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From Wikipedia, the free encyclopedia

A Sistine Chapel fresco depicts the expulsion of Adam and Eve from the garden of Eden for their sin of eating from the fruit of the Tree of the Knowledge of Good and Evil.

In religion, sin is the concept of acts that violate a moral rule. The term sin may also refer to the state of having committed such a violation. Commonly, the moral code of conduct is decreed by a divine entity, i.e. Divine law.

Sin is often used to mean an action that is prohibited or considered wrong; in some religions (notably some sects of Christianity), 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, shameful, harmful, or alienating might be termed "sinful".

An elementary concept of "sin" regards such acts and elements of Earthly living that one cannot take with them into transcendental living. Food, for example is not of transcendental living and therefore its excessive savoring is considered a sin. A more developed concept of "sin" deals with a distinction between sins of death (mortal sin) and the sins of human living (venial sin). In that context, mortal sins are said to have the dire consequence of mortal penalty, while sins of living (food, casual or informal sexuality, play, inebriation) may be regarded as essential spice for transcendental living, even though these may be destructive in the context of human living (obesity, infidelity).

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.
  • 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.


Jewish views of sin

Judaism regards the advocation of any of the divine commandments to be a sin. Judaism teaches that sin is an act, and not a state of being. Sin is any thought, word, or deed that breaks Gods law by omission or commission.

Christian views of sin

In Western Christianity, "sin is lawlessness" (1 John 3:4) and so salvation tends to be understood in legal terms, similar to Jewish law. As in Eastern Christianity, sin is also viewed as a relational problem. 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 acceptance of Jesus Christ and his death on the cross as a sacrifice for mankind's sin (see Salvation and Substitutionary atonement).

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 and thus in direct opposition to him (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, to do some rigid beliefs.

In 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 his life. When person accuses others in sins he always must remember that he is also sinner and so he must have mercy for others remembering that God is also merciful to him and to all humanity.

Islamic views of sin

Islam sees sin ("khati'a") as anything that goes against the will 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 (Qur'an).[Qur'an 12:53]

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 for us. 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.

Hindu views of sin

In Hinduism, although the term sin (pāpa in Sanskrit) is often used to describe actions that create negative karma by violating moral and ethical codes it is different from other religions like Judaism, Christianity and Islam in the sense that sin is against the will of God. It is against the Dharma.

Buddhist views of sin

Buddhist ethics is consequentialist in nature and is not based upon duty towards any deities. It is founded upon compassion for all sentient beings and upon the duty to cause their happiness and to prevent their suffering. The well-being of all sentient beings is seen as an end-in-itself and not a means towards any transcendent end. Buddhist ethics therefore closely corresponds to secular ethics and there is no Buddhist equivalent of the Judaeo-Christian concept of sin. [1] Buddhism recognizes a natural principle of Karma whereby widespread suffering is the inevitable consequence of greed, hatred and delusion. Buddhism therefore seeks to end suffering by replacing greed with selflessness, hatred with compassion and delusion with wisdom.

Shinto views of sin

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". Matagatsubi, the curved spirit, causes "evil deeds and any misfortune or disasters" by creating imbalance, distorting the "straight and clear". Evil deeds fall into two categories in Shinto: amatsu tsumi, "the most pernicious crimes of all", and kunitsu tsumi, "or more commonly called misdemeanors".[2]

Atheist views of sin

Atheism often draws a distinction between sin and an ethical code of conduct. Sin is a term generally associated with a theological belief system (which is antithetical to atheism), and is separate from the concept of "right or wrong." Atheists typically do not use the term "sinful" to refer to actions that violate their particular moral system (particularly if "sinful" is taken to mean "acting against the wishes or commands of a deity"), preferring terms such as "wrong" or "unethical," which do not carry religious connotations. Most atheists hold that moral codes derive from societal mores or innate human characteristics, rather than religious authority. Atheists may still adhere to a strong ethical code, even if they do not use the concept of sin.

