10:12 Now, Israel, what does the Lord your God require of you except to revere him, 5 to obey all his commandments, 6 to love him, to serve him 7 with all your mind and being, 8
31:23 Love the Lord, all you faithful followers 20 of his!
The Lord protects those who have integrity,
but he pays back in full the one who acts arrogantly. 21
8:1 There is therefore now no condemnation for those who are in Christ Jesus. 28
1:3 We always 29 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
2:1 My brothers and sisters, 33 do not show prejudice 34 if you possess faith 35 in our glorious Lord Jesus Christ. 36
4:1 Where do the conflicts and where 37 do the quarrels among you come from? Is it not from this, 38 from your passions that battle inside you? 39
4:1 Where do the conflicts and where 40 do the quarrels among you come from? Is it not from this, 41 from your passions that battle inside you? 42
1 tn The verb אָהַב (’ahav, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the
2 tn Heb “heart.” In OT physiology the heart (לֵב, לֵבָב; levav, lev) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.
3 tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (נֶפֶשׁ, nefesh) with the person himself. It is therefore best in most cases to translate נֶפֶשׁ (nefesh) as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.
4 sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.
5 tn Heb “the
6 tn Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”
7 tn Heb “the
8 tn Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5.
9 tn Heb “circumcise” (so KJV, NAB, NIV, NRSV); TEV “will give you and your descendents obedient hearts.” See note on the word “cleanse” in Deut 10:16.
10 tn Heb “seed” (so KJV, ASV).
11 tn Heb “the
12 tc A number of LXX
13 tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.
14 tn The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.
15 tn Heb “he is your life and the length of your days to live.”
16 tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”
17 tn Or “heart and soul” (also in vv. 6, 10).
18 tn Heb “according to all.”
19 tc Heb “in the eyes of the
20 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
21 tn The participial forms in the second and third lines characterize the Lord as one who typically protects the faithful and judges the proud.
22 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
23 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
24 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
25 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
26 sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
27 tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
28 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 33vid 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.
29 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).
30 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
31 tc Most
32 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
33 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
34 tn Or “partiality.”
35 tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.
36 tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.
37 tn The word “where” is repeated in Greek for emphasis.
38 tn Grk “from here.”
39 tn Grk “in your members [i.e., parts of the body].”
40 tn The word “where” is repeated in Greek for emphasis.
41 tn Grk “from here.”
42 tn Grk “in your members [i.e., parts of the body].”
43 tn Or “hoarded up treasure for the last days”; Grk “in the last days.”