Skip to main content

Words of “Sin” in the New Testament

Words of “Sin” in the New Testament

Excerpt
The principal NT term is hamartia (and cognates), which is equivalent to ḥṭ’. In classical Gk. it is used for missing a target or taking a wrong road. It is the general NT term for sin as concrete wrongdoing, the violation of God’s law (Jn. 8:46Jas. 1:151 Jn. 1:8). In Rom. 5–8Paul personifies the term as a ruling principle in human life (cf. 5:126:12147:17208:2). Paraptōma occurs in classical contexts for an error in measurement or a blunder. The NT gives it a stronger moral connotation as misdeed or trespass (cf. dead through … ’Eph. 2:1Mt. 6:14f.). Parabasis is a similarly derived term with similar meaning, ‘transgression,' ‘going beyond the norm’ (Rom. 4:15Heb. 2:2). asebeia is perhaps the most profound NT term and commonly translates pš‘ in the lxx. It implies active ungodliness or impiety (Rom. 1:182 Tim. 2:16). Another term is anomia, lawlessness, a contempt for the law (Mt. 7:232 Cor. 6:14). kakia and ponēria are general terms expressing moral and spiritual depravity (Acts 8:22Rom. 1:29Lk. 11:39Eph. 6:12). The last of these references indicates the association of the latter term with Satan, the evil one, ho ponēros (Mt. 13:191 Jn. 3:12). adikia is the main classical term for the wrong done to one’s neighbor. It is translated variously as ‘injustice’ (Rom. 9:14), ‘unrighteousness’ (Lk. 18:6), ‘falsehood’ (Jn. 7:18), ‘wickedness’ (Rom. 2:8), ‘iniquity’ (2 Tim. 2:19). 1 Jn. equates it with hamartia (1 Jn. 3:45:17). Also occurring are enochos, a legal term meaning ‘guilty’ (Mk. 3:291 Cor. 11:27), and opheilēma, ‘debt’ (Mt. 6:12). More
Milne, B. A. with J.M. “Sin.” Ed. D. R. W. Wood et al. New Bible dictionary 1996: 1105. Print.
Post a Comment

Popular posts from this blog

My Utmost for His Highest

July 1st The inevitable penalty Verily I say unto thee, Thou shalt by no means come out thence, till thou have paid the uttermost farthing.Matthew 5:26. “There is no heaven with a little of hell in it.” God is determined to make you pure and holy and right; he will not allow you to escape for one moment from the scrutiny of the Holy Spirit. He urged you to come to judgment right away when He convicted you, but you did not; the inevitable process began to work and now you are in prison, and you will only get out when you have paid the uttermost farthing. ‘Is this a God of mercy, and of love?’ you say. Seen from God’s side, it is a glorious ministry of love. God is going to bring you out pure and spotless and undefiled; but He wants you to recognize the disposition you were showing—the disposition of your right to yourself. The moment you are willing that God should alter your disposition, His re-creating forces will begin to work. The moment you realize God’s purpose, which is to get you …

Revised Common Lectionary

Sunday, July 9, 2017 | After Pentecost Proper 9 Year A


Old Testament & Psalm, Option I Old TestamentGenesis 24:34–38, 42–49, 58–67 Psalm Psalm 45:10–17 or Song of Solomon 2:8–13 or Old Testament & Psalm, Option II Old Testament Zechariah 9:9–12 Psalm Psalm 145:8–14 New Testament Romans 7:15–25a Gospel Matthew 11:16–19, 25–30

Revised Common Lectionary. Bellingham, WA: Faithlife, 2009. Print.

Connect the Testaments

September 11: Bad Things, Good People, and Grace Amos 6:1–7:17; Acts 10:1–33; Job 20:12–29 We often wonder why God allows bad things to happen. We’re not unique in this; people have asked this same question since the beginning of time. Job struggled with this question after he lost everything. Job’s friends strove to answer it as they sought to prove that Job had somehow sinned against God and brought his terrible fate upon himself. At one point, Job’s friend Zophar offers up the common wisdom of the time: “Did you know this from of old, since the setting of the human being on earth, that the rejoicing of the wicked is short, and the joy of the godless lasts only a moment?… [The wicked man] will suck the poison of horned vipers; the viper’s tongue will kill [the wicked man]” (Job 20:4–5, 16). Zophar is right about one thing: Eventually the wicked will be punished. The rest of Zophar’s words prove his short-sightedness. The wicked are not always punished immediately. And God does not allow…