5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 7 because 8 all sinned – 5:13 for before the law was given, 9 sin was in the world, but there is no accounting for sin 10 when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type 11 of the coming one) transgressed. 12 5:15 But the gracious gift is not like the transgression. 13 For if the many died through the transgression of the one man, 14 how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. 15 For judgment, resulting from the one transgression, 16 led to condemnation, but 17 the gracious gift from the many failures 18 led to justification. 5:17 For if, by the transgression of the one man, 19 death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!
5:18 Consequently, 20 just as condemnation 21 for all people 22 came 23 through one transgression, 24 so too through the one righteous act 25 came righteousness leading to life 26 for all people. 5:19 For just as through the disobedience of the one man 27 many 28 were made sinners, so also through the obedience of one man 29 many 30 will be made righteous. 5:20 Now the law came in 31 so that the transgression 32 may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.
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? 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. 33
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. 34 6:6 We know that 35 our old man was crucified with him so that the body of sin would no longer dominate us, 36 so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) 37
6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know 38 that since Christ has been raised from the dead, he is never going to die 39 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 40 dead to sin, but 41 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 42 to be used for unrighteousness, 43 but present yourselves to God as those who are alive from the dead and your members to God as instruments 44 to be used for righteousness. 6:14 For sin will have no mastery over you, because you are not under law but under grace.
6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not! 6:16 Do you not know that if you present yourselves 45 as obedient slaves, 46 you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? 47 6:17 But thanks be to God that though you were slaves to sin, you obeyed 48 from the heart that pattern 49 of teaching you were entrusted to, 6:18 and having been freed from sin, you became enslaved to righteousness. 6:19 (I am speaking in human terms because of the weakness of your flesh.) 50 For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.
6:21 So what benefit 51 did you then reap 52 from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed 53 from sin and enslaved to God, you have your benefit 54 leading to sanctification, and the end is eternal life. 6:23 For the payoff 55 of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
7:1 Or do you not know, brothers and sisters 56 (for I am speaking to those who know the law), that the law is lord over a person 57 as long as he lives? 7:2 For a married woman is bound by law to her husband as long as he lives, but if her 58 husband dies, she is released from the law of the marriage. 59 7:3 So then, 60 if she is joined to another man while her husband is alive, she will be called an adulteress. But if her 61 husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. 7:4 So, my brothers and sisters, 62 you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. 63 7:5 For when we were in the flesh, 64 the sinful desires, 65 aroused by the law, were active in the members of our body 66 to bear fruit for death. 7:6 But now we have been released from the law, because we have died 67 to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. 68
7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I 69 would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else 70 if the law had not said, “Do not covet.” 71 7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. 72 For apart from the law, sin is dead. 7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 7:10 and I died. So 73 I found that the very commandment that was intended to bring life brought death! 74 7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. 75 7:12 So then, the law is holy, and the commandment is holy, righteous, and good.
7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. 7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. 76 7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. 77 7:16 But if I do what I don’t want, I agree that the law is good. 78 7:17 But now it is no longer me doing it, but sin that lives in me. 7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. 79 7:19 For I do not do the good I want, but I do the very evil I do not want! 7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.
7:21 So, I find the law that when I want to do good, evil is present with me. 7:22 For I delight in the law of God in my inner being. 7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 7:24 Wretched man that I am! Who will rescue me from this body of death? 7:25 Thanks be 80 to God through Jesus Christ our Lord! So then, 81 I myself serve the law of God with my mind, but 82 with my flesh I serve 83 the law of sin.
8:1 There is therefore now no condemnation for those who are in Christ Jesus. 84 8:2 For the law of the life-giving Spirit 85 in Christ Jesus has set you 86 free from the law of sin and death. 8:3 For God achieved what the law could not do because 87 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, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
8:5 For those who live according to the flesh have their outlook shaped by 88 the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook 89 of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God. 8:9 You, however, are not in 90 the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but 91 the Spirit is your life 92 because of righteousness. 8:11 Moreover if the Spirit of the one 93 who raised Jesus from the dead lives in you, the one who raised Christ 94 from the dead will also make your mortal bodies alive through his Spirit who lives in you. 95
10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. 96 10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have 97 no further consciousness of sin? 10:3 But in those sacrifices 98 there is a reminder of sins year after year. 10:4 For the blood of bulls and goats cannot take away sins. 99 10:5 So when he came into the world, he said,
“Sacrifice and offering you did not desire, but a body you prepared for me.
