Romans 5:5

5:5 And hope does not disappoint, because the love of God ¹  has been poured out ²  in our hearts through the Holy Spirit who was given to us.

Exodus 20:6

20:6 and showing covenant faithfulness ³  to a thousand generations ⁴  of those who love me and keep my commandments.

Deuteronomy 6:5

6:5 You must love ⁵  the Lord your God with your whole mind, ⁶  your whole being, ⁷  and all your strength. ⁸ 

Nehemiah 1:5

1:5 Then I said, “Please, O LORD God of heaven, great and awesome God, who keeps his loving covenant ⁹  with those who love him and obey ¹⁰  his commandments,

Psalms 69:36

69:36 The descendants of his servants will inherit it,

and those who are loyal to him ¹¹  will live in it. ¹² 

Mark 12:30

12:30 Love ¹³  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ¹⁴ 

Mark 12:1

The Parable of the Tenants

12:1 Then ¹⁵  he began to speak to them in parables: “A man planted a vineyard. ¹⁶  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ¹⁷  he leased it to tenant farmers ¹⁸  and went on a journey.

Colossians 2:9

2:9 For in him all the fullness of deity lives ¹⁹  in bodily form,

James 1:12

1:12 Happy is the one ²⁰  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ²¹  promised to those who love him.

James 2:5

2:5 Listen, my dear brothers and sisters! ²²  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, ²³  do not show prejudice ²⁴  if you possess faith ²⁵  in our glorious Lord Jesus Christ. ²⁶ 

James 4:10

4:10 Humble yourselves before the Lord and he will exalt you.

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ²⁷  do the quarrels among you come from? Is it not from this, ²⁸  from your passions that battle inside you? ²⁹ 

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! ³⁰ 

[5:5]  ¹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ² sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[20:6]  ³ tn Literally “doing loyal love” (עֹשֶׂה חֶסֶד, ’oseh khesed). The noun refers to God’s covenant loyalty, his faithful love to those who belong to him. These are members of the covenant, recipients of grace, the people of God, whom God will preserve and protect from evil and its effects.

[20:6]  ⁴ tn Heb “to thousands” or “to thousandth.” After “tenth,” Hebrew uses cardinal numbers for ordinals also. This statement is the antithesis of the preceding line. The “thousands” or “thousandth [generation]” are those who love Yahweh and keep his commands. These are descendants from the righteous, and even associates with them, who benefit from the mercy that God extends to his people. S. R. Driver (Exodus, 195) says that this passage teaches that God’s mercy transcends his wrath; in his providence the beneficial consequences of a life of goodness extend indefinitely further than the retribution that is the penalty for persisting in sin. To say that God’s loyal love extends to thousands of generations or the thousandth generation is parallel to saying that it endures forever (Ps. 118). See also Exod 34:7; Deut 5:10; 7:9; Ps 18:51; Jer 32:18.

[6:5]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.

[1:5]  ⁹ tn Heb “the covenant and loyal love.” The phrase is a hendiadys: the first noun retains its full nominal sense, while the second noun functions adjectivally (“loyal love” = loving). Alternately, the first might function adjectivally and the second noun function as the noun: “covenant and loyal love” = covenant fidelity (see Neh 9:32).

[1:5]  ¹⁰ tn Heb “keep.” The Hebrew verb שָׁמַר (shamar, “to observe; to keep”) is often used as an idiom that means “to obey” the commandments of God (e.g., Exod 20:6; Deut 5:16; 23:24; 29:8; Judg 2:22; 1 Kgs 2:43; 11:11; Ps 119:8, 17, 34; Jer 35:18; Ezek 17:14; Amos 2:4). See BDB 1036 s.v. 3.c.

[69:36]  ¹¹ tn Heb “the lovers of his name.” The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6.

[69:36]  ¹² sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.

[12:30]  ¹³ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ¹⁴ 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.

[12:1]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ¹⁶ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[12:1]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ¹⁸ sn The leasing of land to tenant farmers was common in this period.

[2:9]  ¹⁹ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[1:12]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²⁴ tn Or “partiality.”

[2:1]  ²⁵ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ²⁶ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[4:1]  ²⁷ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²⁸ tn Grk “from here.”

[4:1]  ²⁹ tn Grk “in your members [i.e., parts of the body].”

[5:3]  ³⁰ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”