Romans 6:2-11

6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. 1 

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. 2  6:6 We know that 3  our old man was crucified with him so that the body of sin would no longer dominate us, 4  so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) 5 

6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know 6  that since Christ has been raised from the dead, he is never going to die 7  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 8  dead to sin, but 9  alive to God in Christ Jesus.

1 tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

2 tn Grk “we will certainly also of his resurrection.”

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

4 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).

5 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

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

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

8 tc ‡ Some Alexandrian and Byzantine mss (Ì94vid 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 (Ì46vid A D*,c F G 33vid 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.

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