OR DO YOU NOT KNOW, BRETHREN: he agnoeite (2PPAI) adelphoi:

Wayne Barber introduces this section writing ...

Regarding the little word "or" Newell writes that...

The King James, by its failure to translate the chapter’s opening word “Or,” ( "Ro 7:1KJV Don't you realize, brothers and sisters") to which God gives the emphatic position in this argument, obscures the whole meaning of the passage and context. Unless we connect Ro 7:1 with Ro 6:14, (as the proper translation “or” does), we cannot properly understand the passage. (Romans 7)

Do you not know (50) (agnoeo from a = not + noéo = perceive, understand) not have information about, to not know, to not understand (Mk 9:32, Lk 9:45), to be unaware of, to not recognize (Ac 13:27), to be ignorant of (to lack information concerning something). Agnoeo conveys the nuance of lacking the ability to understand in He 5:2 and of inexcusable moral/ethical ignorance (even disregard) in Ro 10:3).

Know (ginosko) which is the converse of agnoeo is a key word in Romans  (Ro 1:21-note; Ro 2:18-note; Ro 3:17-note; Ro 6:6-note; Ro 7:1-note, Ro 7:7-note, Ro 7:15-note; Ro 10:19-note; Ro 11:34-note) and "not knowing" is also a key in this great epistle, where Paul uses agnoeo to introduce a spiritual truth his readers should be aware of (Ro 2:4, 6:3, 7:1, 10:3, 11:25, cp 1Co 10:1, 12:1, 2Co 2:11, 1Th 4:13-note).

Someone has quipped that when Paul begins a sentence with "do you not know" (or "are ye ignorant") concerning the saints, it often turns out that they are ignorant!

Agnoeo is used 22x in 21 verses in NAS and is rendered have no knowledge(1), ignorance(1), ignorant(2), ignorantly(1), not know(2), not knowing(2), not recognize(1), not recognized(1), not understand(2), recognizing not(1), unaware(4), uninformed(2),unknown(2).

Mark 9:32 But they did not understand this statement, and they were afraid to ask Him.

Luke 9:45 But they did not understand this statement, and it was concealed from them so that they might not perceive it; and they were afraid to ask Him about this statement.

Acts 13:27 "For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him.

Acts 17:23 "For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, 'TO AN UNKNOWN (agnostos) GOD.' What therefore you worship in ignorance (not knowing Ac 17:23YTL, this I proclaim to you.

Romans 1:13-note And I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented thus far) in order that I might obtain some fruit among you also, even as among the rest of the Gentiles.

Romans 2:4-note Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?

Romans 6:3-note Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?

Romans 7:1-note Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives?

Romans 10:3-note For not knowing about God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.

Romans 11:25-note For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fulness of the Gentiles has come in;

1Corinthians 10:1  For I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea;

1Corinthians 12:1  Now concerning spiritual gifts, brethren, I do not want you to be unaware.

1Corinthians 14:38 But if anyone does not recognize this, he is not recognized.

2Corinthians 1:8 For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life;

2Corinthians 2:11 in order that no advantage be taken of us by Satan; for we are not ignorant of his schemes.

2 Corinthians 6:9 as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death,

Galatians 1:22 And I was still unknown by sight to the churches of Judea which were in Christ;

1Thessalonians 4:13-note But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope.

1Timothy 1:13 even though I was formerly a blasphemer and a persecutor and a violent aggressor. And yet I was shown mercy, because I acted ignorantly in unbelief;

Hebrews 5:2-note he can deal gently with the ignorant and misguided, since he himself also is beset with weakness;

2 Peter 2:12-note But these, like unreasoning animals, born as creatures of instinct to be captured and killed, reviling where they have no knowledge, will in the destruction of those creatures also be destroyed,

Agnoeo is used 21x in the non-apocryphal Septuagint (LXX) - Gen. 20:4; Lev. 4:13; 5:18; Num. 12:11; 1 Sam. 14:24; 26:21; 2 Chr. 16:9; Dan. 9:15; Hos. 4:15

William Newell observes in Romans 7...

