of feeling have given themselves over unto lasciviousness to work all uncleanness with greediness.
But each one is tempted, when they are drawn away of their own lust and enticed.
But each one is tempted, when they are drawn away of their own lust and enticed. Then when lust has conceived, it brings forth sin; and sin, when it is finished, brings forth death.
Then when lust has conceived, it brings forth sin; and sin, when it is finished, brings forth death.
Whosoever commits sin transgresses also the law: for sin is the transgression of the law.
Hastings
The teaching of the Bible with regard to the doctrine of sin may be said to involve a desire, on the part of the leaders of Jewish thought, to give a rational account of the fact, the consciousness, and the results of human error. Whatever be the conclusion arrived at respecting the compilation of the early chapters of Genesis, one thought, at least, clearly emerges: the narratives are saturated through and through with religious conceptions. Omnipotence, sovereignty, condescending active love, and perfect moral harmony, all find their place in the narratives there preserved, as attributes of the Divine character. The sublime conception of human dignity and worth is such that, in spite of all temptation to the contrary belief, it remains to-day as a firmly rooted, universally received verity, that man is made 'in the image of God' (Ge 1:27).
I. The Old Testament
1. The early narratives.
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So God created 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 eat of it; for in the day that thou dost eat of it thou shalt surely die.
and I will put enmity between thee and the woman and between thy seed and her seed; that seed shall bruise thy head, and thou shalt bruise his heel.
If thou doest good, it shall certainly be accepted; and if thou doest not good, sin lies at the door. And his desire shall be unto thee, but thou must rule over him.
And GOD saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually. And the LORD repented of having made man on the earth, and it grieved him at his heart.
These are the generations of Noah. Noah was a just man and perfect in his generations, and Noah walked with God.
And the whole earth was of one language and of one speech. And it came to pass as they journeyed from the east that they found a plain in the land of Shinar; and they dwelt there. read more. And they said one to another, Go to, let us make brick and burn them thoroughly. And they had brick instead of stone and slime instead of mortar. And they said, Go to, let us build us a city and a tower whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the LORD came down to see the city and the tower, which the sons of the man built. And the LORD said, Behold, the people are one, and they all have one language; and they begin to do this, and now nothing will be restrained from them which they have imagined to do. Now, let us go down and there confound their language that they may not understand one another's speech. So the LORD scattered them abroad from there upon the face of all the earth, and they left off to build the city. Therefore the name of it was called Babel because there the LORD confounded the language of all the earth, and from there the LORD scattered them abroad upon the face of all the earth.
And Pharaoh called Abram and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy wife?
Then Abimelech called Abraham and said unto him, What hast thou done unto us and in what have I sinned against thee that thou hast brought on me and on my kingdom such a great sin? Thou hast done deeds unto me that ought not to be done.
there is none greater in this house than I; neither has he kept back anything from me but thee because thou art his wife; how then can I do this great wickedness and sin against God?
Now therefore be not grieved, nor angry with yourselves that ye sold me here, for God sent me before you for life.
But as for you, ye thought evil against me; but God thought it out unto good, to bring to pass that which we see this day, to give life to many people.
And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand; but I will harden his heart, that he shall not let the people go.
And I will harden Pharaoh's heart and multiply my signs and my wonders in the land of Egypt.
And the LORD hardened the heart of Pharaoh, king of Egypt, and he pursued after the sons of Israel, but the sons of Israel had already left with great power.
Thou shalt not bow down to them nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the sons unto the third and fourth generation of those that hate me
Then Moses said unto the people, Fear not, for God is come to prove you and that his fear may be before your faces, that ye sin not.
Three times thou shalt celebrate a feast unto me in the year:
But ye shall serve the LORD your God, and he shall bless thy bread and thy water; and I will take all sickness away from the midst of thee.
keeping mercy for thousands, letting go of iniquity and rebellion and sin; and by no means will I absolve the guilty, visiting the iniquity of the fathers upon the sons and upon the sons' sons, unto the third and to the fourth generation.
And when a stranger shall sojourn with thee in your land, ye shall not oppress him.
For the LORD thy God is a consuming fire, even a jealous God.
And because he loved thy fathers, therefore, he chose their seed after them and brought thee out in his sight with his mighty power out of Egypt,
Thou shalt keep, therefore, his statutes and his commandments which I command thee this day that it may go well with thee and with thy sons after thee and that thou may prolong thy days upon the land which the LORD thy God gives thee, for ever.
And thou shalt love the LORD thy God with all thine heart and with all thy soul and with all thy might. And these words, which I command thee this day, shall be upon thy heart,
(for the LORD thy God is a jealous God among you) lest peradventure the anger of the LORD thy God be kindled against thee and destroy thee from off the face of the earth.
And the LORD commanded us to do all these statutes that we might fear the LORD our God for our good always that he might give us life, as it is at this day.
