Transgression (3900) (paraptoma from para = aside + pipto = fall) is literally a falling aside or beside to stumble on something (so as to loose footing) and in its figurative ethical usage (all uses in the NT) it describes a "false step", a violation of moral standards or a deviation from living according to what has been revealed as the right way to live. Paraptoma is a false step out of the appointed way, a trespass on forbidden ground, a stepping out of line of true conduct, a deviation from truth and uprightness. Paraptoma describes what a person has done in transgressing the will and law of God by some false step or failure.
Paraptoma is akin to parapipto, to fall beside a person or thing, to fall away, to deviate from the right path, or to turn aside (see note Hebrews 6:6). The basic idea of paraptoma is that of stumbling or falling so as to lose one's footing
The NAS translates paraptoma with 2 words, either as transgression or trespass (derived from Old French - tres =across [Latin - trans] + passer = to pass. Thus trespass means to make inroads upon the property, territory, or rights of another and implies an unwarranted, unlawful, or offensive intrusion).
The Hebrew word (pesha' - 6588) translated as “trespass” means “a stepping aside from the (correct) path” (Ge 31:36; Ex. 22:9), but the Septuagint does not use paraptoma to translate pesha'.
Thayer writes that paraptoma means
1. properly, a fall beside or near something; but nowhere found in this sense.
2. tropically, a lapse or deviation from truth and uprightness; a sin, misdeed (R. V. trespass, `differing from hamartema in figure not in force'
Vine writes that paraptoma
primarily “a false step, a blunder” (para, “aside,” pipto, “to fall”), then “a lapse from uprightness, a sin, a moral trespass, misdeed,” is translated “fall” (KJV) in Romans 11:11 (note), of the sin and “downfall” of Israel in their refusal to acknowledge God’s claims and His Christ; by reason of this the offer of salvation was made to Gentiles... (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson)
Paraptoma conveys the idea of a false step and so is translated a transgression (transgress in English means to to go beyond or overstep a limit or boundary and is from Latin trans- across + gradi = to step).
There is a subtle distinction between sin and transgression -- The idea behind transgression is that we have crossed a line, challenging God's boundaries. The idea behind sin is that we have missed a mark, God's standard that calls for perfection, every time!
NIDNTT says that in Classical Greek...
the noun paraptoma (Polybius onwards) means oversight, error, mistake (unintentional). Here the originally fig. sense was that someone deviated to the one side or the other. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)
ISBE says that trespass means...
To pass over, to go beyond one’s right in place or act; to injure another; to do that which annoys or inconveniences another; any violation of law, civil or moral; it may relate to a person, a community, or the state, or to offenses against God. The Hebrew 'asham ("sin"), is used very frequently in the Old Testament when the trespass is a violation of law of which God is the author. (ISBE Article)
ISBE comments that...
As in Levitical law and Jesus’ teachings, Paul noted that a trespass can have corporate implications. The entire human race experienced vicariously the trespass of Adam (Ro 5:15 note). In like manner, because of the trespass of Israel the message of salvation through Jesus came to the Gentiles (Romans 11:11 note). (Bromiley, G. W. The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans)
Vincent has this note on paraptoma used in Matthew 6:14 writing that...
The Lord here uses another word for sins, and still another (hamartias) appears in Luke’s version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing. This word is derived from parapipto, to fall or throw one’s self beside. Thus it has a sense somewhat akin to hamartia, of going beside a mark, missing. In classical Greek the verb (parapipto) is often used of intentional falling, as of throwing one’s self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and willful sin (see 1 Chr 5:25; 10:13; 2 Chr 26:18; 29:6, 19; Ezek. 14:13; 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (see notes Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, 2:5). Unlike parabasis (transgression), which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (see notes Romans 4:25; Romans 5:15; 5:17 Ephesians 2:1) (Vincent, M. R. Word Studies in the New Testament).
Paraptoma is used 19 times in the NT...
Matthew 6:14 (note) "For if you forgive men for their transgressions, (false steps or faults against others) your heavenly Father will also forgive you.
