Sin in the Canonical Gospels
Apprentice Cory
April 20, 2021
Background
Strongs’ Number G86 [ᾅδης, hadēs, proper locative noun] is translated in the King James Bible version as hell (10 times) and grave (once). The KJV translates Strong's Number G5020 [ταρταρόω, tartaroō, verb] as cast down to hell (once). Strong’s Number G1067 [Γέεννα, geenna, feminine noun] is translated as hell (9 times), and hell fire (with G4442) (3 times).
As none of these three words occur in the Pauline Epistles, the initial conclusion is that ‘Hell’ is not a part of Pauline Christianity, or at least an aspect of the written tradition. It is possible that Hell, Hades, or Gehenna, or a combination of two, or all three, is a feature of Saint Paul’s oral tradition [2 Thessalonians 2:15]. Since Hell is omitted from the Pauline Scripture, the careful reader may reasonably infer that either the fate of the damned is irrelevant to Saint Paul or that Hell does not exist.
The Blue Letter Bible is an indispensable reference tool for philologists.
The KJV translates Strong's G3772 [οὐρανός, ouranos, masculine noun] as: heaven (268 times), air (10 times), sky (5 times), and heavenly (with G1537) (once).
All twenty usages of G3772 in the Pauline Epistles:
As none of these three words occur in the Pauline Epistles, the initial conclusion is that ‘Hell’ is not a part of Pauline Christianity, or at least an aspect of the written tradition. It is possible that Hell, Hades, or Gehenna, or a combination of two, or all three, is a feature of Saint Paul’s oral tradition [2 Thessalonians 2:15]. Since Hell is omitted from the Pauline Scripture, the careful reader may reasonably infer that either the fate of the damned is irrelevant to Saint Paul or that Hell does not exist.
The Blue Letter Bible is an indispensable reference tool for philologists.
The KJV translates Strong's G3772 [οὐρανός, ouranos, masculine noun] as: heaven (268 times), air (10 times), sky (5 times), and heavenly (with G1537) (once).
All twenty usages of G3772 in the Pauline Epistles:
[T]he wrath of God is revealed from heaven G3772 against all ungodliness and unrighteousness of men… Romans 1:18
Say not in thine heart, Who shall ascend into heaven? G3772 (that is, to bring Christ down from above:) Roman 10:6
For though there be that are called gods, whether in heaven G3772 or in earth... 1 Corinthians 8:5
[T]he second man is the Lord from heaven. G3772 1 Corinthians 15:47
For we know that if our earthly house of this tabernacle were dissolved, we have a building of God ... eternal in the heavens. G3772 2 Corinthians 5:1
For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven. G3772 2 Corinthians 5:2
I knew a man in Christ above fourteen years ago, ... such an one caught up to the third heaven. G3772 2 Corinthians 12:2
The third heaven was understood by the ancient astronomers as Venus, the morning star.
[According to Saint Paul’s accounts, there was a ‘light from heaven’, Acts 9:3; a ‘great light’, Acts 22:6; and a ‘light from heaven’, Acts 26:13. Venus, as the the bringer of light [Lucifer, Latin] heralds the rising sun. Jesus is the ‘morning star’, Revelation 22:16. GDO]
[According to Saint Paul’s accounts, there was a ‘light from heaven’, Acts 9:3; a ‘great light’, Acts 22:6; and a ‘light from heaven’, Acts 26:13. Venus, as the the bringer of light [Lucifer, Latin] heralds the rising sun. Jesus is the ‘morning star’, Revelation 22:16. GDO]
But though we, or an angel from heaven, G3772 preach any other gospel unto you than that which we have preached unto you, let him be accursed. Galatians 1:8
That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven G3772 and which are on earth... Ephesians 1:10
Of whom the whole family in heaven G3772 and earth is named, Ephesians 3:15
He that descended is the same also that ascended up far above all heavens G3772 that he might fill all things. Ephesians 4:10
And, ye masters ... knowing that your Master also is in heaven, G3772 neither is there respect of persons with him. Ephesians 6:9
For our conversation is in heaven G3772 from whence also we look for the Saviour, the Lord Jesus Christ. Philippians 3:20
For the hope which is laid up for you in heaven, G3772 whereof ye heard before in the word of the truth of the gospel. Colossians 1:5
For by him were all things created that are in heaven G3772 and that are in earth... Colossians 1:16
And having made peace through the blood of his cross by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. G3772 Colossians 1:20
If ye continue in the faith grounded and settled and be not moved away from the hope of the gospel which ye have heard and which was preached to every creature which is under heaven; G3772 ...
