^6:2Absolutely not! How can we who died to sin still live in it? ^6:3Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? ^6:4Therefore 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

^6:5For 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.²^6:6We know that³ our old man was crucified with him so that the body of sin would no longer dominate us,⁴ so that we would no longer be enslaved to sin. ^6:7(For someone who has died has been freed from sin.)⁵

^6:8Now if we died with Christ, we believe that we will also live with him. ^6:9We know⁶ that since Christ has been raised from the dead, he is never going to die⁷ again; death no longer has mastery over him. ^6:10For the death he died, he died to sin once for all, but the life he lives, he lives to God. ^6:11So you too consider yourselves⁸ dead to sin, but⁹ alive to God in Christ Jesus.

Read in Logos

Romans 6:4: We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

Footnotes

1 Grk “may walk in newness of life,” in which ζωῆς (zōēs) functions as an attributed genitive (see , where this verse is given as a prime example).
2 Grk “we will certainly also of his resurrection.”
3 Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
4 Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargeō) 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).
5 Verse 7 forms something of a parenthetical comment in Paul’s argument.
6 Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
7 The present tense here has been translated as a futuristic present (see , where this verse is listed as an example).
8 Some Alexandrian and Byzantine (𝔓94vid א* B C 81 365 1506 1739 1881 ) have the infinitive “to be” (εἶναι, einai) following “yourselves“. The infinitive is lacking from some of the Alexandrian and Western texttypes (𝔓46vid A D*,c F G 33vid ). The infinitive is found elsewhere in the majority of Byzantine , 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. includes the infinitive in brackets, indicating doubt as to its authenticity.
9 Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.