Matthew 6:1 (note) "But if you do not forgive men, then your Father will not forgive your transgressions. (false steps or faults against God where the repetition in this way brings out the severity of faults against others.)
Mark 11:25 "And whenever you stand praying, forgive, if you have anything against anyone; so that your Father also who is in heaven may forgive you your transgressions. (against whom one transgresses here is not specified).
Romans 4:25 (note) He who was delivered up because of our transgressions, and was raised because of our justification.
Romans 5:15 (note) But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many.
Romans 5:16 (note) And the gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification.
Romans 5:17 (note) For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.
Romans 5:18 (note) So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men.
5.20" class="scriptRef">Romans 5:20 (note) And the Law came in that the transgression (speaking here of the totality of sin) might increase; but where sin increased, grace abounded all the more (Comment: Bauder in NIDNTT writes that "As in the OT, it is used as one of several words for sin, but emphasizes strongly the deliberate act (only in Romans 5:20 is it used of a universal fact) with its fateful consequences. Hence, figuratively it means an action through which man falls and loses the position that God gave him. Thus trespasses committed by one man against another directly affect man’s relation to God and in the final judgment provide the standard by which he is judged (Matt. 6:14 f. par. Lk. 11:25f.). Thus a man must be helped to put any failure right (Gal. 6:1). The first sinful act at the beginning (Rom. 5:15ff.; cf. Wis. 10:1) brought in its train a mass of sin and woe (Rom. 5:18,20), and even death (5:15, 17f.), and that in such a way that even before his physical death man was in the power of death (Eph. 2:1, 5; Col. 2:13). Thus Christ was given up to death (Rom. 4:25) in order that we might receive forgiveness for our sins (2 Cor. 5:19; Eph. 1:7; Col. 2:13). According to Rom. 11:11f., Israel’s fall consists in its rejection of the gospel.) (Ibid)
Romans 11:11 (note) I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous.
Romans 11:12 (note) Now if their transgression be riches for the world and their failure be riches for the Gentiles, how much more will their fulfillment be!
2 Corinthians 5:19 namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.
Galatians 6:1 Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, lest you too be tempted.
Ephesians 1:7 (note) In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace,
Ephesians 2:1 (note) And you were dead in your trespasses and sins,
Ephesians 2:5 (note) even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved),
Colossians 2:13 (note) And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions,
There are 14 uses of paraptoma in the Septuagint (LXX) -Job 35:15; 36:9; Ps 19:12; 22.1" class="scriptRef">22:1; Ezek 3:20; 14:11, 13; 15:8; 18:22, 24, 26; 20:27; Dan 4:27; 6:4, 22; Zech 9:5
Psalm 19:12 Who can discern his errors (Lxx = paraptoma - transgressions? Acquit me of hidden faults.
Spurgeon comments on this passage writing that David's
question is its own answer. It rather requires a note of exclamation than of interrogation. By the law is the knowledge of sin, and in the presence of divine truth, the psalmist marvels at the number and heinousness of his sins. He best knows himself who best knows the Word, but even such an one will be in a maze of wonder as to what he does not know, rather than on the mount of congratulation as to what he does know. We have heard of a comedy of errors, but to a good man this is more like a tragedy. Many books have a few lines of errata at the end, but our errata might well be as large as the volume if we could but have sense enough to see them. Augustine wrote in his older days a series of Retractations; ours might make a library if we had enough grace to be convinced of our mistakes and to confess them. (Spurgeon's note)
Ezekiel 14:13 (note) "Son of man, if a country sins against Me by committing (ma'al - 4603) unfaithfulness (ma'al - 4603), and I stretch out My hand against it, destroy its supply of bread, send famine against it, and cut off from it both man and beast (Comment: In Ezekiel parapipto and paraptoma are used repeatedly and almost always translate the Hebrew verb ma'al which describes the breaking or violation of religious law as a conscious act of treachery, the victim of this breach being God.)
Might increase (4121) (pleonazo from pleion = more) means to cause to increase and suggests an abundance. It means to become more and more so as to be present in abundance.
