Roma 8:2

8:2 For the law of the life-giving Spirit ¹  in Christ Jesus has set you ²  free from the law of sin and death.

Roma 8:11

8:11 Moreover if the Spirit of the one ³  who raised Jesus from the dead lives in you, the one who raised Christ ⁴  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁵ 

Roma 8:13

8:13 (for if you live according to the flesh, you will ⁶  die), ⁷  but if by the Spirit you put to death the deeds of the body you will live.

Roma 8:15-16

8:15 For you did not receive the spirit of slavery leading again to fear, ⁸  but you received the Spirit of adoption, ⁹  by whom ¹⁰  we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to ¹¹  our spirit that we are God’s children.

Roma 8:26-27

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ¹²  but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he ¹³  who searches our hearts knows the mind of the Spirit, because the Spirit ¹⁴  intercedes on behalf of the saints according to God’s will.

[8:2]  ¹ tn Grk “for the law of the Spirit of life.”

[8:2]  ² tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:11]  ³ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁴ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ⁵ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:13]  ⁶ tn Grk “are about to, are certainly going to.”

[8:13]  ⁷ sn This remark is parenthetical to Paul’s argument.

[8:15]  ⁸ tn Grk “slavery again to fear.”

[8:15]  ⁹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ¹⁰ tn Or “in that.”

[8:16]  ¹¹ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[8:26]  ¹² tn Or “for we do not know what we ought to pray for.”

[8:27]  ¹³ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ¹⁴ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.