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, you shall not eat of it: for in the day that you eat thereof you shall 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 children 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 children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and camped in Rephidim: and there was no water for the people to drink.
If the priest that is anointed sins according to the sin of the people; then let him bring for his sin, which he has sinned, a young bullock without blemish unto the LORD for a sin offering.
And the priest shall take some of the blood of the sin offering 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 offering, and slay the sin offering in the place of the burnt offering.
And they took their journey out of the wilderness of Sin, and encamped at Dophkah.
Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that you may know the way by which you must go: for you have not passed this way before.
Behold, I was brought forth in iniquity, and in sin did my mother conceive me.
And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No. And I will set fire in Egypt: Sin shall have great pain, and No shall be torn asunder, and Memphis shall have distresses daily.
For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
Therefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
There is therefore now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after 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 what the law could not do, 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, who knew no sin, to be sin for us; that we might be made the righteousness of God in him.
But every man is tempted, when he is drawn away of his 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 subtle than any beast of the field which the LORD God had made. And he said unto the woman, Yea, has God said, you shall not eat of every tree of the garden? And the woman said 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, You shall not eat of it, neither shall you touch it, lest you die. And the serpent said unto the woman, You shall not surely die: For God does know that in the day you eat thereof, then your eyes shall be opened, and you shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
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 was sorry that he had made man on the earth, and it grieved him to his heart.
And it came to pass, when the people set out from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people;
If they sin against you, (for there is no man that sins not,) and you are 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 he who is born of a woman, that he should be righteous? Behold, he puts no trust in his holy ones; yea, the heavens are not clean in his sight. read more. How much more abominable and filthy is man, who drinks iniquity like water?
Who can understand his errors? cleanse me from secret faults. Keep back your servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent of great transgression.
The wicked are estranged from the womb: they go astray as soon as they are born, speaking lies.
If you, LORD, should mark iniquities, O Lord, who shall stand?
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 gone astray; we have turned everyone to his own way; and the LORD has laid on him the iniquity of us all.
And I will pour my fury upon Sin, 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 Holy 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 world, nor in the world to come.
Jesus answered and said unto him, Verily, verily, I say unto you, Except a man be born again, he cannot see the kingdom of God.
As it is written, There is none righteous, no, not one: There is none that understands, there is none that seeks after God. read more. They are all gone out of the way, they are together become unprofitable; there is none that does good, no, not one. Their throat is an open sepulcher; 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 have they not known: There is no fear of God before their eyes. Now we know that whatsoever things the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Now we know that whatsoever things the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. read more. But now the righteousness of God apart from the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith in Jesus Christ unto all and upon all them that believe: for there is no difference:
Even the righteousness of God which is by faith in Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God;
For all have sinned, and come short of the glory of God;
Because the law works wrath: for where no law is, there is no transgression.
Therefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
Therefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
Therefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law.
(For until the law sin was in the world: but sin is not imputed when there is no law.
(For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned in the likeness of Adam's transgression, who is the figure of him that was to come.
Nevertheless death reigned from Adam to Moses, even over them that had not sinned in the likeness of Adam's transgression, who is the figure of him that was to come.
Nevertheless death reigned from Adam to Moses, even over them that had not sinned in the likeness of Adam's transgression, who is the figure of him that was to come. So also is the free gift not like the offense. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many.
So also is the free gift not like the offense. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many.
So also is the free gift not like the offense. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many. So is the gift not like it was by one that sinned: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
So is the gift not like it was by one that sinned: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
So is the gift not like it was by one that sinned: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they who receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
For if by one man's offense death reigned by one; much more they who receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
For if by one man's offense death reigned by one; much more they who receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift 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 offense might abound. But where sin abounded, grace did much more abound:
Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:
Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound: That as sin has reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
That as sin has reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that we should no longer serve sin.
Let not sin therefore reign in your mortal body, that you should obey it in its lusts.
Let not sin therefore reign in your mortal body, that you should obey it in its lusts.
Let not sin therefore reign in your mortal body, that you should obey it in its lusts. Neither yield your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
Neither yield your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for you are not under the law, but under grace.
For sin shall not have dominion over you: for you are not under the law, but under grace.
For sin shall not have dominion over you: for you are not under the law, but under grace. What then? shall we sin, because we are not under the law, but under grace? God forbid.