Guzik has an interesting illustration of the effect of the Law writing that...
The flaws in a precious stone abound when contrasted with a perfect stone, or when put against a contrasting backdrop. God’s perfect law exposes our flaws, and makes our sin abound. There is another way that the law makes sin abound. Because of the sinfulness of my heart, when I see a line drawn I want to cross over it. In this sense, the law makes sin abound because it draws many clear lines between right and wrong that my sinful heart wants to break. Therefore, the law makes me sin more - but not because there is anything wrong in the law, only because there is something deeply wrong in the human condition.
Regarding the law coming that transgression might increase, Spurgeon comments that...
It was the practical result of the giving of the law that men became greater sinners than they were before, and it was the design of the law that they should see themselves to be greater sinners than before. The law is the looking-glass in which we see our spots, but it is not the basin in which we wash them away. The law has a provoking power, for such is-the perversity of our nature that, no sooner do we hear the command, “You shall not do so-and-so,” than at once we want to do it. Our nature is very much like quicklime. Throw cold water upon it, and straightway it generateth heat; acting, as it were, against the nature of that which is cast upon it. (Ed note: Quicklime is Calcium oxide which reacts with H2O to form calcium hydroxide, this reaction called slaking giving off much heat and causing the solid to nearly double in volume.) So, the more God says to a man, “Thou shalt,” the more the man says, “I will not;” and the more God says to him, “Thou shalt not,” the more doth the man resolve that he will. “The law entered, that the offense might abound.” It reveals the depravity and disobedience of human nature, and lays us low before God as convicted criminals.
Just as, sometimes, a physician may give a medicine which causes the disease to be more fully developed in order to its ultimate cure, so does the law make a discovery of our sin to us, and it also excites us to greater sin, by reason of the enmity of our nature, which is opposed to the law of God, and becomes the more active the more clearly the law is known, even as Paul says, further on in this Epistle (see note Romans 7:7), “I had not known lust, except the law had said, Thou shalt not covet.” (Expository Note on Romans 5:6-21)
Denny explains that...
The offense is multiplied because the law, encountering the flesh, evokes its natural antagonism to God, and so stimulates it into disobedience (cp Galatians 3:19 [note] and the development of this idea in Romans 7:7 [note] "...I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, "YOU SHALL NOT COVET."). As the offense multiplied, the need of redemption, and the sense of that need were intensified. (Nicoll, W Robertson, Editor: Expositors Greek Testament: 5 Volumes. Out of print. Search Google)
Although the Mosaic Law is not flawed (Ro 7:12 - note), its introduction into God's plan of salvation caused man’s sin to increase (Ro 7:8, 9, 10, 11-see notes Romans 7:8; 7:9; 7:10 ; 7:11). Thus the Law made men more aware of their own sinfulness and their inability to keep God’s perfect standard (Ro 7:7-note Gal 3:21,22). Ultimately, the Law was to serve as a tutor to drive sinners to Christ (Gal 3:24) (See related topic Purpose of the Law). In short, the Law then is good and holy and righteous because it demonstrates to man his need for a Saviour.
This section also speaks to the Jew who might ask, “What is the law for if it is not to make us holy?” The answer is that the Law is...
the necessary yardstick of God’s holiness which served to bring out into sharp relief the guilt of man in revolt against God, showing him the hopelessness of attempting to earn salvation by good works (Gleason L. Archer).
To reiterate, the law came not to make a man a sinner, but to show him how great a sinner he is.
The Amplified Version puts it this way...
But then Law came in, [only] to expand and increase the trespass [making it more apparent and exciting opposition]. (Eerdmans)
The New Living Translation paraphrases it simply that...
God’s law was given so that all people could see how sinful they were (NLT - Tyndale House)
The LAW was given that we might see the AWFULNESS of our SIN! The law made sin even more sinful by revealing what sin is in stark contrast to God's holiness.
Cranfield explains the purpose of the Law writing that...