For thou art a holy people unto the LORD thy God; the LORD thy God has chosen thee to be a special people unto himself, different from all the peoples that are upon the face of the earth. Not because ye were more than the other peoples has the LORD desired you and chosen you; for ye were the fewest of all the peoples;
And now, Israel, what does the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways and to love him and to serve the LORD thy God with all thy heart and with all thy soul, to keep the commandments of the LORD and his statutes, which I command thee this day for thy good?
The LORD delighted only in thy fathers to love them, and he chose their seed after them, even you from among all the peoples, as it is this day. Circumcise, therefore, the foreskin of your heart, and no longer be stiffnecked.
he executes the rights of the fatherless and the widow and also loves the stranger, giving him food and clothing.
Therefore, ye shall lay up these my words in your heart and in your soul and bind them for a sign upon your hand that they may be as frontlets between your eyes.
Ye are the sons of the LORD your God: ye shall not cut yourselves nor make any baldness over your eyes for the dead.
And the LORD has lifted thee up this day to be his unique people, as he has promised thee, and that thou should keep all his commandments,
And Moses with the priests the Levites spoke unto all Israel, saying, Take heed and hearken, O Israel; today thou art become the people of the LORD thy God.
The LORD shall confirm thee as his holy people, as he has sworn unto thee, when thou shalt keep the commandments of the LORD thy God and walk in his ways.
But the sons of Israel committed a trespass in the anathema; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the anathema; and the anger of the LORD was kindled against the sons of Israel.
Israel has sinned and has even transgressed my covenant which I commanded them; for they have even taken of the anathema and have also stolen and lied also, and they have even put it in their own vessels.
then God sent an evil spirit between Abimelech and the men of Shechem, and the men of Shechem dealt treacherously with Abimelech
Now, therefore, the sword shall never depart from thy house because thou hast despised me and hast taken the wife of Uriah, the Hittite, to be thy wife. Thus hath the LORD said, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun. read more. For thou hast done it secretly, but I will do this thing before all Israel and before the sun. Then David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also has taken away thy sin; thou shalt not die. However, because by this deed, thou hast given great occasion to the enemies of the LORD to blaspheme; the son that is born unto thee shall surely die. And Nathan departed unto his house. And the LORD struck the child that Uriah's wife had given birth unto David, and it was very sick. David, therefore, besought God for the child, and David fasted and went in and lay all night upon the earth. And the elders of his house arose and went to him to raise him up from the earth, but he would not, neither did he eat bread with them. And it came to pass on the seventh day that the child died. And the slaves of David feared to tell him that the child was dead, for they said, Behold, while the child was yet alive, we spoke unto him, and he would not hearken unto our voice; how much more will it trouble him if we tell him that the child is dead?
And again the anger of the LORD was kindled against Israel, and he incited David against them to say, Go, number Israel and Judah.
If they have sinned against thee (for there is no man that does not sin) and thou should be angry with them and deliver them to the enemy so that they carry them away captives unto the land of the enemy, far or near,
for it was as a light thing unto him to walk in the sins of Jeroboam, the son of Nebat, and he took to wife Jezebel, the daughter of Ethbaal, king of the Zidonians, and went and served Baal and worshipped him.
Nevertheless, he cleaved unto the sins of Jeroboam, the son of Nebat, who made Israel sin; he did not depart from them.
However with all this, Jehu did not depart from the sins of Jeroboam, the son of Nebat, who made Israel sin with the golden calves that were in Bethel and in Dan.
And he did that which was evil in the sight of the LORD and followed the sins of Jeroboam, the son of Nebat, who made Israel sin; and he did not depart from them.
And Satan stood up against Israel and provoked David to number Israel.
Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said unto Satan, Where dost thou come from? Then Satan answered the LORD and said, From going to and fro in the earth and from walking up and down in it. read more. And the LORD said unto Satan, Hast thou considered my slave Job, that there is none like him in the earth, a perfect and an upright man, one that fears God and has departed from evil? Then Satan answered the LORD and said, Does Job fear God for nothing? Hast thou not made a hedge about him and about his house and about all that he has on every side? Thou hast blessed the work of his hands; therefore, his substance has increased in the land. But put forth thy hand now and touch all that he has, and thou shalt see if he will not blaspheme thee to thy face. And the LORD said to Satan, Behold, all that he has is in thy power; only upon himself do not put forth thy hand. So Satan went forth from the presence of the LORD.
Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. And the LORD said unto Satan, Where dost thou come from? And Satan answered the LORD and said, From going to and fro in the earth and from walking up and down in it. read more. And the LORD said unto Satan, Hast thou considered my slave Job, that there is none like him in the earth, a perfect and an upright man, one that fears God and has departed from evil and that he still retains his perfection, although thou didst incite me against him to destroy him without cause. And Satan answered the LORD and said, Skin for skin, all that a man has he will give for his life. But put forth thy hand now and touch his bone and his flesh, and thou shalt see if he does not blaspheme thee to thy face. And the LORD said unto Satan, Behold, he is in thy hand, but preserve his life. So Satan went forth from the presence of the LORD and smote Job with sore boils from the sole of his foot unto the crown of his head.