Colossians 1:23
Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. G3772 Colossians 4:1
And to wait for his Son from heaven G3772 whom he raised from the dead… 1 Thessalonians 1:10
For the Lord himself shall descend from heaven G3772 with a shout... 1 Thessalonians 4:16
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven G3772 with his mighty angels. 2 Thessalonians 1:7
There is no indication that in the Pauline Epistles that the word ‘Heaven’ has any theological significance for deceased Christians, although Colossians 1:5 links hope with heaven. For Saint Paul, οὐρανός is identical to the sky or heavens that we experience daily.
The Essay
It is important to understand the nature of sin from the original Greek language, not from the modern English word that has a morally influenced understanding, that is, sin is bad. In the King James Bible version, Strong’s Number G266 [ἁμαρτία, hamartia, feminine noun] is translated sin (172 times), sinful (once), and offense (once). Unlike other words, the editors are certain of how to translate ἁμαρτία into English. Strong’s Number G264 [ἁμαρτάνω, hamartanō, verb] is translated as sin (38 times), trespass (3 times), offend (once), and for your faults (once). We will not examine the usage of the verb from in the Gospels, however we thought it beneficial for the Gentle Reader to be aware of how infrequently ἁμαρτάνω appears in the New Testament. In conclusion to this part, ἁμαρτία is an athletic term, ‘a failing to hit the mark’ and carrying no moral significance in the original Greek language, that became a theological term.
1. Jesus
And she [Mary, verse 18] shall bring forth a son and thou shalt call his name JESUS: for he shall save his people from their sins. G266 Matthew 1:21
We understand ‘his people’ as the Israelites.
[Verse 22 states that the child will be called Emmanuel, not Jesus. GDO]
[Verse 22 states that the child will be called Emmanuel, not Jesus. GDO]
2. John the Baptist
Then went out to him [John the Baptist, verse 1] Jerusalem and all Judaea and all the region round about Jordan and were baptized of him in Jordan, confessing G1843 their sins. G266 Matthew 3:5-6
John baptizes many people who confess their sins. From the passage, it not certain if these sins were remitted. This example is specific to time and location
3. The man sick with palsy.
And, behold, they [the whole city, 8:34] brought to him a man sick of the palsy, lying on a bed and Jesus seeing their faith said unto the sick of the palsy G3885; Son, be of good cheer; thy sins G266 be forgiven thee. Matthew 9:2
The King James Bible translated Strong’s G3885 [παραλυτικός, paralytikos] as: sick of palsy (9 times), and (one) that has the palsy (once). In modern English, this word would translated as ‘paralyzed’.
For whether is easier, to say, Thy sins G266 be forgiven thee, or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, G266 (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. Matthew 9:5-6
The Son of man has power on earth to forgive sins. This example is specific to time and location.
When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins G266 be forgiven G863 thee. Why doth this man thus speak blasphemies? Who can forgive G863 sins G266 but God only?
Mark 2:5, 7
The KJV translates Strong's G863 [ἀφίημι, aphiēmi, verb] as: leave (52 times), forgive (47 times), suffer (14 times), let (8 times), forsake (6 times), let alone (6 times), and miscellaneous (13 times).
Whether is it easier to say to the sick of the palsy, Thy sins G266 be forgiven G863 thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive G863 sins, G266 (he saith to the sick of the palsy,) -Mark 2:9-10
This example of the man with palsy is specific to time and location.
And when he [Jesus, verse 12] saw their faith, he said unto him, Man, thy sins G266 are forgiven G863 thee. And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive G863 sins, G266 but God alone? -Luke 5:20-21
Whether is easier, to say, Thy sins G266 be forgiven G863 thee, or to say, Rise up and walk? But that ye may know that the Son of man hath power upon earth to forgive G863 sins, G266 (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.
-Luke 5:23-24
This example is specific to time and location.
4. Theological
Wherefore I [Jesus, verse 15] say unto you [the Pharisees, verse 24], All manner of sin G266 and blasphemy shall be forgiven G863 unto men: but the blasphemy against the Holy Ghost shall not be forgiven G863 unto men. -Matthew 12:31
For this is my blood of the new testament which is shed for many for the remission G859 of sins. G266 -Matthew 26:28
The KJV translates Strong's G859 [ἄφεσις, aphesis, feminine noun] as: remission (9 times), forgiveness (6 times), deliverance (once), and liberty (once). G859 is derived from G863.
John did baptize in the wilderness and preach the baptism of repentance G3441 for the remission G859 of sins G266 and there went out unto him all the land of Judaea and they of Jerusalem and were all baptized of him in the river of Jordan, confessing their sins. G266 -Mark 1:4-5
Saint John is preaching repentance for the remission of sins. From this passage, it is clear that the remission of sins involves changing one’s opinion [repentance] and nothing relating to Jesus, as these baptisms occurred before Jesus’ ministry [cf. Acts 19:1-3]. This example is specific to time and location.
