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The LSJ lexicon suggests "set one's heart upon a thing, long for, covet, desire" as glosses for ἐπιθυμέω, which is used in verses that clearly have nothing to do with sexual desire. In the Septuagint , ἐπιθυμέω is the word used in the commandment to not covet:
In the King James Version of the Bible the text reads: Therefore all things whatsoever ye would that men should do to you: do ye even so to them: for this is the law and the prophets. The World English Bible translates the passage as: Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the ...
Accordingly Augustine includes two things in the definition of sin; one, pertaining to the substance of a human act, and which is the matter, so to speak, of sin, when he says, word, deed, or desire; the other, pertaining to the nature of evil, and which is the form, as it were, of sin, when he says, contrary to the eternal law.
He taught that Adam's sin [a] is transmitted by concupiscence, or "hurtful desire", [7] [8] resulting in humanity becoming a massa damnāta (mass of perdition, condemned crowd), with much enfeebled, though not destroyed, freedom of will. [9] Augustine insisted that concupiscence was not a being but a bad quality, the privation of good or a ...
In the King James Version of the Bible, the text reads: But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. The New International Version translates the passage as: If you had known what these words mean, 'I desire mercy, not sacrifice', you would not have condemned the innocent.
In Hebrews 10:23, Paul the Apostle says, "Let us hold unwaveringly to our confession that gives us hope, for he who made the promise is trustworthy." The Catholic Encyclopedia defines hope as "the desire of something together with the expectation of obtaining it." Specifically, in the Christian context, this is the hope that God will extend His ...
The translation of loving kindness in KJV is derived from the Coverdale Bible of 1535. This particular translation is used exclusively of chesed used of the benign attitude of YHWH ("the L ORD ") or Elohim ("God") towards his chosen, primarily invoked in Psalms (23 times), but also in the prophets, four times in Jeremiah , twice in Isaiah 63:7 ...
The forms of divination mentioned in Deuteronomy 17 are portrayed as being of foreign origin; this is the only part of the Hebrew Bible to make such a claim. [5] According to Ann Jeffers, the presence of laws forbidding necromancy proves that it was practiced throughout Israel's history.