Romans 6:4

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 

Romans 6:13

6:13 and do not present your members to sin as instruments ²  to be used for unrighteousness, ³  but present yourselves to God as those who are alive from the dead and your members to God as instruments ⁴  to be used for righteousness.

Romans 7:4

7:4 So, my brothers and sisters, ⁵  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. ⁶ 

Romans 8:34

8:34 Who is the one who will condemn? Christ ⁷  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ⁸  and believe in your heart that God raised him from the dead, you will be saved.

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 Or “weapons, tools.”

³ tn Or “wickedness, injustice.”

⁴ tn Or “weapons, tools.”

³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

⁴ tn Grk “that we might bear fruit to God.”

⁴ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

⁵ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.