"we have a chapter of two sections, (1) verses I through 6 and (2) verses 7 through 25: both of which we are prone to misunderstand and misapply, unless we exercise much prayerful care...The King James, by its failure to translate the chapter's opening word "Or, " to which God gives the emphatic position in this argument, obscures the whole meaning of the passage and context. Unless we connect Chapter 7.1 with Chapter 6.14, (as the proper translation "or" does), we cannot properly understand the passage." (Romans 7)

FOR I AM SPEAKING TO THOSE WHO KNOW THE LAW: ginoskousin (PAPMPD) gar nomon lalo (1SPAI): (Ro 2:17,18; Ezra 7:25; Pr 6:23; 1Cor 9:8; Gal 4:21) (Ro 7:6; 6:14)

Know (1097)(ginosko) has the basic meaning of taking in knowledge in regard to something or someone, knowledge that goes beyond the merely factual. By extension, the term frequently was used of a special relationship between the person who knows and the object of the knowledge. It was often used of the intimate relationship between husband and wife and between God and His people.

Paul speaks to those who have a knowledge of a general principle of ALL law (definite article "the" is not present in the Greek - no "the" preceding "nomos" so he is not just referring to "The Law" of Moses although it certainly would include that source). It is quite possible that Paul is not interested so much in identifying the law he has in mind as in pointing to its character as law, that which has binding force, which is the fundamental character of any law or regulation.
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THAT THE LAW HAS JURISDICTION OVER  A PERSON AS LONG AS HE LIVES: hoti o nomos kurieuei (3SPAI) tou anthropou eph oson chronon ze (3SPAI):

Jurisdiction (2961) (kurieuo from noun kurios = master - power of control rather than physical strength) means to rule or have dominion over and speaks of individuals who exercise authority or have control over others (Lk 22:25, Ro 14:9, 2Co 1:24). To be lord of, to rule over, to have dominion over or to exercise lordship over. Scripture personifies various things which control human life including law (Ro 7:1), Sin (Ro 6:14) and death (Ro 6:9). Here clearly Paul personifies the Law as that which controls human life. 

What Paul is saying is that the law is like a lord who rules over a man and that man remains subject to the lordship of the law as long as he lives (in Adam). The only thing that can severe a man's relationship with "Lord Law" is death! And that death came about when the believer died with Christ on the Cross.  Since the believer died with Christ, the power of "Lord Law" has been broken (forever)! This is one of the great truths of the Good News, the Gospel.

Ironside comments that Paul's

argument here is that the law has dominion over men until death ends its authority or ends their relationship to it. But he has just been showing us in the clearest possible way that we have died with Christ; therefore we died not only to sin, but we have died to the law as a rule of life. Is this then to leave us lawless? Not at all: for we are now, as he shows elsewhere (1Cor 9:21 ), "under the law to Christ", or "enlawed" - that is, legitimately subject - to Christ our new Head. He is husband as well as Head, even as Ephesians 5 so clearly shows. (Romans Commentary)

Though freed from the LAW with its stern demands--
No longer ruled by its harsh commands--
I'm bound by Christ's love and am truly free
To live and to act responsibly - D J De Haan

Romans 7 depicts the law as actually awakening rebellious desires within (Ro 7:5-note). Being told not to do something excites our old man, our flesh to desire to express itself. By daily walking and talking with Christ, we can go from ''NO'' power in the law to ALL power in Christ. Remember that walking is simply placing one foot before another and then repeating the process. That is how believers can learn to walk in the Spirit of Christ and in His power. In Christ, God's love was expressed and His law was satisfied (Gal 3:13) and our call now is to work out our salvation in Christ with fear and trembling (see note Philippians 2:12)

Long (5550) (chronos) means a space of time. Chronos is a period of measured time, not a period of accomplishment as kairos. Chronos refers to chronological time, to clock time or calendar time, to a general space or succession of time.

Live (2198) (zao) (Click word study of noun form zoe) means to be alive physically and refers to existence as opposed to death or nonexistence. Figuratively zao means to enjoy real life or to have true life, as  God meant it to be lived, although that is not the primary meaning in this context.

