Ulangan 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 

Ulangan 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 

Ulangan 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.

Ulangan 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 

Ulangan 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.”

Ulangan 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,

1 Samuel 12:24-25

12:24 However, fear the Lord and serve him faithfully with all your heart. Just look at the great things he has done for you! 12:25 But if you continue to do evil, both you and your king will be swept away.”

Mazmur 31:23

31:23 Love the Lord, all you faithful followers ¹⁹  of his!

The Lord protects those who have integrity,

but he pays back in full the one who acts arrogantly. ²⁰ 

Matius 22:37

22:37 Jesus ²¹  said to him, “‘Love ²²  the Lord your God with all your heart, with all your soul, and with all your mind.’ ²³ 

Markus 12:29-30

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love ²⁴  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ²⁵ 

Roma 8:28

8:28 And we know that all things work together ²⁶  for good for those who love God, who are called according to his purpose,

Roma 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. ²⁷ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²⁸  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Yakobus 1:12

1:12 Happy is the one ²⁹  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ³⁰  promised to those who love him.

Yakobus 2:5

2:5 Listen, my dear brothers and sisters! ³¹  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?

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ³²  do not show prejudice ³³  if you possess faith ³⁴  in our glorious Lord Jesus Christ. ³⁵ 

Yohanes 4:19-20

4:19 The woman said to him, “Sir, I see ³⁶  that you are a prophet. 4:20 Our fathers worshiped on this mountain, ³⁷  and you people ³⁸  say that the place where people must worship is in Jerusalem.” ³⁹ 

Yohanes 5:2-3

5:2 Now there is ⁴⁰  in Jerusalem by the Sheep Gate ⁴¹  a pool called Bethzatha ⁴²  in Aramaic, ⁴³  which has five covered walkways. ⁴⁴  5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.

[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.”

[31:23]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

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

[22:37]  ²³ 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]  ²⁴ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

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

[2:1]  ³³ tn Or “partiality.”

[2:1]  ³⁴ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ³⁵ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[4:19]  ³⁶ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[4:20]  ³⁷ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ³⁸ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ⁴⁰ tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

[5:2]  ⁴¹ tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

[5:2]  ⁴² tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì^[66],75 B T W^s [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë^1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

[5:2]  sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.

[5:2]  ⁴³ tn Grk “in Hebrew.”

[5:2]  ⁴⁴ tn Or “porticoes,” or “colonnades”; Grk “stoas.”

[5:2]  sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.