Roma 6:5-14

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ¹  6:6 We know that ²  our old man was crucified with him so that the body of sin would no longer dominate us, ³  so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) ⁴ 

6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know ⁵  that since Christ has been raised from the dead, he is never going to die ⁶  again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves ⁷  dead to sin, but ⁸  alive to God in Christ Jesus.

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires, 6:13 and do not present your members to sin as instruments ⁹  to be used for unrighteousness, ¹⁰  but present yourselves to God as those who are alive from the dead and your members to God as instruments ¹¹  to be used for righteousness. 6:14 For sin will have no mastery over you, because you are not under law but under grace.

Roma 6:18

6:18 and having been freed from sin, you became enslaved to righteousness.

Roma 6:22

6:22 But now, freed ¹²  from sin and enslaved to God, you have your benefit ¹³  leading to sanctification, and the end is eternal life.

[6:5]  ¹ tn Grk “we will certainly also of his resurrection.”

[6:6]  ² tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ³ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[6:7]  ⁴ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[6:9]  ⁵ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ⁶ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[6:11]  ⁷ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ⁸ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[6:13]  ⁹ tn Or “weapons, tools.”

[6:13]  ¹⁰ tn Or “wickedness, injustice.”

[6:13]  ¹¹ tn Or “weapons, tools.”

[6:22]  ¹² tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ¹³ tn Grk “fruit.”