What then? shall we sin, because we are not under the law, but under grace? God forbid. Know you not, that to whom you yield yourselves servants to obey, his servants you are to whom you obey; whether of sin unto death, or of obedience unto righteousness?
Know you not, that to whom you yield yourselves servants to obey, his servants you are to whom you obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that you were the servants of sin, but you have obeyed from the heart that form of doctrine which was delivered you.
But God be thanked, that you were the servants of sin, but you have obeyed from the heart that form of doctrine which was delivered you.
But God be thanked, that you were the servants of sin, but you have obeyed from the heart that form of doctrine which was delivered you.
For when we were in the flesh, the passions of sins, which were by the law, did work in our members to bring forth fruit unto death.
For when we were in the flesh, the passions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, being dead to that in which we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
But now we are delivered from the law, being dead to that in which we were held; that we should serve in newness of spirit, and not in the oldness of the letter. What shall we say then? is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, you shall not covet.
What shall we say then? is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, you shall not covet. But sin, taking occasion by the commandment, worked in me all manner of covetousness. For without the law sin was dead.
But sin, taking occasion by the commandment, worked in me all manner of covetousness. For without the law sin was dead. For I was alive apart from the law once: but when the commandment came, sin revived, and I died.
For I was alive apart from the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death.
And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me.
For sin, taking occasion by the commandment, deceived me, and by it slew me. Therefore the law is holy, and the commandment holy, and just, and good.
Therefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceedingly sinful.
Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceedingly sinful. For we know that the law is spiritual: but I am carnal, sold under sin.
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I know not: for what I would, that do I not; but what I hate, that do I.
For that which I do I know not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good.
If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwells in me.
Now then it is no more I that do it, but sin that dwells in me. For I know that in me (that is, in my flesh,) dwells no good thing: for to will is present with me; but how to perform that which is good I find not. read more. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that which I would not, it is no more I that do it, but sin that dwells in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to 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 carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
But the scripture has consigned all under sin, that the promise by faith in Jesus Christ might be given to them that believe.
For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that you cannot do the things that you 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 you cannot do the things that you would.
And they that are Christ's have crucified the flesh with the affections and lusts.
And you has he made 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 being past feeling have given themselves over unto licentiousness, to work all uncleanness with greediness.
But every man is tempted, when he is drawn away of his own lust, and enticed.
But every man is tempted, when he is drawn away of his 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, you shall not eat of it: for in the day that you eat thereof you shall surely die.
And I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel.
If you do well, shall you not be accepted? and if you do not well, sin lies at the door. And you shall be its desire, and you must rule over it.
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 was sorry that he had made man on the earth, and it grieved him to 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, Come, let us make brick, and burn them thoroughly. And they had brick for stone, and bitumen had they for mortar. And they said, Come, 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 children of men built. And the LORD said, Behold, the people are one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Come, let us go down, and there confuse 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 building the city. Therefore is the name of it called Babel; because the LORD did there confuse the language of all the earth: and from there did the LORD scatter them abroad upon the face of all the earth.
And Pharaoh called Abram, and said, What is this that you have done unto me? why did you not tell me that she was your wife?
Then Abimelech called Abraham, and said unto him, What have you done unto us? and how have I offended you, that you have brought on me and on my kingdom a great sin? you have 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 you, because you are his wife: how then can I do this great wickedness, and sin against God?
Now therefore be not grieved, nor angry with yourselves, that you sold me here: for God did send me before you to preserve life.
But as for you, you thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save many people alive.
And the LORD said unto Moses, When you go to return into Egypt, see that you do all those wonders before Pharaoh, whom I have put in your 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 children of Israel: and the children of Israel went out with defiance.
You shall not bow down yourself to them, nor serve them: for I the LORD your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
And Moses said unto the people, Fear not: for God has come to prove you, and that his fear may be before your faces, that you sin not.
Three times you shall keep a feast unto me in the year.
And you shall serve the LORD your God, and he shall bless your bread, and your water; and I will take sickness away from the midst of you.
Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.
And if a stranger sojourns with you in your land, you shall not mistreat him.
For the LORD your God is a consuming fire, even a jealous God.
