Love

Love here describes the bond between the three warriors and David that drove them through enemy lines for a cup of water — not romantic love, but the fierce, costly loyalty that moves people to act on another's unspoken longing.

Love here is specifically God's covenant love — not sentiment, but the unbreakable commitment that David identifies as the foundation beneath every act of divine faithfulness in the song.

Love is invoked here to characterize Paul's relationship with the Corinthians — establishing that his coming corrections come from pastoral care, not frustration alone.

Love is introduced at the very end as the surpassing foundation that makes all the gifts meaningful — a deliberate pivot that sets up chapter 13 as the capstone of Paul's entire argument.

Love is introduced here as the singular non-negotiable that gives every other spiritual gift its value — without it, even the most spectacular abilities produce nothing of worth.

Love is cited here as the essential foundation Paul just established in chapter 13 — now he applies it directly to the question of which spiritual gifts to prioritize in gathered worship.

Love is introduced here as the motivating force behind John's directness — he's not writing to criticize but because he cares too much to let his readers settle for shallow faith.

Love is introduced here as the primary evidence of spiritual life — John says it is the single marker that distinguishes those who have moved from death to life.

Love is defined here not as emotion but as the very nature of God — John's declaration that "God is love" grounds all human love in its divine origin and reframes it as evidence of new birth.

Love appears here as one of the interlocking themes John has been developing across four chapters — alongside truth and light — that together define what genuine belonging to God looks like.

Love here describes the widespread affection all Israel and Judah have for David — a public, communal devotion flowing directly from his successful leadership, and standing in sharp contrast to Saul's fear-driven isolation.

Love here is the covenantal devotion Jonathan explicitly invokes when asking David to swear by it — the Hebrew hesed, a committed loyalty that outlasts circumstance.

Love appears here as one-third of Paul's defining triad for the Thessalonians — notably described not as an emotion but as labor, something they worked at consistently on behalf of others.

Love here frames Paul's closing words — his yearning to return reads less like pastoral duty and more like genuine affection, illustrating that love is a sustained commitment even across painful separation.

Love here is the relational bond Paul describes as mutual — Timothy reported that the Thessalonians hold warm affection for Paul, mirroring the deep care Paul has for them across the distance.

Love is invoked here as the closing summary of Paul's differentiated care instructions — recognizing what each person actually needs and responding accordingly, not with a generic kindness.

Love is named here as the defining quality of Paul's relationship with Timothy — the emotional foundation that makes his later corrections land as care rather than criticism.

Love appears here in the closing list of virtues — faith, love, holiness, self-control — as the practical markers of faithful life that matter more than any debate over roles.

Love appears here as one of five specific qualities Timothy is told to model publicly — it is part of the lived evidence that Paul says will establish Timothy's credibility more than credentials ever could.

Love here is inverted — Paul describes people who love argument more than truth, using the concept to expose how misplaced devotion corrupts the pursuit of genuine understanding.

Love surfaces here as the relational pressure point that tests the depth of Asa's reform — the hardest idols to destroy are not the distant ones but those belonging to people you love, like his own mother.

Love for God is offered here as the explanation for why Josiah's Passover was extraordinary — genuine devotion combined with careful execution is what creates worship people remember for centuries.

Love — specifically God's steadfast, enduring love — is the single lyric sung by 120 trumpets and a full choir at the climax of the dedication, the deepest truth Israel knew distilled to one line.

Love is the final word of Solomon's prayer — not doctrine, not architecture, not ceremony, but God's loyal commitment to his people as the foundation everything else rests on.

Love is the explicit motivation behind Paul's willingness to look foolish by boasting — his concern for the Corinthians is not professional pride but the kind of committed devotion that risks dignity to protect others.

Love is the painful tension Paul names here — he loves the Corinthians more intensely than they love him back, and their questioning of his motives is the direct result of that imbalance.

Love is named here as one of the twin pillars of Paul's closing — the full arc of the letter, from conflict to blessing, is finally held together by this defining attribute of God himself.

Love is named here as the driving force behind Paul's vulnerability — the reason he refuses to let distance or unresolved conflict sever his commitment to these people.

Love appears here as one of the letter's two central themes, introduced alongside truth in the opening summary as inseparable forces John insists the community must hold together without collapsing one into the other.

Love is surfaced here as the reason Elisha's grief is so acute — even understanding what God has done, the absence of someone you love still registers as loss.

Love appears here as the author's reflection on the axe-head miracle — it is the character of God that he cares about insignificant, personal problems, not just world-shaking crises.

Love appears here as the summit of Peter's growth ladder — not the starting point but the destination, reached only by building the foundational character qualities that make genuine love possible.