See also

Notes and references

  1. ^ Charles Goodman Consequences of Compassion: An interpretation and Defense of Buddhist Ethics Oxford University Press (2009) ISBN 978-0-19-537519-0
  2. ^ The Essence of Shinto: The Spiritual Heart of Japan by Motohisa Yamakage


  • 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


Up to date as of January 14, 2010

From Wikiquote



  • All sin tends to be addictive, and the terminal point of addiction is what is called damnation.
  • The aim of the law is not to punish sins, but is to prevent certain external results.
  • Past sins, if you repent of them, whiten you. They made a great psalmist out of David, a faithful believer out of the prostitute Rahab, a zealous apostle out of the persecutor Saul. I have been a loved preacher and writer with a particular vocation. My sermons and books would not have had the same quality without my past of anarchy, vice, and violent atheism. -
  • When I look back upon my life
    It's always with a sense of shame
    I've always been the one to blame
    For everything I long to do
    No matter where or when or who
    Has one thing in common too;
    It's a - it's a- it's a - it's a sin!
  • It lies not in man's right nor in man's power truly to justify the guilty. This is a miracle reserved for the Lord alone. God, the infinitely just Sovereign, knows that there is not a just man upon earth that doeth good and sinneth not, and therefore, in the infinite sovereignty of His divine nature and in the splendor of His ineffable love, He undertakes the task, not so much of justifying the just as of justifying the ungodly. God has devised ways and means of making the ungodly man to stand justly accepted before Him: He has set up a system by which with perfect justice He can treat the guilty as if he had been all his life free from offence, yea, can treat him as if he were wholly free from sin. He justifieth the ungodly.
  • Moore: Cecile? I don't hear you praying, honey.
    Cecile: I don't wanna be a Catholic! I wanna be a Nethodist like Mommy!
    Moore: A-and why's that?
    Cecile: So I can pray whatever I want.
    Older Brother: That's a sin!
    Moore: Oh, no-no-no, that's not a sin. God just made you hard-headed. It's not a sin. Uh, I'll tell you what. You wanna, you wanna pray and thank God for our family?
    Cecile: Yes, sir.
    Moore: That's good. Well, then, let's do it.
    Moore & kids: Hail Mary, full of grace, the Lord is with thee...
    Hal Moore: I can hear you laughing, you know, even in here.
    Julie Moore: I'm not laughing, I'm marveling.
    Hal: Marveling? At what?
    Julie: That you can find stubbornness in your children and think it comes from anybody but you.
  • David Mills: Wait, I thought all you did was kill innocent people.
    John Doe: Innocent? Is that supposed to be funny? An obese man … a disgusting man who could barely stand up; a man who if you saw him on the street, you'd point him out to your friends so that they could join you in mocking him; a man, who if you saw him while you were eating, you wouldn't be able to finish your meal. After him, I picked the lawyer and I know you both must have been secretly thanking me for that one. This is a man who dedicated his life to making money by lying with every breath that he could muster to keeping murderers and rapists on the streets!
    David Mills: Murderers?
    John Doe: A woman …
    David Mills: Murderers, John, like yourself?
    John Doe (interrupts): A woman … so ugly on the inside she couldn't bear to go on living if she couldn't be beautiful on the outside. A drug dealer, a drug dealing pederast, actually! And let's not forget the disease-spreading whore! Only in a world this shitty could you even try to say these were innocent people and keep a straight face. But that's the point. We see a deadly sin on every street corner, in every home, and we tolerate it. We tolerate it because it's common, it's trivial. We tolerate it morning, noon, and night. Well, not anymore. I'm setting the example. What I've done is going to be puzzled over and studied and followed … forever.
  • Old sinne makes newe shame.

Dictionary of Burning Words of Brilliant Writers (1895)

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895).

