sin

(sĭn)

1. A transgression of a religious or moral law, especially when deliberate.
2. Theology.
   1. Deliberate disobedience to the known will of God.
   2. A condition of estrangement from God resulting from such disobedience.
3. Something regarded as being shameful, deplorable, or utterly wrong.

1. To violate a religious or moral law.
2. To commit an offense or violation.

[Middle English sinne, from Old English synn.]

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noun

1. A wicked act or wicked behavior: crime, deviltry, diablerie, evil, evildoing, immorality, iniquity, misdeed, offense, peccancy, wickedness, wrong, wrongdoing. See right/wrong.
2. That which is morally bad or objectionable: evil, iniquity, peccancy, wickedness, wrong. See right/wrong.
3. Something that offends one's sense of propriety, fairness, or justice: crime, offense, outrage. See right/wrong.

verb

To violate a moral or divine law: err, offend, transgress, trespass. See right/wrong.

Definition: illegal or immoral action
Antonyms: behavior, good, goodness, morality, virtue

v

Definition: commit illegal or immoral action
Antonyms: behave, comply, obey

Nearly 30 different words are used in the Bible to refer to all kinds of sins; of these, three are primary. The most important word is ḥet; with its numerous verbal and nominal variations, ḥet occurs nearly 600 times in the Hebrew Bible. The root meaning of the word is "to miss the mark." While the word ḥet and its derivatives apply to all kinds of sin---social and ritual, deliberate and unwitting---it is the only term which describes the least offensive category of sin: an unwitting transgression of the ritual law.

The second most prevalent term, with all its variations, is avon. Usually translated as "iniquity," it implies a sin which is far more deliberate and outrageous than ḥet. Although it is occasionally used in reference to ritual sin, it is most frequently connected with punishable crimes against the social law and ethic, e.g., acts of injustice, lawlessness, or perversion.

The third term is pesha. The usual translation of its verbal form is "to transgress," but "to rebel" is more accurate. It implies a more serious offense than avon and is different from the simple meaning of ḥet. Thus, "For he adds transgression [pesha] unto his sin [ḥet]" (Job, 34:37). Pesha is never used to refer explicitly to a ritual sin. According to R. David Kimḥi, it always implies "a willful departure from the authority of the master or from the one who has given the command." In the framework of a religious concept, pesha usually denotes a deliberate rebellion against God by transgressing His law.

In rabbinic writings the three terms are used in the above order to describe the comprehensive character of sin (Yoma 36b). Every sin includes some element of each of the three categories: "missing of the mark" (ḥet) with respect to the highest ideal; a deviation (avon) from the right and lawful way; and an act of rebellion (pesha) against the authority of the law and the lawgiver. In rabbinic theology some sins are, however, more serious than others. For example, sins of commission are more serious than sins of omission. Those sins which go against the law of the Torah are weightier than infractions of rabbinic law. The most serious offenses are idolatry, murder, and incest; a person should be prepared to die rather than commit any of these.

Rabbinic literature also uses the term averah to connote a sin. The word means, literally, "a transgression" and generally points to a sin of commission, whether against a ritual or a social law.

In general, Judaism adopts a pragmatic attitude to human failings and the remedy for a breach of the law is largely practical, e.g., the bringing of a sin offering, restitution, and Atonement. In this system of practical religion little is said about the origin of sin, or about any difference in man before and after Adam's sin. Accordingly, there is no significant recognition in Judaism of the effect of man's first sin on his descendants. In spite of a few ambiguous references, mainly in ḥasidic and kabbalistic literature, the mainstream of classical Judaism clearly rejects any suggestion that sinfulness in human nature is a legacy from Adam's "original sin." The assertion that God will "visit the iniquities of the fathers upon the children" (Ex. 20:5) is not taken as a theological statement of the inevitable transmission of sin from generation to generation. In fact, it does not actually teach that children will be punished for the sins of the fathers but refers to a situation in which the children are also "them that hate Me." The doctrine of individual responsibility that is expounded in Deuteronomy 24:16 and Ezekiel 18:1-4 is central in Judaism.