FOR THE MARRIED WOMAN IS BOUND BY LAW TO HER HUSBAND WHILE HE IS LIVING: e gar hupandros gune to zonti (PAPMSD) andri dedetai (3SRPI) nomo: (Ge 2:23,24; Nu 30:7,8; 1Cor 7:4,39)

Married (5220) (hupandros from hupo = under + aner = a husband) literally means "under (subject to) a husband" which is God's ordained design to assure proper order. But these husbands are to love their wives enough to die for them (Ep 5:25-note) so this does not make the wife a "doormat"! So if you are telling your wife "Woman you need to submit" then you need to understand submission in the whole context of scripture and not use isolated passages out of context which results in a pretext and an improper application. (See related topic: word study on hupotasso: be subject to or submit to)

Woman (1135) (gune) can mean wife or woman.

Bound (1210) (deo) means literally to tie objects together tie up. In this context the use is figurative and means to cause someone to be under authority of someone or something else, to restrict, to place under (the jurisdiction of). It means to put under obligation. Deo is in the perfect tense meaning that she “has been bound and remains bound " The perfect tense pictures "permanence" until he dies. They are "tied together" for life until death parts them (Mt 19:5, 6).

Deo -43x in 40v - Matt. 12:29; 13:30; 14:3; 16:19; 18:18; 21:2; 22:13; 27:2; Mk. 3:27; 5:3f; 6:17; 11:2, 4; 15:1, 7; Lk. 13:16; 19:30; Jn. 11:44; 18:12, 24; 19:40; Acts 9:2, 14, 21; 12:6; 20:22; 21:11, 13, 33; 22:5, 29; 24:27; Rom. 7:2; 1 Co. 7:27, 39; Col. 4:3; 2 Tim. 2:9; Rev. 9:14; 20:2.

The NAS renders deo as bind(7), binding(1), binds(2), bound(23), imprisoned(4), prisoners(m)(1), put in chains(1), tied(4).

Living (2198) (zao) (Click word study of noun form zoe) means to be alive physically and refers to existence as opposed to death or nonexistence. Figuratively zao means to enjoy real life or to have true life, as  God meant it to be lived, although that is not the primary meaning in this context.

Zao - 140x in 124v in NAS - Matt. 4:4; 9:18; 16:16; 22:32; 26:63; 27:63; Mk. 5:23; 12:27; 16:11; Lk. 2:36; 4:4; 10:28; 15:13, 32; 20:38; 24:5, 23; Jn. 4:10f, 50f, 53; 5:25; 6:51, 57f; 7:38; 11:25f; 14:19; Acts 1:3; 7:38; 9:41; 10:42; 14:15; 17:28; 20:12; 22:22; 25:19, 24; 26:5; 28:4; Rom. 1:17; 6:2, 10f, 13; 7:1ff, 9; 8:12f; 9:26; 10:5; 12:1; 14:7ff, 11; 1 Co. 7:39; 9:14; 15:45; 2 Co. 1:8; 3:3; 4:11; 5:15; 6:9, 16; 13:4; Gal. 2:14, 19f; 3:11f; 5:25; Phil. 1:21f; Col. 2:20; 3:7; 1 Thess. 1:9; 3:8; 4:15, 17; 5:10; 1 Tim. 3:15; 4:10; 5:6; 2 Tim. 3:12; 4:1; Tit. 2:12; Heb. 2:15; 3:12; 4:12; 7:8, 25; 9:14, 17; 10:20, 31, 38; 12:9, 22; Jas. 4:15; 1 Pet. 1:3, 23; 2:4f, 24; 4:5f; 1 Jn. 4:9; Rev. 1:18; 2:8; 3:1; 4:9f; 7:2; 10:6; 13:14; 15:7; 19:20; 20:4f and is rendered in NAS as alive(15), get a living(1), life(6), live(53), lived(3), lives(19), living(44).

BUT IF HER HUSBAND DIES SHE IS RELEASED FROM THE LAW CONCERNING THE HUSBAND: ean de apothane (3SAAS) o aner katergetai (3SRPI) apo tou nomou tou andros:

But - In contrast to the state of marriage (which bespeaks of permanence in one's life), death of the wife's husband brings about a new relationship.

