Warumi 6

tafsiri 7 · soma katika mapokeo 11.

NCB · Biblia Mpya ya Maafikiano

¹What then will we say? Are we to continue in the sin so that grace may abound? ²May it never be! We who died to the sin, how will we still live in it? ³Or are you ignorant that as many of us as were baptized into Christ Jesus, were baptized into his death? ⁴Therefore we were buried together with him through baptism into death, so that just as Christ was raised from the dead through the glory of the Father, so also we might walk in newness of life. ⁵For if we have become united together in the likeness of his death, we will certainly also be in the likeness of his resurrection; ⁶knowing this, that our old man was crucified together with him, so that the body of the sin might be rendered powerless, that we should no longer serve the sin. ⁷For the one who has died has been justified from the sin. ⁸Now if we died together with Christ, we believe that we will also live together with him, ⁹knowing that Christ, having been raised from the dead, dies no longer; death no longer has dominion over him. ¹⁰For the death that he died, he died to the sin once for all; but the life that he lives, he lives to God. ¹¹So also you, consider yourselves to be dead on the one hand to the sin, but living on the other hand to God in Christ Jesus our Lord.¶ ¹²Therefore do not let the sin reign in your mortal body, so as to obey its desires, ¹³neither go on presenting your members as instruments of unrighteousness to the sin, but present yourselves once for all to God as those alive from the dead, and your members as instruments of righteousness to God. ¹⁴For sin will not have dominion over you, for you are not under law but under grace.¶ ¹⁵What then? Are we to sin because we are not under law but under grace? May it never be! ¹⁶Do you not know that to whom you present yourselves as slaves for obedience, you are slaves to whom you yield obedience, whether of sin leading to death, or of obedience leading to righteousness? ¹⁷But thanks be to God that, although you were slaves of the sin, you yielded obedience from the heart to the pattern of teaching to which you were handed over.¶ ¹⁸And having been freed from the sin, you were enslaved to righteousness.¶ ¹⁹I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves to uncleanness and to lawlessness leading to lawlessness, so now present your members as slaves to righteousness leading to sanctification. ²⁰For when you were slaves of the sin, you were free in regard to righteousness. ²¹What fruit therefore did you have at that time in the things of which you are now ashamed? For the end of those things is death. ²²But now, having been freed from the sin and having been enslaved to God, you have your fruit leading to sanctification, and the end eternal life. ²³For the wages of the sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.¶

Uwasilishaji uliozalishwa na AI, si tafsiri ya mwanadamu. Soma Warumi 6 katika Biblia Mpya ya Maafikiano →

Mambo ambayo mapokeo yanakubaliana

A pan-Christian consensus affirms that Paul refutes the idea that grace licenses continued sin by appealing to the believer's union with Christ's death, burial, and resurrection through baptism. However, the nature of this baptismal union is disputed, with traditions divided over whether the sacrament effects a real, objective incorporation into Christ's death and resurrection or if it primarily denotes a spiritual union that is merely outwardly symbolized by water. Concerning the practice… Ingia ili usome makubaliano kamili →

