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It"s come to be habitual for me come say "Oh mine God" in a situation where ns am shocked or surprised, as I"m certain it"s come to be for a most people.

I claimed "Oh mine God" in the presence of a friend of mine once, a lengthy time ago, and he said, "Don"t usage God"s surname in vain" or "Don"t usage the Lord"s surname in vain." human being have said this to me really often due to the fact that then.

This intrigued me, so i was just wondering...does the expression "Oh my God" really usage God"s surname in vain?


ns didnt yes, really knew that saying oh my God is using his name in vain i normaly asay it wen ns surprised or happy may God pardon me if it to be a sin ns ll shot my ideal to prevent it!
According come the meaning of "in vain", I"d say yes, it is in vain.

in vain, a. Without result or avail; to no purpose: come apologize in vain. B. In an wrong or irreverent manner: to take God"s name in vain.

While it might not be directly insulting or condemning God in any way, I would certainly say that "Oh mine God" is not making use of his name in a reverent manner, especially one that might be bringing the glory.

With regards come the habit, my wife had actually the same habit. After ~ realizing that it was taking his surname in vain, she to be able to quickly get over it. While "Oh my gosh" has the same meaning (most likely in your case), the does remove the danger of trivializing God. Maybe when you expropriate that it is taking God"s name in vain, you"ll have the ability to quickly acquire over your habit. (I wouldn"t expect anyone to acquire over it automatically unless you pray for God"s help and he breaks it in ~ once.)

edited Aug 29 "11 at 3:12
answered Aug 29 "11 in ~ 2:06

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Jürgen A. Erhard: i couldn't have actually agreed more. Replacing "God" through "Gosh" in "Oh my God" might or may not bring a different meaning, yet either way, the intentionally is the same.
Aug 29 "11 at 3:19
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In enhancement to a_hardin"s analysis, it"s essential to take into consideration the original definition of the commandment. To take God"s name didn"t mean swearing (profanity), it intended swearing one oath in the surname of the Lord. Swearing falsely was really serious matter and continues to it is in one today in Semitic cultures, however to oath falsely (in vain) in the name of God was not only oathbreaking, yet blasphemy together well.

Also, today plenty of of us have actually taken God"s surname in another way. We contact ourselves Christians, acquisition the name of Christ top top ourselves. If we claim to be Christ"s disciples, and yet us don"t live as one who has taken the surname of Christ should, climate we"re in violation that this commandment. It"s worth noting the the Savior"s angriest and most passionate denunciation of the Jewish leader of his day to be "hypocrites!"

answer Aug 29 "11 at 4:43

Mason Wheeler♦Mason Wheeler
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Moshe ben Maimon, Sefer ha-Mitzvot, §62

The 62nd prohibition is that we are forbidden come swear a shvu"at shav (a vain oath). The resource of this commandment is God"s declare (Exo. 20:7), "Do no take the name of YHVH your God in vain."

המצווה הס"ב האזהרה שהזהרנו על שבועת שוא והוא אמרו יתעלה : " לא תשא את שם ה " אלהיך לשוא." (שמות כ, ז)

shvu"at shav is> once one swears the something is the contrary of what it actually is; or, the something exists, once in reality it cannot; or, one who swears in bespeak to violate a mitzvah of the Torah. So as well if one swears by an obvious and undisputed fact. Because that example, swearing come God that anything i m sorry is slaughtered will die. Behold, this is additionally taking the surname of YHVH in vain.

והוא שישבע על מחייב המציאות שהוא בהפך ממה שהוא באמת , או על דבר מן הנמנעות שהוא מצוי , או שישבע לבטל מצווה מן התורה . וכן אם נשבע על דבר ידוע שאין עליו מחלוקת ולא ויכוח לשום אדם מן המלמדים , כגון שישבע בה" שכל הנשחט ימות - הרי גם זה נשא שם ה" לשוא.

And the expression that the Mishnah: "What is a shvu"at shav? one oath i m sorry contradicts an apparent truth." One who transgresses this prohibition deliberately is punished through lashes. If done unintentionally, the is exempt , similar to many other prohibitions, as defined above. And there (that is come say, in Shvu"ot), it is said, "This is the shvu"at shav (vain oath) because that which one is lashed if done intentionally and exempt if excellent unintentionally. The details the this mitzvah are defined there.