If = Subjunctive used in 3rd-class condition = this condition is a real possibility.

Newell remarks that...

Here Paul uses the fundamental law of domestic relationship to illustrate the fact that only death breaks a legal bond. This is the evident, simple meaning in this passage. This husband-and-wife illustration is marvelously chosen. It is of world-wide application—instantly understood everywhere; and it sets forth perfectly what the apostle desired—that is, to describe the dissolution of a relationship by death, thus making possible a new relationship. (Romans 7)

Apothnesko - 111x in 100v in NAS - Matt. 8:32; 9:24; 22:24, 27; 26:35; Mk. 5:35, 39; 9:26; 12:19ff; 15:44; Lk. 8:42, 52f; 16:22; 20:28f, 31f, 36; Jn. 4:47, 49; 6:49f, 58; 8:21, 24, 52f; 11:14, 16, 21, 25f, 32, 37, 50f; 12:24, 33; 18:14, 32; 19:7; 21:23; Acts 7:4; 9:37; 21:13; 25:11; Rom. 5:6ff, 15; 6:2, 7ff; 7:2f, 6, 10; 8:13, 34; 14:7ff, 15; 1 Co. 8:11; 9:15; 15:3, 22, 31f, 36; 2 Co. 5:14f; 6:9; Gal. 2:19, 21; Phil. 1:21; Col. 2:20; 3:3; 1 Thess. 4:14; 5:10; Heb. 7:8; 9:27; 10:28; 11:4, 13, 21, 37; Jude 1:12; Rev. 3:2; 8:9, 11; 9:6; 14:13; 16:3 and is rendered in the NAS as dead(5), death(1), die(34), died(53), dies(12), dying(4), mortal(1), perished(1), put to death*(1).

Released (2673) (katargeo [word study] from kata = intensifies meaning + argeo = be idle) means to make the power or force of something ineffective. It means to render powerless. To reduce to inactivity.  Do away with. To put out of use. The basic idea of katargeo is to cause something to be idle or useless,  inoperative or ineffective and in this verse is translated "released".

Katargeo is in the perfect tense which means that the wife has been released and continues in this state of release, thus speaking of the fact that she is permanently released. She is bound to him by marriage as her husband while he lives, and his death frees her from that marriage. This is Paul's main point in this section, which is not a "treatise" on marriage and re-marriage. Death breaks the old relationship and permanently makes possible a new relationship.

Katargeo - 27x in 26v in NAS - Lk 13:7; Ro 3:3, 31; 4:14; 6:6; 7:2, 6; 1Co 1:28; 2:6; 6:13; 13:8, 10, 11; 15:24, 26; 2Co 3:7, 11, 13, 14; Ga 3:17; 5:4, 11; Ep 2:15; 2Th 2:8; 2Ti 1:10; He 2:14

The NAS renders katargeo as  abolished(4), abolishing(1), bring to an end(1), did away(1), do away(1), done away(4),fades away(1), fading(1), fading away(1), nullified(1), nullify(4), passing away(1), released from(2), removed(1), render powerless(1), severed from(1), use up(1).

SO THEN IF, WHILE HER HUSBAND IS LIVING: ara oun zontos (PAPMSG) tou andros: (Ex 20:14; Lev 20:10; Nu 5:13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31; Dt 22:22, 23, 24; Mt 5:32; Mk 10:6, 7, 8, 9, 10, 11, 12; John 8:3, 4, 5)

So then (ara oun) introduces an inference drawn from that which precedes and means so, therefore, then, now, consequently. Ara marks transition to what naturally follows from the preceding.

Alive (2198) (zao) (Click noun form zoe) means to be alive physically and refers to existence as opposed to death or nonexistence. Figuratively zao means to enjoy real life or to have true life, as  God meant it to be lived, although that is not the primary meaning in this context.

SHE IS JOINED TO ANOTHER MAN, SHE SHALL BE CALLED AN ADULTERESS: moichalis chrematisei (3SFAI) ean genetai (3SAMS) andri hetero:

Joined (1096) (ginomai) means to cause to become or to come into existence and in this verse is more literally "having become another man's".