Whenever the rabbis attempted to trace the psychological origin of sin, they ascribed it to the yetser ha-ra, the "evil inclination" that is innate to human nature. This approach to the "psychology of sin" is also prominent in kabbalistic thinking and in the ethical literature of ḥasidism. It is also the meaning of the statement, "For there is not a righteous man upon earth who does good and does not sin" (Eccl. 7:26). For with the yetser ha-ra there is also the yetser ha-tov, the "good inclination" (see Good and Evil). Moreover, Judaism insists, as one of its basic teachings, that man is blessed with Free Will. The consequence of such freedom is that while he may be overcome, even momentarily, by his evil inclination, which leads him into sin, he can choose to master it. Man is thus free to obey or disobey, to fulfill the commandments of God or to reject them, and this is the challenge with which he is faced. In Jewish thought, every normal person enjoys such freedom, at least to an extent that enables him to make a moral choice.

While the Jewish concept of sin often appears to be formal, involving the legal minutiae of the law that has been broken, in its developed and spiritualized form sin is shown to result in a feeling of deep guilt experienced in man's sensitive conscience. This idealized concept is found in the later books of the Bible. Habakkuk (2:10) describes sin as an "offense against the soul," anything which disturbs man's spiritual equilibrium and causes his alienation from God (cf. Job 5:6, 18:5-21, 20:4-29; Ps. 38:3; Isa. 48:22, 57:21). Sin is the obverse of the holy and cuts man off from God.

While Jewish philosophers, both medieval and modern, relate to both the biblical and rabbinic concepts of sin, there is less emphasis on sin in the rabbinic sense of averah and a greater stress upon the psychological effect of sin as a state of alienation from man's noblest ideal or highest potential.

Throughout the entire literature, it is made abundantly clear that sin can be remedied and that the estrangement of man from God can be repaired by the exercise of sincere Repentance, which alone can restore man's wholeness. (See also Confession of Sins.)

A moral category going beyond that of simple wrongdoing by its implications of evil, disobedience, depravity, stain, and wickedness. Sin therefore requires atonement, penitence, and self-abasement, not to mention punishment. The abjection and lack of self-respect implied in the cluster of ideas serve to emphasize the importance of redemption. They are therefore an important buttress to the power of those who claim to know how to provide it. The concept is only at home in a religious tradition built around the possibility of God's disgust, and is not found pure and simple in classical thought, where offences were equally liable to divine vengeance whether voluntary or not. See also hell, original sin, predestination, Seven Deadly Sins.

Buddhism does not accept the existence of an omnipotent deity and has no concept of sin as the offence against such a being by the contravention of his will as expressed through revelation or deduced by reason. It does, however, in the doctrine of karma, distinguish clearly between good and evil deeds.

• Drug Names and Forms - sins: Slang. sinsimilla

For other uses, see Sin (disambiguation).

"Sinful", "Sinner", and "Sinners" redirect here. For other uses, see Sinful (disambiguation), Sinner (disambiguation), and Sinners (disambiguation).

A sin is an act that violates a known moral rule in a religion. The term sin may also refer to the state of having committed such a violation. Sin can refer not only to physical actions taken, but also to thoughts and internalized motivations and feelings. Colloquially, any thought, word, or act considered immoral, selfish, shameful, harmful, or alienating might be termed "sinful".

Common ideas surrounding sin in various religions include:

• Punishment for sins, from other people, from God either in life or in afterlife, or from the Universe in general.
• The question of whether an act must be intentional to be sinful.
• The idea that one's conscience should produce guilt for a conscious act of sin.
• A scheme for determining the seriousness of the sin and the importance of responsibility.
• Repentance from (expressing regret for and determining not to commit) sin, and atonement (repayment) for past deeds.
• The possibility of forgiveness of sins, often through communication with a deity or intermediary; in Christianity often referred to as salvation. Crime and justice are related secular concepts.

Contents 1 Bahá'í faith 2 Buddhism 3 Christianity 4 Islam 5 Judaism 6 Shinto 7 See also 8 Notes and references 9 Bibliography 10 External links

Bahá'í faith

Main article: Bahá'í views of sin

In the Bahá'í Faith, humans are considered to be naturally good (perfect), fundamentally spiritual beings. Human beings were created because of God's immeasurable love. However, the Bahá'í teachings compare the human heart to a mirror, which, if turned away from the light of the sun (i.e. God), is incapable of receiving God's love.

Buddhism

Main article: Buddhist views of sin

Buddhism does not recognize the idea behind sin, but believes in the principle of karma, whereby suffering is the inevitable consequence of greed, hatred and delusion. While there is no Buddhist equivalent of the Abrahamic concept of sin, wrongdoing is recognized in Buddhism. The concept of Buddhist ethics is consequentialist in nature and is not based upon duty towards God.

