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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]
The wilderness of Sin or desert of Sin (Hebrew: מִדְבַּר סִין Mīḏbar Sīn) is a geographic area mentioned in the Hebrew Bible as lying between Elim and Mount Sinai. [1] [2] Sin does not refer to the moral concept of "sin", but comes from the Hebrew word Sîn, the Hebrew name for this region. [3]
The Hebrew noun ḥatat ("sin") comes from the verb ḥata (חָטָא) basically meaning "to miss the mark, to err". [6] The first use is in the sentence "(..) Sin couches at the door; Its urge is toward you, Yet you can be its master" [7] to Cain in Genesis 4:7.
The land of Sin (Hebrew: סִין) or Sinim (from: Hebrew: סִינִים, i.e. the inhabitants of the land of Sin, or the people of Sin) is a biblical hapax legomenon that appears in Isaiah 49:12: "Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim."
Sin has many classifications and degrees, but the principal classification is that of "missing the mark" (cheit in Hebrew). [ 32 ] [ better source needed ] Some sins are punishable with death by the court, others with death by heaven, others with lashes, and others without such punishment, but no sins committed with willful intentions go ...
The word hamas appears in the Hebrew Bible in the context of violence, but also in contexts of sin and injustice, judicial matters, structural violence, and the theodicy problem. [81] Hamas may refer to verbal or even ethical violence. [82] "
In Judaism, confession (Hebrew: וִדּוּי, romanized: vīddūy) is a step in the process of atonement during which a Jew admits to committing a sin before God.In sins between a Jew and God, the confession must be done without others present (The Talmud calls confession in front of another a show of disrespect).
The forms of divination mentioned in Deuteronomy 17 are portrayed as foreign; 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.