And because he loved your fathers, therefore he chose their descendants after them, and brought you out in his sight with his mighty power out of Egypt;
You shall keep therefore his statutes, and his commandments, which I command you this day, that it may go well with you, and with your children after you, and that you may prolong your days upon the earth, which the LORD your God gives you, forever.
And you shall love the LORD your God with all your heart, and with all your soul, and with all your might. And these words, which I command you this day, shall be in your heart:
(For the LORD your God is a jealous God among you) lest the anger of the LORD your God be kindled against you, and destroy you from off the face of the earth.
And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day.
For you are a holy people unto the LORD your God: the LORD your God has chosen you to be a special people unto himself, above all people that are upon the face of the earth. The LORD did not set his love upon you, nor choose you, because you were more in number than any people; for you were the fewest of all people:
And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, and to love him, and to serve the LORD your God with all your heart and with all your soul, To keep the commandments of the LORD, and his statutes, which I command you this day for your good?
Only the LORD had a delight in your fathers to love them, and he chose their descendants after them, even you above all people, as it is this day. Circumcise therefore the foreskin of your heart, and be no more stiff-necked.
He executes justice for the fatherless and widow, and loves the stranger, in giving him food and clothing.
Therefore shall you 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.
You are the children of the LORD your God: you shall not cut yourselves, nor make any bald place on your foreheads for the dead.
And the LORD has declared you this day to be his peculiar people, as he has promised you, and that you should keep all his commandments;
And Moses and the priests, the Levites, spoke unto all Israel, saying, Take heed, and hearken, O Israel; this day you are become the people of the LORD your God.
The LORD shall establish you a holy people unto himself, as he has sworn unto you, if you shall keep the commandments of the LORD your God, and walk in his ways.
But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.
Israel has sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and deceived also, and they have put it even among their own stuff.
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 your house; because you have despised me, and have taken the wife of Uriah the Hittite to be your wife. Thus says the LORD, Behold, I will raise up evil against you out of your own house, and I will take your wives before your eyes, and give them unto your neighbor, and he shall lie with your wives in the sight of this sun. read more. For you did it secretly: but I will do this thing before all Israel, and before the sun. And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also has put away your sin; you shall not die. However, because by this deed you have given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto you shall surely die. And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bore 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 servants 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 will he then harm himself, 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 sin against you, (for there is no man that sins not,) and you are 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;
And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took as his wife Jezebel the daughter of Ethbaal king of the Sidonians, and went and served Baal, and worshiped him.
Nevertheless he clung unto the sins of Jeroboam the son of Nebat, who made Israel to sin; he departed not from them.
However from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, that is, from the golden calves that were in Beth-el, and that were 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 to sin; he departed not from there.
And Satan stood up against Israel, and incited 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, From where come you? Then Satan answered the LORD, and said, From going to and fro on the earth, and from walking up and down on it. read more. And the LORD said unto Satan, Have you considered my servant Job, that there is none like him in the earth, a blameless and an upright man, one that fears God, and turns away from evil? Then Satan answered the LORD, and said, Does Job fear God for nothing? Have not you made a hedge about him, and about his house, and about all that he has on every side? you have blessed the work of his hands, and his possessions are increased in the land. But put forth your hand now, and touch all that he has, and he will curse you to your face. And the LORD said unto Satan, Behold, all that he has is in your power; only upon himself put not forth your 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, From where come you? And Satan answered the LORD, and said, From going to and fro on the earth, and from walking up and down on it. read more. And the LORD said unto Satan, Have you considered my servant Job, that there is none like him in the earth, a blameless and an upright man, one that fears God, and turns away from evil? and still he holds fast his integrity, although you moved me against him, to destroy him without cause. And Satan answered the LORD, and said, Skin for skin, yea, all that a man has will he give for his life. But put forth your hand now, and touch his bone and his flesh, and he will curse you to your face. And the LORD said unto Satan, Behold, he is in your hand; but spare his life. So went Satan forth from the presence of the LORD, and struck Job with painful 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 he who is born of a woman, that he should be righteous?
Depart from me, all you workers of iniquity; for the LORD has heard the voice of my weeping.
Why stand you afar off, O LORD? why hide you yourself 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 under the shadow of your wings,
[To the Chief Musician upon aijeleth shahar. A Psalm of David.] My God, my God, why have you forsaken me? why are you so far from helping me, and from the words of my groaning?