Shall mortal man be more just than God? Shall a man be more pure than his maker?
Who can bring a clean thing out of an unclean? No one.
What is man that he should be clean and that he that is born of a woman should be justified?
Depart from me, all ye workers of iniquity, for the LORD has heard the voice of my weeping.
Why dost thou stand afar off, O LORD? Why dost thou hide thyself in times of trouble?
The LORD looked down from heaven upon the children of men to see if there were any that did understand and seek God.
Keep me as the apple of the eye; hide me with the shadow of thy wings,
My God, my God, why hast thou forsaken me? why art thou so far from helping me and from the words of my cry?
Behold, the pain of my iniquity has caused me to writhe; my mother conceived me so that sin might be removed from me.
Who knows the power of thine anger? that thy wrath is not less than our fear.
For as the heavens are high above the earth so does he increase his mercy over those that fear him.
The righteous shall see it and rejoice, and all iniquity shall stop her mouth.
If thou, O LORD, should mark iniquities, O Lord, who shall endure?
Who shall be able to say, I have made my heart clean, I am pure from my sin?
For surely there is not a just man upon earth that in doing good does not sin.
To what purpose is the multitude of your sacrifices unto me? shall the LORD say. I am full of the burnt offerings of rams and the fat of fed beasts; and I do not delight in the blood of bullocks or of lambs or of he goats. When ye come to appear before me, who has required this at your hand, to tread my courts? read more. Bring no more vain oblations; the incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot stand them; iniquity and the solemn meeting. Your new moons and your appointed feasts my soul hates: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide my eyes from you; likewise, when ye make many prayers, I will not hear; your hands are full of blood.
Then come, shall the LORD say, and we shall be even; if your sins were as scarlet, they shall be made as white as snow; if they were red like crimson, they shall become as wool.
Then come, shall the LORD say, and we shall be even; if your sins were as scarlet, they shall be made as white as snow; if they were red like crimson, they shall become as wool.
Woe unto those that join house to house, that lay field to field, until they have done away with the borders! Will ye dwell alone in the midst of the earth?
But we were all as an unclean thing, and all our righteousnesses as filthy rags; and we all fell as the leaves of a tree; and our iniquities, like the wind, have taken us away.
thus hath the LORD said, What iniquity have your fathers found in me that they are gone far from me and have walked after vanity and are become vain? Neither did they say, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought and of the shadow of death, through a land that no man passed through and where no man dwelt? read more. And I brought you into a plentiful country to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land and made my heritage an abomination. The priests did not say, Where is the LORD? and those that handled the law did not know me; the pastors also rebelled against me, and the prophets prophesied by Baal and walked after things that do not profit. Therefore I will yet enter into judgment with you, saith the LORD, and I will plead with your children's children. For pass over the isles of Chittim and see; and send unto Kedar and consider diligently and see if there be such a thing. Has a nation changed their gods? Even though they are not gods. But my people have changed their glory for that which does not profit. Be astonished, O ye heavens, at this; and be horribly afraid, be ye very desolate, said the LORD. For my people have committed two evils: they have forsaken me the fountain of living waters to hew them out cisterns, broken cisterns, that can hold no water. Is Israel a slave? Is he a homeborn slave? Why has he been given over as a prey? The young lions roared upon him and yelled, and they made his land waste: his cities are deserted without inhabitant. Even the sons of Noph and Tahapanes have broken the crown of thy head. Could this not have come upon you peradventure because thou hast forsaken the LORD thy God, when he led thee by the way? And now what hast thou to do in the way of Egypt? to drink the waters of the Nile? or what hast thou to do in the way of Assyria? to drink the waters of the river Eufrates? Thine own wickedness shall chastise thee, and thy backslidings shall reprove thee; know therefore and see how evil and bitter it is, that thou hast forsaken the LORD thy God and that my fear is lacking in thee, saith the Lord GOD of the hosts. For of old time I have broken thy yoke and burst thy bands; and thou didst say, I will not serve sin. With all this, upon every high hill and under every green tree thou dost wander, playing the harlot. Yet I had planted thee a noble vine, a seed of Truth, all of her; how then art thou turned into the degenerate plant of a strange vine unto me? For though thou wash thee with nitre and take thee much soap, yet thine iniquity is sealed before me, saith the Lord GOD. How canst thou say, I am not polluted, I have not gone after Baalim? See thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; a wild ass used to the wilderness that breaths according to the desire of her soul; from her lust, who shall stop her? All those that seek her will not weary themselves; in her month they shall find her. Withhold thy foot from being unshod and thy throat from thirst; but thou didst say, There is no hope: no; for I have loved strangers, and after them I will go.
