Paul explicitly quotes Leviticus 19:18 in Romans 13 and places “Thou shalt love thy neighbour as thyself” at the center of his summary of interpersonal commandments. Because Paul reproduces the Levitical wording and explains love as fulfilling the law’s neighbor-directed obligations, this is a direct quotation and inspired application rather than a merely thematic resemblance.

Jesus explicitly quotes Leviticus 19:18 in Mark 12 when he names love of neighbor as the second great commandment alongside love of God. The link is therefore direct and certain: Jesus does not replace the Levitical command but gives it a central place in his summary of faithful obedience to God.

Jesus directly quotes Leviticus 19:18 in Matthew 22 when he names love of neighbor as the second great commandment beside love of God from Deuteronomy 6. He then says the whole Law and Prophets hang on these two commands, giving the Levitical neighbor-love command a central place in his summary of faithful obedience.

Leviticus 19 commands prompt payment of a hired worker and forbids holding wages overnight. Deuteronomy 24 repeats and expands the command, stressing the worker’s poverty and dependence on the wage and warning that withholding it becomes sin. Together the passages make economic justice part of covenant holiness.

Leviticus 19:18 commands love of neighbor as oneself. Luke 10:27 repeats that command, and Jesus’ parable answers the boundary question by focusing on becoming a neighbor through mercy.

Leviticus 19 rejects hatred, vengeance, and grudges while commanding love of neighbor. In Luke 11 Jesus teaches disciples to ask for forgiveness while also forgiving those indebted to them. The connection is thematic rather than a quotation: both place life with God alongside the refusal to nurse retaliatory claims against others.

Leviticus 19 places love of neighbor beside the duty to rebuke rather than harbor hatred; Jesus likewise commands rebuke when a brother sins and forgiveness when repentance occurs. The passages therefore share a moral logic in which love is neither silent resentment nor permission for endless vengeance.

Leviticus 19 commands landowners not to reap every edge of the field or gather every leftover, leaving provision for the poor and the resident foreigner. Ruth 2 places that law-world into narrative practice as Ruth, a vulnerable Moabite widow, gleans in Boaz’s field and receives protection and additional generosity.

Jesus summarizes Torah requirements about truthful oaths and fulfillment of vows before commanding a plain yes/no integrity that makes manipulative oath systems unnecessary. Jesus does not praise evasive oath-making; he presses Torah’s concern for truthful speech toward ordinary integrity in which a person’s yes and no can be trusted.

Jesus quotes “Thou shalt love thy neighbour” from Leviticus 19:18 in Matthew 5 and then contrasts it with the saying “hate thine enemy.” Leviticus does not command hatred of enemies; in fact its context forbids vengeance and grudges. The direct Torah quotation is certain, while the attached “hate your enemy” phrase should not be misattributed to the Mosaic law.

The Golden Rule is closely aligned with neighbor-love and Jesus explicitly says it summarizes 'the law and the prophets.' Similar positive and negative formulations existed in Jewish and wider ancient moral traditions; Matthew's positive form calls for active good.

Jesus' warning against hypocritical judgment belongs inside a biblical world that both demands just judgment and condemns partial, malicious, or self-exempting judgment. The passage cannot mean that all moral discernment is forbidden, especially because 7:6 and 7:15-20 immediately require discernment.

In Matthew 19 Jesus lists commandments from the Decalogue and adds “Thou shalt love thy neighbour as thyself,” directly invoking Leviticus 19:18 before calling the rich young man to radical generosity and discipleship. The Levitical command is therefore explicitly present, though Jesus’ final summons goes beyond merely reciting the law.

Feeding, welcoming, clothing, and caring for vulnerable people belong to Torah and prophetic mercy/justice traditions. The identity of 'the least of these my brethren' remains debated and must not be reduced prematurely.

Leviticus 19 commands love of one’s neighbor as part of Israel’s holiness. First John develops that same covenant ethic within the Christian community by treating love for a brother or sister as a test of walking in the light. The relationship is strong canonical continuity, though 1 John does not formally quote Leviticus in this paragraph.

Leviticus 19 commands love of neighbor within the holiness code. First Thessalonians says believers are taught by God to love one another and urges them to increase still more in that love while living quietly and honorably. The later passage develops the same neighbor-love ethic in a Christian community, though it does not quote Leviticus directly.

Leviticus 19 forbids going about as a talebearer among God’s people, placing destructive speech inside the holiness ethic. Proverbs repeatedly describes gossip and quarrelsome words as causing deep wounds and separating close relationships, developing the Torah command into wisdom about the social damage such speech produces.

Leviticus forbids partiality in judgment, whether favoring the poor or deferring to the powerful; James dramatizes precisely that sin when a wealthy visitor receives honor and a poor visitor is humiliated in the assembly. The Torah principle becomes a concrete church test.

James explicitly quotes Leviticus 19:18—“Thou shalt love thy neighbour as thyself”—and calls it the “royal law.” The verse then controls his argument against partiality: showing favoritism violates the very neighbor-love Scripture commands.

Leviticus forbids defrauding a neighbor and withholding a hired worker’s wages overnight; James condemns wealthy landowners whose withheld wages cry out to the Lord of Hosts. The later warning brings Torah’s concrete labor-justice ethic directly into Christian moral exhortation.

Leviticus commands love of one’s neighbor, while Jesus commands love even of enemies and grounds mercy in the character of the Most High. Luke therefore expands the moral horizon from covenant neighbor-love to active benevolence toward hostile people as well.

Galatians 5:14 directly quotes Leviticus 19:18—“Thou shalt love thy neighbour as thyself”—and says that the law is fulfilled in this word. Paul uses the Levitical command to define Christian freedom as service through love rather than self-indulgence, making the connection a certain quotation and inspired application.

Leviticus commands love of one’s neighbor and forbids hatred in the heart; 1 John says love of God is falsified by hatred of a brother and binds love for God to love for the brother.

Leviticus commands love of one’s neighbor; 2 John says the command heard from the beginning is that believers love one another and defines love as walking in God’s commandments. The later letter develops neighbor-love into a Christ-shaped community command, but it does so thematically rather than by formally citing Leviticus 19:18.

Leviticus 19 forbids swearing falsely by the LORD’s name; James later tells believers not to swear by heaven, earth, or any other oath, but to let yes be yes and no be no. The wording and shared holiness-code setting make Leviticus 19:12 an important Torah background, while James also closely parallels Jesus’ oath teaching.

Leviticus 19 forbids going about as a talebearer among God’s people; James forbids believers from speaking evil against one another and warns that slandering a brother or sister places the speaker in judgment over the law. The texts share the same neighbor-holiness ethic.

Leviticus 19 commands a person to confront a neighbor rather than share in the neighbor’s sin; James closes by urging believers to turn a wandering sinner back from error. The connection fits James’s sustained use of Leviticus 19 as practical neighbor-love.

Leviticus 19 commands Israel not to bear a grudge against the children of the people and immediately grounds that ethic in love of neighbor; James likewise tells believers not to grudge against one another as they wait for the Judge.