Adulteress (3428) (moichalis related to moichos = "married and impure", literally adulterer, "unlawful" lover, 1Co 6:9, He 13:4, Lk 18:11; Lxx = Job 24:15, Pr 6:32) pertains to being unfaithful to one to whom one should remain faithful and here is used literally of a wife who does not remain faithful to her husband.

Figuratively moichalis is used to describe one who is unfaithful (in Lxx of His "wife" Israel [cp Je 2:2, Je 3:14, Je 3:14KJV, Je 3:14NIV, Je 31:32, Isa 54:5, Ho 2:16YLT] Ezek 16:38, 23:45) toward God even as an adulteress is unfaithful toward her husband (Mt 12:39, 16:4, Mk 8:38 - observe how Jesus links adulterous with evil and sinful and the serious consequences for this state of unfaithfulness!)

Moichalis occurs in 6v in the NAS...

Matthew 12:39 But He answered and said to them, "An evil and adulterous generation craves for a sign; and yet no sign shall be given to it but the sign of Jonah the prophet;

Matthew 16:4 "An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them, and went away.

Mark 8:38 "For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels."

Romans 7:3 So then if, while her husband is living, she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress, though she is joined to another man.

James 4:4 You adulteresses (noun although feminine applies to spiritually unfaithful women and men; anything before God = an idol and leads to unfaithfulness to the one true and faithful God), do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.

2 Peter 2:14 having eyes full of adultery (i.e. always on the lookout for a woman with whom to commit adultery - be aware of these subtle, smooth, slimy snakes in the ministry beloved - Peter warns us!) and that never cease from sin, enticing unstable souls, having a heart trained in greed (an incredible statement - literally "trained" = gymnazo = work out in the gym and in the perfect tense = their permanent state), accursed children;

Moichalis is used 6x in the non-apocryphal Septuagint (LXX) - Prov. 18:22; 30:20; Ezek. 16:38; 23:45; Hos. 3:1; Mal. 3:5

Proverbs 30:20 This is the way of an adulterous (Heb = naaph; Lxx = moichalis)  woman: She eats and wipes her mouth, And says, "I have done no

Ezekiel 16:38 "Thus I shall judge you, like women who commit adultery (Heb = naaph; Lxx = moichalis) or shed blood are judged; and I shall bring on you the blood of wrath and jealousy.

Ezekiel 23:45 "But they, righteous men, will judge them with the judgment of adulteresses (Heb = naaph; Lxx = moichalis), and with the judgment of women who shed blood, because they are adulteresses and blood is on their hands.
 

Hosea 3:1 Then the LORD said to me, "Go again, love a woman who is loved by her husband, yet an adulteress (Heb = naaph; Lxx = moichalis), even as the LORD loves the sons of Israel, though they turn to other gods and love raisin cakes."

Malachi 3:5 "Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers (Heb = naaph; Lxx = moichalis) and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien, and do not fear Me," says the LORD of hosts.

Called (5537) (chrematizo from chrema = an affair, business, sum of money, Ac 4:37, 8:18, 24:26, property Mt 19:22) in the NT means to impart a divine message (an injunction or warning). Chrematizo in this sense speaks of a divine oracle or declaration (Lk 2:26), as well as a divine warning (He 12:25, 8:5, Mt 2:12, 22). In a second usage in the NT chrematizo means to bear a title and so to be called as in Acts 11:26 where "the disciples were first called Christians". (used with this sense here in Ro 7:3). In the Greek papyri chrematizo meant to transact business, of official pronouncements by magistrates and of a royal reply to a petition as well as an answer of an oracle or as describing a revelation from a deity. Josephus uses chrematizo in the sense of to receive a response from God.

Chrematizo according to Thayer was used

in prose writings from Herodotus down; to transact business, especially to manage public affairs; to advise or consult with one about public affairs; to make answer to those who ask advice, present inquiries or requests," etc.; used of judges, magistrates, rulers, kings.

