Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ¹  so that the world will know that you sent me, and you have loved them just as you have loved me.

Roma 4:7-8

4:7 “Blessed ²  are those whose lawless deeds are forgiven, and whose sins are covered;

4:8 blessed is the one ³  against whom the Lord will never count ⁴  sin.” ⁵ 

Roma 8:1-3

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁶  8:2 For the law of the life-giving Spirit ⁷  in Christ Jesus has set you ⁸  free from the law of sin and death. 8:3 For God achieved what the law could not do because ⁹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

2 Korintus 5:19-20

5:19 In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us ¹⁰  the message of reconciliation. 5:20 Therefore we are ambassadors for Christ, as though God were making His plea ¹¹  through us. We plead with you ¹²  on Christ’s behalf, “Be reconciled to God!”

[17:23]  ¹ tn Or “completely unified.”

[4:7]  ² tn Or “Happy.”

[4:8]  ³ 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]  ⁴ 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]  ⁵ sn A quotation from Ps 32:1-2.

[8:1]  ⁶ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[8:2]  ⁷ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁸ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:3]  ⁹ tn Grk “in that.”

[5:19]  ¹⁰ tn Or “he has entrusted to us.”

[5:20]  ¹¹ tn Or “as though God were begging.”

[5:20]  ¹² tn Or “we beg you.”