THANKSGIVING – Encyclopedic Dictionary of Bible and Theology


– From Jesus to the Father: Mat 11:25, Mat 15:26, Mat 26:27, Jua 11:41.

– From men to God. We must give thanks to God “for everything” and “in everything”, at all times and places. it is the way to do “continuous prayer” and the secret of joy, Paul tells us in 1Th 5:16-18, Eph 5:20.

– Give thanks especially in the Eucharist, which means Eucharist, “give thanks”, Mat 26:27, Mar 14:23.

Christian Bible Dictionary
Dr. J. Dominguez

Source: Christian Bible Dictionary

Act of expressing gratitude to God through a sacrifice or in prayer. One of the peace sacrifices was that of a. of g. (Lev 7:11-15; Lev 22:29). A descendant of †¢Asaf, in the time of Nehemiah, was the one who †œbegan the praises and a. of g. at the time of prayer† (Neh 11:17). He must enter the courts of God with a. of g. (Ps 100:4), and washed hands (Ps 26:6-7). From a restored Israel will come a. of g. (Jer 30:19). When the a. of g. If it is done in public, you have to pray in a way that the listeners understand so that they can say “Amen” (1Co 14:16). Instead of dishonest words, we should say a. of g. (Eph 5:4). For all men should be made †œrogations, prayers, petitions and a. of g.† (1Ti 2:1). God created food “so that with a. of g. believers partake of them† (1Ti 4:3). The A. of g. it is part of heavenly worship (Rev 7:12). †¢Prayer.

Source: Christian Bible Dictionary

tip, LEYE

see, SACRIFICE The expression of gratitude to God for His given benefits; in the OT sacrifices were offered in thanksgiving (Lev. 7:12, 13; 22:29, etc.). In the thanksgiving offering, which was a peace offering, the question of sin was not contemplated; the worshiper gave thanks to God for the blessings bestowed upon him; it was not to achieve peace, but, in peace with God, he offered sacrifice to him in joy and gratitude. (See SACRIFICE.) In the NT the call to thanksgiving is accentuated in everything (Eph. 5:4, 20; cf. Rom. 8:28); the same petitions must be made with thanksgiving (Phil. 4:6), aware of “what is the good and pleasing and perfect will of God” (Rom. 12:2), and accepting God’s action of teaching us to live looking beyond the circumstances, resting in Him (Phil. 4:12). Thanksgiving is based on the knowledge of God’s acceptance of the one who approaches Him through Jesus Christ, through his completed work on the cross; and by the manifold grace of God flowing freely on the basis of this reconciliation effected by the Lord Jesus Christ.

Source: New Illustrated Bible Dictionary

Thanksgiving is one of the fundamental acts of religion. Man must accept before God a radical posture of humility and gratitude, of thanksgiving. In the OT there was even a sacrifice of thanksgiving (Sacrifice). In the NT Jesus institutes his memorial with an expression of thanksgiving (Mt 14,32; 26,27; Le 22,17). Jesus has a hymn of thanksgiving to the Father (Jn 11,41). The apostles practice and teach the first Christians to practice thanksgiving (Col 1,2; 2,7). The liturgy of the saints in heaven is essentially a thanksgiving to God (Rev 4,9; 7,12). —> on; Eucharist; sacrifice.


FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001

Source: Dictionary of Jesus of Nazareth

eucaristia (eujcaristiva, 2169), (eu, well; carizomai, to give freely; Castilian, eucaristía), denotes: (a) “gratitude” (Act 24:3); (b) thanksgiving (1Co 14:16; 2Co 4:15; 9.11,12, plural; Eph 5:4; Phi 4:6; Col 2:7; 4.2; 1Th 3:9; 2Ti 2:1, plural; 4.3,4; Rev 4:9; 7.12). See THANK YOU (ACTION OF), GRATITUDE.¶

Source: Vine New Testament Dictionary

The first reality of biblical history is the *gift of God, gratuitous, superabundant, without revocation. The encounter with God not only places man in the presence of the absolute, but fills him and transforms his life. Thanksgiving appears as the response to this *progressive and continuous grace that was one day to flourish in Christ. Thanksgiving, at the same time becoming aware of the gifts of God, a very pure start of the soul penetrated with wonder by this generosity, joyful recognition before the divine greatness, is essential in the Bible because it is a fundamental religious reaction of the creature who discovers in a trepidation of *joy and veneration, something of *God, of his greatness and of his *glory. The capital sin of the pagans consists, according to Saint Paul, in “not having given God glory or thanksgiving” (Rom 1,21). And, indeed, among the mass of hymns created by Mesopotamian piety, thanksgiving is exceptional, while it is frequent in the Bible, in which it provokes powerful outbursts.