In other uses (not used this way in the NT but in the Septuagint) chrematizo includes the basic meaning of to do or transact business (1Ki 18:27 - used 8 times in the Septuagint - 1 Ki. 18:27; Job 40:8; Jer. 25:30; 26:2; 29:23; 30:2; 36:2, 4)

Here is an example from the Septuagint...

Jeremiah 26:2 "Thus says the LORD, 'Stand in the court of the LORD's house, and speak (Heb = dabar - to speak; Lxx = chrematizo - declare) to all the cities of Judah, who have come to worship in the LORD's house, all the words that I have commanded you to speak to them. Do not omit a word!

There are 9 uses of chrematizo in the NAS and is translated as called(2), directed(1), revealed(1), warned(5).

Matthew 2:12 And having been warned by God in a dream not to return to Herod, they departed for their own country by another way.

22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. And being warned by God in a dream, he departed for the regions of Galilee,

Luke 2:26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ.

Acts 10:22 And they said, "Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was [divinely] directed by a holy angel to send for you to come to his house and hear a message from you."

Acts 11:26 and when he had found him, he brought him to Antioch. And it came about that for an entire year they met with the church, and taught considerable numbers; and the disciples were first called Christians in Antioch.

Romans 7:3 So then if, while her husband is living, she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress, though she is joined to another man.

Hebrews 8:5 who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, "See," He says, "that you make all things according to the pattern which was shown you on the mountain."

Hebrews 11:7 By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.

Hebrews 12:25  See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less shall we escape who turn away from Him who warns from heaven.

BUT IF HER HUSBAND DIES SHE IS FREE FROM THE LAW: ean de apothane (3SAAS) o aner eleuthera estin (3SPAI) apo tou nomou:

If (ean) is a conjunction which is used as a  marker of condition, with probability of activity expressed in the verb left open and thereby suited especially for generalized statements (BDAG).  Death decisively changes a person's relationship to the law.

Dies (599) (apothnesko from apo = marker of dissociation implying a rupture from a former association,  separation, departure, cessation + thnesko = die) literally dies off and speaks of physical here.

Free (1658) (eleutheros) (Click study of related verb eleutheroo) is an adjective which means freedom to go wherever one likes, at liberty, possessing the capability of movement, exempt from restraint, obligation or liability, unconstrained, unfettered. In the Greek culture this word pictured one who can go wherever they please) (from Homer down). For example, in one secular writing we find this statement "the temple of Artemis at Ephesus is open (free) to all".

The opposite idea of eleutheros is that which depicts or characterizes a state of enslavement.

BDAG (ref) gives two primary meanings for eleutheros as (1)  pert. to being free socially and politically, free and (2) pertaining to being free from control or obligation, independent, not bound (1Co 9:1, Ro 6:20, 7:3). Zodhiates adds that eleutheros describes "One who is not dependent upon another, for the most part in a social and political sense. In a relative sense, free, separate from or independent of (Ro 7:3; 1 Cor. 9:19)." (Ref)

Eleutheros is used of literal freedom from slavery (1Co 7:21) and of literal freedom as one who is not a slave (1Co 7:22, 1Co 12:13, Re 6:15, 13:16, 19:18, Ep 6:8, Col 3:11).  Here in Romans 7:3, Paul uses eleutheros of the death of a spouse bringing freedom from the laws governing marriage.

More often we find eleutheros used figuratively speaking of spiritual freedom (Jn 8:33, 36, 1Co 9:1, 19), as from enslavement to sin (Ro 6:20) or the yoke of the law (Ro 7:3). Peter teaches that spiritual freedom does not connote the freedom to do as we please (lawless) but to do as we should (obedience, pleasing God, 1Pe 2:16).

As Schlier writes

Faced with a lost existence, we can come to ourselves only by subjecting our own will to the will of another. We achieve self-control by letting ourselves be controlled (Ed: cp Ep 5:18-note). (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

The related verb eleutheroo (the ending " -oo" means not only will it be set free but it will be seen as set free) means to cause someone to be freed from domination. The picture is that of the emancipation of slaves. The idea is that the one set free is at liberty, capable of movement, exempt from obligation or liability, and unfettered. Although the act of setting free results in freedom and liberty we must understand that this new freedom is not a license to sin. In fact true liberty for the believer is now living as we should and not as we please.  Along this same line, note the paradox in 1Co 7:22 of the free person who is a slave! Praise God that believers serve such a perfect Master.

