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Romans 6

Rom. 6:2 KJV (With Strong’s)

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2
God forbid
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
me (Greek #3361)
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas 3756 expects an affirmative one)) whether
KJV usage: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without. Often used in compounds in substantially the same relations. See also 3362, 3363, 3364, 3372, 3373, 3375, 3378.
Pronounce: may
Origin: a primary particle of qualified negation (whereas 3756 expresses an absolute denial)
ginomai (Greek #1096)
to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
KJV usage: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.
Pronounce: ghin'-om-ahee
Origin: a prolongation and middle voice form of a primary verb
. How
pos (Greek #4459)
an interrogative particle of manner; in what way? (sometimes the question is indirect, how?); also as exclamation, how much!
KJV usage: how, after (by) what manner (means), that. (Occasionally unexpressed in English).
Pronounce: poce
Origin: adverb from the base of 4226
shall we
zao (Greek #2198)
to live (literally or figuratively)
KJV usage: life(-time), (a-)live(-ly), quick.
Pronounce: dzah'-o
Origin: a primary verb
, that
hostis (Greek #3748)
which some, i.e. any that; also (definite) which same
KJV usage: X and (they), (such) as, (they) that, in that they, what(-soever), whereas ye, (they) which, who(-soever). Compare 3754.
Pronounce: hos'-tis
Origin: ἥτις (hay'-tis), and the neuter ὅτι (hot'-ee) from 3739 and 5100
are dead
apothnesko (Greek #599)
to die off (literally or figuratively)
KJV usage: be dead, death, die, lie a-dying, be slain (X with).
Pronounce: ap-oth-nace'-ko
Origin: from 575 and 2348
p to sin
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
hamartia (Greek #266)
a sin (properly abstract)
KJV usage: offence, sin(-ful).
Pronounce: ham-ar-tee'-ah
Origin: from 264
, live
zao (Greek #2198)
to live (literally or figuratively)
KJV usage: life(-time), (a-)live(-ly), quick.
Pronounce: dzah'-o
Origin: a primary verb
any longer
eti (Greek #2089)
"yet," still (of time or degree)
KJV usage: after that, also, ever, (any) further, (t-)henceforth (more), hereafter, (any) longer, (any) more(-one), now, still, yet.
Pronounce: et'-ee
Origin: perhaps akin to 2094
therein
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
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Ministry on This Verse