Pale ambapo mapokeo yanatofautiana

Baptism effects a real, objective incorporation into the incarnate Christ's death and resurrection, rather than serving as a merely symbolic or forensic reality.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY; pentecostal: QUALIFY; adventist: DENY; restorationist: AFFIRM
Water baptism is the precise instrumental moment of salvation, meaning the 'newness of life' in Christ cannot precede immersion.
anabaptist: DENY; pentecostal: QUALIFY; restorationist: AFFIRM
Being 'baptized into Christ' refers primarily to a spiritual union with Christ's resurrection power that is outwardly symbolized by water baptism.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: DENY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY
The crucifixion of the 'old man' signifies an actual, experiential eradication of the sin nature attainable in this present life.
catholic: DENY; oriental-orthodox: QUALIFY; lutheran: DENY; reformed: QUALIFY; methodist: AFFIRM; pentecostal: QUALIFY
The believer's death to sin describes a definitive, positional break with sin's dominion achieved at conversion, which serves as the foundation for progressive sanctification.
orthodox: DENY; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; methodist: DENY; pentecostal: QUALIFY; adventist: AFFIRM
The command not to let sin 'reign' establishes a theological distinction between sin remaining in a justified person's nature and sin actively reigning in their mortal body.
catholic: DENY; methodist: AFFIRM
The command to actively 'reckon' oneself dead to sin requires believers to claim by faith their positional death in Christ as the necessary basis for daily mortification.
orthodox: QUALIFY; anglican: AFFIRM; reformed: AFFIRM; methodist: DENY; pentecostal: AFFIRM
The command to yield bodily members to God is a mandate for a definitive act of entire consecration that precedes the experience of entire sanctification.
lutheran: DENY; methodist: AFFIRM
The contrast between the 'wages' of sin and the 'free gift' of eternal life demonstrates that condemnation is strictly merited under the covenant of works, whereas eternal life is entirely of unmerited grace.
catholic: QUALIFY; orthodox: QUALIFY; anglican: QUALIFY; lutheran: QUALIFY; reformed: AFFIRM
Death as the 'wage of sin' is primarily an ontological disease of separation from God from which humanity must be healed.
orthodox: AFFIRM; adventist: DENY
The daily Christian life consists of a continuous return to baptism, where the 'old man' is drowned daily through contrition and repentance.
oriental-orthodox: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY; methodist: DENY
The contrast between the earned wages of sin and the free gift of eternal life serves as a primary scriptural call in evangelistic preaching and altar calls.
anglican: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: AFFIRM

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

Paul addresses the antinomian charge that his gospel of grace encourages sin. He responds by appealing to the existential reality of the believers' baptism. In verses 3-4, he argues that baptism unites the believer with Christ's death and burial, terminating their enslavement to sin. Consequently, believers must 'reckon' themselves dead to sin and alive to God (verse 11). The chapter contrasts two distinct enslavements: slavery to sin which yields the fruit of death, and slavery to God which yields the fruit of sanctification and eternal life (verses 20-23). Reception: Catholic tradition reads this chapter as a foundational locus for sacramental theology, justification, and theological anthropology. Latin and Eastern Catholic sources uniformly understand verses 3-4 not as mere metaphor, but as declaring the efficacious reality of Baptism. The Eastern tradition, articulated by Basil the Great and Cyril of Jerusalem, emphasizes the baptismal font as both tomb and womb, where mystical union with Christ's death is enacted to initiate theosis. John Chrysostom highlights the ontological liberation from death's tyranny, stressing the synergistic call in verse 13 to 'yield your members' to God. In the Latin tradition, this chapter is central to the doctrine of justification. The Council of Trent draws heavily on 'newness of life' (verse 4) to define justification as an actual inward renewal, rejecting forensic-only imputation. Furthermore, Trent utilizes verse 12 ('Let not sin therefore reign') to distinguish between the guilt of original sin, which is entirely removed in baptism, and concupiscence, the inclination to sin which remains for the Christian to wrestle against but is not truly and properly sin unless consented to. Verse 23 is read as establishing eternal life primarily as God's free gift, yet verse 22 ensures this gift is intrinsically linked to the prior, grace-enabled 'fruit unto sanctification'.

Eastern Orthodox

Paul argues against the antinomian misconception that grace encourages sin by pointing to the fundamental reality of Christian baptism. He asserts that those baptized into Christ have died to the ruling power of sin and have been united to Christ's death and resurrection. Using the metaphor of slavery, Paul demonstrates that believers, having been freed from the dominion of sin, must now actively present their bodily members as servants to righteousness, a path that results in sanctification and eternal life rather than the wages of death. Reception: The Eastern Orthodox tradition receives Romans 6 as the primary biblical foundation for its sacramental theology of baptism and its ascetic theology of synergy. Patristic consensus reads verses 3-5 as describing an actual, mystical incorporation into the incarnate Christ rather than a mere forensic or symbolic reality. Nicholas Cabasilas and Cyril of Jerusalem both emphasize that baptism effectively unites the believer to Christ's victory over death; Cyril specifically notes that while the believer shares 'in the likeness' of Christ's death sacramentally, the ensuing salvation and new life are ontologically real. Furthermore, John Chrysostom highlights verses 12-13 as proof of human free will and synergy in the process of theosis. By commanding believers to 'let not sin therefore reign' and to 'present your members,' Paul indicates that while the grace of baptism frees human nature from the unavoidable dominion of sin, the believer must actively and continually cooperate with God's grace to avoid returning to the slavery of corruption. In verse 23, the tradition reads 'the wages of sin is death' primarily in ontological and medical terms—death is the disease and ultimate consequence of separation from God, which the gift of eternal life in Christ cures.