The KJV translates Strong's G3341 [μετάνοια, metanoia, feminine noun] as: repentance (24 times).
The KJV translates Strong's G3341 [μετάνοια, metanoia, feminine noun] as: repentance (24 times).
And thou [John the Baptist], child, shalt be called the prophet of the Highest: for thou shalt ... give knowledge of salvation unto his people by the remission G859 of their sins. G266 -Luke 1:76-77
This example is specific to time and location.
And he [John the Baptist] came into all the country about Jordan, preaching the baptism of repentance G3341 for the remission G859 of sins; G266 -Luke 3:3
This example is specific to time and location.
Wherefore I [Jesus, verse 40] say unto thee, Her [the woman, verse 37] sins, G266 which are many, are forgiven G863; for she loved much, but to whom little is forgiven G863, the same loveth little. And he said unto her, Thy sins G266 are forgiven G863. And they that sat at meat with him began to say within themselves, Who is this that forgiveth G863 sins G266 also? -Luke 7:47-49
This example is specific to time and location.
And forgive G863 us our sins, G266 for we also forgive G863 every one that is indebted to us.
-Luke 11:4
And that repentance G3341 and remission G859 of sins G266 should be preached in his [Jesus, verse 36] name among all nations, beginning at Jerusalem. -Luke 24:47
Changing one’s opinion is linked to the ‘remission of sins’.
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God which taketh away the sin G266 of the world. -John 1:29
Τῇ ἐπαύριον βλέπει ὁ Ἰωάννης τὸν Ἰησοῦν...
ὁ is the Definite article [Nominative Singular Masculine]. Like English, Greek does not use the definite article with a proper name- ‘the John sees Jesus’. Therefore, ὁ Ἰωάννης τὸν Ἰησοῦν should be translated as ‘the one Jehovah has graced sees Jesus’ [cf. John 1:26, 1:35].
ὁ is the Definite article [Nominative Singular Masculine]. Like English, Greek does not use the definite article with a proper name- ‘the John sees Jesus’. Therefore, ὁ Ἰωάννης τὸν Ἰησοῦν should be translated as ‘the one Jehovah has graced sees Jesus’ [cf. John 1:26, 1:35].
Then said Jesus again unto them [the Pharisees, verse 13], I go my way and ye shall seek me and shall die in your sins G266 ... -John 8:21
I said therefore unto you that ye shall die in your sins, G266 for if ye believe not that I am he, ye shall die in your sins. G266 -John 8:24
This examples are specific to time and location and provide no information on the sins of the Pharisees
Jesus answered them, ... Whosoever committeth sin G266 is the servant of sin. G266 -John 8:34
This usage of sin indicates that anyone who sins is a servant of sin. This axiom is not limited to time or location.
Which of you convinceth me of sin? G266 And if I say the truth, why do ye not believe me? -John 8:46
This example is specific to time and location.
They [the Jews, verse 18] answered and said unto him [the formerly blind man], Thou wast altogether born in sins G266 and dost thou teach us? -John 9:34
This example is specific to time and location.
Jesus said unto them [the Pharisees, verse 40] , If ye were blind, ye should have no sin: G266 but now ye say, We see; therefore your sin G266 remaineth. -John 9:41
This example is specific to time and location.
If I [Jesus, 14:23] had not come and spoken unto them, they had not had sin, G266 but now they have no cloke for their sin. G266 If I had not done among them the works which none other man did, they had not had sin, G266 but now have they both seen and hated both me and my Father.
-John 15:22, 24
This example is specific to time and location.
And when he [the Comforter, verse 7] is come, he will reprove the world of sin G266 and of righteousness and of judgment: Of sin, G266 because they believe not on me. -John 16:8-9
This example is specific to time and location.
Jesus answered, Thou [Pilate, verse 10] couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. G266
-John 19:11
This example is specific to time and location.
Whose soever sins G266 ye [the disciples, verse 19] remit G863, they are remitted G863 unto them and whose soever sins ye retain G2902, they are retained G2902. -John 20:23
The KJV translates Strong's G2902 [κρατέω, krateō, verb] as: hold (12 times), take (9 times), lay hold on (8 times), hold fast (5 times), take by (4 times), lay hold upon (twice), lay hand on (twice), and miscellaneous (5 times).
Discussion
There is no suggestion of a objective definition of sin in the four gospels. From the context, the nature of sin is only explained by ‘missing the mark’ of the law of Israel. As no passage under examination states or suggests that the Gentiles should either convert or follow the 613 laws, one wonders if one if anyone should attempt to describe the Gentiles as sinners, as Gentiles make no attempt to follow the law of Israel. The obvious fact should be stated: Most Gentiles either in the Gospels or contemporary culture are unaware of the 613 laws. Continuing along this line of thought: Modern evangelicals always mention the sinful nature of the listeners of the their gospel, yet again, there is no reason to believe that people who are unconcerned with or ignorant of the law of Israel should be categorised as sinners.