Withhold thy foot from being unshod and thy throat from thirst; but thou didst say, There is no hope: no; for I have loved strangers, and after them I will go. As the thief is ashamed when he is taken, so shall the house of Israel be ashamed: they, their kings, their princes, and their priests, and their prophets, read more. saying to a piece of firewood, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they say, Arise and deliver us. But where are thy gods that thou hast made thee? Let them arise, if they can save thee in the time of thy trouble, for according to the number of thy cities were thy gods, O Judah. Why will ye plead with me? Ye have all rebelled against me, saith the LORD. I have smitten your children in vain; they have received no correction; your own sword has devoured your prophets, like a destroying lion. O generation, see ye the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? Why do my people say, We are lords; we will come no more unto thee? Shall the virgin, perchance, forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. Why dost thou trim thy way to seek love? therefore thou hast also taught the wicked ones thy ways. Even in thy skirts is found the blood of the souls of the poor innocents; thou didst not find them in any trespass, but by all these things. Yet thou didst say, Because I am innocent, surely his anger shall turn from me. Behold, I will enter into judgment with thee because thou hast said, I did not sin. Why dost thou talk so much, changing thy ways? Thou shalt also be ashamed of Egypt, as thou wast ashamed of Assyria. Thou shalt also go forth from him with thine hands upon thine head; for the LORD has rejected thy confidences, and thou shalt not prosper in them.
Run ye to and fro through the streets of Jerusalem and see now and find out and seek in the broad places thereof, if ye can find a man, if there be any that execute judgment, that seek the truth; and I will pardon the city.
But this people have a false and rebellious heart; they turned and went.
Thus hath the LORD of the hosts, the God of Israel said: Add your burnt offerings upon your sacrifices and eat flesh.
But they did not hearken, nor incline their ear, but walked in their own counsels in the imagination of their evil heart and went backward, and not forward
Even the stork in the heaven knows her appointed time; and the turtle dove and the crane and the swallow observe the time of their coming; but my people did not know the judgment of the LORD. How do ye say, We are wise, and the law of the LORD is with us? Behold, certainly in vain did he make the pen; the scribes were in vain.
Therefore I will give their wives unto others and their fields unto those that shall inherit them: for each one from the least even unto the greatest is given to greed; from the prophet even unto the priest every one deals falsely.
O LORD, I know that man is not the lord of his own way: it is not in man that walks to order his steps.
Then I went to the Euphrates and dug and took the girdle from the place where I had hid it; and, behold, the girdle was rotted, it was good for nothing.
Can the Ethiopian change his skin or the leopard his spots? Likewise ye also cannot do good, being taught to do evil.
The heart is deceitful above all things and desperately wicked; who shall know it? I the LORD search the heart; I try the kidneys, even to give each man according to his ways and according to the fruit of his doings.
And they said, This is useless, for we must walk after our own devices, and we must each one do the imagination of his evil heart.
And I will give them a heart that they might know me, that I am the LORD; and they shall be my people, and I will be their God for they shall return unto me with their whole heart.
And it shall come to pass, that like as I have watched over them, to pluck up and to break down and to throw down and to destroy and to afflict, so will I watch over them, to build and to plant, said the LORD.
But this is the covenant that I will make with the house of Israel after those days, said the LORD, I will give my law in their souls and write it in their hearts and will be their God, and they shall be my people. And they shall no longer teach every man his neighbour and every man his brother, saying, Know the LORD, for they shall all know me, from the least of them unto the greatest of them, said the LORD, for I will forgive their iniquity, and I will remember their sin no more.
great in counsel and magnificent in works: for thine eyes are open upon all the ways of the sons of men to give unto each one according to his ways and according to the fruit of his doings;
because of all the evil of the sons of Israel and of the sons of Judah, which they have done to provoke me to anger, they, their kings, their 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 fear me for ever for the good of them and of their sons after them: and I will make an eternal covenant with them, that I will not turn away from doing them good, and I will put my fear in their hearts that they shall not depart from me.
The word of Jonadab the son of Rechab, that he commanded his sons not to drink wine, was not moved; for unto this day they drink none, but obey their father's commandment: notwithstanding I have spoken unto you, rising early and speaking; but ye did not hearken unto me. I have sent also unto you all my slaves the prophets, rising up early and sending them, saying, Turn ye now every man from his evil way, and amend your doings, and do not go after other gods to serve them, and ye shall live in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me. read more. Certainly the sons of Jonadab the son of Rechab have not moved the commandment of their father, which he commanded them; but this people has not hearkened unto me: therefore thus hath the LORD God of the hosts, the God of Israel said; Behold, I bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them: because I spoke unto them, but they did not hear; and I called unto them, but they did not answer.
Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine; the soul that sins, it shall die.
