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 11:13

11:13 Now, if you pay close attention ⁵  to my commandments that I am giving you today and love ⁶  the Lord your God and serve him with all your mind and being, ⁷ 

Ulangan 30:16

30:16 What ⁸  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. ⁹ 

Ulangan 30:20

30:20 I also call on you ¹⁰  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 ¹¹  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

Mazmur 18:1

Psalm 18 ¹² 

For the music director; by the Lord’s servant David, who sang ¹³  to the Lord the words of this song when ¹⁴  the Lord rescued him from the power ¹⁵  of all his enemies, including Saul. ¹⁶ 

18:1 He said: ¹⁷ 

“I love ¹⁸  you, Lord, my source of strength! ¹⁹ 

Mazmur 145:20

145:20 The Lord protects those who love him,

but he destroys all the wicked.

Matius 22:37

22:37 Jesus ²⁰  said to him, “‘Love ²¹  the Lord your God with all your heart, with all your soul, and with all your mind.’ ²² 

Markus 12:29-33

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love ²³  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ²⁴  12:31 The second is: ‘Love your neighbor as yourself.’ ²⁵  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. ²⁶  12:33 And to love him with all your heart, with all your mind, and with all your strength ²⁷  and to love your neighbor as yourself ²⁸  is more important than all burnt offerings and sacrifices.”

Lukas 10:27

10:27 The expert ²⁹  answered, “Love ³⁰  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ³¹  and love your neighbor as yourself.” ³² 

Lukas 11:42

11:42 “But woe to you Pharisees! ³³  You give a tenth ³⁴  of your mint, ³⁵  rue, ³⁶  and every herb, yet you neglect justice ³⁷  and love for God! But you should have done these things without neglecting the others. ³⁸ 

Roma 8:28

8:28 And we know that all things work together ³⁹  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. ⁴⁰ 

Yohanes 2:15

2:15 So he made a whip of cords ⁴¹  and drove them all out of the temple courts, ⁴²  with the sheep and the oxen. He scattered the coins of the money changers ⁴³  and overturned their tables.

Yohanes 4:19-20

4:19 The woman said to him, “Sir, I see ⁴⁴  that you are a prophet. 4:20 Our fathers worshiped on this mountain, ⁴⁵  and you people ⁴⁶  say that the place where people must worship is in Jerusalem.” ⁴⁷ 

Yohanes 5:2

5:2 Now there is ⁴⁸  in Jerusalem by the Sheep Gate ⁴⁹  a pool called Bethzatha ⁵⁰  in Aramaic, ⁵¹  which has five covered walkways. ⁵² 

Yohanes 5:5

5:5 Now a man was there who had been disabled for thirty-eight years. ⁵³ 

[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.

[11:13]  ⁵ tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”

[11:13]  ⁶ tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).

[11:13]  ⁷ tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.

[30:16]  ⁸ 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]  ⁹ tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.

[30:20]  ¹⁰ 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]  ¹¹ tn Heb “he is your life and the length of your days to live.”

[18:1]  ¹² sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.

[18:1]  ¹³ tn Heb “spoke.”

[18:1]  ¹⁴ tn Heb “in the day,” or “at the time.”

[18:1]  ¹⁵ tn Heb “hand.”

[18:1]  ¹⁶ tn Heb “and from the hand of Saul.”

[18:1]  ¹⁷ tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.

[18:1]  ¹⁸ tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.

[18:1]  ¹⁹ tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”

[22:37]  ²⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[22:37]  ²¹ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

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

[12:30]  ²⁴ 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.

[12:31]  ²⁵ sn A quotation from Lev 19:18.

[12:32]  ²⁶ sn A quotation from Deut 4:35.

[12:33]  ²⁷ sn A quotation from Deut 6:5.

[12:33]  ²⁸ sn A quotation from Lev 19:18.

[10:27]  ²⁹ 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]  ³⁰ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ³¹ 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]  ³² tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[11:42]  ³³ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ³⁴ tn Or “you tithe mint.”

[11:42]  ³⁵ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ³⁶ tn Grk “and rue.” 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.

[11:42]  sn Rue was an evergreen herb used for seasoning.

[11:42]  ³⁷ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ³⁸ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[8:28]  ³⁹ 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]  ⁴⁰ 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.

[2:15]  ⁴¹ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ⁴² tn Grk “the temple.”

[2:15]  ⁴³ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[4:19]  ⁴⁴ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[4:20]  ⁴⁵ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ⁴⁶ 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]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Grk “in Hebrew.”

[5:2]  ⁵² 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.

[5:5]  ⁵³ tn Grk “who had had thirty-eight years in his disability.”