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One of the great problems in studying the Bible is in the understanding of words in the Bible and the use of words in the language in which they were translated.

In this we find the term impute, when we read Romans 4: 8 we have that the system of imputing needs an analysis, since we read " Blessed is the man to whom the Lord will not impute sin " ¹ , we have in the biblical term "λογίζομαι - logizomai " ² , if there is a system of conclusion or judgment in decision. Otherwise the meaning of Romans ¹ could not exist.

Now observing in 2 Corinthians we have " not impute to men their transgressions " ³ , note that in the two verses once sin imputed such is part of the individual. In other words, the person commits his transgression and this is clear, imputation is a system of decision, and the decision in the concept of God is invariable. In other words, the concept of biblical imputability is one in which the imputation can not be removed. Thus once imputed, such is condemned " Blessed is the man to whom the Lord will not impute sin " ¹ .

Notice that the word imputation in the sense of the Portuguese language, or English language, has the idea of ​​just being put something to someone. For example it could be said that a service was imputed to someone if he is having to do, just that. But the biblical term is not so, the biblical term involves consciousness, thought.

For example the term "λογίζομαι - logizomai" ² , which is translated by imputation, it is directly translated by thinking, we see the listing of texts in which "λογίζομαι - logizomai" ² was translated by thinking, " If one trusts oneself which is of Christ, think again this with you, " ⁵ , see that in that sense, the term impute, would never be the meaning of thinking in English or Portuguese.

The term can be translated to judge, " Now I believe that I have not been inferior to the most excellent apostles, " ⁶ that is, the term they use as imputation, also in English or Portuguese would generate logic in using as a synonym for judgment. And really the foundation of the biblical "impute" is the concept of judgment or decision. And such a decision must be bound up with righteousness. " If any man trusteth himself that he is Christ's, think again this with himself, " ⁵ so that such a decision is involved in the decision of God so it is fixed, for God can not change .

Now this is clear because " not imputing to men their transgressions, " ³ therefore we have two factors, one is transgression, another is imputation, which, as we have seen, is involved in judgment or judgment. What we can again observe " Blessed is the man to whom the Lord will not impute sin " ¹ , what we see now is that imputation is not the act of sin, or the act of imputation is an action of judgment, decision .

But in Portuguese language, and in English impute may only involve the sense of receiving something. For example, imagine two individuals who work carrying packets, and one of them is missing, and the other has to carry the boxes of the other, this can be considered imputing the service of the other in Portuguese or English. But not in the biblical concept. In the biblical concept he is involved in the owner of the company who will judge such factor. Now in the sense of the English or Portuguese language to say that the chief imputed the service from one to the other can be accepted, but in the biblical term no, because it involves correct judgment, " If any one trusts himself that he is Christ's, think again this I do, " ⁵ and not the wrong judgment.

That is to say that Jesus bore the sins of mankind, this correct the use of impute in the English language or in Portuguese, because it involves what is being done. But not in relation to the biblical term because it would involve injustice, that is, it would end up determining that God is an unjust judge. Imputation involves decision based on fundamentals. For example two people can kill, but in one can be imputed murder and another self defense. Imputation in the biblical term involves analysis of the cause, and analysis of what was done.

But if one does not use the term imputation in the biblical term, and uses only in the sense that versions of the dictionary are English or Portuguese, one has only the delegation of something. The question that the term impute "λογίζομαι - logizomai" ² , is not connected only with the delegation of something, but with a judgment of something. In this way sin can only be judicially imputed to one who is responsible for such, if one uses the biblical term "λογίζομαι - logizomai" ² .

And this is one of the serious points in relation to an explanation, or if you know the meaning of the biblical term, or if you stay in the biblical term duality, with the translator's dictionary. In a way, every exhaustive study can understand the terms that are being used. Now when the study is not exhaustive, most of the time the mind uses popular terms, considering that the term in the popular idea of ​​an era is the same as the idea of ​​an old term, which is extremely dangerous.

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References

1. ROM 4: 7 Blessed are they whose iniquities are forgiven, and whose sins are covered. 
   Rom 4: 8 Blessed is the man to whom the Lord will not impute sin.
2. G3049 
   λογίζομαι 
   logizomai 
   log-id'-zom-ahee 
   Middle voice from G3056; to take an inventory, that is, estimate (literally or figuratively): - conclude, (ac-)
3. 2Co 5:19 For God was in Christ reconciling the world unto himself, not counting men their transgressions; and charged us with the word of reconciliation.
4. (2), 2Co10: 7, 2Co10: 11.2Co12: 6, Phi4: 8
5. 2Co 10: 7 You look at things according to their appearance. If anyone trusts in himself that he is Christ's, think again this with him, that as he is Christ's, so are we.
6. 2Co 11: 5 Now I believe that I have in no way been inferior to the most excellent apostles. 
   
   
   
   
    

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