Christianity

Main articles: Hamartiology, Christian views on sin, and Original sin

See also: Biblical law in Christianity

In the Christian Bible, "sin is lawlessness" (1John 3:4), and so in Western Christianity, salvation tends to be understood in legal terms. Sin alienates the sinner from God. It has damaged, and completely severed, the relationship of humanity to God. That relationship can only be restored through repentance unto Christ and acceptance of Jesus Christ and his death on the cross as a sacrifice for mankind's sin. According to some interpreters^[who?], Jesus Christ states in Matthew 22:35-40 what "Christian Law" is:

"Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." -KJV

In Eastern Christianity, sin is viewed in terms of its effects on relationships, both among people and between people and God. Sin is seen as the refusal to follow God's plan, and the desire to be "like God" (Genesis 3:5) and thus in direct opposition to God's desires (see the account of Adam and Eve in the Book of Genesis). To sin is to want control of one's destiny in opposition to the will of God.^{[citation needed]}

In the Russian variant of Eastern Christianity, sin sometimes is regarded as any mistake made by people in their life. From this point of view every person is sinful because every person makes mistakes during their life. When a person accuses others of sins they always must remember that they are also sinners and so they must have mercy for others remembering that God is also merciful to them and to all of humanity.^{[citation needed]}

Islam

Main article: Islamic views of sin

Muslims see sin (dhanb, thanb ذنب) as anything that goes against the commands of Allah (God). Islam teaches that sin is an act and not a state of being. The Qur'an teaches that "the (human) soul is certainly prone to evil, unless the Lord does bestow His Mercy" and that even the prophets do not absolve themselves of the blame.^{[Quran 12:53]} It is believed that Iblis (Satan) has a significant role in tempting humankind towards sin.

In Islam, there are several gradations of sin:

• sayyia, khatia: mistakes (Suras 7:168; 17:31; 40:45; 47:19 48:2)
• itada, junah, dhanb: immorality (Suras 2:190,229; 17:17 33:55)
• haram: transgressions (Suras 5:4; 6:146)
• ithm, dhulam, fujur, su, fasad, fisk, kufr: wickedness and depravity (Suras 2:99, 205; 4:50, 112, 123, 136; 12:79; 38:62; 82:14)
• shirk: ascribing a partner to God (Sura 4:48)

One may sincerely repent to God for the wrongs committed and seek forgiveness, as stated in the sacred Quran: “Our Lord! Forgive us our sins, remove from us our iniquities, and take to Yourself our souls in the company of the righteous.” (Al-Imran.193/ 3.193).

Judaism

Main article: Jewish views on sin

Judaism regards the violation of any of the 613 commandments to be a sin. Judaism teaches that sin is an act, and not a state of being. Humankind was not created with an inclination to do evil, but has that inclination "from his youth".(Genesis 8:21)

Shinto

Within Shinto there is no doctrine of sin, rather good and evil are conceived of in "aesthetic terms, likening them to straight and curved lines".^{[citation needed]} Matagatsubi, the curved spirit, causes "evil deeds and any misfortune or disasters" by creating imbalance, distorting the "straight and clear".^{[citation needed]} Evil deeds fall into two categories in Shinto: amatsu tsumi, "the most pernicious crimes of all", and kunitsu tsumi, "more commonly called misdemeanors".^[1]

See also

Wikiquote has a collection of quotations related to: Sin

• Asceticism
• Actual sin
• Eternal sin (or unforgivable sin)
• Evil
• Fall of Man
• Hamartiology
• Hamartia
• Hedonism
• Internal sin
• Morality
• Mortal sin
• Seven deadly sins
• Sin-offering
• Taboo
• Total depravity
• Venial sin

Notes and references

1. ^ The Essence of Shinto: The Spiritual Heart of Japan by Motohisa Yamakage

Bibliography

• Hein, David. "Regrets Only: A Theology of Remorse." The Anglican 33, no. 4 (October 2004): 5-6
• Schumacher, Meinolf. Sündenschmutz und Herzensreinheit: Studien zur Metaphorik der Sünde in lateinischer und deutscher Literatur des Mittelalters. Munich: Fink, 1996

External links

Look up sin in Wiktionary, the free dictionary.