Behold, I was brought forth in iniquity, and in sin did my mother conceive me.
Who knows the power of your anger? even according to your fear, so is your wrath.
For as the heaven is high above the earth, so great is his mercy toward them that fear him.
The righteous shall see it, and rejoice: and all iniquity shall stop its mouth.
If you, LORD, should mark iniquities, O Lord, who shall stand?
Who can say, I have made my heart clean, I am pure from my sin?
For there is not a just man upon earth, that does good, and sins not.
To what purpose is the multitude of your sacrifices unto me? says the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of male goats. When you come to appear before me, who has required this at your hand, to trample my courts? read more. Bring no more vain offerings; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot endure; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hates: they are a trouble unto me; I am weary of bearing them. And when you spread forth your hands, I will hide my eyes from you: yea, when you make many prayers, I will not hear: your hands are full of blood.
Come now, and let us reason together, says the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
Come now, and let us reason together, says the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
Woe unto them that join house to house, that lay field to field, till there be no place, that they may dwell alone in the midst of the earth!
But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
Thus says the LORD, What iniquity have your fathers found in me, that they have gone far from me, and have walked after vanity, and are become vain? Neither said they, 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 its fruit and its goodness; but when you entered, you defiled my land, and made my heritage an abomination. The priests said not, Where is the LORD? and they that handle the law knew me not: the rulers also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit. Therefore I will yet plead with you, says the LORD, and with your children's children will I plead. For pass over the coasts of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing. Has a nation changed its gods, which are yet no gods? but my people have changed their glory for that which does not profit. Be astonished, O you heavens, at this, and be horribly afraid, be you very desolate, says the LORD. For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed themselves out cisterns, broken cisterns, that can hold no water. Is Israel a servant? is he a homeborn slave? why is he plundered? The young lions roared upon him, and growled, and they made his land waste: his cities are burned without inhabitant. Also the children of Noph and Tahpanes have broken the crown of your head. Have you not brought this unto yourself, in that you have forsaken the LORD your God, when he led you by the way? And now what have you to do in the way to Egypt, to drink the waters of Sihor? or what have you to do in the way to Assyria, to drink the waters of the river? Your own wickedness shall correct you, and your backslidings shall reprove you: know therefore and see that it is an evil thing and bitter, that you have forsaken the LORD your God, and that my fear is not in you, says the Lord GOD of hosts. For from of old I have broken your yoke, and burst your bands; and you said, I will not transgress; when upon every high hill and under every green tree you wander, playing the harlot. Yet I had planted you a noble vine, wholly a right seed: how then are you turned into the degenerate plant of a wild vine unto me? For though you wash yourself with lye, and use much soap, yet your iniquity is marked before me, says the Lord GOD. How can you say, I am not polluted, I have not gone after Baalim? see your way in the valley, know what you have done: you are a swift dromedary traversing her ways; A wild donkey used to the wilderness, that sniffs in the wind in her desire; in her mating time who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. Withhold your foot from being unshod, and your throat from thirst: but you said, There is no hope: no; for I have loved strangers, and after them will I go.
Withhold your foot from being unshod, and your throat from thirst: but you said, There is no hope: no; for I have loved strangers, and after them will I go. As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets, read more. Saying to a tree, You are my father; and to a stone, You have brought me forth: for they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise, and save us. But where are your gods that you have made yourself? let them arise, if they can save you in the time of your trouble: for according to the number of your cities are your gods, O Judah. Why will you plead with me? you all have transgressed against me, says the LORD. In vain have I smitten your children; they received no correction: your own sword has devoured your prophets, like a destroying lion. O generation, see you the word of the LORD. Have I been a wilderness unto Israel? a land of darkness? why say my people, We are lords; we will come no more unto you? Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. Why beautify your way to seek love? therefore have you also taught the wicked ones your ways. Also on your skirts is found the blood of the souls of the poor innocents: I have not found it by secret search, but plainly upon all these things. Yet you say, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with you, because you say, I have not sinned. Why gad you about so much to change your way? you also shall be ashamed of Egypt, as you were ashamed of Assyria. Yea, you shall go forth from him, with your hands upon your head: for the LORD has rejected your trusted ones, and you shall not prosper in them.
