Roma 8:9-11

8:9 You, however, are not in ¹  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but ²  the Spirit is your life ³  because of righteousness. 8:11 Moreover if the Spirit of the one ⁴  who raised Jesus from the dead lives in you, the one who raised Christ ⁵  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁶ 

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, ⁷  but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he ⁸  who searches our hearts knows the mind of the Spirit, because the Spirit ⁹  intercedes on behalf of the saints according to God’s will.

[8:9]  ¹ tn Or “are not controlled by the flesh but by the Spirit.”

[8:10]  ² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ³ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ⁴ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁵ 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]  ⁶ 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.

[8:26]  ⁷ tn Or “for we do not know what we ought to pray for.”

[8:27]  ⁸ 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]  ⁹ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.