The open minded researcher is confronted both by the omission of any definition of sin in the gospels that can be applied in any meaningful manner and by the modern certainty of understanding the nature of sin in the New Testament, yet there is no evidence for the expected centuries of development from ignorance to speculation to conjecture to debate and, finally, to agreement.
One may seek clarification of sin in the Pauline Epistles, as if writing of Saint Paul is intelligible, without contradictions, and not subject to speculate interpretation. The modern understanding of sin can be found in a few lines of the New Testament, in order that the evangelical position appears less debatable than would otherwise be suggested. ‘For all have sinned, and come short of the glory of God’ [Romans 3:23] which ignores a preceding passage ‘Therefore by the deeds of the law there shall no flesh be justified in his [God] sight’ [Romans 3:20]. And, finally, the ubiquitous line: ‘For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’ [John 3:16], which to remain its relevancy, the listener must ignore not only the remainder of the New Testament, but the entirety of ecclsicaitical history before the Reformation.
After glancing through a listing of the 613 laws, the Gentle Reader may conclude that the laws, which have negative and positive commandments, applies to conscious and willful individuals. However, this conclusion is incorrect, as at least one law applies to unconscious males [Duetornomy 23:9-11]. As always, the Gentle Reader will reach his own conclusions about unconscious acts, the justice of the same, and the resentment of punishment for such justice.
The open minded researcher is confronted both by the omission of any definition of sin in the gospels that can be applied in any meaningful manner and by the modern certainty of understanding the nature of sin in the New Testament, yet there is no evidence for the expected centuries of development from ignorance to speculation to conjecture to debate and, finally, to agreement.
One may seek clarification of sin in the Pauline Epistles, as if writing of Saint Paul is intelligible, without contradictions, and not subject to speculate interpretation. The modern understanding of sin can be found in a few lines of the New Testament, in order that the evangelical position appears less debatable than would otherwise be suggested. ‘For all have sinned, and come short of the glory of God’ [Romans 3:23] which ignores a preceding passage ‘Therefore by the deeds of the law there shall no flesh be justified in his [God] sight’ [Romans 3:20]. And, finally, the ubiquitous line: ‘For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’ [John 3:16], which to remain its relevancy, the listener must ignore not only the remainder of the New Testament, but the entirety of ecclsicaitical history before the Reformation.
After glancing through a listing of the 613 laws, the Gentle Reader may conclude that the laws, which have negative and positive commandments, applies to conscious and willful individuals. However, this conclusion is incorrect, as at least one law applies to unconscious males [Duetornomy 23:9-11]. As always, the Gentle Reader will reach his own conclusions about unconscious acts, the justice of the same, and the resentment of punishment for such justice.
Excursion
The Gentle Researcher may use a simple method to determine what ‘sin’ is in the New Testament, by substituting ‘living’ or ‘alive’, as appropriate, for ‘sin’, ‘sinner’, or ‘sinful’.
Form
|
Occurrences
in the New Testament |
Occurrences
in the Pauline Epistles |
G264 Verb
G265 Neuter Noun G266 Feminine Noun G268 Adjective |
ἁμαρτάνω
ἁμάρτημα ἁμαρτία ἁμαρτωλός |
43
4 174 47 |
43
2 43 6 |
The usage of the Greek words under consideration are found in clusters in the Epistle to the Romans:
3:7, 9, 20, 23, 25
4:7-8 5:8, 12-14, 16, 20-21 6:1-2, 6-7, 10-18, 20, 22-3 7:5, 7-9, 11, 13-14, 17, 20, 25 8:2-3, 10 14:23 |
For as many as have sinned lived G264 without law shall also perish without law and as many as have sinned lived G264 in the law shall be judged by the law. -Romans 2:12
This is a coherent statement.
For if the truth of God hath more abounded through my lie unto his glory, why yet am I also judged as a sinner living? G268 -Romans 3:7
This is coherent statement, as Saint Paul is alive.
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin life. G266 -Romans 3:9
This is a coherent statement.
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 life. G266 -Romans 3:20
This is a coherent sentence.
For all have sinned lived G264 and come short of the glory of God. -Romans 3:23
This is a coherent sentence.
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission sending back of sins lives G265 that are past, through the forbearance G463 of God. -Romans 3:25
This sentence is difficult to interpret, although ‘the sending back of lives that are past’ suggests reincarnation or the migration of souls.