Eleutheros is used 23x in 23v in the NT...

Matthew 17:26 And upon his saying, "From strangers," Jesus said to him, "Consequently the sons are exempt. (in context free from tax from kings of the earth Mt 17:25)

John 8:33 They answered Him, "We are Abraham's offspring, and have never yet been enslaved to anyone; how is it that You say, 'You shall become free '?"
John 8:36 "If therefore the Son shall make you free (eleutheroo), you shall be free indeed. (Comment: What a great truth. I would strongly encourage you to memorize it and to meditate on what Jesus is saying, and to ask the Spirit of Christ to make this truth a practical reality in your life, especially if you are "struggling" with a particular besetting sin. This great promise is "Yea and Amen in Christ"!)

Romans 6:20-note For when you were slaves of sin, you were free in regard to righteousness.

Romans 7:3-note So then if, while her husband is living, she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress, though she is joined to another man.

1 Cor 7:21 Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that.
1 Cor 7:22 For he who was called in the Lord while a slave, is the Lord's freedman; likewise he who was called while free, is Christ's slave.
1 Cor 7:39  A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord.
 

1 Cor 9:1  Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?
1 Cor 9:19  For though I am free from all men, I have made myself a slave to all, that I might win the more.

1 Corinthians 12:13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.

Gal 4:22 For it is written that Abraham had two sons, one by the bondwoman and one by the free woman.
Gal 4:23 But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.
Gal 4:26 But the Jerusalem above is free; she is our mother.
Gal 4:30 But what does the Scripture say? "Cast out the bondwoman and her son, For the son of the bondwoman shall not be an heir with the son of the free woman."
Gal 4:31 So then, brethren, we are not children of a bondwoman, but of the free woman.

Ephesians 6:8-note knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free.

Colossians 3:11-note -- a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.

1Peter 2:16-note Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God.

Revelation 6:15-note And the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man, hid themselves in the caves and among the rocks of the mountains;

Revelation 13:16-note And he causes all, the small and the great, and the rich and the poor, and the free men and the slaves, to be given a mark on their right hand, or on their forehead,

Revelation 19:18-note in order that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great."

Eleutheros is used 18 times in the non-apocryphal Septuagint (LXX) - Ex 21:2, 5, 26, 27; Deut. 15:12, 13, 18; 21:14; 1Ki. 21:8, 11; Neh. 13:17; Job 39:5; Ps. 88:4; Eccl. 10:17; Jer. 29:2; 34:9, 14, 16, all these uses speaking in the context of literal freedom, as illustrated by this passage...

Deuteronomy 15:12 "If your kinsman, a Hebrew man or woman, is sold to you, then he shall serve you six years, but in the seventh year you shall set him free.

TDNT (abridged) informs us of the concept of freedom politically and philosophically...

A. The Political Concept of Freedom in the Greek World.

By definition, freedom means self-disposing in independence of others.

1. This sense is partly fashioned by the contrast to slavery. Slaves belong to others, not themselves. Slavery is accepted as an institution; hence freedom arises both theoretically and practically only for those who are politically free. It is the freedom of the politeía as an association of the free.

2. Freedom, for Plato and Aristotle, is essential to a state. The best constitution guarantees the greatest freedom (Thucydides). This freedom is freedom within the law, which establishes and secures it. As an embodiment of the claim of the politeía, law protects freedom against the caprice of the tyrant or the mass. But freedom means alternation of government as free people both rule and are subjects. Democracy achieves this best by allowing the same rights to all citizens (cf. Plato, Aristotle, Herodotus). It implies equality of voice, honor, dignity, and power. It comes vividly to expression in freedom of speech. As Demosthenes says, there is no greater misfortune for free citizens than to lose this. Yet the concept of freedom in Attic democracy contains the seeds of its own decay, for by promoting individual development it undermines the law on which it rests. Freedom becomes the freedom to do as one likes. The law of the self replaces the law of the politeía. Plato perceives this clearly (Laws 3.701b/c). It leads to the rise of demagogues and opens the door to tyranny.