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God.
Rom. 3:1‑4:25• 1What then [is] the superiority of the Jew, or what the profit of circumcision?
2Much in every way; for, first, because they were entrusted with the oracles of God.
3For what if some believed not? shall their unbelief make void the faith of God?
4Let it not be, but let God be true and every man false, even as it is written, “That thou mightest be justified in thy words, and overcome when thou art judged.”
5But if our unrighteousness commend God's righteousness, what shall we say? [Is] God unrighteous who inflicteth wrath? I speak according to man.
6Let it not be: since how shall God judge the world?
7For if the truth of God abounded in my lie to his glory, why any longer am I too judged as a sinner?
8and not, even as we are slanderously reported, and even as some give out that we say, “Let us do evil that good things may come?” whose judgment is just.
9What then? are we better? Not at all; for we have before charged both Jews and Greeks with being all under sin,
10even as it is written, “There is none righteous, not one;
11there is not the [man] that understandeth; there is not the [man] that seeketh out God.
12All went out of the way, together they became unprofitable; there is none that practiceth kindness, there is not so much as one.”
13“An open grave [is] their throat; with their tongues they used deceit; venom of asps [is] under their lips;
14whose mouth is full of cursing and bitterness;
15swift [are] their feet to shed blood;
16ruin and misery [are] in their ways;
17and no way of peace they knew.
18There is no fear of God before their eyes.”
19Now we know that whatever things the law saith, it speaketh to those that [are] in the law, that every mouth may be stopped, and all the world be under judgment with God.
20Wherefore by works of law no flesh shall be justified before him, for by law [is] knowledge of sin.
21But now apart from law God's righteousness is manifested, being witnessed by the law and the prophets,
22even God's righteousness through faith in Jesus Christ unto all, and upon all that believe. For there is no difference;
23for all sinned, and come short of the glory of God,
24being justified gratuitously by his grace through the redemption that [is] in Christ Jesus,
25whom God set forth as a propitiatory through faith in his blood, for a declaration of his righteousness on account of the praeter-mission of the sins that had been before, in the forbearance of God,
26with a view to the declaration of his righteousness in the present time, in order to his being just and justifying him that [is] of faith in Jesus.
27Where then [is] boasting? It was excluded. Through what law? Of works? No, but through [the] law of faith.
28We reckon then that a man is justified by faith apart from works of law.
29Is he, pray, the God of Jews only? [Is he] not also of Gentiles? Yes, of Gentiles also;
30since God [is] one who shall justify [the] circumcision by faith and uncircumcision through faith?
31Do we then make void law through faith? Let it not be: nay, we establish law.
1What then shall we say that Abraham our fore-father according to flesh hath found?
2For if Abraham was justified by works, he hath matter whereof to boast, but not before God.
3For what doth the scripture say? “And Abraham believed God, and it was reckoned to him for righteousness.”
4Now to him that worketh the reward is not reckoned according to grace, but according to debt;
5but to him that worketh not but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness.
6Just as David also describeth the blessedness of the man to whom God reckoneth righteousness apart from works.
7“Blessed they whose iniquities have been forgiven, and whose sins have been covered;
8blessed [the] man to whom the Lord will in no way reckon sin.”
9This blessedness then [cometh it] upon the circumcision or also upon the uncircumcision? For we say that to Abraham faith was reckoned for righteousness.
10How then was it reckoned? When he was in circumcision or in uncircumcision? Not in circumcision but in uncircumcision.
11And he received [the] sign of circumcision as seal of the righteousness of the faith that [he had] in uncircumcision, in order to his being father of all that believe in a state of uncircumcision, that righteousness might be reckoned to them also,
12and father of circumcision not only to those circumcised but also to those that walk in the steps of the faith of our father Abraham while in uncircumcision.
13For not by law was [the] promise to Abraham or to his seed, that he should be heir of the world, but by righteousness of faith.
14For if those that are of law [be] heirs, faith is made vain and the promise is annulled.
15For the law worketh out wrath; but where no law is, [there is] no transgression.
16On this account [it is] of faith that [it might be] according to grace, in order to the promise being sure to all the seed, not only to that which [is] of the law, but also to that which [is] of Abraham's faith, who is father of us all
17(even as it is written, “A father of many nations I have made thee”) before God whom he believed, that quickeneth the dead and calleth the things that be not as being;
18who against hope believed in hope, in order to his becoming father of many nations according to that which was spoken, “So shall be thy seed.”
19And not being weak in faith, he considered [not] his own body now dead, being about a hundred years old, and the deadening of Sarah's womb,
20yet as to the promise of God wavered not through unbelief, but was strengthened in faith, giving glory to God,
21and fully persuaded that what he hath promised he is also able to perform.
22Wherefore also it was reckoned to him for righteousness.
23Now it was not written on his account alone that it was reckoned to him,
24but on our account also, to whom it shall be reckoned, to us that believe on him that raised Jesus our Lord out of [the] dead,
25who was given up on account of our offences and was raised on account of our justification.
(Rom. 3:1‑4:25)
How.
dead.
Rom. 6:5‑11• 5For if we are become identified with the likeness of his death, so also of his resurrection shall we be,
6knowing this, that our old man was crucified with [him], that the body of sin might be disannulled, that we should no longer serve sin.
7For he that died hath been justified from sin.
8Now if we died with Christ, we believe that we shall also live with him,
9knowing that Christ risen out of [the] dead dieth no more: death hath no more dominion over him.
10For in that he died, to sin he died once for all; but in that he liveth, he liveth to God.
11So also do ye reckon yourselves dead to sin but alive to God in Christ Jesus.
(Rom. 6:5‑11)
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Rom. 5:11• 11And not only so, but boasting also in God by our Lord Jesus Christ, by whom now we have received the reconciliation. (Rom. 5:11)
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Rom. 7:4• 4So that, my brethren, ye also have been made dead to the law through the body of Christ, that ye should belong to another, him that was raised out of [the] dead, in order that we might bear fruit to God. (Rom. 7:4)
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Gal. 2:19• 19For I, by law, died to law that I may live to God. (Gal. 2:19)
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Gal. 6:14• 14But be it not for me to boast, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world. (Gal. 6:14)
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Col. 3:3• 3For ye died, and your life is hid with the Christ in God. (Col. 3:3)
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1 Peter 2:24• 24who himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes ye were healed. (1 Peter 2:24)
live.
 The doctrine is, that we are brought into God’s presence through death….Can we live in the sin to which we are dead? It is to contradict oneself in one’s own words. (Romans 6 by J.N. Darby)
 Death is used in Scripture in at least seven different ways. ln every case it has the thought of separation, but never extinction—as men think. (The Believer's Identification With the Death of Christ: Romans 6-7:1-6 by B. Anstey)
 In that earlier part of the epistle, it was Christ's death "for" sins (Rom. 4:25; 5:6, 8, etc.); here it is Christ's death "to" sin (Rom. 6:10). His death "to" sin is not to make atonement, but to sever His connections with sin….God's Word carefully guards the glory of His Person as to this, stating that "in Him is no sin" (1 John 3:5). In which way then was the Lord connected with sin? It actually began the moment He entered this scene (an environment of sin) at His birth. In living here, He came into immediate contact with sin, and His holy nature repudiated it. (The Believer's Identification With the Death of Christ: Romans 6-7:1-6 by B. Anstey)
 Applying the principle of the federal headship of Christ to believers, we are entitled to view ourselves as separated from sin, and no longer part of that whole principle of life—even though we still have the sin-nature in us. We can say that we are "dead with Christ" (vs. 8), and thus, "dead to sin" (vs. 2). (The Believer's Identification With the Death of Christ: Romans 6-7:1-6 by B. Anstey)

J. N. Darby Translation

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Far be the thought. We who have died to sin, how shall we still live in it?

W. Kelly Translation

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Let it not be. We which died to sin, how shall we live any longer in it?