Saying, Blessed are they whose iniquities are forgiven and whose sins lives G266 are covered.
-Romans 4:7
This is an incoherent sentence. [The ‘covering of lives’ could be technical language. GDO]
Blessed is the man to whom the Lord will not impute sin life. G266 -Romans 4:8
This sentence is coherent, but equates the Lord with death, since he ‘will not impute life’.
But God commendeth his love toward us, in that, while we were yet sinners living, G268 Christ died for us. -Romans 5:8
This sentence is coherent and theologically viable.
Wherefore, as by one man sin life G266 entered into the world and death by sin life G266 and so death passed upon all men, for that all have sinned lived G264. -Romans 5:12
This is a coherent sentence, as death enters the world by life and all die, for all have lived.
For until the law sin life G266 was in the world, but sin life G266 is not imputed when there is no law. -Romans 5:13
This is a coherent sentence.
Nevertheless death reigned from Adam to Moses, even over them that had not sinned lived G264 after the similitude of Adam's transgression, who is the figure of him that was to come.
-Romans 5:14
‘Death reigned’ ‘over them that had not lived after the ‘similitude’ of Adam’s transgression’ is coherent.
And not as it [the offense, verse 15] was by one that sinned lived, G264 so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
-Romans 5:16
This is a coherent sentence.
For as by one man's [Adam, verse 14] disobedience many were made sinners alive, G268 so by the obedience of one shall many be made righteous. -Roman 5:19
This is a coherent sentence. Those made alive are contrasted with those made righteous.
Moreover the law entered, that the offence might abound. But where sin life G266 abounded, grace did much more abound. -Romans 5:20
This is a coherent sentence.
That as sin life G266 hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. -Romans 5:21
This is a coherent sentence. Life rules until death, just as grace rules to [towards GDO] eternal life.
What shall we say then? Shall we continue in sin life, G266 that grace may abound? -Romans 6:1
This is a coherent sentence.
God forbid. How shall we, that are dead to sin life, G266 live any longer therein? -Roman 6:2
The word substitution renders this sentence incoherent.
Knowing this, that our old man is crucified with him, that the body of sin life G266 might be destroyed, that henceforth we should not serve sin life. G266 -Romans 6:6
The crucifixion of the ‘old man’ results in the destruction of the body of life.
For he that is dead is freed from sin life. G266 -Romans 6:7
This is a coherent sentence.
For in that he [Christ, verse 9] died, he died unto sin life G266 once: but in that he liveth, he liveth unto God. -Romans 6:10
Christ died on the cross into eternal life, living unto God.
Let not sin life G266 therefore reign in your mortal body, that ye should obey it in the lusts thereof. -Romans 6:12
This is a coherent statement, as one allows life to exist, but not to rule in one’s body.
Neither yield ye your members as instruments of unrighteousness unto sin: life G266 but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. -Romans 6:13
This is a coherent sentence.
For sin life G266 shall not have dominion over you: for ye are not under the law, but under grace.
-Romans 6:14
Life should not rule in your body [verse 12], nor should it have dominion over the person, being under grace.
What then? shall we sin live, G264 because we are not under the law, but under grace? God forbid.
-Romans 6:15
This is an incoherent sentence.
Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin life G266 unto death, or of obedience unto righteousness? -Romans 6:16
This is a coherent sentence. Once again life leads to death, as obedience leads to [towards GDO] righteousness.
But God be thanked, that ye were the servants of sin life, G266 but ye have obeyed from the heart that form of doctrine which was delivered you. -Romans 6:17
This is a coherent sentence. When the readers were servants to life, they listened to the doctrine that was delivered to them.
Being then made free from sin life, G266 ye became the servants of righteousness. -Romans 6:18
This sentence parallels verse 16: ‘life unto death’ and ‘from from life’ and ‘obedience unto righteousness’ and ‘servants of righteousness’.
For when ye were the servants of sin life, G266 ye were free from righteousness. -Romans 6:20
The servants of life were free from, or not under, righteousness.
But now being made free from sin life, G266 and become servants to God, ye have your fruit unto holiness, and the end everlasting life. -Romans 6:22
The individual made free from the reign or dominion of life becomes a servant to God with the end of eternal life.
For the wages of sin life G266 is death, but the gift of God is eternal life through Jesus Christ our Lord. -Romans 6:23
This is a coherent sentence.
For when we were in the flesh, the motions of sins life, G266 which were by the law, did work in our members to bring forth fruit unto death. -Romans 7:5
This is a coherent sentence. The motions of life bring forth, or lead towards, death.
What shall we say then? Is the law sin life? G266 God forbid. Nay, I had not known sin life, G266 but by the law: for I had not known lust, except the law had said, Thou shalt not covet. -Romans 7:7
The law is not life. Life comes from the law, just as the knowledge of lust originates in the law. The child writing the law will learn that lust is wrong without first knowing what is the nature of lust [Deuteronomy 31:19].
