Is there an obvious topic or a cultural question? I try to make my first stop a Bible dictionary rather than a commentary. A Bible dictionary is a reference work containing encyclopaedic entries related to the Bible, typically concerning people, places, customs, doctrine and Biblical criticism.
Bible dictionaries can be scholarly or popular in tone. A person or thing that provides stability or confidence in an otherwise uncertain situation. A store, e. SJLA 8. Miller, P. Sin and Judgment in the Prophets. SBLMS Chico, CA. Mullen, E. The Sins of Jeroboam. CBQ — Pitard, W. Maarav — Sin in the Old Testament. Aloisiana 3. Reiner, E. AfO Beiheft Formgeschichte und Exegese von Ex 34,6f und seiner Parallelen.
Bib — Seux, M. LAPO 8. Seybold, K. Das Gebet des Kranken im Alten Testament. BWANT Toorn, K. Sin and Sanction in Israel and Mesopotamia. SSN Urbrock, W.
SBLSP, pp. Weinfeld, M. Deuteronomy and the Deuteronomic School. Westermann, C. Praise and Lament in the Psalms. Crim and R. Wold, D. Wright, D. The Disposal of Impurity. SBLDS Since God loves humanity and commands that humans love their fellows, sins against humans are also sins against God.
Terminology B. Sin as Transgression or Trespass C. Sin as Complete Alienation from God 1. Jesus and the Sinners 2. Sinners in the View of the Early Church D. Sin as an Enslaving Power ——— A. We shall see the significance of this in section C below. In pagan Greek usage the meaning of harmartia is also quite wide. He found it hard to think of anything which he himself had done wrong, save persecuting the Church 1 Cor ; Phil , but he had to grant that at the judgment, God might find some flaw in his behavior 1 Cor The same assumption is found in the other major divisions and books of the NT.
In the Deutero-Pauline epistles, see Eph before conversion the readers were dead in their trespasses and sins ; in the Catholic Epistles note James the readers should confess their sins to one another and 1 Pet ; The view is reflected in Heb —18; and Rev , and argued strongly in 1 John — The passages just listed do not specify what the sins are which have been committed, but they are viewed as individual wrong thoughts or actions for a fuller list of passages, see TDNT Jewish sexual ethics differed in part from those of pagan society, but otherwise there was general agreement about right and wrong.
In detail, of course, there would be differences from group to group. One group, for example, may have had stricter rules than another about what to do in the case of property left on deposit which was not reclaimed. The general view that all people transgress would strike a responsive chord everywhere even without defining what counted as sin.
Sins or trespasses, transgressions, and the like; see the list of terms in section A , since they are individual wrong thoughts or deeds, may be atoned for.
The very call to repentance implies this, and it is stated explicitly in Matt , which gives an exception to the rule: blasphemy against the Holy Spirit will not be forgiven.
In Judaism, sins were to be confessed to the priest and accompanied by a sacrifice. This view is continued in Matt —24, but the general Christian opinion was that the sacrificial system had been superseded. One should confess directly to God, or to other members of the Christian community, and thus obtain forgiveness. According to the book of Hebrews, forgiveness of sins requires the shedding of blood , but the sacrificial system is no longer effective Forgiveness is obtained, rather, by the blood of Christ ; Rom ; 1 Pet — Some Christians thought that those in Christ should be empowered to live without transgression.
But this ideal of perfection foundered on experience. Paul, as we saw, was not completely confident that he achieved blamelessness himself 1 Cor ; cf. The author of 1 John wrote that those who say they have not sinned make God a liar While this possibly refers to pre-Christian sin, the perfect tense of the verb implies that the consequences of sin remain, and thus it appears that sin by Christians is granted, despite the theological principle that those who participate in Christ, who was sinless, are themselves sinless 1 John —6.
It may be that nonmortal sin is unintentional, in which case 1 John agrees with Hebrews in the view that there is no forgiveness for Christians who sin intentionally Heb In OT and subsequent Judaism, there is a major and obvious distinction between intentional and unwitting transgression, and in view of this it is striking that NT authors do not make more use of it.
The standard Jewish view was that sin or transgression, if not atoned for in ways prescribed in the Bible, would be punished—either in this world, by sickness, suffering, or death, or in the world to come. This view was also inherited in at least some parts of Christianity. The connection between sin and sickness is seen in John attributed to the disciples and attributed to Jews who did not follow Jesus.
