Nehemiah 12:8

12:8 And the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who together with his colleagues ¹  was in charge of the songs of thanksgiving.

Nehemiah 12:46

12:46 For long ago, in the days of David and Asaph, there had been directors ²  for the singers and for the songs of praise and thanks to God.

Psalms 50:14

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ³ 

Psalms 95:2

95:2 Let’s enter his presence ⁴  with thanksgiving!

Let’s shout out to him in celebration! ⁵ 

Psalms 100:4

100:4 Enter his gates with thanksgiving,

and his courts with praise!

Give him thanks!

Praise his name!

Psalms 107:22

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ⁶ 

Psalms 116:17

116:17 I will present a thank offering to you,

and call on the name of the Lord.

Psalms 147:7

147:7 Offer to the Lord a song of thanks! ⁷ 

Sing praises to our God to the accompaniment of a harp!

Isaiah 51:3

51:3 Certainly the Lord will console Zion;

he will console all her ruins.

He will make her wilderness like Eden,

her desert like the Garden of the Lord.

Happiness and joy will be restored to ⁸  her,

thanksgiving and the sound of music.

Jeremiah 33:9

33:9 All the nations will hear about all the good things which I will do to them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’ ⁹ 

Jeremiah 33:11

33:11 Once again there will be sounds ¹⁰  of joy and gladness and the glad celebrations of brides and grooms. ¹¹  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ¹²  For I, the Lord, affirm ¹³  that I will restore the land to what it was ¹⁴  in days of old.’ ¹⁵ 

Jonah 2:9

2:9 But as for me, I promise to offer a sacrifice to you with a public declaration ¹⁶  of praise; ¹⁷ 

I will surely do ¹⁸  what I have promised. ¹⁹ 

Salvation ²⁰  belongs to the Lord!” ²¹ 

Jonah 2:2

2:2 and said,

“I ²²  called out to the Lord from my distress,

and he answered me; ²³ 

from the belly of Sheol ²⁴  I cried out for help,

and you heard my prayer. ²⁵ 

Colossians 4:15

4:15 Give my greetings to the brothers and sisters ²⁶  who are in Laodicea and to Nympha and the church that meets in her ²⁷  house. ²⁸ 

Colossians 1:11-12

1:11 being strengthened with all power according to his glorious might for the display of ²⁹  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ³⁰  in the saints’ ³¹  inheritance in the light.

Colossians 2:7

2:7 rooted ³²  and built up in him and firm ³³  in your ³⁴  faith just as you were taught, and overflowing with thankfulness.

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.

[12:8]  ¹ tn Heb “he and his brothers.”

[12:46]  ² tn Heb “heads.” The translation reads with the Qere the plural רֹאשֵׁי (ro’shey, “heads”) rather than the Kethib singular רֹאשׁ (ro’sh, “head”) of the MT.

[50:14]  ³ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[95:2]  ⁴ tn Heb “meet his face.”

[95:2]  ⁵ tn Heb “with songs of joy.”

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

[147:7]  ⁷ tn Heb “sing to the Lord with thanksgiving.”

[51:3]  ⁸ tn Heb “found in” (so NAB, NASB, NIV, NRSV).

[33:9]  ⁹ tn Heb “And it [the city] will be to me for a name for joy and for praise and for honor before all the nations of the earth which will hear of all the good things which I will do for them and which will be in awe and tremble for all the good things and all the peace [or prosperity] which I will do for them.” The long complex Hebrew sentence has been broken down to better conform with contemporary English style.

[33:11]  ¹⁰ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ¹¹ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ¹² sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ¹³ tn Heb “Oracle of the Lord.”

[33:11]  ¹⁴ tn Or “I will restore the fortunes of the land.”

[33:11]  ¹⁵ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[2:9]  ¹⁶ tn Heb “voice” or “sound.”

[2:9]  ¹⁷ tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some mss of Tg. Jonah read “with the sound of hymns of thanksgiving” here in 2:9 – the longer reading probably reflects an editorial gloss, explaining תּוֹדָה (“thanksgiving”) as “hymns of thanksgiving.”

[2:9]  ¹⁸ tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.

[2:9]  ¹⁹ tn Heb “what I have vowed I will pay.” Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25-26; 50:14-15; 56:12; 69:29-33; 71:14-16, 22-24; 86:12-13; 116:12-19.

[2:9]  ²⁰ tn Or “deliverance” (NAB, NRSV).

[2:9]  ²¹ tn Or “comes from the Lord.” For similar uses of the preposition lamed (לְ, lÿ) to convey a sort of ownership in which the owner does or may by right do something, see Lev 25:48; Deut 1:17; 1 Sam 17:47; Jer 32:7-8.

[2:2]  ²² sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the Lord.

[2:2]  ²³ tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”

[2:2]  ²⁴ sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.

[2:2]  ²⁵ tn Heb “voice” (so KJV, NAB, NASB, NRSV); NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer.

[4:15]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ²⁷ tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ²⁸ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.

[1:11]  ²⁹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ³⁰ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ³¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:7]  ³² tn Or “having been rooted.”

[2:7]  ³³ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ³⁴ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).