3. Freedom also has to be secured against external foes. It means independence and hence the defense of the politeía against “barbarians.” eleuthería can thus be a general expression for the autonomy of the state. At a later stage it becomes a slogan for the common “freedom” of the states which the individual states all claim to champion even in their inner struggles. In this regard it is hardly distinguishable from autonomía.

B. The Philosophical Concept of Freedom in Hellenism (Stoicism).

1. In Hellenism, and especially Stoicism, the extolling of freedom increases. The true Cynic prefers freedom to all else. He persistently criticizes tyrants and bewails their fear and misery, which make them slaves too. He also attacks their courtier-parasites.

2. Freedom, however, is now much more than political freedom. It is that of the individual under the law of nature. This is regarded as a reversion to the original meaning. The formal sense is the same, but freedom now takes the form of independent self-determination (Ed: This is a good description of unsaved men and women). To find freedom we must explore our nature. We cannot control body, family, property, etc., but we do control the soul (Ed: The deception of philosophy!). External things seek to impose a false reality on us. Hence we have to withdraw from them in a restriction of desires and an abandonment to pressures. This might seem to bring bondage but in fact results in liberation. For true liberation of this kind, there has to be liberation from the passions that represent the world in us (Ed: Something only found in Christ, Jn 8:36). In particular, we must be rid of the dominant fear of death (Ed: Impossible for all outside of Christ!). We find freedom as we neutralize passions and surrender to the ineluctable power of circumstances (Ed: In truth as the believer surrenders to the Spirit of Christ, cp Gal 5:16-note). That this freedom can seldom be fully attained is recognized. Its fruit is assurance of soul (Ed: Again, impossible outside of a saving knowledge of Christ, cp 1Jn 5:12, 13). Those who seek flight in inwardness enjoy the freedom of impassibility and in so doing fulfil what they are as parts of God, or children of God, or God himself (Ed: As we see in the deadly deceptive teachings of the modern New Age movement, a return to the ancient lie regarding "spirituality" that "You can be like God" - Ge 3:4, 5!).  (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

From (575) (apo) is a marker of dissociation, implying a rupture from a former association and thus a cessation or completion, reversal. It describes any separation of one thing from another by which the union or fellowship of the two is destroyed.

To illustrate the binding character of the law, Paul presents the case of a woman who is married to a husband and remains bound by law in this relationship as long as the husband is living. During this time she is not free to seek another attachment. This may be done only in the event that the husband dies. By design, the status of the wife as subject to the husband is presented by the term hupandros, a rather rare word meaning literally "under a husband." This pictures more readily than "married woman" what Paul is seeking to bring out. Particularly in Jewish life this was the actual legal status of the wife, for she could not divorce her husband; divorce was a privilege granted only to the man. If the husband died, she was then released from "the law of marriage" (literally, "the law of the husband"). This may sound as though the husband instituted the marriage law, but this is not the idea intended.

Ironside notes that...

In the same way (as the wife's husband's death freed her), death has ended the relationship of the believer to the law, not the death of the law but our death with Christ, which has brought the old order to an end. We are now free to be married to another, even to the risen Christ in order that we might bring forth fruit to God...Death has dissolved the former relationship, and the one who once looked to the law for fruit now looks to the risen Christ. As the heart is occupied with Him, spiritual fruit is produced in the life in which God delights. (Romans Commentary) (See Ro 7:4, 5, 6-notes)

SO THAT SHE IS NOT AN ADULTERESS THOUGH SHE IS JOINED TO ANOTHER MAN: tou me einai (PAN) auten moichalida genomenen (AMPFSA) andri hetero: (Ru 2:13; 1Sa 25:39, 40, 41, 42; 1Ti 5:11, 12, 13, 14)

Adulteress (3428) (moichalis from moichos = "married & impure")

Joined (1096) (ginomai) means to cause to become or to come into existence. This verse therefore reads more literally "having become another man's".

Barnes writes...