Roma 6:2

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

Roma 6:7

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

Roma 6:22

6:22 But now, freed ²  from sin and enslaved to God, you have your benefit ³  leading to sanctification, and the end is eternal life.

Roma 8:2

8:2 For the law of the life-giving Spirit ⁴  in Christ Jesus has set you ⁵  free from the law of sin and death.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁶ 

1 Petrus 4:1

4:1 So, since Christ suffered ⁷  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ⁸ 

Roma 6:16

6:16 Do you not know that if you present yourselves ⁹  as obedient slaves, ¹⁰  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ¹¹ 

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

[6:22]  ² 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….”

[6:22]  ³ tn Grk “fruit.”

[8:2]  ⁴ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁵ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:1]  ⁶ 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 33^vid 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.

[4:1]  ⁷ tc Most mss (א² A P Ï) add ὑπὲρ ἡμῶν (Juper Jhmwn, “for us”); others (א* 69 1505 pc) add ὑπὲρ ὑμῶν (Juper Jumwn, “for you”), the first hand of א also has ἀποθανόντος (apoqanonto", “since he died”) instead of παθόντος (paqonto", “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently motivated readings. The shortest reading is found in important and early Alexandrian and Western witnesses (Ì⁷² B C Ψ 0285 323 1739) and is strongly preferred.

[4:1]  ⁸ sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.

[6:16]  ⁹ tn Grk “to whom you present yourselves.”

[6:16]  ¹⁰ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ¹¹ tn Grk “either of sin unto death, or obedience unto righteousness.”