If sin, which was already present and disastrously active in mankind, though as yet nowhere clearly visible and defined, were ever to be decisively defeated and sinners forgiven in a way worthy of the goodness and mercy of God and recreated in newness of life, it was first of all necessary that sin should increase somewhere among men in the sense of becoming clearly manifest. So the law was given in order that transgression might increase, in order that in one people (for their own sake and also for the sake of all others) sin might be known as sin...When this is realized, it is possible to see that the law, even in its apparently negative and disastrous effects is, for Paul, the instrument of the mercy of God.... (Cranfield, C. E. B Exegetical Commentary on the Epistle to the Romans. Vol 1: Ro 1-8.; Volume 2: Romans 9-16)
Douglas Moo explains...
The fact and power of ‘sin’ introduced into the world by Adam has not been decreased by the law, but given a new dimension as rebellion against the revealed, detailed will of God; sin has become ‘transgression’ (Moo, Douglas J. The Epistle to the Romans. New International Commentary on the New Testament Series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1996 ) (Bolding added)
Hendriksen adds that Paul is not saying...
that God became the cause of sin’s increase. It means that it was God’s will and purpose that in light of His demand of perfect love (cf. Mt 22:37, 38, 39, 40; Mk 12:29, 30, 31; Luke 10:27) man’s consciousness of sin might become sharpened. A vague awareness of the fact that all is not well with him will not drive man to the Savior. So the law acts as a magnifying glass. Such an instrument does not actually increase the number of dirty spots on a garment. It makes them stand out more clearly and reveals many more of them than one can see with the naked eye. Similarly the law causes sin to stand out in all its heinousness and ramifications. In connection with this see also Ro 3:20; 7:7, 13; Gal. 3:19.
Moreover, this increase in the knowledge of sin is very necessary. It will prevent a person from imagining that in his own power he can overcome sin. The more he, in light of God’s law, begins to see his own sinfulness and weakness, the more also will he thank God for the manifestation of His grace in Jesus Christ. Result: where sin increases, grace increases also. Not as if these two forces, sin and grace, were equal. On the contrary, grace not only pardons; as verse 21 shows, it does far more: it brings “everlasting life through Jesus Christ our Lord!” Truly, where sin increases, grace increases all the more! (Hendriksen, W., & Kistemaker, S. J. NT Commentary Set. Baker Book or Logos)
The law entered the world because sin had entered the world, for
just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned (see note Romans 5:12).
But from Adam to Moses, even though death reigned (they all died anyway--even though they did not disobey an explicit commandment of God, as Adam did -- Ro 5:14 see note), sin was not "imputed" (Ro 5:13-note) because men had only a vague intuitive knowledge of God's law even as Paul alluded to in Romans 2:14,15 (note), explaining that ...
when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts alternately accusing or else defending them (Romans 2:14; 15)
J Vernon McGee adds an interesting comment writing that...
When God gave the Law, He gave with it a sacrificial system. Then later on Christ came to fulfill that part of it also. In other words, God has given to the human race, a lost race, an opportunity to be delivered from the guilt of sins—not the nature of sin. You and I will have that old sin nature throughout our lives. (McGee, J V: Thru the Bible Commentary: Nashville: Thomas Nelson) (See synopsis of flesh for elaboration on this evil disposition still present even in the mortal bodies of every believer)
When the law was finally given through Moses, however, sin could be seen in full measure in its ugliness. Nevertheless, God's grace was still more abundant, capable of redeeming and saving even the most flagrant sinner.
Spurgeon sums up this section on the purpose of the Law by noting that...
A stick is crooked, but you do not notice how crooked it is until you place a straight rule by the side of it. You have a handkerchief, and it seems to be quite white. You could hardly wish it to be whiter. But you lay it down on the newly fallen snow, and you wonder how you could ever have thought it to be white at all. So the pure and holy law of God, when our eyes are opened to see its purity, shows up our sin in its true blackness, and in that way it makes sin to abound. But this is for our good, for that sight of our sin awakens us to a sense of our true condition, leads us to repentance, drives us by faith to the precious blood of Jesus, and no longer permits us to rest in our self-righteousness
Ray Stedman wrote...