Oriental Orthodox

In this chapter, Paul addresses the question of whether believers should continue in sin so that grace might increase, answering with an emphatic rejection (vv. 1-2). He argues that through baptism, believers are united with Christ in his death and buried with him, so that they might also walk in newness of life, mirroring his resurrection (vv. 3-5). The 'old man' is crucified with Christ to do away with the body of sin, freeing the believer from slavery to sin (vv. 6-7). Because Christ conquered death permanently, believers are instructed to consider themselves dead to sin but alive to God, and to refuse to let sin reign in their mortal bodies or to present their body parts as instruments of unrighteousness (vv. 8-14). Paul concludes by contrasting two forms of servitude: slavery to sin, which results in death as a wage, and slavery to God and righteousness, which results in sanctification and the free gift of eternal life (vv. 15-23). Reception: The Oriental Orthodox tradition reads this chapter deeply through its Christological and sacramental theology, viewing the baptismal union described in verses 3-5 not as a legal or merely symbolic transaction, but as a real, ontological participation in the incarnate, crucified, and risen life of Christ. Cyril of Alexandria interprets baptism into Christ's death as the means by which the believer is united to the life-giving flesh of the Word, thereby receiving incorruptibility and the power to overcome the passions. Severus of Antioch emphasizes that the crucifixion of the 'old man' (v. 6) is a tangible renewal of human nature, made possible only because the miaphysite Christ suffered in His own flesh to definitively break the dominion of death (v. 9). The transformation from being 'servants of sin' to 'servants of righteousness' (v. 18) is understood as an ongoing synergistic reality initiated by the mystery of baptism.

Mapokeo 8 zaidi yanasoma sura hii.

Ingia ili usome zote 11 →

Kila tafsiri

Sura hiyo hiyo katika tafsiri 7 za miliki ya umma.

WEB · World English Bible

¹What shall we say then? Shall we continue in sin, that grace may abound? ²May it never be! We who died to sin, how could we live in it any longer? ³Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? ⁴We were buried therefore with him through baptism into death, that just as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. ⁵For if we have become united with him in the likeness of his death, we will also be part of his resurrection; ⁶knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. ⁷For he who has died has been freed from sin. ⁸But if we died with Christ, we believe that we will also live with him, ⁹knowing that Christ, being raised from the dead, dies no more. Death no longer has dominion over him! ¹⁰For the death that he died, he died to sin one time; but the life that he lives, he lives to God. ¹¹Thus consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. ¹²Therefore don’t let sin reign in your mortal body, that you should obey it in its lusts. ¹³Also, do not present your members to sin as instruments of unrighteousness, but present yourselves to God as alive from the dead, and your members as instruments of righteousness to God. ¹⁴For sin will not have dominion over you, for you are not under law, but under grace. ¹⁵What then? Shall we sin because we are not under law but under grace? May it never be! ¹⁶Don’t you know that when you present yourselves as servants and obey someone, you are the servants of whomever you obey, whether of sin to death, or of obedience to righteousness? ¹⁷But thanks be to God that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching to which you were delivered. ¹⁸Being made free from sin, you became bondservants of righteousness. ¹⁹I speak in human terms because of the weakness of your flesh; for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. ²⁰For when you were servants of sin, you were free from righteousness. ²¹What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. ²²But now, being made free from sin and having become servants of God, you have your fruit of sanctification and the result of eternal life. ²³For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

KJV · King James Version

¹What shall we say then? Shall we continue in sin, that grace may abound? ²God forbid. How shall we, that are dead to sin, live any longer therein? ³Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? ⁴Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. ⁵For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: ⁶Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. ⁷For he that is dead is freed from sin. ⁸Now if we be dead with Christ, we believe that we shall also live with him: ⁹Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. ¹⁰For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. ¹¹Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. ¹²Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. ¹³Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. ¹⁴For sin shall not have dominion over you: for ye are not under the law, but under grace. ¹⁵What then? shall we sin, because we are not under the law, but under grace? God forbid. ¹⁶Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? ¹⁷But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. ¹⁸Being then made free from sin, ye became the servants of righteousness. ¹⁹I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. ²⁰For when ye were the servants of sin, ye were free from righteousness. ²¹What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. ²²But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. ²³For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

Tafsiri 5 zaidi za kulinganisha, upande kwa upande.