But sin life, G266 taking occasion by the commandment, wrought in me all manner of concupiscence lust. For without the law sin life G266 was dead. -Romans 7:8
Life ‘wrought in’ Saint Paul ‘all manner of’ lust.
For I was alive living G2198 without the law once: but when the commandment came, sin life G266 revived and I died. -Romans 7:9
This is is an incoherent sentence.
For sin life, G266 taking occasion by the commandment, deceived me, and by it [the commandment] slew me. -Romans 7:11
This is a coherent sentence. Life deceived Saint Paul and by the commandment, he died.
Was then that which is good made death unto me? God forbid. But sin life, G266 that it might appear sin life, G266 working death in me by that which is good; that sin life G266 by the commandment might become exceeding sinful alive G268. -Romans 7:13
This is an incoherent sentence.
For we know that the law is spiritual: but I am carnal, sold under sin life. G266 -Romans 7:14
This is an incoherent sentence.
[Being ‘sold under sin’ is as coherent as ‘sold under life’. To be ‘sold under sin’ is an example of technical language found in the writings of Saint Paul that are no explained in the text. GDO]
[Being ‘sold under sin’ is as coherent as ‘sold under life’. To be ‘sold under sin’ is an example of technical language found in the writings of Saint Paul that are no explained in the text. GDO]
Now then it is no more I that do it, but sin life G266 that dwelleth in me. -Romans 7:17
Life dwells in Saint Paul.
Now if I do that I would not, it is no more I that do it, but sin life G266 that dwelleth in me.
Romans 7:20
Saint Paul is powerless over the impulse of life that dwells in him.
I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin life. G266 Romans 7:25
This is a coherent sentence. With the flesh, Saint Paul serves the law of life.
For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin life G266 and death. Romans 8:2
This is a coherent sentence: Saint Paul is free from the law of life and death.
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 living G266 flesh, and for sin life, G266 condemned sin life G266 in the flesh.
Romans 8:3
Through our proposed word substitution, God sent his Son in the the ‘likeness of living flesh’ and ‘condemned life in the flesh’.
And if Christ be in you, the body is dead because of sin life; G266 but the Spirit is life because of righteousness. Romans 8:10
Once again ‘life’ is contrasted with righteousness.
For this is my [God, verse 23] covenant unto them, when I shall take away their sins lives. G266
Romans 11:27
This is a coherent, but disturbing sentence.
And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin life. G266 Romans 14:23
Faith is contrasted with life.
Flee fornication. Every sin life G265 that a man doeth is without the body; but he that committeth fornication sinneth lives G264 against his own body. 1 Corinthians 6:18
This is an incoherent statement.
But and if thou marry, thou hast not sinned lived; G264 and if a virgin marry, she hath not sinned lived. G264 Nevertheless such shall have trouble in the flesh: but I spare you. 1 Corinthians 7:28
This sentence is incoherent.
But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth lived G264 not: let them marry.
1 Corinthians 7:36
This sentence is incoherent.
But when ye sin live G264 so against the brethren, and wound their weak conscience, ye sin live G264 against G1519 Christ. -1 Corinthians 8:12
This is a coherent sentence. One who has freedom in Christ should not scandalize those who have weak consciences. Scandalizing people live against Christ.
For I delivered unto you first of all that which I also received, how that Christ died for our sins lives G266 according to the scriptures. 1 Corinthians 15:3
This is a coherent sentence and theologically accurate.
And if Christ be not raised, your faith is vain; ye are yet in your sins lives. G266 1 Corinthians 15:17
This sentence is coherent. People are still living their lives.
Awake to righteousness, and sin live G264 not, for some have not the knowledge of God: I speak this to your shame. 1 Corinthians 15:34
This sentence is coherent. Righteousness is contrasted to living.
The sting of death is sin life; G266 and the strength of sin living G266 is the law. 1 Corinthians 15:56
This sentence is incoherent.
[The ‘sting of death is sin’ might be more understandable if it were written as ‘the sting of sin is death’, as the the pain of sin leads to death. GDO]
[The ‘sting of death is sin’ might be more understandable if it were written as ‘the sting of sin is death’, as the the pain of sin leads to death. GDO]
For he [God, verse 20] hath made him [Christ, verse 20] to be sin life G266 for us, who knew no sin life; G266 that we might be made the righteousness of God in him. 2 Corinthians 5:21
This sentence is incoherent.
Have I committed an offence a life G266 in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? 2 Corinthians 11:7
This sentence is incoherent.