  • Sin is essentially a departure from God.
  • Sin is the insurrection and rebellion of the heart against God; it turns from Him, and turns against Him; it takes up arms against God.
    • Richard Alleine, p. 546.
  • He that hath slight thoughts of sin, never had great thoughts of God.
    • John Owen, p. 546.
  • Sin is an awful fact. It beggars description. Like the shirt of Nessus, it burns one alive. As that poisoned garment ate away the muscles of the victim in his vain attempt to rid himself of it, so sin will destroy the power of him who becomes its victim. Eternal death is eternal sin; sin through all the ages.
    • T. W. Chambers, p. 546.
  • Sin! Sin! Thou art a hateful and horrible thing, that abominable thing which God hates. And what wonder? Thou hast insulted His holy majesty; thou hast bereaved Him of beloved children; thou hast crucified the Son of His infinite love; thou hast vexed His gracious Spirit; thou hast defied His power; thou hast despised His grace; and in the body and blood of Jesus, as if that were a common thing, thou hast trodden under foot His matchless mercy. Surely, brethren, the wonder of wonders is, that sin is not that abominable thing which we also hate.
    • Thomas Guthrie, p. 546.
  • I learn the depth to which I have sunk from the length of the chain let down to up-draw me. I ascertain the mightiness of the ruin by examining the machinery for restoration.
  • There is the seed of all sins — of the vilest and worst of sins — in the best of men.
  • No sin is small. It is a sin against an infinite God, and may have consequences immeasurable. No grain of sand is small in the mechanism of a watch.
  • Augustine of Hippo used to say that, but for God's grace, he should have been capable of committing any crime; and it is when we feel this sincerely, that we are most likely to be really improving, and best able to give assistance to others without moral loss to ourselves.
    • Henry Parry Liddon, p. 547.
  • Remember that every guilty compliance with the humors of the world, every sinful indulgence of our own passions, is laying up cares and fears for the hour of darkness; and that the remembrance of ill-spent time will strew our sick-bed with thorns, and rack our sinking spirits with despair.
    • Bishop Heber, p. 547.
  • Misery follows sin; sin itself is misery; and the soul that sinneth dies of course, without any means taken to put that soul to death; though Divine interference would be indispensable to prevent the consequences following the cause.
    • Caroline Fry, p. 548.
  • God, save us from ourselves! We carry within us the elements of hell if we but choose to make them such. Ahaz, Judas, Nero, Borgia, Herod, all were once prattling infants in happy mother's arms.
    • Austin Phelps, p. 548.
  • He that avoideth not small faults, by little and little falleth into greater.
  • The fact is that sin is the most unmanly thing in God's world. You never were made for sin and selfishness. You were made for love and obedience.
  • There are burdens which are bad and blameworthy, and these it is our duty at once to cast away. Such a burden is the evil conscience, from which the true deliverance is the cross of Christ; such a burden is the easily besetting sin, from which the sanctifying Spirit sets free the vigilant and prayerful Christian.
    • James Hamilton, p. 548.
  • Yes, every sin is a mistake, and the epitaph for the sinner is, "Thou fool."
  • Sin works by no set methods. It has a way of ruin for every man, that is original and proper only to himself. Suffice it to say that, as long as you are in and under its power, you can never tell what you are in danger of. This one thing you may have as a truth eternally fixed, that respectable sin is, in principle, the mother of all basest crime. Follow it on to the bitter end, and there is ignominy eternal.
  • To please ourselves with a notion of gospel liberty, while we have not a gospel principle of holiness within to free us from the power of sin, is nothing else but to gild over our bonds and fetters, and to fancy ourselves the inmates of a golden cage. There is a straitness, slavery, and narrowness in sin; sin crowds and crumples up our souls which, if they were freely spread abroad, would. be as wide and as broad as the whole universe. No man is truly free, but he that has his will enlarged to the extent of God's own will, by loving whatever God loves, and nothing else.
