Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹ 

Romans 8:4-5

8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

8:5 For those who live according to the flesh have their outlook shaped by ²  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Romans 8:12-13

8:12 So then, ³  brothers and sisters, ⁴  we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will ⁵  die), ⁶  but if by the Spirit you put to death the deeds of the body you will live.

Romans 8:2

8:2 For the law of the life-giving Spirit ⁷  in Christ Jesus has set you ⁸  free from the law of sin and death.

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Hebrews 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

[8:1]  ¹ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[8:5]  ² tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:12]  ³ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[8:12]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:13]  ⁵ tn Grk “are about to, are certainly going to.”

[8:13]  ⁶ sn This remark is parenthetical to Paul’s argument.

[8:2]  ⁷ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁸ 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.

[1:3]  ⁹ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).