Who [our Lord Jesus Christ, verse 3] gave himself for our sins lives, G266 that he might deliver us from this present evil world, according to the will of God and our Father. Galatians 1:4
This is a coherent sentence.
We who are Jews by nature, and not sinners living G268 of the Gentiles. Galatians 2:15
This sentence is incoherent.
But if, while we seek to be justified by Christ, we ourselves also are found sinners living G268, is therefore Christ the minister of sin life? G266 God forbid. Galatians 2:17
This sentence is incoherent.
But the scripture hath concluded G4788 all under sin life, G266 that the promise by faith of Jesus Christ might be given to them that believe. Galatians 3:22
This sentence is incoherent.
[Scripture has ‘included all under life’ is coherent, as the Scripture, or the 613 Laws, is the law of the living, not the dead. GDO]
[Scripture has ‘included all under life’ is coherent, as the Scripture, or the 613 Laws, is the law of the living, not the dead. GDO]
And you [the faithful in Christ Jesus, 1:1] hath he [the Lord Jesus Christ 1:2] quickened, who were dead in trespasses and sins lives. G266 Ephesians 2:1
This sentence is incoherent.
[To be ‘dead in trespasses and sins’ is as coherent as being ‘dead in trespass and lives’. GDO]
[To be ‘dead in trespasses and sins’ is as coherent as being ‘dead in trespass and lives’. GDO]
Be ye angry, and sin live G264 not: let not the sun go down upon your wrath. Ephesians 4:26
This sentence is incoherent.
In whom [the Son, verse 13] we have redemption through his blood, even the forgiveness G859 of sins lives: G266 Colossians 1:14
This sentence is incoherent.
[The ‘sending back of sins’ is a coherent as ‘the release of lives’. GDO]
[The ‘sending back of sins’ is a coherent as ‘the release of lives’. GDO]
In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins lives G266 of the flesh by the circumcision of Christ. Colossians 2:11
This sentence is incoherent.
Forty three of the sentences are coherent and nineteen of the sentences are incoherent.
Forty three of the sentences are coherent and nineteen of the sentences are incoherent.
Coherent
|
Incoherent
|
Romans
1 Corinthians 2 Corinthians Galatians Ephesians Colossians |
38
4 - 1 - - |
6
4 2 3 2 2 |
Conclusion
From the entirety of the New Testament, sin cannot have one definition.
Firstly, sin in the Gospels and the book of Revelation primarily consists of missing the mark of keeping the Old Testament laws, notably the sins of idolatry and adhering to dietary restrictions, although Acts 10:15 clearly teaches 'What God hath cleansed, that call not thou common.'
Secondly, sin can be understood as not following the commandments found in the Pauline Epistles. However, Saint Paul offers both commandments from the Lord and his own personal opinions and it is not always explicit which verses are dogmatic and which ones are mere suggestions [cf. 1 Thessalonians 4:2 and 1 Corinthians 7:12].
Our effort to substitute 'live' for sin, 'living' for sinful, and 'alive' for sinner was not satisfactory. Therefore, to avoid replacing our folly for Saint Paul's wisdom, all occurrences of sin should be mentally understood as 'missing the mark'. We realize that this suggestion is not an adequate solution, yet, when confronted with the inherent difficulty of an archery term repeatedly used as a technical term in a religious text, we have no other viable suggestions.
The Gentle Reader should remain skeptical of those who 'come in the name of Lord' claiming knowledge of sin, Biblical or otherwise, and offer unproven cures and questionable treatments for ills that are unknown to rational minds. As always, the Gentle Researcher will reach his own informed conclusions and he may not be so charitable towards charlatans.
Firstly, sin in the Gospels and the book of Revelation primarily consists of missing the mark of keeping the Old Testament laws, notably the sins of idolatry and adhering to dietary restrictions, although Acts 10:15 clearly teaches 'What God hath cleansed, that call not thou common.'
Secondly, sin can be understood as not following the commandments found in the Pauline Epistles. However, Saint Paul offers both commandments from the Lord and his own personal opinions and it is not always explicit which verses are dogmatic and which ones are mere suggestions [cf. 1 Thessalonians 4:2 and 1 Corinthians 7:12].
Our effort to substitute 'live' for sin, 'living' for sinful, and 'alive' for sinner was not satisfactory. Therefore, to avoid replacing our folly for Saint Paul's wisdom, all occurrences of sin should be mentally understood as 'missing the mark'. We realize that this suggestion is not an adequate solution, yet, when confronted with the inherent difficulty of an archery term repeatedly used as a technical term in a religious text, we have no other viable suggestions.
The Gentle Reader should remain skeptical of those who 'come in the name of Lord' claiming knowledge of sin, Biblical or otherwise, and offer unproven cures and questionable treatments for ills that are unknown to rational minds. As always, the Gentle Researcher will reach his own informed conclusions and he may not be so charitable towards charlatans.
