4 Therefore 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. 5 For 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. 6 We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin. 7 (For someone who has died has been freed from sin.) 8 Now if we died with Christ, we believe that we will also live with him. 9 We know that since Christ has been raised from the dead, he is never going to die again; death no longer has mastery over him. 10 For the death he died, he died to sin once for all, but the life he lives, he lives to God.
Berakhot 60aBabylonian Talmud
The Sages taught: One who enters a Roman bathhouse, where a fire burns beneath the pool of water used for bathing, and where there is the risk of collapse, says: May it be Your will, O Lord my God, that you save me from this and similar matters, and do not let ruin or iniquity befall me, and if ruin or iniquity does befall me, let my death be atonement for all of my transgressions. Abaye said: One should not say: If ruin befalls me, so as not to open his mouth to Satan and provoke him. As Rabbi Shimon ben Lakish said and as it was taught in a baraita in the name of Rabbi Yosei: One should never open his mouth to Satan by raising, at his own initiative, the possibility of mishap or death.
Notes and References
"... Literally, 'For the one having died has been justified [or "declared innocent"] from the sin.' The deathbed confession in the Siddur includes the words, 'May my death be an atonement for all the sins, iniquities and transgressions of which I have been guilty against you', following the pattern of a prayer in the Talmud (Berakhot 60a) and the Mishna (Sanhedrin 6:2). Yoma 86a also speaks of death as 'finishing' the punishment for sin and quotes Isaiah 22:14, 'Surely this iniquity shall not be atoned for [Hebrew khupar, "covered"] until you die.' [Paul] here is drawing on the Jewish tradition that says an individual's own death atones for his sin. He applies it by affirming that our union with the Messiah and with his death (verses 3-6) means that we have effectively died: in union with the Messiah's death we died, and that atones for our sin ..."
Stern, David H. Jewish New Testament Commentary (p. 373) Jewish New Testament Publications, 1994