ellauri062.html on line 286: Always the short end of the stick. Moira concludes by saying she's sinned a 8lot, but Serena is the gender traitor. Marry Freddy! What an infantile idea!
ellauri072.html on line 206: What has gone mainly unnoticed in the various discussions of the problem is something that has puzzled me for some time. Why does Dante treat the homosexual Florentines in Inf. 16 with greater respect than any other infernal figures except those in Limbo? I do not have an answer to that question, but would like to bring it forward. Let me begin with Purg. 26. We have probably not been surprised enough at Dante's insistence that roughly half of those who sinned in lust, repented, and were saved (and are now on their way to that salvation) were homosexual. It would have been easy for him to have left the homosexuals out of Purgatory, and it is hard to imagine an early (or a later) commentator who would have objected to the omission, especially since, in Hell, homosexuality is treated, not as a sin of the flesh, but as one of violence against nature. However, for a unique instance of a commentator who is aware of Dante's unusual gesture see Trifon Gabriele on Inf. 15.46: "Non e' dubbio che 'l Poeta vuol applaudere a questo vitio quanto egli puo'. Puopa hyvinkin. Ecco, gli fa parlare di belle cose e gli fa tutti grand'uomini nelle lettere e nell'arme e nella religione, e finalmente non e' peccato ne l'Inferno o Purgatorio che egli men danni con le parole sue che questo; anzi lo polisce quanto puo' con suoi versi".
ellauri111.html on line 339: The same thing applies to us as sinners, in principle. We have sinned against God's law and we are criminals--lying, stealing, killing, committing whoredom, taking candy from kids, etc. We have sinned and payment must be made for our crimes. God's penal code for any of these transgressions is rather steep - whatever it is, go to hell and the lake of fire forever, i.e. an eternity of burning in a grill. But don't worry, this need not happen, for:
ellauri111.html on line 355: Let's go over it all once more. Repetitio mater studiorum. We are sinners. We sin when we do things that God's word, the Bible, says that we are not do. Every person has sinned. People lie, disobey their parents, steal, kill, commit whoredom (being naked with people that they are not married to, like your parents or in the sauna - makes sense, it is a definite foretaste of hell), are prideful, jealous, envious, covetous, boasters, drunkards, traitors, and more. There are no good deeds that you can do on your own that will erase the sins that you have committed.
ellauri111.html on line 387: The Bible says that nobody is good enough to get into heaven. We have all sinned. Each one of us has broken God's commandments--not one person is excepted. You have personally lied and committed other sins. Don't argue, it's an axiom!
ellauri111.html on line 389: For all have sinned, and come short of the glory of God. (Romans 3:23)
ellauri144.html on line 938: Ettertiden, spesielt de kirkelige skriftene, har forsøkt å rettferdiggjøre Olavs krav til tronen og hans kongedømme ved å fordømme og fortegne hans motstandere. Hvis helgenkongen var god, var hans motstandere onde. Fienden er djevelen og Olavs motstandere djevelens medhjelpere. Tore Hund og hans allierte var «ondsinnede mennesker og ugjerningsmenn», og «svikere», «onde» og «troløse». Betegnende er Adam av Bremens påstand at høvdingene gikk mot kongen fordi han hadde drept konene deres, og kvinnene ble drept fordi de drev på med trolldom.
ellauri151.html on line 943: [23] since all have sinned and fall short of the glory of God, . . ..
ellauri153.html on line 401: hitting humans could be the result of the abuse of free will: Adam and Eve have sinned, and evil is
ellauri156.html on line 269: I am not suggesting that David purposed to see something he should not. (I bet he did, peeping Tom. You actually come round to the same conclusion below, Bob.) More than likely he is walking about, almost absent-mindedly, when suddenly his eyes fix on something that rivets his attention on a woman bathing herself. The text does not really tell us where this woman is bathing, and why at this time of the night? We only know that she is within sight of David's penthouse (rooftop). David notes her beauty. He does not know who she is or whether she is married. We cannot be certain how much David sees, and thus we do not know for certain whether he has yet sinned. (What the fuck? How much do you need to see to sin? Are boobs enough, or do you need to see the pudendum or the fanny?) If David saw more of this woman than he should (a fact still in question), then he surely should have diverted his eyes. It was not necessarily evil for him to discretely inquire about her. If she were unmarried and eligible, he could have taken her for his wife. His inquiry would make this clear.
