Romans 6:7

6:7 (For someone who has died has been freed from sin.) ¹ 

Romans 5:7

5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ² 

Romans 6:10

6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God.

Romans 14:8

14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s.

Romans 5:6

5:6 For while we were still helpless, at the right time Christ died for the ungodly.

Romans 6:2

6:2 Absolutely not! How can we who died to sin still live in it?

Romans 6:8-9

6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know ³  that since Christ has been raised from the dead, he is never going to die ⁴  again; death no longer has mastery over him.

Romans 14:7

14:7 For none of us lives for himself and none dies for himself.

Romans 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Romans 7:9

7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive

Romans 8:13

8:13 (for if you live according to the flesh, you will ⁵  die), ⁶  but if by the Spirit you put to death the deeds of the body you will live.

Romans 5:8

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Romans 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ⁷  husband dies, she is released from the law of the marriage. ⁸ 

Romans 7:6

7:6 But now we have been released from the law, because we have died ⁹  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ¹⁰ 

Romans 14:15

14:15 For if your brother or sister ¹¹  is distressed because of what you eat, ¹²  you are no longer walking in love. ¹³  Do not destroy by your food someone for whom Christ died.

Romans 7:3

7:3 So then, ¹⁴  if she is joined to another man while her husband is alive, she will be called an adulteress. But if her ¹⁵  husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.

Romans 8:34

8:34 Who is the one who will condemn? Christ ¹⁶  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 5:15

5:15 But the gracious gift is not like the transgression. ¹⁷  For if the many died through the transgression of the one man, ¹⁸  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

[6:7]  ¹ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:7]  ² sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[6:9]  ³ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ⁴ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[8:13]  ⁴ tn Grk “are about to, are certainly going to.”

[8:13]  ⁵ sn This remark is parenthetical to Paul’s argument.

[7:2]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ⁶ tn Grk “husband.”

[7:6]  ⁶ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ⁷ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[14:15]  ⁷ tn Grk “brother.”

[14:15]  ⁸ tn Grk “on account of food.”

[14:15]  ⁹ tn Grk “according to love.”

[7:3]  ⁸ 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.

[7:3]  ⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[8:34]  ⁹ 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.

[5:15]  ¹⁰ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ¹¹ sn Here the one man refers to Adam (cf. 5:14).