Ingia ili ulinganishe zote 7 →

Tofauti zinazobadili maana (34)

v2 [grammatical]: (vv 2, 4, 6, 8) translates the past tense verb as a simple past, present state, or present perfect — “who died” (WEB, ASV, YLT) vs “that are dead” (KJV, WEBSTER, DRC) vs “who have died” (DARBY)
v3 [lexical]: (vv 3, 16) translates the Greek for being ignorant either as a question about not knowing or being ignorant — “Know ye not” (KJV, WEBSTER) vs “Or don’t you” (WEB) vs “Or are ignorant” (ASV) vs “are ignorant” (YLT) vs “Are you ignorant” (DARBY) vs “you” (DRC)
v4 [lexical]: translates the preposition denoting instrumentality as 'by' or 'through' — “by” (KJV, DARBY, WEBSTER, DRC) vs “through” (WEB, ASV) vs “through the” (YLT)
v4 [lexical]: translates the directional preposition as 'into', 'to', or 'unto' — “into” (WEB, KJV, ASV, WEBSTER, DRC) vs “to the” (YLT) vs “unto” (DARBY)
v4 [grammatical]: (vv 4, 6) translates the subjunctive verb of purpose using different English modal auxiliaries — “should walk” (KJV, DARBY, WEBSTER) vs “might” (WEB, ASV) vs “we” (YLT) vs “may” (DRC)
v8 [lexical]: translates the Greek conjunction as 'now', 'but', or 'and' — “Now” (KJV, DARBY, WEBSTER, DRC) vs “But” (WEB, ASV) vs “And” (YLT)
v8 [textual]: reads the noun 'Christ' instead of the pronoun 'him' — “him” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Christ” (DRC)
v9 [lexical]: includes a temporal adverb or changes the verb phrasing — “dieth” (KJV, ASV, WEBSTER) vs “dies” (WEB, DARBY) vs “doth” (YLT) vs “now” (DRC)
v10 [grammatical]: translates the relative pronoun either as a cognate accusative or adverbially — “in” (KJV, YLT, DARBY, WEBSTER, DRC) vs “the death” (WEB, ASV)
v10 [stylistic]: archaic versus modern verb ending and preposition choice — “liveth unto” (KJV, ASV, DRC) vs “lives to” (WEB, DARBY) vs “to” (YLT, WEBSTER)
v11 [lexical]: translates the coordinating conjunction and adjective or participle differently — “but alive unto” (KJV, ASV, DRC) vs “to” (WEB, WEBSTER) vs “and living to” (YLT) vs “and to” (DARBY)
v11 [lexical]: translates the preposition locally as 'in' or instrumentally as 'through' — “in” (WEB, ASV, YLT, DARBY, DRC) vs “through Jesus” (KJV, WEBSTER)
v11 [textual]: omits or includes the title 'our Lord' — “Jesus” (WEB, ASV, DARBY, DRC) vs “our Lord” (KJV, YLT, WEBSTER)
v12 [grammatical]: translates the articular infinitive of result as a finite clause with 'that' or an infinitive phrase — “that ye should” (KJV, ASV, WEBSTER) vs “to” (YLT, DARBY) vs “you” (WEB) vs “so as to” (DRC)
v13 [lexical]: (vv 13, 19) alternate translations of the Greek verb for offering or putting at one's disposal — “present” (WEB, ASV, YLT, DRC) vs “yield” (KJV, DARBY, WEBSTER)
v13 [stylistic]: (vv 13, 16) archaic versus modern preposition choice — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v13 [lexical]: (vv 13, 16) alternates between 'righteousness' and 'justice' for the same Greek noun — “to” (WEB, YLT, DARBY, WEBSTER) vs “righteousness unto” (KJV, ASV) vs “justice” (DRC)
v14 [grammatical]: alternate auxiliary verbs and phrasing for the future tense — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “over you” (YLT)
