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Not every sin is equal however and some are thought to be more spiritually hurting than others. The greatest of the sins described as al-Kaba'ir is the association of others with God or Shirk. [18] Hadiths differ as to how many major sins there are. Different hadith list three, four, or seven deadly sins. [19]
The Hebrew Bible uses several words to describe sin. The standard noun for sin is ḥeṭ (verb: hata), meaning to "miss the mark" or "sin". [4] The word avon is often translated as "iniquity", i.e. a sin done out of moral failing. [5] The word pesha, or "trespass", means a sin done out of rebelliousness. [6]
In the King James Version of the Bible it is translated as: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. The modern World English Bible translates the passage as: Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained.
The Lutheran divine Martin Chemnitz, who contributed to the development of Lutheran systematic theology, delineated what are considered mortal sins: [49] For Scripture distinguishes between sins, namely that in the saints or reborn there are some sins because of which they are not condemned, but at the same time retain faith, the Holy Spirit ...
One eternal or unforgivable sin (blasphemy against the Holy Spirit), also known as the sin unto death, is specified in several passages of the Synoptic Gospels, including Mark 3:28–29, [1] Matthew 12:31–32, [2] and Luke 12:10, [3] as well as other New Testament passages including Hebrews 6:4–6, [4] Hebrews 10:26–31, [5] and 1 John 5:16.
In the King James Version of the Bible the text reads: But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. The New International Version translates the passage as:
R. C. Sproul argues against this position on the basis that it implies God "actively intervenes to work sin" in the lives of the reprobate. [25] Robert L. Reymond, however, insists on equal ultimacy of election and reprobation in the divine decree, though he suggests that "we must not speak of an exact identity of divine causality behind both ...
If Jesus died for all, they argue, then all must be saved. The penal theory of the atonement is therefore the basis of the necessity for a limited atonement. The Calvinist view of predestination teaches that God created Adam in a state of original righteousness, but he fell into sin and all humanity in him as their federal head. Those elected ...