ולשון המשנה: "איזו היא שבועת שוא ? נשבע לשנות את הידוע לאדם וגו "." והעובר על לאו זה במזיד - לוקה, ובשגגה - פטור, כשאר חייבי לאווין , כמו שביארנו . ושם אמרו , כלומר בשבועות: "זו היא שבועת שוא שחייבין על זדונה מכות ועל שגגתה פטור", ושם נתבארו דיני מצווה זו.

Moshe ben Maimon, Mishneh Torah, Sefer Hafla"ah, Hilkhot Shvu"ot, thing 1.4-8

4 The very first type is as soon as a person took one oath concerning a known matter the was not true, e.g., he take it an oath that a man was a woman, a mrs was a man, that a marble pillar was gold, or concerning other comparable factors.

הָאַחַת, שֶׁנִּשְׁבַּע עַל דָּבָר הַ יָּד וּעַ שְׁאֵ ינוּ כֵּ ן . כֵּ יצַד--כְּגוֹן שֶׁנִּשְׁבַּע עַל הָאִישׁ שְׁהוּא אִ שּׁ ה, וְעַל הָאִשָּׁה שְׁהִ יא אִ ישׁ, וְעַל עַמּ וּד שֶׁלְּשַׁ יִשׁ שְׁה וּא שֶׁלְּ זָהָב; וְכֵן כָּל כַּ יּוֹצֶא בְּזֶה.

5 The second: the one takes an oath on a known matter concerning which no one has actually a doubt, e.g., one take it an oath that the skies was the sky, that a stone is a stone, on 2 the they space two, and also the like. Even though over there is no doubt around the matter for a human of sound mind, one bring away an oath to combine the matter.

הַשְּׁ נִיָּה, שֶׁנִּשְׁבַּע עַל דָּבָר יָדוּעַ שְׁאֵין בּוֹ סָפֵק לְאָדָם בָּעוֹלָם שְׁהוּא כֵּן . כְּגוֹן שֶׁ נִּשְׁבַּע עַל הַשָּׁ מַ יִם שְׁה וּא שָׁמַ יִם, וְעַל הָאֶבֶ ן זוֹ שְׁהִ יא אֶבֶ ן, וְעַל שְׁ נַיִם שְׁהֶם שְׁ נַיִם; וְכֵן כָּל כַּיּוֹצֶא בְּזֶה, שֶׁזֶּה הַדָּבָר אֵ ין בּוֹ סָפֵק לְאָדָם שָׁלֵם כְּדֵי לְצַדַּק הַדָּבָר בִּשְׁבוּעָה.

6 The third is one who takes an oath to nullify a mitzvah. What is implied? One took an oath no to wrap himself in tzitzit, no to placed on tefilin, not to dwell in a sukkah throughout the holiday of Sukkot, no to eat matzah top top Pesach night, the he would quick on Shabbat and the festivals, or worrying other analogous instances.

שְׁלִ ישִׁ ית, שֶׁנִּשְׁבַּע לְבַטַּל אֶת הַמִּצְ וָה. כֵּ יצַד--כְּגוֹן שֶׁנִּשְׁבַּע שֶׁלּ אֺ יִתְעַטַּף בְּצִיצִית , וְשֶׁלּ אֺ יִלְבּ שֺׁ תְּפִלִּ ין, וְשֶׁלּ אֺ יֵשֵׁב בַּסֻּכָּה בְּחַג הַסֻּכּוֹת , וְל אֺ י אֺכַל מַצָּה בְּלֵילֵי הַפֶּסַח , אוֹ שֶׁיִּתְעַנֶּה בְּשַׁבָּתוֹת וְיָמִים טוֹבִים; וְכֵן כָּל כַּיּוֹצֶא בְּזֶה.

7 The 4th - that one took an oath concerning a issue that the is unable to perform. What is implied? He take it an oath the he would certainly not sleep for 3 consecutive days and nights, he would certainly not eat for seven consecutive job or concerning any type of analogous matter.