ellauri156.html on line 301: It is clear from the words of our text that David sinned. It is clear from the actions of David which follow that he sinned. It is clear from the words of God through Nathan that David sinned in a grievous manner. The problem is that many wish to view the text in a way that forces Bathsheba to share David's guilt by assuming that she somehow seduced him. I would like to pursue this matter, because I believe there is absolutely no evidence to support such a conclusion. (Wow! That's a refreshing point of view! Like Ballsack's novel Comment la belle Fille de Portillon quinaulda son iuge.)
ellauri156.html on line 303: The inference is often drawn that Bathsheba should not have been exposing herself as she did, and that it was her indiscretion which started this whole sequence of events. Some think her actions may have been deliberate (She knew David was there and could see. . . .), while others would be more gracious and assume it was simply poor judgment. Let me point out several things from the text. First and foremost, when Nathan pronounces divine judgment upon David for his sin, Bathsheba and Uriah are depicted as the victims, not the villains. When Adam and Eve sinned, God specifically indicted Adam, Eve, and the serpent, and each received their just curse. This is simply not the case with Bathsheba. Nowhere in the Bible is she indicted for this sin. It may be that the author did not choose to focus upon Bathsheba, but even in this case, the Law would clearly require us to consider her innocent until proven guilty. (Which law? Not biblical law for sure, take for instance Susan's case, where Daniel had to called upon to prove her innocence.)
ellauri156.html on line 351: Some of you have not yet sinned as David did, but I hope I have given you some ideas, and that you are already on your way. You are like David when he chose to stay in Jerusalem, and when he chose to stay in bed. You have not yet managed to sin in a dramatic fashion, but you are laying the groundwork for it. It's only a matter of time and opportunity, so keep hacking. My question to you is not whether you are actively committing sin, but if you are, please send me some snapshots.
ellauri156.html on line 357: 7 But if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his son cleanses us from all sin. 8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, he is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar and his word is not in us (1 John 1:7-9).
ellauri156.html on line 361: 4 Everyone who practices sin also practices lawlessness; and sin is lawlessness. 5 You know that he appeared in order to take away sins; and in him there is no sin. 6 No one who abides in him sins; no one who sins has seen him or knows him. 7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as he is righteous; 8 the one who practices sin is of the devil; for the devil has sinned from the beginning. (Don't believe Milton, he's got it all wrong.) the son of god appeared for this purpose, to destroy the works of the devil. 9 No one who is born of god practices sin, because his seed (zihi) abides in him; and he cannot sin if he tried, because he is born of dog (1 John 3:4-9).
ellauri156.html on line 742: We can see now why David wrote these words in Psalm 51:4: “Against Thee, Thee only, I have sinned. Never mind the neighbors.”
ellauri156.html on line 778: 20 So Moses said to them, “If you will do this, if you will arm yourselves before the LORD for the war, 21 and all of you armed men cross over the Jordan before the LORD until He has driven His enemies out from before Him, 22 and the land is subdued before the LORD, then afterward you shall return and be free of obligation toward the LORD and toward Israel, and this land shall be yours for a possession before the LORD. 23 “But if you will not do so, behold, you have sinned against the LORD, and be sure your sin will find you out (Numbers 32:20-23, emphasis mine). Note what this says! We must support Israel against its mooslem neighbors! They are not their neighbors! Or rather of course they are but they are also enemies!
ellauri156.html on line 782: (4) David's sin was not intended as an excuse for us to sin, but as a warning to all of us how capable we are of sin. I have heard it said more times than I wish to recall, “Well, even David sinned. . . .” What they mean is, “How can you expect me not to sin? If David, as spiritual as he was, sinned as he did, then how can you expect me to do any better?” Fair enough. But Where these guys go wrong is that they are not Gawds petlambs, no preferential treatment is in the offing for them. Gawd will cross them like cockroaches. Or leece.