If he begets a son that is a robber, a shedder of blood, and that does the like of any one of these things, and that does not do any of those duties, but, on the other hand, he does eat upon the mountains, or defiles his neighbour's wife, read more. oppresses the poor and needy, commits robbery, does not restore the pledge, or lifts up his eyes to the idols, or makes an abomination, gives forth upon usury and takes increase, shall he then live? He shall not live; he has done all these abominations; he shall surely die; his blood shall be upon him. But if he begets a son that sees all his father's sins which he has done and seeing them, does not do according to them, that he does not eat upon the mountains, neither lifts up his eyes to the idols of the house of Israel, nor defiles his neighbour's wife, neither oppresses any, nor withholds the pledge, neither commits robbery, but gives his bread to the hungry, and covers the naked with a garment, takes off his hand from oppressing the poor, does not receive usury nor increase, acts according to my rights, and walks in my statutes; he shall not die for the iniquity of his father; he shall surely live. As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, behold, even he shall die for his iniquity. Yet if ye say, Why does not the son bear the iniquity of the father? Because the son has lived according to judgment and righteousness and has kept all my statutes and has done them, he shall surely live. The soul that sins, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him who is righteous, and the wickedness of the wicked shall be upon him who is wicked.
The soul that sins, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him who is righteous, and the wickedness of the wicked shall be upon him who is wicked.
afterward the sons of Israel shall return, and they shall seek the LORD their God and David their king; and they shall fear the LORD and his goodness in the end of the days.
The people shall become like the priest; and I will visit his ways upon him, and they shall reward him according to his doings.
Hear ye this, O priests; and hearken, ye house of Israel; and give ear, O house of the king because the judgment is for you, for ye have been a snare in Mizpah and a net spread over Tabor.
Come, and let us return unto the LORD; for he has torn, and he will heal us; he has smitten, and he will bind us up.
The days of visitation are come, the days of recompense are come; Israel shall know it; the prophet is a fool, the spiritual man is a fool, for the multitude of thine iniquity, and the great hatred.
He is a merchant who has the balances of deceit in his hand; he loves to oppress.
desiring that there be dust of the earth upon the head of the poor, and to twist the way of the humble: and the man and his father have gone in unto the same maid, profaning my holy name:
You only have I known of all the families of the earth; therefore, I will visit all your iniquities against you.
Therefore thus said the Lord GOD: An adversary there shall be even round about the land, and he shall bring down thy strength from thee, and thy palaces shall be spoiled.
Hear this word, ye cows of Bashan, that are in the mountain of Samaria, who oppress the poor, who crush the needy, who say to their masters, Bring, and let us drink.
I hate, I despise your solemnities, and I will not savour your assemblies.
Woe unto those that are at ease in Zion and to those that trust in the mountain of Samaria, who are named principals among the same nations which shall come upon them, O house of Israel! Pass unto Calneh and see, and from there go to Hamath the great; then go down to Gath of the Palestinians. Are they better than these kingdoms? or their border greater than your border? read more. Ye that put far away the evil day and cause the seat of violence to come near; that lie upon beds of ivory and stretch themselves upon their couches and eat the lambs out of the flock and the calves out of the midst of the stall; that chant to the sound of the flute and invent to themselves instruments of music, like David; that drink wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the affliction of Joseph. Therefore now they shall go captive with the first that go captive, and the banquet of those that stretched themselves upon their couches shall be removed.
Hear this, O ye that swallow up the needy, and cut off the poor of the land,
I saw the Lord standing upon the altar, and he said, Smite the threshold and shake the doors and cut the head of them all into pieces; and I will slay the last of them with the sword; there shall be none of them left to flee away or to escape.
In that day I will raise up the tabernacle of David that is fallen and close up its breaches; and I will raise up its ruins, and I will build it as in the days of old:
And they coveted fields and stole them, and houses and took them away; so they oppressed the man and his house, even the man and his heritage.
And I said, Hear, I pray you, O princes of Jacob, and ye heads of the house of Israel. Did it not pertain to you to know that which is right?
Thus hath the LORD said concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that does not give them something to eat, they even prepare war against him.
the heads thereof judge for bribes, and the priests thereof teach for hire, and the prophets thereof divine for money: yet they come near unto the LORD, and say, Is not the LORD among us? No evil can come upon us.
Who is a God like unto thee that pardons iniquity, and passes over the rebellion with the remnant of his heritage? He did not retain his anger for ever because he delights in mercy.
Who is there even among you that would shut the doors or tend the fire on my altar for free? I have no pleasure in you, said the LORD of the hosts, neither will the offering from your hand be agreeable unto me.
And she shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins.
