Roma 6:4-5

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 

Roma 6:9

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.

Roma 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 

Roma 8:11

8:11 Moreover if the Spirit of the one ⁷  who raised Jesus from the dead lives in you, the one who raised Christ ⁸  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁹ 

Roma 8:34

8:34 Who is the one who will condemn? Christ ¹⁰  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.

Roma 10:9

10:9 because if you confess with your mouth that Jesus is Lord ¹¹  and believe in your heart that God raised him from the dead, you will be saved.

[6:4]  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).

[6:5]  ² tn Grk “we will certainly also of his resurrection.”

[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).

[7:4]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ⁶ tn Grk “that we might bear fruit to God.”

[8:11]  ⁷ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁸ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ⁹ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:34]  ¹⁰ 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.

[8:34]  tn Grk “who also.”

[10:9]  ¹¹ 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.