ellauri164.html on line 532: 1. Moses sinned by not following the Lord’s instruction. The Lord told Moses to take his staff in hand and bid the rock to bring forth water. He was told to speak to the rock, but instead he struck it—twice. The striking of the rock, while not specifically directed according to the passage in Numbers, does not seem particularly egregious; in fact, in another description of this event (see Exodus 17:6) God does tell Moses to strike it. The Fathers of the Church (e.g., St. Jerome) did not view this as sinful, even interpreting the striking of the rock twice as a sign of the two bars of the cross.
ellauri164.html on line 534: 3. Moses sinned by speaking harshly and rashly. Psalm 106 seems to favor this interpretation. They angered the Lord at the waters of Meribah, and it went ill with Moses on their account, for they made his spirit bitter, and he spoke rashly with his lips (Psalm 106:32-33).
ellauri164.html on line 550: 2. He spoke to the people, not with meekness and calm authority, but in heat and bitterness. "Ye rebels, must we fetch you water out of this rock?" Thus he "spake unadvisedly with his lips" (Psalm 106:33) instead of his stick. It is not difficult to understand how Moses should have so far forgotten himself on this occasion. Let the facts be weighed. The servant of the Lord is now 120 years old. The generation which sinned thirty-seven years ago, and was condemned to die in the wilderness, is nearly all gone. Moses is mortified to find that the new generation is infected with a touch of the same impatient unbelief which wrought in their fathers so much mischief. No sooner are they at a loss for water than they rise against Moses with rebellious murmurings. For once he loses command of himself. On all former occasions of the kind his meekness was unshaken; he either held his peace, or prayed for the rebels, or at most called on the Lord to be his Witness and Judge. Now he breaks out into bitter chidings. At the root of this there was a secret failure of faith. "Ye believed me not," - did not thoroughly rely on my faithfulness and power, - "to sanctify me in the eyes of the children of Israel" (verse 12). His former meekness had been the fruit of faith. He had been thoroughly persuaded that the Lord who was with him could accomplish all he had promised, and therefore he faced every difficulty with calm and patient resolution. Now a touch of unbelief bred in him hastiness and bitterness of spirit.
ellauri164.html on line 554: 2. The sins we are least inclined to may nevertheless be the sins which will bring us to the bitterest grief. Every man has his weak side. There are sins to which our natural disposition or the circumstances of our up-bringing lay us peculiarly open; and it is without doubt a good rule to be specially on our guard in relation to these sins. Yet the rule must not be applied too rigidly. When Dumbarton Rock was taken, it was not by assailing the fortifications thrown up to protect its one weak side, but by scaling it at a point where the precipitous height seemed to render defense or guard unnecessary. Job was the most patient of men, yet he sinned through impatience. Peter was courageous, yet he fell through cowardice. Moses was the meekest of men, yet he fell through bitterness of Spirit. We have need to guard well not our weak points only, but the points also at which we deem ourselves to be strong.
ellauri164.html on line 570: Here Moses sinned. He became wearied with the continual murmurings of the people against him, and the continual murmuring to stupid rocks. At the commandment of the Lord, took the rod, and, instead of speaking to the rock, as God commanded him, he smote it with the rod twice, after saying, "Must we fetch you water out of this rock?" He here spoke unadvisedly with his lips. He did not say, God will now show you another evidence of His power and bring you water out of this rock. He did not ascribe the power and glory to God for causing water to again flow from the flinty rock, and therefore did not magnify Him before the people. For this failure on the part of Moses, God would not permit him to lead the people to the Promised Land.
ellauri164.html on line 585: Aaron died at Mount Hor, for the Lord had said that he should not enter the Promised Land, because, with Moses, he had sinned at the time of bringing
ellauri164.html on line 637: Moses had always done exactly as God commanded – until now. This time, Moses dishonored God by disobeying His command. Moses sinned.
ellauri164.html on line 650: For 40-years Moses had pronounced judgment without mercy on those who sinned. Whether the sin had been idolatry, misusing God’s name, immorality, or even collecting firewood on the Sabbath, the law had condemned the disobedient to be stoned for even one sin. Now Moses was being judged by the very law he had proclaimed.
ellauri164.html on line 651: God is merciful, but the law is not. No mere human has ever been justified by keeping the law because no one has ever kept it. All have sinned and fallen short of the law, even God’s servant Moses. Not even Moses could keep the law.