I remember reading one of Charles Spurgeon's sermons some time ago; he told about spending some time down in a little hut in Italy. When he went into the hut he noticed that the floor was as dirty as he had ever seen a floor in his life. After he had lived there a day or two he could stand it no longer, and he sent for a cleaning woman to come in and scrub the floor. The woman came in and she scrubbed and scrubbed and scrubbed, but the longer she scrubbed, the worse it got. Finally, he began to investigate and he discovered that there wasn't any floor -- there was nothing but the bare ground -- and all the efforts of the water to clean it only made it worse!... There is nothing wrong with the law, but this is the thing that we must always understand: Law has no ability, none whatsoever, to change the change the heart -- to change the desire. It cannot touch what goes on inside, and all the rules of life only increase the frustration and rebellion with which we face life. And, at best, the Law simply makes you content with outward conformity. (Read his full sermon To Reign in Life)
BUT WHERE SIN INCREASED GRACE ABOUNDED ALL THE MORE: ou de epleonasen (3SAAI) e hamartia hupereperisseusen (3SAAI) e charis: (Ro 6:1; 2Chr 33:9, 10, 11, 12, 13; Ps 25:11; Isa 1:18; 43:24,25; Jer 3:8, 9, 10, 11, 12, 13, 14; Ezekiel 16:52,60, 61, 62, 63; 36:25, 26, 27, 28, 29, 30, 31, 32; Micah 7:18,19; Mt 9:13; Lk 7:47; 23:39, 40, 41, 42, 43; Jn 10:10; 1Cor 6:9, 10, 11; Eph 1:6, 7, 8; 2:1, 2, 3, 4, 5; 1Ti 1:13, 14, 15, 16; Titus 3:3, 4, 5, 6, 7)
But (de) - Introduces a blessed contrast (notes)! Whenever you encounter a "but" (yet, on the other hand, etc), stop and ask questions like "What is being contrasted? Why is the the writer making a 'change of direction?'", etc. As you practice this simple discipline, you are in effect learning how to observe the Biblical text which is the crucial component of inductive Bible study, a "method" of Bible study which can totally transform the way you read the Scriptures!
Ray Stedman...
"where sin increased, grace abounded all the more" {Ro 5:20RSV}, Paul says. That is, if Law does this to you, it is all the more certain that the life of Jesus Christ indwelling you shall create in you a desire to live more and more to the glory of God inwardly. You see, Christ's life is more powerful than Adam's life. That is what the meaning of the "much more" is all the way through, simply because God is greater than man. You cannot control the old Adam inside -- neither can I -- but Christ can! (Ibid)
THE SINFULNESS
OF SIN
Sin (266) (hamartia) literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God."
Ryrie adds that sin "is not only a negative idea but includes the positive idea of hitting some wrong mark."
See discussion of the verb form - hamartano
See discussion of "the Sin" = Sin "personified" as a principle
Disclaimer - Note that SIN is a major theological teaching in the Scriptures and the present discussion is but a feeble attempt to provide the reader with a "starting point" from which one can expand their concept of sin as one reads, studies and meditates on this vitally important topic in the Scriptures. Remember that a "low view of sin" will lead to a "low view of salvation". In fact a failure to understand the true nature of sin as God sees it (and describes it in Scripture), can result in a false understanding of salvation (cp Mt 7:21-note, Mt 7:22, 23-note - Observe that they "practice [present tense = continually, as their lifestyle, as the general "direction" of their life] lawlessness" which 1Jn3:4 defines as sin!). Sinners need to be confronted boldly and head on with the sinfulness of their personal sins against the holy God, so that they might from a sense of anguish, deep despair and utter hopelessness and helplessness, be motivated (the Spirit of course "superintends" the entire process, Jn 3:5, 6, 7, 8, Jn 16:8, 1Pe 1:2-note, 2Th 2:13, Titus 3:5-note) to humble themselves and cry out to God and His Son for salvation (cp Peter when he knew he was drowning - Mt 14:30! The Philippian jailer - Acts 16:30, 31, Zaccheus - Lk 19:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, Two men - one who had a true understanding of sin - Lk 18:9, 10, 11, 12, 13, 14. Cp OT pictures - Ps 3:7, 8, 6:4, 55:16, Jer 17:14, Naaman - 2Ki 5:10, 11, 12, 13, 14)
From a Biblical perspective hamartia describes the missing of the ultimate purpose and person of our lives, that purpose being to please God Who is also the Person the sinner misses!