Love is the pastoral motive behind Peter's blunt warning — he's not writing out of anger but out of deep care for people he's watching be targeted by wolves dressed as shepherds.

God's love is presented here as the active force behind the delay in judgment — his refusal to close the door prematurely is framed as the most intense expression of his commitment to people.

Love is the word David uses for what he and Jonathan shared — not romantic but covenantal, a bond of loyalty and mutual sacrifice that David says surpassed anything else he had ever experienced.

Love is used here with deliberate irony — the text applies the word to Amnon's obsession but immediately undercuts it, signaling that what drives him is possession, not genuine care for Tamar.

Love here is Rizpah's grief-driven, stubborn refusal to abandon her sons' bodies — the text frames her months-long vigil as the act of devotion that moved David to finally do right by the dead.

Love surfaces here in its most personal form — David declares God rescued him not because he earned it, but because God delighted in him, framing salvation as an act of relational commitment.

Love of the truth is what separates those who are saved from those who are deceived — the condemned are not merely ignorant, but unwilling to embrace what could have rescued them.

Love is listed here as one of three qualities God has already deposited in Timothy — not a feeling to be cultivated, but a Spirit-given capacity that stands in direct contrast to fear and paralysis.

Love is the relational warmth coloring Paul's closing greetings — he signs off not with doctrine but with personal names and tender farewells, the natural expression of a man shaped by love.

Love is invoked here as the reframing of Paul's decision to keep moving past the places he cherishes — the text argues that pressing forward toward God's call can itself be an act of love.

Divine love is the implicit scandal at this moment — the crowd's rage reveals they cannot accept that God's love extends equally to Gentiles, the very inclusion Paul was commissioned to proclaim.

Love is referenced here ironically — God seems to delight in the pattern where the rejected one becomes the rescuer, a divine inversion that Stephen is cataloguing to make his larger point about Jesus.

Love is what the room full of widows holding Tabitha's handmade garments represents — not a sentiment, but a legacy of practical, costly action on behalf of those who needed her.

Love is cited as one of the three hallmarks Paul heard about in the Colossian church — not a feeling but the active care for fellow believers that the Holy Spirit produces.

Love appears here as the command given specifically to husbands — the harder, self-giving instruction directed at the one holding more cultural authority in the marriage relationship.

Love is conspicuously absent here — the political daughter given in marriage is not a person but a weapon, underscoring that this alliance was calculated destruction, not genuine relationship.

Love is used here to describe God's inexplicable choice of Israel's ancestors — not a response to their merit but a sovereign, initiating act directed at an unremarkable people group.

Love here is Moses's central command — not emotional sentiment but covenantal commitment to God, the foundation from which all obedience flows in his argument.

Love is the interpretive key Moses offers for God's firm boundaries — the prohibitions against Canaanite worship are not arbitrary control but a Father's protection from a system whose endpoint is the death of children.

Love is invoked here in its most demanding form — Moses is insisting that covenant loyalty to God must take precedence even over the deepest human affections and family bonds.

Love is invoked here as a casual but reverent appeal — the narrator urges the reader, for the sake of what matters most, to stop overthinking and actually live.

Love appears here as one of the irreplaceable capacities that only the living possess — Solomon's point is that the ability to love someone is itself a reason to embrace being alive.

Love is described here in four spatial dimensions — width, length, height, depth — as Paul reaches for language to express something that surpasses intellectual comprehension yet can still be personally known.

Love is presented here as the essential counterpart to truth — Paul argues that without love, truth becomes harsh, and without truth, love becomes spineless; both are required for the body to grow.

Love here is defined by Paul in its most demanding form — not affection but self-sacrifice, modeled on Christ giving himself up as an offering, establishing the baseline for everything that follows.

Love appears here as the governing ethic Paul established in the household code — specifically the self-giving love modeled by Christ that was to shape marriage and family relationships.

Love appears here not as romance or sentiment but as Mordecai's daily vigil outside a courtyard he cannot enter — the text's most concrete image of faithful care expressed through constrained presence.

Love is invoked here to frame the entire exodus event: God's rescue of Israel from Egypt is presented as the ultimate demonstration of his committed, costly love for the people he claimed as his own.

Love is defined here through the lens of hesed — not as sentiment but as a relentless, obligating loyalty that drove God to rescue Israel despite their centuries of suffering and apparent divine silence.

Love is the implicit motive behind Jethro's blunt counsel here — his willingness to say 'this isn't working' is presented as an act of genuine care, not criticism.

Love is the interpretive lens offered here for understanding the mountain's dangerous boundaries — God sets limits not to exclude the people but to preserve them, framing divine protection as an expression of care.