Run to and fro through the streets of Jerusalem, and see now, and know, and seek in its broad places, if you can find a man, if there is any that executes justice, that seeks the truth; and I will pardon it.
But this people has a revolting and a rebellious heart; they have revolted and gone away.
Thus says the LORD of hosts, the God of Israel; Add your burnt offerings unto your sacrifices, and eat the flesh.
But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil hearts, and went backward, and not forward.
Yea, the stork in the heavens knows her appointed times; and the turtledove and the crane and the swallow observe the time of their coming; but my people know not the law of the LORD. How do you say, We are wise, and the law of the LORD is with us? Lo, certainly he made it falsely; the pen of the scribes made it a lie.
Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest everyone deals falsely.
O LORD, I know that the way of man is not in himself: it is not in man who walks to direct his steps.
Then I went to the Euphrates, and dug, and took the belt from the place where I had hid it: and, behold, the belt was ruined, it was profitable for nothing.
Can the Ethiopian change his skin, or the leopard his spots? then may you also do good, that are accustomed to doing evil.
The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I test the mind, even to give every man according to his ways, and according to the fruit of his doings.
And they said, There is no hope: but we will walk after our own plans, and we will everyone do the imagination of his evil heart.
And I will give them a heart to 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 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, says the LORD.
But this shall be the covenant that I will make with the house of Israel; After those days, says the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, 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, says the LORD: for I will forgive their iniquity, and I will remember their sin no more.
Great in counsel, and mighty in work: for your eyes are open upon all the ways of the sons of men: to give everyone according to his ways, and according to the fruit of his doings:
Because of all the evil of the children of Israel and of the children 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 forever, for the good of them, and of their children after them: And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put my fear in their hearts, that they shall not depart from me.
The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment: yet I have spoken unto you, rising early and speaking; but you hearkened not unto me. I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return you now every man from his evil way, and amend your doings, and go not after other gods to serve them, and you shall dwell in the land which I have given to you and to your fathers: but you have not inclined your ear, nor hearkened unto me. read more. Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people has not hearkened unto me: Therefore thus says the LORD God of hosts, the God of Israel; Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them: because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered.
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 any one of these things, And that does not any of those duties, but even has eaten upon the mountains, and defiled his neighbor's wife, read more. Has oppressed the poor and needy, has robbed by violence, has not restored the pledge, and has lifted up his eyes to the idols, has committed abomination, Has lent money for interest, and has taken increase: shall he then live? he shall not live: he has done all these abominations; he shall surely die; his blood shall be upon him. Now, lo, if he begets a son, that sees all his father's sins which he has done, and considers, and does not the same, That has not eaten upon the mountains, neither has lifted up his eyes to the idols of the house of Israel, has not defiled his neighbor's wife, Neither has oppressed any, has not withheld the pledge, neither has robbed by violence, but has given his bread to the hungry, and has covered the naked with a garment, That has withheld his hand from the poor, that has not received from money interest nor increase, has executed my judgments, has walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. As for his father, because he cruelly oppressed, robbed his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity. Yet say you, Why? does not the son bear the iniquity of the father? When the son has done that which is lawful and right, and has kept all my statutes, and has done them, he shall surely live. The soul that sins, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
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, and the wickedness of the wicked shall be upon him.
Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.
And there shall be, like people, like priest: and I will punish them for their ways, and reward them for their deeds.
Hear you this, O priests; and hearken, you house of Israel; and give you ear, O house of the king; for judgment is for you, because you have been a snare on Mizpah, and a net spread upon 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 punishment have come, the days of recompense have come; Israel shall know it: the prophet is a fool, the spiritual man is mad, because of the multitude of your iniquity, and the great hatred.
He is a merchant, the balances of deceit are in his hand: he loves to oppress.
That trample on the dust of the earth which is on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maiden, to defile my holy name:
You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.
Therefore thus says the Lord GOD; An adversary there shall be even all around the land; and he shall bring down your strength from you, and your palaces shall be plundered.
Hear this word, you 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 feast days, and I will not take delight in your solemn assemblies.
Woe to them that are at ease in Zion, and trust in the mountain of Samaria, who are named chief of the nations, to whom the house of Israel came! Pass you unto Calneh, and see; and from there go to Hamath the great: then go down to Gath of the Philistines: are they better than these kingdoms? or their borders greater than your borders? read more. You that put far away the evil day, and cause the seat of violence to come near; That lie upon beds of ivory, and stretch yourselves upon your 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 harp, and invent for yourselves instruments of music, like David; That drink wine in bowls, and anoint yourselves with the chief ointments: but they are not grieved for the affliction of Joseph. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.
