1 Samuel 22:15

22:15 Was it just today that I began to inquire of God on his behalf? Far be it from me! The king should not accuse ¹  his servant or any of my father’s house. For your servant is not aware of all this – not in whole or in part!” ² 

Psalms 32:2

32:2 How blessed is the one ³  whose wrongdoing the Lord does not punish, ⁴ 

in whose spirit there is no deceit. ⁵ 

Romans 4:6-8

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

4:7 “Blessed ⁶  are those whose lawless deeds are forgiven, and whose sins are covered;

4:8 blessed is the one ⁷  against whom the Lord will never count ⁸  sin.” ⁹ 

Romans 4:2

4:2 For if Abraham was declared righteous ¹⁰  by the works of the law, he has something to boast about – but not before God.

Colossians 1:19

1:19 For God ¹¹  was pleased to have all his ¹²  fullness dwell ¹³  in the Son ¹⁴ 

[22:15]  ¹ tn Heb “set a matter against.”

[22:15]  ² tn Heb “small or great.”

[32:2]  ³ tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”

[32:2]  ⁴ tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”

[32:2]  ⁵ sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.

[4:7]  ⁶ tn Or “Happy.”

[4:8]  ⁷ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[4:8]  ⁸ tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.

[4:8]  ⁹ sn A quotation from Ps 32:1-2.

[4:2]  ¹⁰ tn Or “was justified.”

[1:19]  ¹¹ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ¹² tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ¹³ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ¹⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.