  • Sin is a state of mind, not an outward act.
    • J. M. Sewell, p. 549.
  • Sin, without strong restraints, would pull God from His throne, make the world the minion of its lusts, and all beings bow down and worship.
  • The slave who digs in the mine or labors at the oar can rejoice at the prospect of laying down his burden together with his life; but to the slave of guilt there arises no hope from death. On the contrary, he is obliged to look forward with constant terror to this most certain of all events, as the conclusion of all his hopes, and the commencement of his greatest miseries.
    • Hugh Blair, p. 550.
  • Every burning tear, every harrowing fear, every festering grief, every corroding care, every shooting pain, every piercing remorse; the sighs and moans of lazar-houses reeking with putrefaction and death; the shrieks and wails and clanking chains in hospitals swarming with maniacs; and the curses and blasphemies of dungeons where guilt rots and raves — these, all these, are but feeble reverberations of those dismal truths, " Sin reigns unto death." " Death hath passed upon all men, for that all have sinned."
  • That is the bitterest of all, — to wear the yoke of our own wrong-doing.
  • And O when the whirlwind of passion is raging,
    When sin in our hearts its wild warfare is waging,
    Then send down Thy grace, Thy redeemed to cherish;
    Rebuke the destroyer; "Save, Lord, or we perish."
    • R. Heber, p. 550.
  • Secret sins commonly lie nearest the heart.
  • The sin that now rises to memory as your bosom sin, let this f1rst of all be withstood and mastered. Oppose it instantly by a detestation of it, by a firm will to conquer it, by reflection, by reason, and by prayer.
  • Though the scorpion be little, yet will it sting a lion to death; and so will the least sin the sinner, unless pardoned by the blood of Christ.
  • Nature has no promise for society, least of all, any remedy for sin.
  • You cannot stay the shell in its flight; after it has left the mortar, it goes on to its mark, and there explodes, dealing destruction all around. Just as little can you stay the consequences of a sin after it has been committed. You may repent of it, you may even be forgiven for it, but still it goes on its deadly and desolating way. It has passed entirely beyond your reach; once done, it cannot be undone.
  • Though sin may be in the Christian, yet it hath no more dominion over him; he hath an unfeigned respect to all God's commandments, making conscience even of little sins and little duties.
    • Joseph Alleine, p. 551.
  • Sin is to be overcome, not so much by maintaining a direct opposition to it, as by cultivating opposite principles. Would you kill the weeds in your garden, plant it with good seed; if the ground be well occupied, there will be less need of the labor of the hoe. If a man wished to quench fire, he might fight it with his hands till he was burnt to death; the only way is to apply an opposite element.
    • Andrew Fuller, p. 552.
  • The deliberate and habitual practice of any form of dishonesty or immorality is impossible to one who follows Christ.
  • A believer is far more apt to be burdened with a sense of sin, and to feel the fear of it in his own character than an unbeliever; because if we are carried along the stream we fear nothing, and it is only when we strive against it, that its progress and power are discernible.
    • John Owen, p. 552.
  • If, in proportion as our minds are enlarged, our hearts purified, and our consciences cultivated, our abhorrence of wrong and aversion to it increases, what must be the moral indignation of the infinite and holy God against wrong-doers?
  • As for our own faults, it would take a large slate to hold the account of them; but, thank God, we know where to take them, and how to get the better of them.
  • Presumption has many forms; and it is worth considering, whether a great and good Being would most disapprove the presumption which expected too much from His goodness, or the presumption which dared positively to disbelieve His promise.
    • William Arthur, p. 553.
  • When a sinner has any just sense of his condition, as alienated from a holy God, he will not be apt to think of the unpardonable sin.
    • Ichabod Spencer, p. 553.