This chastening prevents their ultimate destruction, on the standard Jewish view that sins are punished only once 1 Cor —32; cf 2 Bar. Within the NT there is no development of a standard system of atonement for postconversion transgressions. Paul, we saw, urged perfection and thought that transgressions would be punished. Since repentance, restitution, and sacrifice for transgression are major conceptions in Judaism, and were routinely expected to be offered by Jews who were generally upright and only occasionally transgressed, the relative unimportance of postbaptismal repentance in the NT must be explained.
We have already seen that the emphasis was on perfection, and probably this idealism prevented the early authors from spending much time and energy on coping with transgressions by Christians. Secondly, many of them expected the Lord soon to return, and thus they were not motivated to work out a system of pastoral care for straying members of the Church.
As centuries passed, a denial of repeated forgiveness, even for intentional sins, was difficult to maintain. The hope for or expectation of Christian perfection, so prominent in the NT, has never disappeared entirely, though in most branches of the Christian faith postbaptismal transgressions are expected and provided for. The heirs of these traditions give the correction of sin, and repentance for it, a prominent place in life and worship.
The Christian authors of the NT believed that Jesus came to save people from their sins, and consequently that faith in him was required for the remission of sin e. John puts the matter strongly and seems even to equate nonbelief in Jesus with sin John —9; cf. He did not come to call the righteous Mark , but he did not deny that there were such. They appear also in Ben Sira e. There are lists of passages and explanations of terminology in Sanders —46 Ben Sira ; — Psalms of Solomon ; cf.
Jesus and the Sinners. The use of tax collectors to represent sinners is more of a puzzle than most scholars, at times including the present author, have granted.
He paid tribute to Rome, but this does not necessarily mean that his toll collectors were seen as traitors, though this has often been said. It is more likely that they were regarded as dishonest and greedy. He was not a toll collector in semi-independent Galilee, but rather an administrator of taxes in the province of Judea, governed directly by Rome. While he may have been worse than the Galilean toll collectors, it is probable that all tax collectors were thought of as rapacious. That is not to say that, objectively considered, they were all wicked.
John, a toll collector in Caesarea, joined together with the leading members of the Jewish community there to bribe Florus the procurator to protect access to the synagogue JW 2. When he was collecting money, however, he may not have been seen as a pillar of the community. The meaning is that their manner of life was basically antithetical to the will of God. She ministers to Jesus and he announces the forgiveness of her sins.
The parables in Luke 15 are told in the presence of toll collectors and sinners , and they proclaim that God rejoices over a sinner who repents , The most elaborate story is that of Zacchaeus, a toll collector who was considered by the crowd to be a sinner, and who made abundant restitution to those whom he had wronged Luke — According to this interpretation, Jesus told sinners that if they repented God would forgive them.
The Pharisees, hating grace, repentance, and forgiveness, and even more those who believed in them, decided to kill him so Jeremias ; ; —21; Perrin —3; Schweizer — When this is seen as historical fantasy in the service of theological anti-Semitism e.
Another way of asking the question is to focus on the material which is only in Luke. It is certain that Jesus favored honesty, especially in toll collectors, and that he would have liked for habitual sinners to change their lives. The prevalence of the fantasy mentioned above has left few possible answers from which to choose. It is to be noted that in no instance is Jesus said to recommend confession to a priest and sacrifice. The Anchor Yale Bible Series, previously the Anchor Bible Series, is a renowned publishing program that for more than 50 years has produced books devoted to.
The Anchor Yale Bible is committed to producing commentaries in the tradition established half a century ago by the founders of the series, William Foxwell Albright and David Noel Freedman. It aims to present the best contemporary scholarship in a way that is accessible not only to scholars but also to the educated nonspecialist. And when they had crossed over, they reached the land of Gennesaret and came to [anchor at] the shore.
When a gentle south wind sprang up, they thought they had achieved their purpose; they weighed anchor and sailed along the shore of Crete. The Anchor bible was originally published by Doubleday.
There is also a separate Anchor bible Reference series. Some books of the Bible have a new commentary by another author. Note Isaiah and versus "Second Isaiah". Matthew is the most familiar of the gospels, best known for its parables, miracle narratives, and the long Sermon on the Mount. The Anchor Bible. Lot of 17 Books. Matthew: Translated with an introduction and notes by W. Multicultural and interdisciplinary in scope it presents articles on all the major topics as well as pseudepigraphic and apocryphal texts, the historical Jesus, early Christianity's relations with other faiths, and much more.
Contains over six thousand alphabetically arranged entries that provide information about developments and issues associated with the study of the Bible, covering people and places, versions of the Bible, methodologies of Bible scholarship, and historical and archaeological subjects, and includes illustrations, cross-references, and bibliographies.
The fascinating story fo Francis fo Assisi, the Italian poet who gave himelf up to the service of the poor and was happy in possessing nothing.
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