Roma 6:16

6:16 Do you not know that if you present yourselves ¹  as obedient slaves, ²  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ³ 

Roma 6:21

6:21 So what benefit ⁴  did you then reap ⁵  from those things that you are now ashamed of? For the end of those things is death.

Kejadian 2:17

2:17 but ⁶  you must not eat ⁷  from the tree of the knowledge of good and evil, for when ⁸  you eat from it you will surely die.” ⁹ 

Amsal 10:16

10:16 The reward ¹⁰  which the righteous receive ¹¹  is life;

the recompense ¹²  which the wicked receive ¹³  is judgment. ¹⁴ 

Yehezkiel 18:4

18:4 Indeed! All lives are mine – the life of the father as well as the life of the son is mine. The one ¹⁵  who sins will die.

Roma 1:32

1:32 Although they fully know ¹⁶  God’s righteous decree that those who practice such things deserve to die, ¹⁷  they not only do them but also approve of those who practice them. ¹⁸ 

Roma 5:12

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ¹⁹  because ²⁰  all sinned –

Roma 7:5

7:5 For when we were in the flesh, ²¹  the sinful desires, ²²  aroused by the law, were active in the members of our body ²³  to bear fruit for death.

Roma 7:13

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.

[6:16]  ¹ tn Grk “to whom you present yourselves.”

[6:16]  ² tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ³ tn Grk “either of sin unto death, or obedience unto righteousness.”

[6:21]  ⁴ tn Grk “fruit.”

[6:21]  ⁵ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[2:17]  ⁶ tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

[2:17]  ⁷ tn The negated imperfect verb form indicates prohibition, “you must not eat.”

[2:17]  ⁸ tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

[2:17]  ⁹ tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

[2:17]  sn The Hebrew text (“dying you will die”) does not refer to two aspects of death (“dying spiritually, you will then die physically”). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation.

[10:16]  ¹⁰ tn Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה (pÿ’ullah) has a two-fold range of meanings: (1) “work; deed” and (2) “reward; recompense” (BDB 821 s.v.). There is a clear correlation between a person’s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.

[10:16]  ¹¹ tn Heb “the recompense of the righteous.”

[10:16]  ¹² tn Heb “harvest.” The term תְּבוּאַת (tÿvu’at, “harvest; yield”) is used figuratively here (hypocatastasis), drawing an implied comparison between the agricultural yield of a farmer’s labors with the consequences of the actions of the wicked. They will “reap” (= judgment) what they “sow” (= sin).

[10:16]  ¹³ tn Heb “the harvest of the wicked.”

[10:16]  ¹⁴ tn Heb “sin.” The term חַטָּאת (khatta’t, “sin”) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, “The Meaning of חַטָּאת in Proverbs X.16,” JTS 15 (1964): 295-96.

[18:4]  ¹⁵ tn Heb “life.”

[1:32]  ¹⁶ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ¹⁷ tn Grk “are worthy of death.”

[1:32]  ¹⁸ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[5:12]  ¹⁹ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ²⁰ 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.”

[7:5]  ²¹ tn That is, before we were in Christ.

[7:5]  ²² tn Or “sinful passions.”

[7:5]  ²³ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.