¹ tn The phrase ἡ ἀγάπη τοῦ Χριστοῦ (hē agapē tou Christou, “the love of Christ”) could be translated as either objective genitive (“our love for Christ”) or subjective genitive (“Christ’s love for us”). Either is grammatically possible, but with the reference to Christ’s death for all in the following clauses, a subjective genitive (“Christ’s love for us”) is more likely.

¹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

¹ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

⁶ tn Heb “like the love of the Lord.” The genitive after the construct functions as a subjective genitive.

³ sn In ancient Near Eastern love literature it was common to use wild animals to symbolize potential problems which could separate lovers and destroy their love. For instance, in Egyptian love songs it is the crocodile, rather than the foxes, which were used as figures for obstacles which might threaten a couple’s love. Here the “foxes” are probably used figuratively to represent potentially destructive problems which could destroy their romantic relationship and which could hinder it from ripening into marriage.

¹ tn The first line uses two Hebrew words, חֶסֶד וֶאֱמֶת (khesed veʾemet, “loyal love and truth”), to tell where security lies. The first word is the covenant term for “loyal love; loving-kindness; mercy”; and the second is “truth” in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: “faithful love.” That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word חֶסֶד.

² tn Heb “Many are the friends of the rich.” The participle of the verb אָהֵב (ʾahev, “to love”) can mean friend.

¹ sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).

¹ sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.

¹ sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.

¹ tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”

¹ tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”

¹ tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.

² tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”

¹ tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”

¹ tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by the Lord.

¹ tn Heb “But may those who love him be like the going forth of the sun in its strength.”

³ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.