Romans 4:8

4:8 blessed is the one ¹  against whom the Lord will never count ²  sin.” ³ 

Romans 6:1-2

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it?

Romans 6:11-12

6:11 So you too consider yourselves ⁴  dead to sin, but ⁵  alive to God in Christ Jesus.

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires,

Romans 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Romans 6:18

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

Romans 6:20

6:20 For when you were slaves of sin, you were free with regard to righteousness.

Romans 7:11

7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ⁶ 

Romans 7:17

7:17 But now it is no longer me doing it, but sin that lives in me.

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¹ 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.”

² 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.

³ sn A quotation from Ps 32:1-2.

⁴ 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.

⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

⁶ tn Or “and through it killed me.”