• Hamartiology (Philosophical Theology of Sin)

v d e Hamartiology Adam · Evil · The Fall · Original sin · Christian views on sin · Other views on sin · Supralapsarianism and infralapsarianism · Theodicy · Total depravity See also Apologetics · Soteriology · Demonology

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Dansk (Danish)
1.
n. - synd
v. intr. - synde

idioms:

• live in sin    leve i synd
• sin bin    skammekrog, rektors kontor, udskiftebænken

2.
n. - det første bogstav i det hebræiske alfabet

3.
abbr. - uden

Nederlands (Dutch)
zonde, vergrijp, zondigen

Français (French)
1.
n. - (Relig) péché, (fig) crime
v. intr. - pécher

idioms:

• live in sin    vivre dans le péché
• sin bin    prison, (fig) cendrier

2.
n. - shin (vingt-et-unième lettre de l'alphabet hébraïque)

3.
abbr. - (Math) sinus

Deutsch (German)
1.
n. - Sünde
v. - sündigen

idioms:

• live in sin    in Sünde leben
• sin bin    (ugs.) Strafbank

2.
n. - 21. Buchstabe des hebräischen Alphabets

3.
abbr. - Sinus

Ελληνική (Greek)
n. - αμαρτία, ανόμημα, κρίμα
v. - αμαρτάνω, παραβιάζω τον ηθικό νόμο
abbr. - ημίτονο

idioms:

• live in sin    συζώ παράνομα
• sin bin    (καθομ.) τάξη απομόνωσης ταραχοποιών μαθητών, σωφρονιστικό ίδρυμα, (αθλοπ.) πάγκος τιμωρημένων παικτών

Italiano (Italian)
peccare, peccato

idioms:

• live in sin    vivere nel peccato
• sin bin    cella

Português (Portuguese)
n. - pecado (m), delito (m), letra (f) do alfabeto hebraico
v. - pecar, transgredir as leis, ofender as boas maneiras
abbr. - seno (Mat.)

idioms:

• live in sin    viver em pecado
• sin bin    caixa de pandora

Русский (Russian)
грех, ошибка, порок, оплошность, проступок, грешить, нарушать, противоречить

idioms:

• live in sin    жить в грехе, сожительствовать
• sin bin    скамейка штрафников

Español (Spanish)
1.
n. - pecado
v. intr. - pecar, cometer un pecado

idioms:

• live in sin    vivir en el pecado (sin casarse)
• sin bin    prostíbulo

2.
n. - vigésimo segunda letra del abecedario hebreo

3.
abbr. - (mat) seno

Svenska (Swedish)
n. - synd, försyndelse
v. - synda, försynda sig
abbr. - sinus

中文（简体）(Chinese (Simplified))
1. 违背习俗, 过失, 不合情理之事, 违反教规, 犯罪, 违命, 犯过失

idioms:

• live in sin    未结婚同居
• sin bin    冰球曲棍球受罚席

2. 希伯来语的地21个字母

3. 正弦

中文（繁體）(Chinese (Traditional))
1.
n. - 違背習俗, 過失, 不合情理之事
v. intr. - 違反教規, 犯罪, 違命, 犯過失

idioms:

• live in sin    未結婚同居
• sin bin    冰球曲棍球受罰席

2.
n. - 希伯來語的地21個字母

3.
abbr. - 正弦

한국어 (Korean)
1.
n. - (도덕상의) 죄, 위반, 재치 없음
v. intr. - ~에 대해 죄를 저지르다, (예절 따위에) 어긋나다

2.
n. - 신 (헤브루어 알파벳의 제21번째 자모)

3.
abbr. - sine (정현)

日本語 (Japanese)
n. - 罪, 罪悪, 違反, ばかげたこと
v. - 罪を犯す, 反する

idioms:

• sin bin    ペナルティーボックス

العربيه (Arabic)
‏(الاسم) خطيئه (فعل) يخطأ (اختصار) جيب ألزاويه)sine(‏

עברית (Hebrew)
n. - ‮חטא, עבירה, פשע, עבר עבירה, מעשה לא-מוסרי הנחשב לעבירה על חוק אלוהי‬
v. intr. - ‮עבר עבירה‬
n. - ‮שין שמאלית‬
abbr. - ‮סינוס - היחס בין הצלע שמול הזווית ליתר (טריגונומטריה)‬

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