Colossians 3:15

3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ¹  to this peace), and be thankful.

Colossians 3:17

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²  whether things on earth or things in heaven.

Psalms 79:13

79:13 Then we, your people, the sheep of your pasture,

will continually thank you. ³ 

We will tell coming generations of your praiseworthy acts. ⁴ 

Psalms 107:21-22

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁵ 

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ⁶ 

Psalms 116:7

116:7 Rest once more, my soul, ⁷ 

for the Lord has vindicated you. ⁸ 

Daniel 2:23

2:23 O God of my fathers, I acknowledge and glorify you,

for you have bestowed wisdom and power on me.

Now you have enabled me to understand what I ⁹  requested from you.

For you have enabled me to understand the king’s dilemma.” ¹⁰ 

Ephesians 5:4

5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving.

Ephesians 5:20

5:20 always giving thanks to God the Father for each other ¹¹  in the name of our Lord Jesus Christ,

[3:15]  ¹ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[1:20]  ² tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[79:13]  ³ tn Or (hyperbolically) “will thank you forever.”

[79:13]  ⁴ tn Heb “to a generation and a generation we will report your praise.” Here “praise” stands by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

[107:21]  ⁵ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ⁶ tn Heb “and let them proclaim his works with a ringing cry.”

[116:7]  ⁷ tn Heb “return, my soul, to your place of rest.”

[116:7]  ⁸ tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).

[2:23]  ⁹ tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.

[2:23]  ¹⁰ tn Aram “the word of the king.”

[5:20]  ¹¹ tn Grk “for all.” The form “all” can be either neuter or masculine.