  • I have committed the worst sin that can be committed. I have not been happy.
  • A sin takes on new and real terrors when there seems a chance that it is going to be found out.

External links

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Look up sin in Wiktionary, the free dictionary

1911 encyclopedia

Up to date as of January 14, 2010

From LoveToKnow 1911

SIN (0.(0. Eng. syn: a common Teutonic word, cf. Dutch zonde, Ger. Siinde), a general term for wickedness or a wicked act. As psychology recognizes a distinction of pleasure and pain, and metaphysics of good and evil, so morality assumes the difference between right and wrong in action, good and bad in character; but the distinction in psychology and metaphysics applies to what is, the difference in morality is based on a judgment of what is by what ought to be. When the act or the character does not correspond with the standard, this want of correspondence may in different relations be variously described.

In relation to human society, and the rules it imposes on its members, action that ought not to be done is crime; a habit which is injurious to a man's own moral nature, especially if it involves evil physical consequences, is described as vice. If man is thought of as under the authority of God, any transgression of or want of conformity to the law of God is defined as sin. Crime is a legal, vice a moral, and sin a religious term. Sin may be distinguished from guilt as follows: guilt is the liability to penalty, that is, to the suffering conceived not as the natural consequence, but as the expression of the divine displeasure, which sin as a breach of divine law involves. Sin is a term applied not only to actions, but also to dispositions and motives. In the theological phrase original sin it means the inherited tendency to do wrong.

There have been two great controversies in the Christiar. Church on this question, the Augustinian-Pelagian and the Calvinistic-Arminian, one in the 5th century and the other in the 17th. Pelagius declared the capacity of every man to become virtuous by his own efforts, and summoned the members of the Church in Rome to enter on the way of perfection in monasticism. His fiend Caelestius was in 412 charged with and excommunicated for heresy because he regarded Adam as well as all his descendants as naturally mortal, denied the racial consequences of Adam's fall, asserted the entire innocence of the new-born, recognized sinless men before the coming of Christ.

Pelagius himself desired to avoid controversy, and with mental reservations denied these statements of his friend; but he did not escape suspicion, and his condemnation in 418 was the signal for a literary polemic, which lasted ten years, and in which Julian of Eklanum was the most brilliant but reckless combatant on the side of Pelagius. In the East the freedom of the will was so insisted on, that one may regard Greek theology as essentially Pelagian. In the West there was unanimity only on three points: the necessity of baptism for the remission of sins, the inheritance of sin as a result of Adam's fall, and the indispensableness of the divine grace in the attainment of goodness. Pelagius insisted that sin was an act, not a state, an abuse of the freedom of the will, and that each man was responsible and liable to punishment only for his own acts.

This extreme individualism he qualified only in two respects, he admitted a principle of imitation, the influence of bad example, habit and customs, may be inherited and communicated. Divine grace is not necessary for human virtue. It is granted only according to act, and merits as the law in enlightening, warning or promising reward. To this Augustine opposed the view that Adam's sin is, as its penalty, transmitted to all his descendants, both as guilt and as weakness. The transmission is not by imitation, but by propagation. The essence and mode of operation of original sin is concupiscence, which, as of the devil, subjects man in his natural state to the devil's dominion.

Even infants are involved in Adam's condemnation. Sin is a necessity in each individual, and there is a total corruption of man's nature, physically as well as morally. Into the details of the controversy it is not necessary to go any further. While the authority of Augustine received lip-homage, the doctrine of the Roman Catholic Church became more Pelagian, and in the Tridentine decrees and still more in the ethics of the Jesuits, in spite of the opposition of Jansenism, Pelagianism at last triumphed.

The Reformation restored the teaching of Augustine; in Calvinism especially the sovereignty of the divine and the impotence of the human will were emphasized; and against this exaggeration Arminianism was a protest. Of the five articles of the Remonstrance of 1610 only two now concern us: the possibility of resisting the grace which is indispensable to salvation, and the possibility of falling away from grace even after conversion. The Arminian system was an attempt to modify the Calvinistic theory in a moral interest, so as to maintain human responsibility, good and ill desert; but to this moral interest the system sacrificed the religious interest in the sufficiency and the sovereignty of divine grace.

Its adherents necessarily laid emphasis on human freedom. As regards original sin they taught that the inclinations to evil inherited from Adam are not themselves blameworthy, and only consent to them involves real guilt. It is not just, however, to Arminianism to identify it with Pelagianism, as it does strive to make clear man's need of divine grace to overcome sin and reach holiness. In the Evangelical Revival of the r8th century Arminianism was represented by Wesley, and Calvinism by Whitefield.

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Up to date as of January 15, 2010
(Redirected to sin article)

Definition from Wiktionary, a free dictionary

See also SIN, sín, síň, -sin, and sin-





  1. (mathematics) A symbol of the trigonometric function sine.