Hear this, O you that swallow up the needy, even to make the poor of the land to fail,
I saw the Lord standing upon the altar: and he said, Strike the lintel of the door, that the posts may shake: and break them on the heads of all of them; and I will slay the last of them with the sword: he that flees of them shall not flee away, and he that escapes of them shall not be delivered.
In that day will I raise up the tabernacle of David that is fallen, and close up its breaches; and I will raise up its ruins, and I will rebuild it as in the days of old:
And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage.
And I said, Hear, I pray you, O heads of Jacob, and you rulers of the house of Israel; Is it not for you to know judgment?
Thus says the LORD : Concerning the prophets who make my people stray, who bite with their teeth, and cry, Peace; and he that puts nothing into their mouths, they even prepare war against him.
Her heads judge for reward, and her priests teach for hire, and her prophets divine for money: yet will they lean upon the LORD, and say, Is not the LORD among us? no evil can come upon us.
Who is a God like unto you, who pardons iniquity, and passes by the transgression of the remnant of his heritage? he retains not his anger forever, because he delights in mercy.
Who is there even among you that would shut the doors for nothing? neither do you kindle fire on my altar for nothing. I have no pleasure in you, says the LORD of hosts, neither will I accept an offering at your hand.
And she shall bring forth a son, and you shall 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, you shall in no case enter into the kingdom of heaven. You have heard that it was said by them of old time, You shall not kill; and whosoever shall kill shall be in danger of the judgment: read more. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, You fool, shall be in danger of hell fire. Therefore if you bring your gift to the altar, and there remember that your brother has anything against you; Leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly, while you are in the way with him; lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. Verily I say unto you, you shall by no means come out of there, till you have paid the last penny. You have heard that it was said by them of old time, You shall 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. And if your right eye causes you to offend, pluck it out, and cast it from you: for it is better for you that one of your members should perish, and not that your whole body should be cast into hell. And if your right hand causes you to offend, cut it off, and cast it from you: for it is better for you that one of your members should perish, and not that your whole body should be cast into hell. It has been said, Whosoever shall put away his wife, let him give her a writing of divorcement: 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, you have heard that it has been said by them of old time, You shall not perjure yourself, but shall perform unto the Lord your oaths: But I say unto you, Swear not at all; neither by 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 shall you swear by your head, because you can not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these comes from evil. You have heard that it has been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That you resist not evil: but whosoever shall smite you on your right cheek, turn to him the other also. And if any man will sue you at the law, and take away your coat, let him have your cloak also. And whosoever shall compel you to go a mile, go with him two. Give to him that asks you, and from him that would borrow of you turn not away. You have heard that it has been said, You shall love your neighbor, and hate your enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you; That you may be the children of your Father who is in heaven: 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 you love them who love you, what reward have you? do not even the tax collectors the same? And if you greet your brethren only, what do you more than others? do not even the tax collectors so? Be you therefore perfect, even as your Father who is in heaven is perfect.
Take heed that you give not your alms before men, to be seen of them: otherwise you have no reward of your Father who is in heaven. Therefore when you give your alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. read more. But when you give alms, let not your left hand know what your right hand does: That your alms may be in secret: and your Father who sees in secret himself shall reward you openly. And when you pray, you shall 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 have their reward. But you, when you pray, enter into your room, and when you have shut your door, pray to your Father who is in secret; and your Father who sees in secret shall reward you openly. But when you pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not therefore like them: for your Father knows what things you have need of, before you ask him. After this manner therefore pray: Our Father who is in heaven, hallowed be your name. Your kingdom come. Your will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For yours is the kingdom, and the power, and the glory, forever. Amen. For if you forgive men their trespasses, your heavenly Father will also forgive you: But if you forgive not men their trespasses, neither will your Father forgive your trespasses. Moreover when you 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 have their reward.
Therefore all things whatsoever you would that men should do to you, do you even so to 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 Holy 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 them which do iniquity;
But he turned, and said unto Peter, Get you behind me, Satan: you are an offense unto me: for you consider not the things that be of God, but those that be of men.
