Leviticus 19:18

Paul cites verbatim 'You shall love your neighbor as yourself,' declaring the whole law fulfilled in this one word. This is an explicit LXX quotation with the highest volume and availability; it is the interpretive center of the pericope.

Explicit quotation introduced as 'the Scripture': 'You shall love your neighbor as yourself.' James names this the 'royal law.' This is a formal citation of Leviticus 19:18, the same Holiness Code chapter that grounds his impartiality argument.

And your neighbor as yourself quotes verbatim the Holiness Code's neighbor-love command, which then drives the Who is my neighbor question. The exact wording and its programmatic role make this a clear quotation.

The second commandment, 'You shall love your neighbor as yourself,' is quoted verbatim from the Holiness Code. Mark's pairing of Deuteronomy 6 and Leviticus 19 as the summary of the Law is a formal double citation that the scribe affirms.

'You shall love your neighbor as yourself' — direct citation of the love command, the cited half of the antithesis.

'You shall love your neighbor as yourself' is a verbatim quotation of Leviticus 19:18, appended by Jesus as the summary of the second table.

The second commandment quoted verbatim: 'Thou shalt love thy neighbour as thyself' (22:39).

Explicit verbatim quotation: 'You shall love your neighbor as yourself,' which Paul names as the saying in which all the commandments are 'summed up.' The interpretive move (love of neighbor as the epitome of the law) recurs in Romans (cf. 13:10) and Galatians 5:14.

"You shall love your neighbor as yourself" is the substance of the commandment John calls both old and new. To love one's brother and not hate him is the Holiness Code's command (cf. Leviticus 19:17, "You shall not hate your brother in your heart"). The "old commandment from the beginning" is this Levitical love-command.

'You shall love your neighbor as yourself' is the OT command standing behind John's commandment that 'we should... love one another.' John joins this love-command to belief in the Son as the single commandment. The mutual-love mandate is rooted in the Holiness Code.

'Let us love one another' rests on the Holiness Code command to love your neighbor as yourself. John universalizes and intensifies the neighbor-love command, grounding mutual love in the divine nature itself.

'See that no one returns evil for evil' (5:15) restates the Holiness Code's prohibition of vengeance and grudge-bearing, the verse that culminates in 'love your neighbor as yourself.' Paul's command not to retaliate but to pursue the good for one another draws on this foundational text.

The commandment "that we love one another," identified as that held "from the beginning," rests on the Torah command to love your neighbor as yourself. The Johannine "new/old commandment" tension presupposes this foundational Levitical law as the love commandment's source.

"Above all these things, walk in love, which is the bond of perfection" rests on the love command of the Holiness Code, the OT verse Paul treats as summing up neighbor-ethics. High coherence: love crowning and binding the virtue list functions as the fulfillment of Lev 19:18; strong recurrence in Pauline paraenesis.

"Bear one another's burdens, and so fulfill the law of Christ" (v.2) recapitulates Paul's reading of Lev 19:18 as the whole law's summation, already explicit in Gal 5:14. Volume and recurrence within Galatians are high; the burden-bearing of v.2 specifies the neighbor-love command in concrete mutual care. The clearest OT substrate for "fulfill the law" here.

'Love one another' restates 'you shall love your neighbor as yourself,' the OT love command Jesus calls 'new' by christological measure ('as I have loved you'). Availability and recurrence are high; the command is the explicit scriptural substrate of the new commandment. Coherence with the footwashing example is strong.

'Love your enemies' radicalizes and inverts the Holiness Code's 'love your neighbor as yourself,' which forbids vengeance and grudge-bearing. The love-command and its anti-retaliation logic are directly in view; high Coherence with vv.32-36.

'You shall love your neighbor as yourself' — the Golden Rule reformulates the command Jesus elsewhere names as summing the Law (Mt 22:39-40), here explicitly 'the law and the prophets.'

'You shall not take vengeance or bear a grudge... you shall love your neighbor' is the holiness-code substratum of the whole love-section: 'let love be without hypocrisy,' 'do not avenge yourselves,' and the love of brothers all draw on this command Paul elsewhere makes the summary of the law (13:9).

Paul's theme of philadelphia, loving one another, rests on the foundational command 'you shall love your neighbor as yourself,' which he elsewhere calls the law's summation. The mutual-love ethic is its application within the community.

'Love your neighbor as yourself' underlies the new commandment to 'love one another' (15:12,17). Availability and thematic coherence are strong, though Jesus reframes the measure as 'as I have loved you.'

'If your brother is grieved because of food, you walk no longer in love' (14:15) applies the love-of-neighbor command (Leviticus 19:18) that Paul has just made the fulfillment of the law in 13:8-10. The 'brother' (adelphos) language and the priority of love over one's own right enact Leviticus 19:18 directly.

'You shall not take vengeance or bear a grudge... but love your neighbor as yourself' underlies the cluster of 3:8-9 — brotherly love, tender-heartedness, and refusal to retaliate. The love-command tradition stands behind the communal virtue list.

Naming love as the 'goal' of the commandment recalls the Torah's own summary command to love the neighbor, which the NT treats as the law's fulfillment. The teachers of the law have missed the law's true telos. The echo grounds Paul's contrast between love and vain dispute.

'You shall not take vengeance, nor bear any grudge... but you shall love your neighbor' — the Torah ground for releasing others' trespasses as a condition of one's own standing before God.

The command to love one's neighbor as oneself, grounding Israel's mutual solidarity, faintly underlies Paul's vision that members 'have the same care for one another' and suffer and rejoice together. The body imagery dramatizes the covenant ethic of corporate mutual care.

'Love one another earnestly from the heart' (1:22) draws on the Holiness Code command 'you shall love your neighbor as yourself'—the same Leviticus 19 chapter Peter quotes for holiness in 1:16. Recurrence within the source chapter supports the link though Peter rephrases.

Treating younger men as brothers and younger women as sisters 'in all purity' evokes the command to love one's neighbor as oneself within a familial frame. The kinship language fits the Levitical ethic of treating the community as one's own people.

The doing of the law that culminates in love of neighbor (cited by James in 2:8) stands behind his 'perfect law of freedom' that demands enactment, not mere hearing. Faint anticipatory link.

The 'sell all and give to the poor' command and the implicit demand of total neighbor-love stand near Leviticus' love-of-neighbor, often paired with the Decalogue in Jesus' teaching. Faint here since Luke does not cite the love command in this pericope. Low confidence.

Prohibition of grudge-bearing against one's kin; coheres with reconciling before offering one's gift.

telos/'end of the law' language; for Paul elsewhere love-of-neighbor is the law's fulfillment. Faint and disputed connection to the meaning of Christ as the law's goal; included for maximal coverage.