From Old English synn, from Proto-Germanic *sunthi-/Proto-Germanic *sundjo, probably ultimately from Proto-Indo-European *h₁es- (to be), cognate to is.[1] Cognates include Old Norse synd, Old High German sunta, Danish synd, and German Sünde, among many others.





sin (plural sins)

  1. (theology) A violation of a moral or religious law; an error.
  2. A misdeed.

Derived terms

Related terms


The translations below need to be checked and inserted above into the appropriate translation tables, removing any numbers. Numbers do not necessarily match those in definitions. See instructions at Help:How to check translations.


to sin

Third person singular

Simple past

Past participle

Present participle

to sin (third-person singular simple present sins, present participle sinning, simple past and past participle sinned)

  1. (intransitive, theology) To commit a sin.

Derived terms




  1. Sinaloa, a state of Mexico.
  2. (Canadian) Social insurance number, an identification number issued by the government of Canada.
  3. (mathematics) sine, a trigonometric function.


  • Notes:
  1. ^sin” in the Online Etymology Dictionary, Douglas Harper, 2001




Latin signum.


sin m.

  1. sign



sin c. (neuter sit, plural sine)

  1. (reflexive possessive) third-person sg. pronoun, meaning his/her/its (own)
    Han læste sin bog - He read his (own) book
    Compare: Han læste hans bog - He read his (somebody else's) book




  1. accusative of si




sin f.

  1. sinew, tendon


Declension of sin
(singular) (plural)
(indefinite) (definite) (indefinite) (definite)
nominative sin sinin sinar sinarnar
accusative sin sinina sinar sinarnar
dative sin sininni sinum sinunum
genitive sinar sinarinnar sina sinanna
Other words with the same declension



From Old Irish sin.


  • IPA: /ɕɪn̠ʲ/


sin (demonstrative pronoun)

  1. (used with the definite article) that
    an buachaill sin — “that boy”



  • IPA: [sɪ̀n]


sin (possessed form -yiin)

  1. song

Derived terms

  • shiyiin = "my song"
  • biyiin = "her/his/their song"




  1. her, his, hers, its
  2. genitive s
    Det var skolen sin bil. – It was the school's car.

Old Irish


From Proto-Celtic *sindo- (cf. Welsh hyn) < Proto-Indo-European *sḗm (one) or Proto-Indo-European *so- (this); strong doublet of in (the).



  1. that (used after the noun, which is preceded by the definite article)
    a ndéde sin – "that pair (of things)"



Scottish Gaelic


From Old Irish sin.




  1. that
    Dè tha sin? - What is that?



  1. (used with the definite article) that
    an gille sin — that boy

Derived terms



From Proto-Slavic *synъ, from Proto-Indo-European *suHnús.


sȋn m. (Cyrillic spelling си̑н)

  1. son




From Proto-Slavic *synъ, from Proto-Indo-European *suHnús.


sín m.

  1. son (a male person in relation to his parents)



From Latin sine.




  1. without


Related terms


Etymology 1

Nominalisation of sina (run dry).



  1. Dryness, the state of having run dry.
Usage notes

Most commonly used when referring to either milk or funds.

Etymology 2

From Old Swedish sin (Old Norse sínn) < Proto-Germanic *sīna-. Cognate with Danish sin, Gothic 𐍃𐌴𐌹𐌽𐍃 (seins), German sein, Dutch zijn.


sin c. (neuter sitt, plural sina)

  1. his (own), her (own), its (own), their (own). (Reflexive possessive third person pronoun).
    Han hämtade sin post för tio minuter sedan = He picked up his (own) mail ten minutes ago
    Compare: Han hämtade hans post för tio minuter sedan = He picked up his (somebody else’s) mail ten minutes ago.
    Hon samlar sina dikter i en låda = She collects her poems in a box
    Hunden tycker inte om sitt halsband = The dog doesn’t like its collar
    De tog sina papper och lämnade mötet = They brought their papers and left the meeting
Usage notes
  • The inflection of the word sin is determined by the gender and number of the object: sin for common singular, sitt for neuter singular, and sina for plural, just like an adjective.