For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of the heavens. Ye have heard that it was said to the ancients, Thou shalt not commit murder, and whosoever shall commit murder shall be guilty of the judgment; read more. but I say unto you, That whosoever is angry with his brother out of control shall be in danger of the judgment, and whosoever shall insult his brother shall be in danger of the council, but whosoever shall say, Thou art impious, shall be in danger of hell. Therefore if thou bring thy gift to the altar, and there remember that thy brother has something against thee; leave thy gift there before the altar, and go; first restore friendship with thy brother, and then come and offer thy gift. Conciliate with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out of there, until thou hast paid the uttermost farthing. Ye have heard that it was said to the ancients, Thou shalt not commit adultery; but I say unto you, That whosoever looks on a woman to lust after her has committed adultery with her already in his heart. Therefore if thy right eye should bring thee occasion to stumble, pluck it out and cast it from thee; for it is better for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand should bring thee occasion to stumble, cut it off, and cast it from thee: for it is better for thee that one of thy members should perish, and not that thy whole body should be cast into hell. It was also said, Whosoever shall put away his wife, let him give her a bill of divorce; but I say unto you, That whosoever shall put away his wife, except for the cause of fornication, causes her to commit adultery; and whosoever shall marry her that is divorced commits adultery. Again, ye have heard that it was said to the ancients, Thou shalt not perjure thyself, but shalt perform unto the Lord thine oaths; but I say unto you, Swear not at all; neither by the heaven, for it is God's throne, nor by the earth, for it is his footstool, neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head because thou canst not make one hair white or black. But let your communication be, Yes, yes; No, no; for whatsoever is more than this comes of evil. Ye have heard that it was said, An eye for an eye, and a tooth for a tooth; but I say unto you, That ye resist not with evil, but whosoever shall smite thee on thy right cheek, turn to him the other also. And if anyone desires to sue thee at the law, and take away thy clothing, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him two. Give to him that asks of thee, and from him that would borrow of thee turn not thou away. Ye have heard that it was said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless those that curse you, do good to those that hate you, and pray for those who speak evil about you, and persecute you; that ye may be sons of your Father who is in the heavens, for he makes his sun to rise on the evil and on the good and sends rain on the just and on the unjust. For if ye love those who love you, what reward shall ye have? Do not even the publicans the same? And if ye embrace your brethren only, what do ye more than others? Do not even the publicans so? Be ye therefore perfect, even as your Father who is in the heavens is perfect.
Take heed not to do your alms before men, to be seen of them; otherwise, ye have no reward of your Father who is in the heavens. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets that they may have glory of men. Verily I say unto you, They already have their reward. read more. But when thou doest alms, let not thy left hand know what thy right hand doeth that thine alms may be in secret; and thy Father who sees in secret, he shall reward thee openly. And when thou prayest, thou shalt not be as the hypocrites are, for they love to pray standing in the synagogues and in the corners of the streets that they may be seen of men. Verily I say unto you, They already have their reward. But thou, when thou prayest, enter into thy chamber, and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father who sees in secret shall reward thee openly. But when ye pray, use not vain repetitions as the worldly do, for they think that they shall be heard for their much speaking. Be not ye therefore like unto them, for your Father knows what things ye have need of before ye ask him. Ye, therefore, are to pray like this: Our Father who art in the heavens, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And set us free from our debts, as we set free our debtors. And lead us not into temptation, but deliver us from evil, for thine is the kingdom and the power and the glory forever. Amen. For if ye set men free from their trespasses, your heavenly Father will also set you free; but if ye do not set men free from their trespasses, neither will your Father set you free from your trespasses. Moreover when ye fast, be not, as the hypocrites, of a sad countenance, for they disfigure their faces that they may appear unto men to fast. Verily I say unto you, They already have their reward.
Therefore, all things whatsoever ye desire that men should do unto you, so also shall ye do unto them, for this is the law and the prophets.
Therefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Spirit shall not be forgiven unto men.
The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend and those who do iniquity
But he turned and said unto Peter, Remove thyself from before me, Satan; thou art an offence unto me, for thou dost not understand that which is of God, but that which is of men.
And whosoever shall receive one such little child in my name receives me.
For they bind burdens that are heavy and grievous to bear and lay them on men's shoulders, but they themselves will not move them with one of their fingers. But they do all their works that they may be seen of men: they make broad their phylacteries and enlarge the borders of their garments
But they do all their works that they may be seen of men: they make broad their phylacteries and enlarge the borders of their garments and love the first place at feasts and the chief seats in the synagogues
and love the first place at feasts and the chief seats in the synagogues and greetings in the markets and to be called of men, Rabbi, Rabbi.
and greetings in the markets and to be called of men, Rabbi, Rabbi. But, as for you, desire not to be called Rabbi, for one is your Master, the Christ; and you are all brothers. read more. And call no one your father upon the earth, for one is your Father, who is in the heavens. Neither be ye called masters, for one is your Master, the Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be humbled, and he that shall humble himself shall be exalted. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of the heavens in front of men, for ye neither go in yourselves, neither suffer ye those that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses and for a pretence make long prayer; therefore, ye shall receive the greater judgment. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more a son of hell than yourselves. Woe unto you, ye blind guides, who say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind, for which is greater, the gold or the temple that sanctifies the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever swears by the gift that is upon it, he is a debtor. Ye fools and blind, for which one is greater, the gift or the altar that sanctifies the gift? Whosoever therefore shall swear by the altar, swears by it and by all things thereon. And whosoever shall swear by the temple, swears by it and by Him that dwells therein. And he that shall swear by the heaven, swears by the throne of God and by Him that sits thereon. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin and have omitted that which is more important of the law: judgment, mercy, and faith; these were expedient for ye to have done, and not to leave the other undone. Ye blind guides, who strain at a gnat and swallow a camel. Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup or of the platter, but within they are full of extortion and incontinence. Thou blind Pharisee, cleanse first that which is within the cup and platter that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whitewashed sepulchres, who indeed appear beautiful outside, but inside are full of dead men's bones and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
The Son of man goes as it is written of him, but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born.
