Efesus 5:20

5:20 always giving thanks to God the Father for each other ¹  in the name of our Lord Jesus Christ,

Filipi 4:6

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.

Kolose 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.

Ayub 1:21

1:21 He said, “Naked ²  I came from my mother’s womb, and naked I will return there. ³  The Lord gives, and the Lord takes away. ⁴  May the name of the Lord ⁵  be blessed!”

Mazmur 34:1

Psalm 34 ⁶ 

Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. ⁷ 

34:1 I will praise ⁸  the Lord at all times;

my mouth will continually praise him. ⁹ 

Ibrani 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.

[5:20]  ¹ tn Grk “for all.” The form “all” can be either neuter or masculine.

[1:21]  ² tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”

[1:21]  ³ sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”

[1:21]  ⁴ tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.

[1:21]  ⁵ sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.

[34:1]  ⁶ sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.

[34:1]  ⁷ tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”

[34:1]  sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.

[34:1]  ⁸ tn Heb “bless.”

[34:1]  ⁹ tn Heb “continually [will] his praise [be] in my mouth.”