Hamartia is a deviation from God's truth or His moral rectitude (righteousness). It is a deviation from the straight line, marked off by the "plumb line" of God's perfect, pure Word. As someone has well said ultimately sin is man's (foolish) declaration of independence of God, of the "apostasy" of the creature from his Creator! Woe!
John Blanchard aptly describes sin as that which "defiles man and defies God" or as he states in another way "Sin is moral mutiny by man".
The Puritan John Bunyan minced no words when he defined sin as...
the dare of God's justice, the rape of His mercy, the jeer of His patience, the slight of His power and the contempt of His love.
Calvin echoed Bunyan declaring that...
All wickedness flows from a disregard of God.
Tozer stated that...
The essence of sin is rebellion against divine authority.
F F Bruce described sin when he wrote that...
There is something in man—even regenerate man—which objects to God and seeks to be independent of Him.
John Bunyan wrote that...
Sin is the dare of God's justice, the rape of His mercy, the jeer of His patience, the slight of His power and the contempt of His love.
Spurgeon on sin...
Sin drives men mad. Against their reason, against their best interests, they follow after that which they know will destroy them.
It is not the nature of sin to remain in a fixed state. Like decaying fruit, it grows more rotten. The man who is bad today will be worse tomorrow.
Sin is a thief. It will rob your soul of its life. It will rob God of his glory.
Sin is a murderer. It stabbed our father Adam. It slew our purity.
Sin is a traitor. It rebels against the king of heaven and earth.
Hamartia is what happens when we err (err is from Latin errare = to wander!) which means to wander from the right way, to deviate from the true course or purpose and so to violate an accepted standard of conduct.
Ryrie notes that...
Sin may also be defined as against the character of God (from Ro 3:23, where the glory of God is the reflection of His character)....
Certainly the chief characteristic of sin is that it is directed against God. (This may be expressed in relation to God’s Law as well.) Any definition that fails to reflect this is not a biblical one. The cliché that categorizes sins as against self, against others, or against God fails to emphasize the truth that all sin is ultimately against God (Ps 51:4; Ro 8:7). (Ryrie, C. C.. Basic Theology: Moody Press)
Easton's Bible Dictionary says sin...
is "any want of conformity unto or transgression of the law of God" (1John 3:4; Ro 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Ro 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt; and (2) pollution (macula).", Hodge's Outlines. (Read Multiple Dictionary Articles on Sin)
Eerdmans Dictionary says that sin is...
In essence, the failure or refusal of human beings to live the life intended for them by God their creator.
Sin (See Sin principle) is personified as a king, a master or monarch in Paul's writings (eg, Ro 6:12, 13, 14-note) and you can mark it down that...
Sin always ruins
where it reigns!
Wayne Grudem defines sin as...
any failure to conform to the moral law of God in act, attitude, or nature. Sin is here defined in relation to God and his moral law. Sin includes not only individual acts such as stealing or lying or committing murder, but also attitudes that are contrary to the attitudes God requires of us. (Grudem, W. A.: Systematic Theology- An Introduction to Biblical Doctrine). (Bolding added)
See Twenty Reasons Not to Sin!
Hamartia in the Bible means to miss God's mark as an archer misses the “bull’s eye” and ultimately to miss the true purpose and end of our lives which is God Himself.
Hamartia is the word used most frequently in the NT for sin. Other Sin synonyms parakoe, anomia, paranomia, parabasis, paraptoma, agnoema and hettema.
Sin is any violation of God’s righteous character. It is anything we say or do or think or imagine or plan that does not meet God’s standard of perfection.
Scriptural definitions of "sin" include...
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