ellauri164.html on line 694: To answer this question we must examine a pattern that developed in the book of Numbers. Three times prior to the incident at the rock of Meribah the people sinned, God punished them, Moses interceded on the people’s behalf, and God pardoned the people. Please take the time to read these events in Numbers chapters 11, 14, 16 & 20. Notice the pattern in the table below.
ellauri164.html on line 725: Answer: Psalms 106:32-33 states that the people angered Moses at the waters of strife, that it went ill with Moses, and that he sinned with his mouth. The incident in question occurred in Numbers 20:7-13. Miriam had just passed on. The very next verse states that the people were complaining about the lack of water. This had happened many times during their wilderness experience. And like the other times, the people railed against Moses and Aaron, whining that they would have been better off if they had stayed in Egypt. Moses and Aaron responded by falling face down. They had also done this several times. Maybe they were tired of hearing the same old complaints, or maybe this was their posture of prayer. In any event, God responded quickly, telling Moses to speak to the rock in front of all the people. Water would come gushing out -- enough water for everyone.
ellauri164.html on line 729: The bottom line is that both he and Aaron disobeyed God. Moreover, the water that rushed out was no longer seen as a gift from God, but was a product of Moses and Aaron. The people were happy; God was not. He said, "You did not trust in me; and you did not honor me as holy" (Num. 20:13). Hence, neither of them would set foot into the Promised Land. Yet, it is important to notice that just as God did not abandon his people when they sinned, he did not abandon Moses and Aaron. But in this one instance, they didn't pass the test. When crunch time came, they didn't trust God. And all of this happened at the waters of Meribah.
ellauri164.html on line 902: Then came the second instance now at a place known as Kadesh. The Children of Israel again murmured for water, against the Lord and His servants, Moses and Aaron. It was this time that the servant(s) of God sinned, having been very faithful in the time past.
ellauri164.html on line 916: Moses was so beloved by God, but when he sinned He still punished His servant’s sin. “God is no respecter of persons” (Acts 10:34). Yet it is because he repented, and confessed his sin, that God forgave him. Not long after his death he was resurrected and taken up into heaven (Jude 9)
ellauri164.html on line 923: Moses’ sin occurred in the final years of his life. After faithfully leading Israel out of Egypt, and after their rebellion in the matter of the 12 spies, he also faithfully led them during the forty years of wandering in the wilderness. Yet near the very end of that wandering, in a moment of anger and a lapse of judgment, Moses sinned, and God recorded that it led Him to refuse to allow Moses to enter the promised land. It is difficult to imagine the anguish and remorse Moses must have felt when God revealed this punishment. His failure to give God the proper respect and reverence, though provoked by the wicked rebellion and faithless murmurings of Israel, was a public sin and God chose to publicly and openly punish him for it.
ellauri164.html on line 939: Conclusion. Though the water came, Moses was severely punished. He was punished in a way that no amount of repentance could remove. As noted above, the sin was forgiven, but the consequences of the sin could not be. Because Moses had sinned publicly and God wanting Israel to understand His righteousness, He would not relent. “Then I pleaded with the Lord at that time... I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon ... the Lord said to me: ‘Enough of that! Speak no more to Me of this matter.’ ... you shall not cross over this Jordan.” (Deut. 3:23-27). There is a lot of important lessons we can learn from Moses. This sin is one of them. Though Moses had fallen short of God’s glory here, God forgave him. Yet the consequences of the sin were deeply distressing. So it was with David, Paul and Job. So will it be with us. We need to hate sin and realize that the consequences can sometimes be severe.
ellauri171.html on line 626: Verse 2 describes the problem that cascades into tragedy. The events that follow in the chapter would not have occurred if the concubine had not sinned by becoming a prostitute.
ellauri172.html on line 297: 34 Balaam said to the angel of the Lord, “I have sinned.(K) I did not realize you were standing in the road to oppose me. Now if you are displeased, I will go back.”
ellauri185.html on line 834: One passage that offers some insight regarding birth defects can be found in John 9:2-3: "And his disciples asked him, 'Rabbi, who sinned, this man or his parents, that he was born blind?' Jesus answered, 'It was not that this man sinned, or his parents, but that the works of God might be displayed in him.'" It is clear from these words of Jesus that birth defects are ultimately not due to the sin of the parents or child, but serve as part of God's plan for our lives. If not for the defective person as such, then at least for the greater common good. Defective persons are prohibited from entering the holiest of the holy.