10:6 “Whole burnt offerings and sin-offerings you took no delight in.
10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” 102 (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” 103 He does away with 104 the first to establish the second. 10:10 By his will 105 we have been made holy through the offering of the body of Jesus Christ once for all. 10:11 And every priest stands day after day 106 serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest 107 had offered one sacrifice for sins for all time, he sat down at the right hand 108 of God, 10:13 where he is now waiting 109 until his enemies are made a footstool for his feet. 110 10:14 For by one offering he has perfected for all time those who are made holy. 10:15 And the Holy Spirit also witnesses to us, for after saying, 111 10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put 112 my laws on their hearts and I will inscribe them on their minds,” 113 10:17 then he says, 114 “Their sins and their lawless deeds I will remember no longer.” 115 10:18 Now where there is forgiveness of these, there is no longer any offering for sin.
1 sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.
2 tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 : 334-44).
3 tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.
4 tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”
5 sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.
6 tn Heb “all the day.”
sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”
7 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
8 tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”
9 tn Grk “for before the law.”
10 tn Or “sin is not reckoned.”
11 tn Or “pattern.”
12 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
13 tn Grk “but not as the transgression, so also [is] the gracious gift.”
15 tn Grk “and not as through the one who sinned [is] the gift.”
16 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
17 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
20 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
21 tn Grk “[it is] unto condemnation for all people.”
22 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
25 sn The one righteous act refers to Jesus’ death on the cross.
26 tn Grk “righteousness of life.”
28 tn Grk “the many.”
29 sn One man refers here to Jesus Christ.
30 tn Grk “the many.”
31 tn Grk “slipped in.”
32 tn Or “trespass.”
33 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).
34 tn Grk “we will certainly also of his resurrection.”
35 tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
36 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).
38 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
39 tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).
40 tc ‡ Some Alexandrian and Byzantine
41 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
42 tn Or “weapons, tools.”
43 tn Or “wickedness, injustice.”
44 tn Or “weapons, tools.”
45 tn Grk “to whom you present yourselves.”
47 tn Grk “either of sin unto death, or obedience unto righteousness.”
48 tn Grk “you were slaves of sin but you obeyed.”
49 tn Or “type, form.”
50 tn Or “because of your natural limitations” (NRSV).
sn Verse 19 forms something of a parenthetical comment in Paul’s argument.
51 tn Grk “fruit.”
52 tn Grk “have,” in a tense emphasizing their customary condition in the past.
53 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….”
54 tn Grk “fruit.”
55 tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.
57 sn Here person refers to a human being.
58 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
59 tn Grk “husband.”
sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.
60 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
61 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
63 tn Grk “that we might bear fruit to God.”
64 tn That is, before we were in Christ.
65 tn Or “sinful passions.”
66 tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.
67 tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.
68 tn Grk “in the newness of the Spirit and not in the oldness of the letter.”
69 sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).
70 tn Grk “I would not have known covetousness.”
72 tn Or “covetousness.”
73 tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.
74 tn Grk “and there was found in/for me the commandment which was for life – this was for death.”
75 tn Or “and through it killed me.”
76 tn Grk “under sin.”
77 tn Grk “but what I hate, this I do.”
78 tn Grk “I agree with the law that it is good.”
79 tn Grk “For to wish is present in/with me, but not to do it.”
80 tc ‡ Most
81 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
82 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
83 tn The words “I serve” have been repeated here for clarity.
84 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 33vid 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.
85 tn Grk “for the law of the Spirit of life.”
86 tc Most
87 tn Grk “in that.”
88 tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.
90 tn Or “are not controlled by the flesh but by the Spirit.”
91 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
92 tn Or “life-giving.” Grk “the Spirit is life.”
93 sn The one who raised Jesus from the dead refers to God (also in the following clause).
94 tc Several
95 tc Most
96 tn Grk “those who approach.”
97 tn Grk “the worshipers, having been purified once for all, would have.”
98 tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.
99 tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”
100 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
103 tc The majority of
104 tn Or “abolishes.”
105 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
106 tn Or “daily,” “every day.”
109 tn Grk “from then on waiting.”
111 tn Grk “after having said,” emphasizing the present impact of this utterance.
112 tn Grk “putting…I will inscribe.”
114 tn Grk “and.”