  1. you sg., thou

West Frisian



  1. sentence

Bible wiki

Up to date as of January 23, 2010

From BibleWiki

Sin is "any want of conformity unto or transgression of the law of God" (1Jn 3:4; Rom 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 (Rom 6:12ff; Rom 7:5ff). 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 (reatus); and
  2. pollution (macula).", Hodge's Outlines.

The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Rom 6:12ff; Gal 5:17; Jam 1:14f).

The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.

Adam's sin (Gen 3:1ff) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it,

  1. the sin of unbelief, virtually making God a liar; and
  2. the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.

Original sin. "Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Rom 5:12ff; 1Cor 15:22ff). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e.,

  1. a state of moral corruption, and
  2. of guilt, as having judicially imputed to them the guilt of Adam's first sin.

"Original sin" is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Rom 6:12ff; Rom 7:5ff), the "flesh" (Gal 5:17, Gal 5:24), "lust" (Jam 1:14ff), the "body of sin" (Rom 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph 4:18f). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Rom 3:10ff; Rom 5:12ff; Rom 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph 2:1; 1Jn 3:14).

The doctrine of original sin is proved,

  1. From the fact of the universal sinfulness of men. "There is no man that sinneth not" (1 Kg 8:46; Isa 53:6; Ps 1303; Rom 3:19ff; Gal 3:22).
  2. From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14ff; Gen 6:5f).
  3. From its early manifestation (Ps 583; Prov 22:15).
  4. It is proved also from the necessity, absolutely and universally, of regeneration (Jn 3:3; 2Cor 5:17).
  5. From the universality of death (Rom 5:12ff).

Various kinds of sin are mentioned,

  1. "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps 1913).
  2. "Secret", i.e., hidden sins (19:12); sins which escape the notice of the soul.
  3. "Sin against the Holy Ghost", or a "sin unto death" (Mt 12:31f; 1Jn 5:16), which amounts to a wilful rejection of grace.
This article needs to be merged with Sin (Catholic Encyclopedia).
This article needs to be merged with SIN (Jewish Encyclopedia).
This entry includes text from Easton's Bible Dictionary, 1897.

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From Wikia Gaming, your source for walkthroughs, games, guides, and more!

SiN North American box art
Developer(s) Ritual Entertainment
Publisher(s) Activision
Engine Quake 2
Status Released
Release date November 4, 1998
Genre First-person shooters
Mode(s) Single player, Deathmatch
Age rating(s) ESRB: M
Platform(s) PC
Media CD-ROM
Credits | Soundtrack | Codes | Walkthrough

Sin is a First-person shooter made by Ritual Entertainment on the Quake II engine. It was released in November, 1998. Many consider it to be a spiritual sequal to Duke Nukem 3D due to it's interactivity and atmosphere. At release it was plagued with many bugs due to being rushed out to compete with Half-Life - including long load times and large save files. Despite this it was widely considered a great game, even rivalling the original Half-life when fully patched (Ironically, the next SiN game is being developed on Half-Life 2's Source engine) An expansion pack titled 'Wages of SiN' was created by 2015, the developers of the Medal of Honor series. An anime film was also created, however it did not follow the story of the game and instead told a different version, taking only a few elements of the game.

External Links

Ritual Entertainment's Online Community Hub

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This article uses material from the "SiN" article on the Gaming wiki at Wikia and is licensed under the Creative Commons Attribution-Share Alike License.

Simple English

Sin can also be an abbreviation of sine in Mathematics.
SIN can also be the abbreviation of Singapore.

A sin is something that a religion tells its believers is a bad thing to do, usually because the thing is believed to draw people away from God and happiness.

Religions usually say that God told them that some things are sins through prophets (messengers from God). Usually the sacred books of a religion talk about sins. There are some things that most religions agree are sins. For example, almost every religion agrees that it is wrong to kill people (murder).

There are other things that are sins in only a few religions. For example, Muslims and Jews say that it is wrong to eat pork, but other religions do not think that it's wrong to eat this.

Most religions describe sins as actions that break their rules.

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