Roma 6:6

6:6 We know that ¹  our old man was crucified with him so that the body of sin would no longer dominate us, ²  so that we would no longer be enslaved to sin.

Roma 6:10-11

6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves ³  dead to sin, but ⁴  alive to God in Christ Jesus.

Roma 6:18

6:18 and having been freed from sin, you became enslaved to righteousness.

Roma 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.

Kolose 3:3

3:3 for you have died and your life is hidden with Christ in God.

Kolose 3:5

3:5 So put to death whatever in your nature belongs to the earth: ⁷  sexual immorality, impurity, shameful passion, ⁸  evil desire, and greed which is idolatry.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

1 Petrus 2:24

2:24 He ⁹  himself bore our sins ¹⁰  in his body on the tree, that we may cease from sinning ¹¹  and live for righteousness. By his ¹²  wounds ¹³  you were healed. ¹⁴ 

[6:6]  ¹ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ² tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[6:11]  ³ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ⁴ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:13]  ⁵ tn Grk “are about to, are certainly going to.”

[8:13]  ⁶ sn This remark is parenthetical to Paul’s argument.

[3:5]  ⁷ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ⁸ tn Or “lust.”

[2:24]  ⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁰ sn A quotation from Isa 53:4, 12.

[2:24]  ¹¹ tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”

[2:24]  ¹² tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹³ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹⁴ sn A quotation from Isa 53:5.