Concise Bible Dictionary:
There are many different words both in the Old Testament and New Testament signifying “sin,” “iniquity,” “wickedness,” with various shades of meaning.
1. It is important to notice the scripture definition of sin. It is “lawlessness” (1 John 3:44Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (1 John 3:4)). Hence the distinction made between “sin” and “transgression,” the latter being the infraction of a known command. From Adam to Moses man “had not sinned after the similitude of Adam’s transgression,” yet men had sinned and died (Rom. 5:1414Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (Romans 5:14)). A positive law was given to Adam, which he disobeyed; but from Adam to Moses no definite law was proclaimed, consequently there was no transgression, yet there was sin in the sense of lawlessness, and such sin as called for the deluge. The same distinction is plainly involved in Romans 4:1515Because the law worketh wrath: for where no law is, there is no transgression. (Romans 4:15): “Where no law is, there is no transgression,” yet there may be sin, and it is averred that “as many as have sinned without law shall also perish without law” (Rom. 2:1212For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (Romans 2:12)).
The rendering of 1 John 3:44Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (1 John 3:4), in the AV, “sin is the transgression of the law,” is a mistranslation. The Greek word is ἁνομία, from ἁ, negative, and νόμος, law. This word occurs fourteen times, and in this verse only is it translated in the AV “transgression of the law.” In 2 Corinthians 6:1414Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? (2 Corinthians 6:14) it is “unrighteousness,” and in eleven places it is rendered “iniquity,” signifying any wickedness. Further, ἂνομος, from the same root, is translated “without law” in 1 Corinthians 9:2121To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. (1 Corinthians 9:21); “unlawful” in 2 Peter 2:88(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) (2 Peter 2:8); and “lawless” in 1 Timothy 1:99Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, (1 Timothy 1:9). These passages clearly indicate that the meaning, of 1 John 3:44Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (1 John 3:4) is “Every one that practices sin, practices also lawlessness; and sin is lawlessness,” that is, doing one’s own will, regardless of all restraint of God and man. This applies whether there is a definite law or not, but when there is a definite law sin is also transgression.
The principal words used for “sin” in the New Testament are ἁμαρτία, τημα, τάνω, to deviate from a right course: and for transgression, “transgressor,” παράβασις—βαίνω—βαἰνω, to pass by or over a boundary.
3. An important point is to distinguish between “sin” and “sins,” a distinction which must exist after the first entrance of the principle. The “sins” of a man are what he actually commits, and are the ground of judgment, while also proving the man to be the servant of sin. A Christian is one whose conscience has been perfected forever by the one sacrifice for sins; the Spirit of God has brought him into the value of that one offering, hence his sins, having been borne by Christ on the cross, will never be brought to his charge as guilt upon him by God, but if he sins there is a holy gracious dealing with him on the ground of Christ’s propitiation, so that he is led to confess the sin or sins, and has the joy of forgiveness. “Sin” as to the principle, involving the alienation of all things from God since the fall of man, and especially seen in man’s evil nature, has been judicially removed from before God in the cross of Christ. God has “condemned sin in the flesh” in the sacrifice of Christ (Rom. 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3)), and consequently the Spirit is given to the believer. The Lord Jesus is proclaimed as “the Lamb of God that taketh away the sin of the world” (“not sins,” as it is often quoted). He will purge heaven and earth from sin, and in result there will be new heavens and a new earth, wherein will dwell righteousness. Though Christ tasted death for everyone, or everything, He is not represented as bearing the “sins” of all; His death as regards “sins” being qualified by the words “of many,” “our sins,” and so forth.
4. In the important passage in Romans 5:15-2015But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (Romans 5:15‑20), the word Offense occurs. The Greek is παράπτωμα, from “to fall off or away.” It is used for Adam’s fall or sin, and God’s free gift is in respect of many sins. “The law entered that the offense might abound,” that is, that the offensiveness or heinousness of sin might be made manifest. The same word is translated “fall, fault, trespass and sin.”
Jackson’s Dictionary of Scripture Proper Names:
thorn: clay: mire
From Anstey’s Doctrinal Definitions:
As a rule in the New Testament epistles, “sins” (plural) refer to the evil deeds that men do, and “sin” (singular) is the fallen nature in men (the flesh). Hence, “sins” are evil actions, whereas “sin” is the evil nature. The first is what we have done, and the second is what we are. Thus, “sins” are manifestations of “sin;” or “sins” are the product of “sin;” or “sins” are the fruit of a bad tree and “sin” is the root of that bad tree. “Sin” is more than just the old sin-nature; it is that evil nature with a will in it that is determined to gratify its lusts.
Another difference between these two things is that “sins” can be “forgiven” by the grace of God (Rom. 4:77Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. (Romans 4:7)), but “sin” is not forgiven, but rather, it is “condemned” under the righteous judgment of God (Rom. 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3)). It is important to pay attention to this distinction when reading the epistles; if we don’t, we will come away with some mistaken ideas.
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