Leviticus 19:18

19:18 You must not take vengeance or bear a grudge ¹  against the children of your people, but you must love your neighbor as yourself. ²  I am the Lord.

Leviticus 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ³  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Matthew 22:39

22:39 The second is like it: ‘Love your neighbor as yourself.’ ⁴ 

Mark 12:31-33

12:31 The second is: ‘Love your neighbor as yourself.’ ⁵  There is no other commandment greater than these.” 12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. ⁶  12:33 And to love him with all your heart, with all your mind, and with all your strength ⁷  and to love your neighbor as yourself ⁸  is more important than all burnt offerings and sacrifices.”

Luke 10:27-37

10:27 The expert ⁹  answered, “Love ¹⁰  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ¹¹  and love your neighbor as yourself.” ¹²  10:28 Jesus ¹³  said to him, “You have answered correctly; ¹⁴  do this, and you will live.”

10:29 But the expert, ¹⁵  wanting to justify ¹⁶  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ¹⁷  “A man was going down ¹⁸  from Jerusalem ¹⁹  to Jericho, ²⁰  and fell into the hands of robbers, who stripped him, beat ²¹  him up, and went off, leaving him half dead. ²²  10:31 Now by chance ²³  a priest was going down that road, but ²⁴  when he saw the injured man ²⁵  he passed by ²⁶  on the other side. ²⁷  10:32 So too a Levite, when he came up to ²⁸  the place and saw him, ²⁹  passed by on the other side. 10:33 But ³⁰  a Samaritan ³¹  who was traveling ³²  came to where the injured man ³³  was, and when he saw him, he felt compassion for him. ³⁴  10:34 He ³⁵  went up to him ³⁶  and bandaged his wounds, pouring oil ³⁷  and wine on them. Then ³⁸  he put him on ³⁹  his own animal, ⁴⁰  brought him to an inn, and took care of him. 10:35 The ⁴¹  next day he took out two silver coins ⁴²  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ⁴³  10:36 Which of these three do you think became a neighbor ⁴⁴  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ⁴⁵  said, “The one who showed mercy ⁴⁶  to him.” So ⁴⁷  Jesus said to him, “Go and do ⁴⁸  the same.”

Romans 13:8-9

Exhortation to Love Neighbors

13:8 Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. 13:9 For the commandments, ⁴⁹  “Do not commit adultery, do not murder, do not steal, do not covet,” ⁵⁰  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ⁵¹ 

Galatians 5:14

5:14 For the whole law can be summed up in a single commandment, ⁵²  namely, “You must love your neighbor as yourself.” ⁵³ 

Galatians 6:2

6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Galatians 6:1

Support One Another

6:1 Brothers and sisters, ⁵⁴  if a person ⁵⁵  is discovered in some sin, ⁵⁶  you who are spiritual ⁵⁷  restore such a person in a spirit of gentleness. ⁵⁸  Pay close attention ⁵⁹  to yourselves, so that you are not tempted too.

Galatians 4:9

4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless ⁶⁰  basic forces? ⁶¹  Do you want to be enslaved to them all over again? ⁶² 

[19:18]  ¹ tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).

[19:18]  ² sn Some scholars make a distinction between the verb אָהַב (’ahav, “to love”) with the direct object and the more unusual construction with the preposition לְ (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).

[19:34]  ³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[22:39]  ⁴ sn A quotation from Lev 19:18.

[12:31]  ⁵ sn A quotation from Lev 19:18.

[12:32]  ⁶ sn A quotation from Deut 4:35.

[12:33]  ⁷ sn A quotation from Deut 6:5.

[12:33]  ⁸ sn A quotation from Lev 19:18.

[10:27]  ⁹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ¹⁰ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ¹¹ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ¹² tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:28]  ¹³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹⁴ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[10:29]  ¹⁵ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ¹⁶ tn Or “vindicate.”

[10:30]  ¹⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁸ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ²⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ²¹ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ²² sn That is, in a state between life and death; severely wounded.

[10:31]  ²³ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ²⁵ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ²⁶ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ²⁷ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ²⁸ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ²⁹ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:33]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ³¹ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ³² tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ³³ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ³⁴ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:34]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ³⁶ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ³⁷ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ³⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ³⁹ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ⁴⁰ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ⁴¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁴² tn Grk “two denarii.”

[10:35]  ⁴³ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ⁴⁴ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[10:37]  ⁴⁵ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ⁴⁶ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ⁴⁷ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ⁴⁸ tn This recalls the verb of the earlier reply in v. 28.

[13:9]  ⁴⁹ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ⁵⁰ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ⁵¹ sn A quotation from Lev 19:18.

[5:14]  ⁵² tn Or “can be fulfilled in one commandment.”

[5:14]  ⁵³ sn A quotation from Lev 19:18.

[6:1]  ⁵⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ⁵⁵ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ⁵⁶ tn Or “some transgression” (L&N 88.297).

[6:1]  ⁵⁷ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁵⁸ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁵⁹ tn Grk “taking careful notice.”

[4:9]  ⁶⁰ tn Or “useless.” See L&N 65.16.

[4:9]  ⁶¹ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ⁶² tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.