רְבִ יעִ ית, שֶׁנִּשְׁבַּע עַל דָּבָר שְׁאֵין בּוֹ כּוֹחַ לַעֲשׂוֹתוֹ . כֵּ יצַד--כְּגוֹן שֶׁ נִּשְׁבַּע שֶׁלּ אֺ יִישַׁ ן שְׁ לוֹשָׁה יָמִים לַ יְלָה וְיוֹם רְצוּפִ ים, א וֹ שֶׁ לּ אֺ יִטְע םֺ כְּלוּם שִׁבְעַת יָמִים רְצוּפִים; וְכֵן כָּל כַּיּוֹצֶא בְּזֶה.

8 whenever a person takes an oath in vain through taking among these four species of oaths, he transgresses a an unfavorable commandment, as (Exo. 20:6; Deut. 5:10) states, "And you shall no take the name of YHVH her God for falsehood." If the willfully, that is liable for lashes. If the does therefore inadvertently, he is exempt entirely.

כָּל הַנִּשְׁבָּע שְׁבוּעַת שָׁוְא מֵאַרְבַּע שְׁבוּעוֹת אֵלּוּ--עוֹבֵר בְּל אֺ תַעֲשֶׂה, שֶׁ נֶּאֱמָר "ל אֺ תִשָּׂא אֶת-שֵׁם- ה" אֱל הֶֺ יךָ , לַשָּׁ וְא" ( שמות כ ,ו; דברים ה ,י): וְאִם הָ יָה מֵזִיד , ל וֹקֶה; וְאִם הָיָה שׁוֹגֵג , פָּטוּר מִכְּל וּם.

Philo, The Decalogue, Ch. XXIX, §157

157 through the third commandment, that restrains people from acquisition oaths, and also limits the objects because that which one might swear, defining when and also where it may be lawful, and also who may swear, and how the swearer the end to be disposed, both in his soul and also body, and also many other minute particulars, worrying those who keep their oaths, and also the contrary.

Philo, The Decalogue, Ch. XVII, §82-87

82 The following commandment is, "not to take it the name of God in vain." now the rule on which this bespeak or plan proceeds is really plain come those who are gifted v acute mental vision; for, the surname is constantly subsequent in order come the topic of which that is the name, being choose the zero which adheres to the body.

83 Therefore, having actually previously talked of the existence of God, and also of the honor to be payment to the everlasting God, that then, following the organic order that connection, proceeds to command what is ending up being in respect of His name. For, the errors of males with respect come this point are manifold and also various, and also assume countless different characters.

84 the Being i m sorry is the most beautiful, and the most advantageous to human being life, and an ideal to rational nature, swears not Himself, since truth top top every point is so inherent within Him that His ceiling word is accounting an oath.6F7 beside not swearing at all, the second best point is to keep one"s oath; for, through the mere fact of swearing in ~ all, the swearer mirrors that over there is some apprehension of his no being trustworthy.

85 Therefore, permit a man be dilatory and slow if over there is any chance that by hold-up he may be able to avoid the requirement of taking an oath in ~ all. But, if requirement compels him to swear, climate he must take into consideration with no superficial attention, every among the subjects, or parts of the subject, prior to him. For, that is no a issue of slight importance, despite from the frequency it is not concerned as it ought to be.

86 for an oath is the phone call of God to offer His testimony concerning the matters which room in doubt; and, that is a most impious point to invoke God to be witness come a lie. Come now, if girlfriend please, and with your factor look right into the mental of the man who is around to swear to a falsehood, and also you will see that that is not tranquil, yet full the disorder and also confusion, accusing itself, and also enduring all kinds that insolence and evil speaking.

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87 for the conscience i beg your pardon dwells in, and also never pipeline the spirit of each individual, not being accustomed come admit into itself any kind of wicked thing, preservation its own nature always such as to hate evil, and also to love virtue, gift itself at the exact same time one accuser and also a judge. Gift roused together an accuser it blames, impeaches, and also is hostile. And, again together a judge, that teaches, admonishes, and also recommends the accused to change his ways, and also if he have the ability to persuade him, the is with happiness reconciled come him, but if that be no able to carry out so, climate he wages an endless and also implacable war against him, never ever quitting him no by day, nor by night, but pricking him, and inflicting incurable wounds ~ above him, till he destroys his miserable and also accursed life.