And whoever shall receive one such little child in my name receives me.
For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
But all their works they do to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, And love the uppermost places at feasts, and the chief seats in the synagogues,
And love the uppermost places 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 you be not called Rabbi: for one is your Teacher, even Christ; and all you are brothers. read more. And call no man your father upon the earth: for one is your Father, who is in heaven. Neither be you called masters: for one is your Teacher, even Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. But woe unto you, scribes and Pharisees, hypocrites! for you shut up the kingdom of heaven against men: for you neither go in yourselves, neither allow you them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for you devour widows' houses, and for a pretense make long prayer: therefore you shall receive the greater condemnation. Woe unto you, scribes and Pharisees, hypocrites! for you travel on sea and land to make one proselyte, and when he is made, you make him twofold more the child of hell than yourselves. Woe unto you, you 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 bound! You 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 bound. You fools and blind: for which is greater, the gift, or the altar that sanctifies the gift? Whoever therefore shall swear by the altar, swears by it, and by all things thereon. And whoever shall swear by the temple, swears by it, and by him who dwells therein. And he that shall swear by heaven, swears by the throne of God, and by him who sits thereon. Woe unto you, scribes and Pharisees, hypocrites! for you pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, justice, mercy, and faith: these ought you to have done, and not to leave the other undone. You blind guides, who strain out a gnat, and swallow a camel. Woe unto you, scribes and Pharisees, hypocrites! for you make clean the outside of the cup and of the platter, but within they are full of extortion and excess. You 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 you are like unto whitewashed sepulchers, which indeed appear beautiful outwardly but are within full of dead men's bones, and of all uncleanness. Even so you also outwardly appear righteous unto men, but within you 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 would have been good for that man if he had not been born.
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
But he that shall blaspheme against the Holy Spirit has never forgiveness, but is in danger of eternal judgment:
And he said unto them, Full well you reject the commandment of God, that you may keep your own tradition.
And whosoever shall offend one of these little ones that believe in me, it is better for him that 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 salutations in the marketplaces,
No man, when he has lighted a lamp, puts it in a secret place, neither under a bushel, but on a lampstand, that they who come in may see the light. The lamp of the body is the eye: therefore when your eye is sound, your whole body also is full of light; but when your eye is evil, your body also is full of darkness. read more. Take heed therefore that the light which is in you be not darkness. If your whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a lamp does give you light. And as he spoke, a certain Pharisee besought him to dine with him: and he went in, and sat down to eat. And when the Pharisee saw it, he marveled that he had not first washed before dinner. And the Lord said unto him, Now do you Pharisees make clean the outside of the cup and the platter; but your inward part is full of extortion and wickedness. You fools, did not he that made that which is outside make that which is within also? But rather give alms of such things as you have; and, behold, all things are clean unto you. But woe unto you, Pharisees! for you tithe mint and rue and all manner of herbs, and pass over justice and the love of God: these ought you to have done, and not to leave the other undone. Woe unto you, Pharisees! for you love the best seats in the synagogues, and greetings in the markets.
Woe unto you, Pharisees! for you love the best seats in the synagogues, and greetings in the markets. Woe unto you, scribes and Pharisees, hypocrites! for you 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, it shall be forgiven him: but unto him that blasphemes against the Holy Spirit it shall not be forgiven.
It would be better for him that a millstone were hanged about his neck, and he was cast into the sea, than that he should cause one of these little ones to stumble.
Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
Him has God exalted with his right hand to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins.
When they heard these things, they held their peace, and glorified God, saying, Then has God also to the Gentiles granted repentance unto life.
Comes this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
For the earnest expectation of the creation waits for the manifestation of the sons of God. For the creation was made subject to vanity, not willingly, but by reason of him who has subjected the same in hope, read more. Because the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groans and travails in pain together until now.
Why? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone;
For none of us lives to himself, and no man dies to himself.
But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness;
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offense of the cross ceased.
Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempts he any man:
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 you fulfill the royal law according to the scripture, You shall love your neighbor as yourself, you do well:
And, A stone of stumbling, and a rock of offense, even to them who stumble at the word, being disobedient: to which also they were 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/kj2000'>1Co 9:21; 'unlawful' in 2Pe 2:8; and 'lawless' in 1Ti 1:9. These passages clearly indicate that the meaning of 1Jo 3:4 is "Every one that practises sin, practises also lawlessness; and sin is lawlessness: " that is, doing one's own will, regardless of all restraint of God and man. This applies whether there is a definite law or not, but when there is a definite law sin is also transgression.