Appendix
A possible encounter with a Great Occultist:
A protestant proselytizer: ‘Have you heard the Good News?’
A Great Occultist: ‘What good news?’
PP: ‘Jesus died for your sins.’
GO: ‘What sins?’
PP: ‘The sins against God.’
GO: ‘Oh?’
PP: ‘You have sinned against God and nothing sinful may be in his presence. If you believe in Jesus, then your sins are forgiven.’
GO: ‘That sounds good.’
PP: ‘Yes, it is good news, the best news. After you accept or believe with all your heart and all your mind, you’ll avoid the eternal fires of Hell.’
GO: ‘Oh, that sounds better. So all I hafta do is confess Jesus and I’m saved? And there is nothing else I hafta do?’
PP: ‘That’s right; you’re saved by faith, not by works, lest anyone should boast.’
GO: ‘So, once I’m saved I can do whatever I want and I’m still saved?’
PP: ‘Well, no. You’ve gotta follow the laws of the Old Testament and New Testament, but not all of them, only the ones that we follow.’
GO: ‘After I accept Jesus and then I become a child of Israel, right?’
PP: ‘No, you’ll still be a Gentile.’
GO: ‘Oh. So some of the Old Testament laws are still valid for Gentiles who are saved, but not all of them.’
We end the dialogue here for the undefendable cannot be defended, nor the unjustifiable be justified, otherwise said, circular reasoning leads nowhere.
Master would say that as one chrismated in the Orthodox Christian, the Orthodox Church has no domatic position on a Bible and, therefore, he, as a Christian, is free to reject the Protestant Bible and subjective interpretations of the same. Continuing on in this line of thought, if Master were a Roman Catholic, he would likely respond that he is waiting for the canon from Council of Trent that decreed that ‘the sacred Scripture, and especially the said old and vulgate edition, be printed in the most correct manner possible…’ to be fulfilled.
A protestant proselytizer: ‘Have you heard the Good News?’
A Great Occultist: ‘What good news?’
PP: ‘Jesus died for your sins.’
GO: ‘What sins?’
PP: ‘The sins against God.’
GO: ‘Oh?’
PP: ‘You have sinned against God and nothing sinful may be in his presence. If you believe in Jesus, then your sins are forgiven.’
GO: ‘That sounds good.’
PP: ‘Yes, it is good news, the best news. After you accept or believe with all your heart and all your mind, you’ll avoid the eternal fires of Hell.’
GO: ‘Oh, that sounds better. So all I hafta do is confess Jesus and I’m saved? And there is nothing else I hafta do?’
PP: ‘That’s right; you’re saved by faith, not by works, lest anyone should boast.’
GO: ‘So, once I’m saved I can do whatever I want and I’m still saved?’
PP: ‘Well, no. You’ve gotta follow the laws of the Old Testament and New Testament, but not all of them, only the ones that we follow.’
GO: ‘After I accept Jesus and then I become a child of Israel, right?’
PP: ‘No, you’ll still be a Gentile.’
GO: ‘Oh. So some of the Old Testament laws are still valid for Gentiles who are saved, but not all of them.’
We end the dialogue here for the undefendable cannot be defended, nor the unjustifiable be justified, otherwise said, circular reasoning leads nowhere.
Master would say that as one chrismated in the Orthodox Christian, the Orthodox Church has no domatic position on a Bible and, therefore, he, as a Christian, is free to reject the Protestant Bible and subjective interpretations of the same. Continuing on in this line of thought, if Master were a Roman Catholic, he would likely respond that he is waiting for the canon from Council of Trent that decreed that ‘the sacred Scripture, and especially the said old and vulgate edition, be printed in the most correct manner possible…’ to be fulfilled.
A hypothetical dialogue between an early Christian and a non Christian inspired by 2 Corinthians 11:3:
‘But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.’
Early Christian: ‘Have you heard the Good News?’
Non Christian: ‘No, what is the Good News?’
EC: ‘The Good News is that Jesus died and rose from the dead. By being a follower of Jesus, the Master, you will live forever.’
NC: ‘What do I have to do?’
EC: ‘Try to follow his examples and his commandments.’
NC: ‘What if I can’t do it? What if I fall short?’
EC: ‘That is ok. The Master doesn’t expect perfection in this world, after all we’re only human.’
NC: ‘But, I like cheeseburgers? Isn’t it a sin to eat cheeseburgers?’
EC: ‘If you repent, or change your mind, and no longer believe eating cheeseburgers is sin, then eating them is not a sin. As always, ‘The Kingdom of Heaven is not a reward for works, but a gift of grace prepared by the Master for His faithful servants.’