Deuteronomy 6:5

6:5 You must love ¹  the Lord your God with your whole mind, ²  your whole being, ³  and all your strength. ⁴ 

Deuteronomy 10:12

An Exhortation to Love Both God and People

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 

Deuteronomy 30:6

30:6 The Lord your God will also cleanse ⁹  your heart and the hearts of your descendants ¹⁰  so that you may love him ¹¹  with all your mind and being and so that you may live.

Deuteronomy 30:16

30:16 What ¹²  I am commanding you today is to love the Lord your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the Lord your God will bless you in the land which you are about to possess. ¹³ 

Deuteronomy 30:20

30:20 I also call on you ¹⁴  to love the Lord your God, to obey him and be loyal to him, for he gives you life and enables you to live continually ¹⁵  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

Deuteronomy 30:2

30:2 Then if you and your descendants ¹⁶  turn to the Lord your God and obey him with your whole mind and being ¹⁷  just as ¹⁸  I am commanding you today,

Deuteronomy 12:24-25

12:24 You must not eat it! You must pour it out on the ground like water. 12:25 You must not eat it so that it may go well with you and your children after you; you will be doing what is right in the Lord’s sight. ¹⁹ 

Psalms 31:23

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 

Matthew 22:37

22:37 Jesus ²²  said to him, “‘Love ²³  the Lord your God with all your heart, with all your soul, and with all your mind.’ ²⁴ 

Mark 12:29-30

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love ²⁵  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ²⁶ 

Romans 8:28

8:28 And we know that all things work together ²⁷  for good for those who love God, who are called according to his purpose,

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. ²⁸ 

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²⁹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

James 1:12

1:12 Happy is the one ³⁰  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ³¹  promised to those who love him.

James 2:5

2:5 Listen, my dear brothers and sisters! ³²  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ³³  do not show prejudice ³⁴  if you possess faith ³⁵  in our glorious Lord Jesus Christ. ³⁶ 

James 4:1

Passions and Pride

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 

James 4:1

Passions and Pride

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 

James 5:2-3

5:2 Your riches have rotted and your clothing has become moth-eaten. 5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! ⁴³ 

[6:5]  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 Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word “loved” in Deut 4:37.

[6:5]  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.

[6:5]  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.

[6:5]  ⁴ sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.

[10:12]  ⁵ tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  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.”

[10:12]  ⁷ tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  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.

[30:6]  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.

[30:6]  ¹⁰ tn Heb “seed” (so KJV, ASV).

[30:6]  ¹¹ tn Heb “the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[30:16]  ¹² tc A number of LXX mss insert before this verse, “if you obey the commandments of the Lord your God,” thus translating אֲשֶׁר (’asher) as “which” and the rest as “I am commanding you today, to love,” etc., “then you will live,” etc.

[30:16]  ¹³ tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.

[30:20]  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.

[30:20]  ¹⁵ tn Heb “he is your life and the length of your days to live.”

[30:2]  ¹⁶ tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”

[30:2]  ¹⁷ tn Or “heart and soul” (also in vv. 6, 10).

[30:2]  ¹⁸ tn Heb “according to all.”

[12:25]  ¹⁹ tc Heb “in the eyes of the Lord.” The LXX adds “your God” to create the common formula, “the Lord your God.” The MT is preferred precisely because it does not include the stereotyped formula; thus it more likely preserves the original text.

[31:23]  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).

[31:23]  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.

[22:37]  ²² tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[22:37]  ²³ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[22:37]  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.

[12:30]  ²⁵ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  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.

[8:28]  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).

[8:1]  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 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.

[1:3]  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).

[1:12]  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.”

[1:12]  ³¹ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[2:5]  ³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ³⁴ tn Or “partiality.”

[2:1]  ³⁵ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ³⁶ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[4:1]  ³⁷ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³⁸ tn Grk “from here.”

[4:1]  ³⁹ tn Grk “in your members [i.e., parts of the body].”

[4:1]  ⁴⁰ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁴¹ tn Grk “from here.”

[4:1]  ⁴² tn Grk “in your members [i.e., parts of the body].”

[5:3]  ⁴³ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”