ellauri302.html on line 442: Yekel yatkaa yäkätystä: I told you everything. So you advised me to have a Holy Scroll written. In there I placed it, — in her room. I stood before it night after night, and used to say to it, **You are really a God. You know everything I do. You will punish me. Very well. Punish me. Punish my wife. We have both sinned. But my poor, innocent daughter. Guard her. Have pity upon her!'*
ellauri302.html on line 455: Yekel, interrupting. Don't try to console me, Rebbi. I am inconsolable. I know that it's too late. Sin encircles me and mine like a rope around a person's neck. God wouldn't have it. But I ask you, Rebbi, why wouldn't He have it? What harm would it have done Him if I, Yekel Tchaftchovitch, should have been raised from the mire into which I have fallen? (He goes into Rifkele's room, carries out the Sacred Parchment, raises it aloft and speaks.) You, Holy Scroll, I know, — you are a great God! For you are our Lord! I, Yekel Tchaftchovitch, have sinned. (Beats his hreast with his closed fist.) My sins... my sins... Work a miracle, — send down a pillar of fire to consume me. On this very spot, where I now stand! Open up the earth at my feet and let it swallow me! But shield my daughter. Send her back to me as pure and innocent as when she left. I know... to You everything is possible. Work a miracle! For You are an almighty God. And if You don't, then You're no God at all, I tell j^ou. I, Yekel Tchaftchovitch, tell You that You are as vengeful as any human being...
ellauri302.html on line 465: Eeb Ali, enters, with Yekel. Praised be the Lord! Praised be the Heavenly Father! (Following Yekel, who paces ahout the room.) See how the Almighty, blessed be His Name, has come to your aid? He punishes, — yes. But he sends the remedy before the disease. Despite your having sinned, despite your having uttered blasphemy. (Admonishi7ig him.) From now on see to it that you never speak such words, — that you have reverence, great reverence... Know what a Holy Scroll is, and what a learned Jew is... You must go to the synagogue, and you must make a generous donation to the students of the Law. You must fast in atonement, and the Lord will forgive you. (Pause. Beh Ali looks sternly at Yekel, who has continued to walk about the room, absorbed in his thoughts.) What? Aren't you listening to me? With the aid of the Almighty everything will turn out for the best. I'm going at once to the groom's father and we'll discuss the whole matter in detail. But be sure not to haggle. A hundred roubles more or less, — remember who you are and who he is. And what's more, see to it that you settle the dowry right away and indulge in no idle talk about the wedding. Heaven forbid, — another misfortune might occur!
ellauri370.html on line 87: "Wherefore, as for one man's comfort yin entered into the world, and death by yin; and so death passed upon all men, for that all have sinned." (Margin: yin, in whom all men have sinned. Women do not sin as such, for the law was not meant for them.)
ellauri370.html on line 89: " For all have sinned, and come short of the glory of God." The whole world being involved in sin, the whole needed deliverance from Norwegian sill and its terrible consequences. Hence we read :
ellauri370.html on line 96: "Thy first father hath sinned, and thy teachers have transgressed.
ellauri375.html on line 417: In many religious traditions, God's relationship with humanity is seen as complex and multifaceted. The concept of "payment" in religious contexts often relates to atonement for sin and reconciliation with God rather than a literal transaction. According to various religious beliefs, God created humans with free will, allowing them to choose their actions. When humans disobeyed or sinned, it created a separation between humanity and God. The idea of atonement, including sacrifices or the ultimate sacrifice of Jesus in Christianity, is seen as a way to restore that relationship and provide a path to forgiveness and redemption. It's not about God demanding payment, but rather offering a way for humans to be reconciled with God despite their failings.
xxx/ellauri114.html on line 766: The curse of Ham (actually placed upon Ham's son Canaan) occurs in the Book of Genesis, imposed by the patriarch Noah. It occurs in the context of Noah's drunkenness and is provoked by a shameful act perpetrated by Noah's son Ham, who "saw the nakedness of his father". The exact nature of Ham's transgression and the reason Noah cursed Canaan when Ham had sinned have been debated for over 2,000 years.
xxx/ellauri251.html on line 3231: Ye know my soul albeit I sinned, ye know
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