John baptized in the wilderness and preached the baptism of repentance for remission of sins.
but whosoever shall blaspheme against the Holy Spirit shall never have forgiveness but is obligated to eternal judgment,
And he also said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
And whosoever shall be a stumbling block to one of these little ones that believe in me, it would be better for him if a millstone were hanged about his neck, and he were cast into the sea.
And he said unto them in his doctrine, Beware of the scribes, who love to go in long clothing and love the salutations in the marketplaces
No one, when he has lighted a lamp, puts it in a secret place, neither under a bushel, but on a lampstand that those who come in may see the light. The lamp of the body is the eye; therefore when thine eye is sincere, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. read more. Take heed therefore if the light which is in thee is darkness. If thy whole body therefore is full of light, having no part dark, the whole shall be full of light as when the bright shining of a lamp doth give thee light. And as he spoke, a certain Pharisee besought him to dine with him, and he went in and sat down to food. And when the Pharisee saw it, he marvelled that he had not first washed before dinner. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Ye fools, did not he that made that which is without make that which is within also? But rather give alms of such things as ye have; and, behold, all things are clean unto you. But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs and pass over the judgment and the charity of God; these ought ye to have done, and not to leave the other undone. Woe unto you, Pharisees! for ye love the first seats in the synagogues and greetings in the markets.
Woe unto you, Pharisees! for ye love the first seats in the synagogues and greetings in the markets. Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which are not seen, and the men that walk over them are not aware of them.
And whosoever shall speak a word against the Son of man, there is forgiveness for him; but unto him that blasphemes against the Holy Spirit, it shall not be forgiven.
It would be better for him if a millstone turned by an ass were placed around his neck and he were cast into the sea than that he should cause one of these little ones to stumble.
Then in the audience of all the people, he said unto his disciples,
Unto you first, God, having raised up his Son Jesus, sent him to bless you, that each one of you might turn from his iniquities.
God has exalted him with his right hand as Prince and Saviour, to give repentance to Israel and forgiveness of sins.
When they heard these things, they were silent and glorified God, saying, Then God has also granted repentance unto life to the Gentiles.
Is this blessedness, therefore, only upon the circumcision or also upon the uncircumcision? for we say that faith was reckoned to Abraham as righteousness.
For the earnest hope of the creatures waits for the manifestation of the sons of God. For the creatures were subjected to vanity, not willingly, but by reason of him who has subjected them, read more. with the hope that the same creatures shall be delivered from the slavery of corruption into the glorious liberty of the sons of God. For we now know that all the creatures groan together and travail in pain together until now.
Why? Because they followed it not by faith but, as it were, by the works (of the law); therefore, they stumbled on the stumblingstone;
For none of us live for ourselves, and no one dies for himself.
but we preach Christ crucified, , unto the Jews a stumblingblock and unto the Gentiles foolishness;
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offence of the cross ceased.
Let no one say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither does he tempt anyone:
Every good gift and every perfect gift is from above and comes down from the Father of lights, with whom is no variableness neither shadow of turning.
If ye truly fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well;
and a stone of stumbling and a rock of offense, even to those who stumble at the word, not obeying in that for which they were ordained.
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/j2000'>1Co 9:21; 'unlawful' in 2Pe 2:8; and 'lawless' in 1Ti 1:9. These passages clearly indicate that the meaning of 1Jo 3:4 is "Every one that practises sin, practises also lawlessness; and sin is lawlessness: " that is, doing one's own will, regardless of all restraint of God and man. This applies whether there is a definite law or not, but when there is a definite law sin is also transgression.
The principal words used for 'sin' in the N.T. are ???????, ????????, ????????, to deviate from a right course: and for 'transgression,' 'transgressor,' ?????????, ?????????, ?????????, to pass by or over a boundary.
2. Sin did not originate in man, but with the devil. 1Jo 3:8. It came into the world by man, and brought in death as its penalty.
