Romans Chapter 6 verse 6 Holy Bible

ASV Romans 6:6

knowing this, that our old man was crucified with `him', that the body of sin might be done away, that so we should no longer be in bondage to sin;
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BBE Romans 6:6

Being conscious that our old man was put to death on the cross with him, so that the body of sin might be put away, and we might no longer be servants to sin.
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DARBY Romans 6:6

knowing this, that our old man has been crucified with [him], that the body of sin might be annulled, that we should no longer serve sin.
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KJV Romans 6:6

Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
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WBT Romans 6:6


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WEB Romans 6:6

knowing 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.
read chapter 6 in WEB

YLT Romans 6:6

this knowing, that our old man was crucified with `him', that the body of the sin may be made useless, for our no longer serving the sin;
read chapter 6 in YLT

Romans 6 : 6 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerses 6, 7. - Knowing this (cf. η} ἀγνοεῖτε, ver. 3), that our old man was (not is, as in the Authorized Version) crucified with him that the body of sin might be destroyed (or abolished, or done away, καταργήθῃ), that henceforth we should not serve (δουλεύειν, expressing bondage, or slavery; and so throughout the chapter in the word δοῦλοι, translated "servants") sin. For he that hath died is freed from sin. The word "crucified" has, of course, reference to the mode of Christ's death into which we were baptized. It does not imply anything further (as some have supposed) as to the manner of our own spiritual dying, such as painfulness or lingering; it merely means that in his death our old man died (cf. Colossians 2:14, προφηλώσας αὐτὸ τῷ σταυρῷ). The term "old man" (παλαὶος ἄνθρωπος) occurs also Ephesians 4:22; Colossians 3:9. It denotes man's unregenerate self, when under sin and condemnation; the καινός or νεος ἄνθρωπος being his regenerate self. It is, of course, a different conception from that of ὁ ἐξω and ὁ ἔσωθεν ἄνθωππος of 2 Corinthians 4:16. In Ephesians and Colossians the old man is said to be put away, or put off, and the new one put on, as though they were two clothings, or investments, of his personality, determining its character. Here, by a bolder figure, they are viewed as an old self that had died and a new one that had come to life in its place (cf. 2 Corinthians 5:17, Αἴ τις ἐν Ξριστῷ καινὴ κτίσις τὰ ἀρχαῖα παρῆλθεν). The idea of a new man being born into a new life in baptism was already familiar to the Jews in their baptism of proselytes (see Lightfoot, on John 3.); and our Lord, discoursing to Nicodemus of the new birth, supposes him to understand the figure; but he teaches him that the change thus expressed should be no mere change of profession and habits of life, but a radical inward change, which could only be wrought by the regenerating Spirit. Such a change St. Paul teaches to be signified by Christian baptism; not only deliverance from condemnation through participation in the benefits of the death of Christ, but also the birth or creation of a new self corresponding to his risen body, which will not be, like the old self, under the thraldom of sin. "The body of sin" may be taken as meaning much the same as "our old man;" sin being conceived as embodied in our former selves, and so possessing them and keeping them in bondage. It certainly does not mean simply our bodies as distinct from our souls, so as to imply the idea that the former must be macerated that the latter may live. The asceticism inculcated elsewhere in the New Testament is in no contradiction to the ideal of mens sana in corpore sano. Our former sin-possessed and sin-dominated personality being now crucified with Christ, dead, and done away with, we are no longer, in our new personality, in slavery to sin, and are both bound and able to renounce it; "for he that hath died is freed [δεδικαίωται, literally, 'is justified'] from sin." In Scotland, one who is executed is said to be justified, the idea apparently being that he has satisfied the claims of law. So here ' δεδικαίωται. The word δουλεύειν, be it observed, in ver. 6 introduces by the way the second figure under which, as above said, the apostle regards his subject, though it is not taken up till ver. 16.

Ellicott's Commentary

Ellicott's Commentary for English Readers(6-11) Further description of this process. The Christian's union with the crucified Christ binds him also to crucify or mortify (ascetically) the sinful desires of his body. Thus he is released from the dominion of those desires. But this is not all. Just as Christ passed from the cross to the resurrection, and overcame death once for all, exchanging for it a life wholly dependent upon God; so, too, His followers must consider themselves cut off irrevocably--as if by death itself--from sin, and living with a new life dedicated and devoted to God, through their participation in the death and life of Jesus Christ their Lord.(6) Our old man.--"Our old self" (Vaughan), as in Ephesians 4:22; Ephesians 4:24; Colossians 3:9-10.The old self, or that congeries of evil habits acquired in the state of heathenism, was, ideally if not actually, mortified and killed in our baptism. This change was wrought by a power brought to bear upon the will through the contemplation of the crucifixion of Christ. Hence, instead of saying simply "mortified," the Apostle writes rather "crucified," i.e. put to death, not in any way, but specially through the cross.That the body of sin might be destroyed.--The "body of sin" is the body subject to sin, or that supplies sin with the material on which it works. This substratum of carnal and fleshly desire, the Apostle tells us, is to be ascetically chastened and disciplined until it ceases to be a source of sin.