In the New Testament it often becomes a matter of debate whether a certain occurrence of pneuvma refers to a human spirit or the Spirit of God. Romans 8:10 is one of such verses. Lit. But if Christ (is) in you, on the one hand the body (is) dead because of sin, but on the other the spirit (is) life because of righteousness. KJV: And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. ASV: And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness. RSV: But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness. NIV: But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness. ESV: But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. In its context almost all the occurrences of *pneuma refers to the Spirit rather than the human spirit. Rom. 8: 16 is the only unambiguous exception, which reads as ‘our spirit'. For some 'the spirit is life' is decisive because it is the Spirit of God which can be said to be life. On the other hand, the construction with particles ‘men . . . de . . .’ implies the correspondence of the first half with the latter half, just as in Matt. 26:41, which reads ‘The spirit is eager, but the flesh is weak'. The ‘me«n . . . de« . . .’ construction forms an apodosis to the protasis 'Christ is in you'. Since the apodosis is expected to express the consequence of the protasis ‘Christ is in you', it makes good sense if we interpret the apodosis in terms of anthropology: the way the indwelling Christ has affected the human condition. Having looked at both sides of arguments, it is does not seem right to argue for either-or. If Paul intended to refer to the human spirit, he would have written as ‘the sprit is alive'. On the other hand, the sentence ‘the Spirit is life’ definitely concerns the Spirit of God, not the human spirit, but it does not seem to cohere with the protasis. Although the sentence ‘Spirit is life’ is intelligible independently, it forms part of the apodosis. Besides the phrase 'because of righteousness' is attached at the end of the sentence. The paper will argue that Paul deliberately expresses himself vaguely so that both the human spirit and the Spirit of God are referred to, as ‘the Spirit in the spirit’.