3. An important point is to distinguish between 'sin' and 'sins,' a distinction which must exist after the first entrance of the principle. The 'sins' of a man are what he actually commits, and are the ground of judgement, while also proving the man to be the servant of sin. A Christian is one whose conscience has been perfected for ever by the one sacrifice for sins; the Spirit of God has brought him into the value of that one offering, hence his sins, having been borne by Christ on the cross, will never be brought to his charge as guilt upon him by God, but if he sins there is a holy gracious dealing with him on the ground of Christ's propitiation, so that he is led to confess the sin or sins, and has the joy of forgiveness. 'Sin' as to the principle, involving the alienation of all things from God since the fall of man, and especially seen in man's evil nature, has been judicially removed from before God in the cross of Christ. God has "condemned sin in the flesh" in the sacrifice of Christ, Ro 8:3, and consequently the Spirit is given to the believer. The Lord Jesus is proclaimed as "the Lamb of God that taketh away the sin of the world" ('not sins,' as it is often quoted). He will purge heaven and earth from sin, and in result there will be new heavens and a new earth, wherein will dwell righteousness. Though Christ tasted death for every one, or everything, He is not represented as bearing the 'sins' of all: His death as regards 'sins' being qualified by the words 'of many,' 'our sins,' etc.
4. In the important passage in Ro 5:15-20, the word OFFENCE occurs. The Greek is ?????????, from 'to fall off or away.' It is used for Adam's fall or sin, and God's free gift is in respect of many sins. "The law entered that the offence might abound," that is, that the offensiveness or heinousness of sin might be made manifest. The same word is translated 'fall, fault, trespass, and sin.'
Sin.
City in Egypt: the LXX has ???>?, and the Vulgate (as in the margin), Pelusium. Ezekiel calls it 'the strength of Egypt.' Eze 30:15-16. It is supposed to be identified with the modern Tineh, where a few ruins are found. It is close to the Pelusiac mouth of the Nile, about 31 4' N, 32 28' E.
See Verses Found in Dictionary
And I will pour my fury upon Pelusio, , the strength of Egypt; and I will cut off the multitude of No. And I will set fire to Egypt; Pelusio shall have great pain, and No shall be rent asunder, and Menfis shall have distresses daily.
For as many as have sinned without law shall also perish without law, and as many as have sinned in the law shall be judged by the law
because the law works wrath; for where there is no law, there is no rebellion either.
Nevertheless death reigned from Adam to Moses, even in those that did not sin after the manner of the rebellion of Adam, who is a figure of him that was to come. But not as the offense, so also is the gift. For if through the offense of that one many died, much more the grace of God and the gift by the grace of one man, Jesus the Christ, has abounded unto many. read more. Nor was it in the same manner as by one sin, likewise also the gift; for the judgment truly came of one sin unto condemnation, but grace came of many offenses unto justification. For if by one offense, death reigned because of one man; much more those who receive the abundance of grace and of gifts and of righteousness shall reign in life by one, Jesus the Christ. Therefore, in the same manner that by the iniquity of one guilt came upon all men unto condemnation, even so by the righteousness of one, grace came upon all men unto justification of life. For as by one man's disobedience, many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered that the offence might abound. But where sin abounded, grace did much more abound,
For that which was impossible to the law, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh
to those that are without law, as without law (being not without law of God, but under the law of Christ), that I might gain those that are without law.
Be ye not unequally yoked together with unbelievers, for what fellowship does righteousness have with unrighteousness? and what communion does light have with darkness?
knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly sinners, for the evil and profane, for murderers of fathers and murderers of mothers, for manslayers,
(for that righteous man dwelling among them, in seeing and hearing, afflicted his righteous soul from day to day with the deeds of those unjust people);
Whosoever commits sin transgresses also the law: for sin is the transgression of the law.
Whosoever commits sin transgresses also the law: for sin is the transgression of the law.
Whosoever commits sin transgresses also the law: for sin is the transgression of the law.
He that commits sin is of the devil; for the devil sins from the beginning. For this purpose the Son of God appeared, that he might undo the works of the devil.
Smith
Sin,
a city of Egypt, mentioned only by Ezekiel.
The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites.
Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.
See Verses Found in Dictionary
And they took their journey from Elim, and all the congregation of the sons of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
And I will pour my fury upon Pelusio, , the strength of Egypt; and I will cut off the multitude of No.
And I will pour my fury upon Pelusio, , the strength of Egypt; and I will cut off the multitude of No. And I will set fire to Egypt; Pelusio shall have great pain, and No shall be rent asunder, and Menfis shall have distresses daily.
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 the LORD is perfect, converting the soul; the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes. read more. The fear of the LORD is clean, enduring for ever; the rights of the LORD are true, they are all just. More to be desired are they than gold, than much fine gold; sweeter also than honey and the honeycomb. Moreover by them is thy slave warned, and in keeping them there is great reward. Who can understand his errors? cleanse thou me from secret faults.
but whosoever shall blaspheme against the Holy Spirit shall never have forgiveness but is obligated to eternal judgment, because they said, He has an unclean spirit.
God also bearing them witness, both with signs and wonders and with diverse miracles and gifts of the Holy Spirit, distributing them according to his own will?
Whosoever commits sin transgresses also the law: for sin is the transgression of the law.