Psalms 107:8

107:8 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ¹ 

Psalms 107:15

107:15 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ² 

Psalms 107:21

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

and for the amazing things he has done for people! ³ 

Psalms 103:2

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ⁴ 

Psalms 105:1

Psalm 105 ⁵ 

105:1 Give thanks to the Lord!

Call on his name!

Make known his accomplishments among the nations!

Hosea 2:8

Agricultural Fertility Withdrawn from Israel

2:8 Yet ⁶  until now ⁷  she has refused to acknowledge ⁸  that I ⁹  was the one

who gave her the grain, the new wine, and the olive oil;

and that it was I who ¹⁰  lavished on her the silver and gold –

which they ¹¹  used in worshiping Baal! ¹² 

Jonah 1:16

1:16 The men feared the Lord ¹³  greatly, ¹⁴  and earnestly vowed ¹⁵  to offer lavish sacrifices ¹⁶  to the Lord. ¹⁷ 

Jonah 2:9

2:9 But as for me, I promise to offer a sacrifice to you with a public declaration ¹⁸  of praise; ¹⁹ 

I will surely do ²⁰  what I have promised. ²¹ 

Salvation ²²  belongs to the Lord!” ²³ 

Micah 6:4-5

6:4 In fact, I brought you up from the land of Egypt,

I delivered you from that place of slavery.

I sent Moses, Aaron, and Miriam to lead you. ²⁴ 

6:5 My people, recall how King Balak of Moab planned to harm you, ²⁵ 

how Balaam son of Beor responded to him.

Recall how you journeyed from Shittim to Gilgal,

so you might acknowledge that the Lord has treated you fairly.” ²⁶ 

Romans 1:20-21

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ²⁷  are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ²⁸  were darkened.

Romans 1:2

1:2 This gospel ²⁹  he promised beforehand through his prophets in the holy scriptures,

Romans 3:2

3:2 Actually, there are many advantages. ³⁰  First of all, ³¹  the Jews ³²  were entrusted with the oracles of God. ³³ 

Hebrews 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

[107:8]  ¹ tn Heb “and [for] his amazing deeds for the sons of man.”

[107:15]  ² tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:21]  ³ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[103:2]  ⁴ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[105:1]  ⁵ sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.

[2:8]  ⁶ tn Or “For” (so KJV, NASB); or “But” (so NCV).

[2:8]  ⁷ tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:8]  ⁸ tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”

[2:8]  ⁹ tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).

[2:8]  ¹⁰ tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.

[2:8]  ¹¹ sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).

[2:8]  ¹² tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”

[1:16]  ¹³ tc The editors of BHS suggest that the direct object אֶת־יְהוָה (’et-yÿhvah, “the Lord”) might be a scribal addition, and that the original text simply read, “The men became greatly afraid…” However, there is no shred of external evidence to support this conjectural emendation. Admittedly, the apparent “conversion” of these Phoenician sailors to Yahwism is a surprising development. But two literary features support the Hebrew text as it stands. First, it is not altogether clear whether or not the sailors actually converted to faith in the Lord. They might have simply incorporated him into their polytheistic religion. Second, the narrator has taken pains to portray the pagan sailors as a literary foil to Jonah by contrasting Jonah’s hypocritical profession to fear the Lord (v. 9) with the sailors’ actions that reveal an authentic fear of God (v. 10, 14, 16).

[1:16]  ¹⁴ tn Heb “they feared the Lord with a great fear.” The root ירא (yr’, “fear”) is repeated in the verb and accusative noun, forming a cognate accusative construction which is used for emphasis (see IBHS 167 §10.2.1g). The idea is that they greatly feared the Lord or were terrified of him.

[1:16]  ¹⁵ tn Heb “they vowed vows.” The root נדר (ndr, “vow”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object specified by the accusative (see IBHS 166-67 §10.2.1f). Their act of vowing produced the vows. This construction is used to emphasize their earnestness and zeal in making vows to worship the God who had just spared their lives from certain death.

[1:16]  ¹⁶ tn Heb “they sacrificed sacrifices.” The root זבח (zbkh, “sacrifice”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object (see IBHS 166-67 §10.2.1f). Their act of sacrificing would produce the sacrifices. It is likely that the two sets of effected accusative constructions here (“they vowed vows and sacrificed sacrifices”) form a hendiadys; the two phrases connote one idea: “they earnestly vowed to sacrifice lavishly.” It is unlikely that they offered animal sacrifices at this exact moment on the boat – they had already thrown their cargo overboard, presumably leaving no animals to sacrifice. Instead, they probably vowed that they would sacrifice to the Lord when – and if – they reached dry ground. Tg. Jonah 1:16 also takes this as a vow to sacrifice but for a different reason. According to Jewish tradition, the heathen are not allowed to make sacrifice to the God of Israel outside Jerusalem, so the Targum modified the text by making it a promise to sacrifice: “they promised to offer a sacrifice before the Lord and they made vows” (see B. Levine, The Aramaic Version of Jonah, 70; K. Cathcart and R. Gordon, The Targum of the Minor Prophets [ArBib], 14:106, n. 29).

[1:16]  ¹⁷ tn Heb “The men feared the Lord [with] a great fear, they sacrificed sacrifices, and they vowed vows” (cf. v. 10). By pairing verbs with related nouns as direct objects, the account draws attention to the sailors’ response and its thoroughness.

[2:9]  ¹⁸ tn Heb “voice” or “sound.”

[2:9]  ¹⁹ 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]  ²⁰ tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.

[2:9]  ²¹ 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]  ²² tn Or “deliverance” (NAB, NRSV).

[2:9]  ²³ 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.

[6:4]  ²⁴ tn Heb “before you.”

[6:5]  ²⁵ tn Heb “remember what Balak…planned.”

[6:5]  ²⁶ tn Heb “From Shittim to Gilgal, in order to know the just acts of the Lord.” Something appears to be missing at the beginning of the line. The present translation supplies the words, “Recall how you went.” This apparently refers to how Israel crossed the Jordan River (see Josh 3:1; 4:19-24).

[1:20]  ²⁷ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:21]  ²⁸ tn Grk “heart.”

[1:2]  ²⁹ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[3:2]  ³⁰ tn Grk “much in every way.”

[3:2]  ³¹ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  ³² tn Grk “they were.”

[3:2]  ³³ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.