v15 [grammatical]: translates the Greek verb as a future indicative or deliberative subjunctive — “shall” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “should” (DARBY)
v15 [interpretive]: translates the strong negative optative idiom literally or with a dynamic religious or colloquial equivalent — “God forbid” (KJV, ASV, DRC) vs “May it never be” (WEB) vs “let it not be” (YLT) vs “Far be the thought” (DARBY) vs “By no means” (WEBSTER)
v16 [grammatical]: translates the relative clause as a simple relative pronoun or a temporal clause — “to whom ye yield” (KJV, DARBY, WEBSTER) vs “present” (ASV, YLT) vs “when you present” (WEB) vs “you” (DRC)
v17 [grammatical]: translates the noun phrase as a direct expression of gratitude or an imperative clause — “thanks to God” (WEB, ASV, DARBY, DRC) vs “But God be thanked” (KJV, WEBSTER) vs “and thanks to” (YLT)
v17 [grammatical]: makes the contrastive clause structure explicitly concessive with 'whereas' — “ye” (KJV, YLT, DARBY, WEBSTER) vs “whereas you” (WEB) vs “whereas” (ASV) vs “you” (DRC)
v17 [grammatical]: varying functional prepositions or articles connecting to the following noun phrase — “to” (WEB, ASV) vs “that” (KJV, WEBSTER) vs “to the” (YLT) vs “the” (DARBY) vs “unto” (DRC)
v19 [lexical]: alternate translations of the Greek word for weakness or sickness — “infirmity” (KJV, ASV, WEBSTER, DRC) vs “weakness” (WEB, YLT, DARBY)
v19 [grammatical]: translates the past tense verb as a simple past or present perfect — “ye have yielded” (KJV, DARBY, WEBSTER) vs “you presented” (WEB) vs “presented” (ASV) vs “did present” (YLT) vs “you” (DRC)
v19 [lexical]: (vv 19, 22) alternate translations for the concept of holiness or sanctification — “righteousness unto holiness” (KJV, DARBY) vs “for sanctification” (WEB) vs “sanctification” (ASV) vs “the t sanctification” (YLT) vs “to work” (WEBSTER) vs “serve justice sanctification” (DRC)
v20 [grammatical]: treats the dative noun as specifying respect, reference, or separation — “from righteousness” (WEB, KJV, DARBY, WEBSTER) vs “in regard of” (ASV) vs “the” (YLT) vs “men to justice” (DRC)
v21 [lexical]: translates the pronoun as a demonstrative or definite article — “the” (WEB, ASV, YLT, DARBY) vs “those” (KJV, WEBSTER, DRC)
v21 [stylistic]: archaic versus modern relative pronoun construct — “of which” (YLT, DARBY, WEBSTER) vs “of which you” (WEB, DRC) vs “whereof ye” (KJV, ASV)
v22 [grammatical]: translates the passive participle either as a present state or completed action — “being made free” (WEB, KJV, ASV, WEBSTER, DRC) vs “having been freed” (YLT) vs “having got your freedom” (DARBY)
v22 [lexical]: translates the Greek noun for slaves as 'servants' or 'bondmen', with varying prepositions — “servants to” (KJV, ASV, YLT, WEBSTER, DRC) vs “of” (WEB) vs “bondmen” (DARBY)
v23 [lexical]: expands or nuances the Greek word for a gracious gift — “gift” (KJV, YLT, WEBSTER) vs “free” (WEB, ASV) vs “act” (DARBY) vs “grace” (DRC)
v23 [lexical]: translates the preposition locally as 'in' or instrumentally as 'through', and varies the translation of 'eternal' — “in” (WEB, ASV, DARBY) vs “through Jesus” (KJV, WEBSTER) vs “age-during in” (YLT) vs “everlasting in” (DRC)

