Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ¹  and believe in your heart that God raised him from the dead, you will be saved.

Romans 15:9

15:9 and thus the Gentiles glorify God for his mercy. ²  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ³ 

Matthew 10:32

10:32 “Whoever, then, acknowledges ⁴  me before people, I will acknowledge ⁵  before my Father in heaven.

Matthew 10:1

Sending Out the Twelve Apostles

10:1 Jesus ⁶  called his twelve disciples and gave them authority over unclean spirits ⁷  so they could cast them out and heal every kind of disease and sickness. ⁸ 

Matthew 4:15

4:15 “Land of Zebulun and land of Naphtali,

the way by the sea, beyond the Jordan, Galilee of the Gentiles –

Matthew 4:2

4:2 After he fasted forty days and forty nights he was famished. ⁹ 

Matthew 1:7

1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, ¹⁰ 

[10:9]  ¹ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[15:9]  ² tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ³ sn A quotation from Ps 18:49.

[10:32]  ⁴ tn Or “confesses.”

[10:32]  ⁵ tn Grk “I will acknowledge him also.”

[10:1]  ⁶ tn Grk “And he.”

[10:1]  ⁷ sn Unclean spirits refers to evil spirits.

[10:1]  ⁸ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[4:2]  ⁹ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”

[1:7]  ¹⁰ tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì^1vid א B C [D^luc] Ë^1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.