The principal words used for 'sin' in the N.T. are ???????, ????????, ????????, to deviate from a right course: and for 'transgression,' 'transgressor,' ?????????, ?????????, ?????????, to pass by or over a boundary.
2. Sin did not originate in man, but with the devil. 1Jo 3:8. It came into the world by man, and brought in death as its penalty.
3. An important point is to distinguish between 'sin' and 'sins,' a distinction which must exist after the first entrance of the principle. The 'sins' of a man are what he actually commits, and are the ground of judgement, while also proving the man to be the servant of sin. A Christian is one whose conscience has been perfected for ever by the one sacrifice for sins; the Spirit of God has brought him into the value of that one offering, hence his sins, having been borne by Christ on the cross, will never be brought to his charge as guilt upon him by God, but if he sins there is a holy gracious dealing with him on the ground of Christ's propitiation, so that he is led to confess the sin or sins, and has the joy of forgiveness. 'Sin' as to the principle, involving the alienation of all things from God since the fall of man, and especially seen in man's evil nature, has been judicially removed from before God in the cross of Christ. God has "condemned sin in the flesh" in the sacrifice of Christ, Ro 8:3, and consequently the Spirit is given to the believer. The Lord Jesus is proclaimed as "the Lamb of God that taketh away the sin of the world" ('not sins,' as it is often quoted). He will purge heaven and earth from sin, and in result there will be new heavens and a new earth, wherein will dwell righteousness. Though Christ tasted death for every one, or everything, He is not represented as bearing the 'sins' of all: His death as regards 'sins' being qualified by the words 'of many,' 'our sins,' etc.
4. In the important passage in Ro 5:15-20, the word OFFENCE occurs. The Greek is ?????????, from 'to fall off or away.' It is used for Adam's fall or sin, and God's free gift is in respect of many sins. "The law entered that the offence might abound," that is, that the offensiveness or heinousness of sin might be made manifest. The same word is translated 'fall, fault, trespass, and sin.'
Sin.
City in Egypt: the LXX has ???>?, and the Vulgate (as in the margin), Pelusium. Ezekiel calls it 'the strength of Egypt.' Eze 30:15-16. It is supposed to be identified with the modern Tineh, where a few ruins are found. It is close to the Pelusiac mouth of the Nile, about 31 4' N, 32 28' E.
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And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No. And I will set fire in Egypt: Sin shall have great pain, and No shall be torn asunder, and Memphis 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 no law is, there is no transgression.
Nevertheless death reigned from Adam to Moses, even over them that had not sinned in the likeness of Adam's transgression, who is the figure of him that was to come. So also is the free gift not like the offense. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many. read more. So is the gift not like it was by one that sinned: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they who receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift 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 offense might abound. But where sin abounded, grace did much more abound:
For what the law could not do, 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 them that are without law, as without law, (being not without law to God, but under the law of Christ,) that I might gain them that are without law.
Be you not unequally yoked together with unbelievers: for what fellowship has righteousness with unrighteousness? and what partnership has light with darkness?
Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)
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 was manifested, that he might destroy the works of the devil.
Smith
Sin,
a city of Egypt, mentioned only by Ezekiel.
The name is Hebrew, or at least Semitic, perhaps signifying clay. It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites.
Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.
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And they took their journey from Elim, and all the congregation of the children 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 Sin, the strength of Egypt; and I will cut off the multitude of No.
And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No. And I will set fire in Egypt: Sin shall have great pain, and No shall be torn asunder, and Memphis 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.
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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 forever: the judgments of the LORD are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is your servant warned: and in keeping of them there is great reward. Who can understand his errors? cleanse me from secret faults.
But he that shall blaspheme against the Holy Spirit has never forgiveness, but is in danger of eternal judgment: Because they said, He has an unclean spirit.
God also bearing them witness, both with signs and wonders, and with various miracles, and gifts of the Holy Spirit, according to his own will?
Whosoever commits sin transgresses also the law: for sin is the transgression of the law.