Nyuma ya ukurasa huu

Matini asilia. Greek (TAGNT, public-domain critical text). The provided text is the Greek New Testament according to the Nestle-Aland/UBS critical text tradition (NA28/UBS5).

Majina ya kiungu: Theos (God), Kyrios (Lord).

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

The text addresses whether believers should continue to sin so that grace might increase, posing this as a theoretical objection. The author emphatically rejects this premise, stating that those who have died to sin through baptism into Christ's death and burial are now meant to walk in a new life, just as Christ was raised. Believers are instructed to consider themselves dead to sin and alive to God, no longer yielding their bodily members to let sin reign. The text then utilizes a sustained analogy of servitude, contrasting being servants to sin, which results in death, with being servants to righteousness and God, which results in sanctification and eternal life.

Jewish interpretation

In its historical context as an epistle by a first-century Hellenistic Jew, Romans 6 addresses the ethical implications of baptism into Christ. Paul counters the charge of antinomianism by arguing that believers, having metaphorically died and risen with Jesus in baptism (verses 3-4), are severed from the power of sin. He sets up a dichotomy between being slaves to sin and slaves to righteousness, and asserts that his audience is not under law, but under grace (verse 14), a crucial claim redefining the relationship of these believers to the Torah.

Latter-day Saint

In this epistolary argument, Paul counters the accusation that his doctrine of grace encourages or permits ongoing sin (vv. 1-2). He invokes the ritual of baptism as both a metaphor and a reality of the believers' participation in Christ's death and resurrection (vv. 3-5). Because the 'old man' was crucified with Christ, the believer is no longer enslaved to sin (vv. 6-11). Paul exhorts his Roman audience to exercise their moral will by yielding their bodily members to God rather than to sin, contrasting the ultimate outcomes of these two master-servant relationships: the wages of sin is death, whereas God's free gift is eternal life (vv. 12-23).

Jehovah's Witnesses

In this epistle chapter, Paul addresses the potential misunderstanding that salvation by grace encourages continued sinning. He forcefully rejects this, arguing that believers have 'died to sin' through their baptism into Christ's death. Just as Christ was raised to new life and dies no more, believers must walk in newness of life, no longer letting sin reign in their mortal bodies. They are exhorted to present their members to God as instruments of righteousness, not to sin. The chapter concludes by contrasting the two masters, sin and God, stating that the wages of sin is death, whereas God's free gift is eternal life.

Chaguzi za tafsiri zilizofanywa na NCB (22)

v1: Are we to continue — Preserves the deliberative subjunctive without using the archaic auxiliary 'shall'.
v1: the sin — Preserves the definite-article pattern establishing sin as a ruling entity, touching the dispute regarding whether sin actively reigns in the mortal body.
v2: May it never be! — Accurately renders the strong negative optative idiom without inserting the divine name absent in the Greek.
v2: who died — The aorist indicative points to a definitive past event.
v3: Or are you ignorant — Renders the verb precisely as questioning a lack of knowledge while avoiding archaic phrasing.
v4: buried together with — Captures the 'syn-' prefix that establishes the participatory chain throughout the chapter.
v4: through baptism — Accurately translates the preposition of instrumentality without overly defining it as the strict efficient cause, touching the dispute over whether water baptism is the precise instrumental moment.
v5: united together — Translates the compound adjective capturing organic connection and continuing the 'with' motif.
v6: was crucified together with — Reflects the aorist passive accurately and preserves the 'syn-' prefix chain.
v6: might be rendered powerless — Conveys the nullification of influence rather than ontological destruction, touching the dispute over the experiential eradication of the sin nature.
v7: has been justified — Accurately translates the perfect passive of 'dikaioo', maintaining the forensic terminology in the source text.
v8: will live together with him — Rejects the variant 'Christ' for the pronoun 'him' and preserves the cognate 'syn-' verb.
v10: the death that he died... the life that he lives — Renders the relative pronouns as cognate accusatives, matching the figura etymologica, rather than as adverbial phrases.
v11: on the one hand... but on the other hand — Captures the explicit balanced contrast structure of the Greek 'men... de' particles.
v11: consider — Uses contemporary vocabulary for the mental accounting, touching the dispute regarding the requirement to actively reckon oneself dead to sin.
v12: the sin — Preserves the definite article personifying sin as an active ruler, touching the dispute regarding sin remaining versus actively reigning.
v13: go on presenting... present once for all — Captures the aspectual shift from present imperative to aorist imperative, touching the dispute over entire consecration as a definitive act.
v15: Are we to sin — Translates the deliberative subjunctive without employing archaic modal verbs.
v16: slaves — Accurately reflects the Greco-Roman socioeconomic reality of chattel slavery utilized in the primary metaphor.
v17: although you were... you yielded obedience — Renders the paratactic style contrast as a concessive clause to clarify the logical relationship for modern readers.
v19: I speak in human terms — Contemporary phrasing for the apologetic idiom regarding the employment of the slavery metaphor.
v23: wages — Maintains the standard translation of the stipendiary term, touching the dispute over whether condemnation is strictly merited.

Mipaka inayofaa kujulikana

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)