1. From one alliance to another. The thanksgiving of the OT announces that of the NT insofar as it is always, at the same time as gratitude, tension towards the future and towards a higher grace. On the other hand, at the time of the new covenant, thanksgiving truly bursts forth, becoming omnipresent in the prayer and life of Christians, as it had never been in the just of other times. The thanksgiving of the Bible is essentially Christian. However, it is not exclusive, to such an extent that, as has been written, in the OT the Israelite praises without giving thanks. Actually, if the OT does not yet know the fullness of thanksgiving, it is because it has not yet tasted the fullness of grace. If *praise, more spontaneous, more externalized, perhaps has more place in the OT than thanksgiving properly speaking, is more conscious, more attentive to God’s gestures, to his intentions, to his *revelation, it is that the The most holy God only revealed himself progressively, gradually discovering the breadth of his action and the depth of his gifts.

2. The vocabulary. Discovering thanksgiving in the Bible is at the same time finding joy (Ps 33, 1-3.21), praise and exaltation (Ezr 3,11; Ps 69,31), the glorification of God (Ps 50,23 ; 86.12). More precisely, thanksgiving is *public confession of determined divine gestures. To praise God is to publish his greatness; giving him thanks is to proclaim the wonders that he works and to bear witness to his works. Thanksgiving goes hand in hand with *revelation; it is like its echo in hearts. This is how the mention of the assembly of the righteous or of the peoples summoned to hear it (Ps 35,18; 57,10; 109,30) frequently entails an invitation to join it (Ps 92,2ss; 105,1s) . in Hebrew This nuance of amazed and grateful confession is expressed by todoh, which is usually translated with a much less expressive and rather imprecise word: thank. The word that seems to crystallize thanksgiving in the OT and translate as accurately as possible the religious attitude noted is *”blessing. (Hebr. barak), which expresses the essential exchange’ between God and man. To the blessing of God, who gives his creature life and salvation (Dt 30,19; Ps 28,9), responds the blessing, for which man, moved by this power and generosity, gives thanks to the Creator (Dan 3,90; cf. Ps 68,20.27; Neh 9,5…; 1 Par 29,10…).

3. Story of thanksgiving. There is a classic literary scheme of thanksgiving, visible in particular in the Psalms, and which clearly expresses the character of thanksgiving, a reaction to a gesture of God. The confession of gratitude for the *salvation obtained is normally developed in a “story” in three parts: description of the danger run (Ps 116,3), anguished prayer (Ps 116,4), evocation of the magnificent intervention of God ( Ps 116,6; cf. Ps 30; 40; 124). This literary genre reappears identical throughout the Bible and obeys the same tradition of vocabulary, permanent throughout the psalms, songs and prophetic hymns. If thanksgiving is one, it is that it responds to the only *work of God. More or less confusingly, each particular benefit of Yahweh always feels like a moment in a great story in progress. Thanksgiving inspires biblical history and prolongs it in eschatological hope (cf. Ex 15,18; Dt 32,43; Ps 66,8; 96). Not only does thanksgiving inspire some very old literary fragments, which already include the entire faith of Israel: the Canticle of Moses (Ex 15,1-21) or that of Deborah (Judge 5), but it is very possible that in the At the base of the Hexateuch and of the entire history of Israel, there is a confession of cultic faith that proclaims in thanksgiving the high deeds of Yahveh towards his people. Thus, from the origins, true faith is confession in thanksgiving. This tradition is constantly developing as Israel becomes more aware of God’s generosity, and it is expressed in all fields: in prophetic literature (Is 12; 25; 42,10…, 63, 7…; Jer 20, 13) and priestly (IPar 16,8…; 29,10-19; Neh 9,5-37), in the monumental compositions of the last writings of the OT (Tob 13,1-8; Jdt 16,1-17, Sir 51,1-12, Dan 3,26-45.51-90).


The NT, being the revelation and gift of perfect grace (cf. Jn 1:17), is also in the person of the Lord the revelation of perfect thanksgiving given to the Father in the Holy Spirit.

1. The Christian vocabulary. This is heir, through the LXX, to the OT tradition. Thanksgiving is inseparable from *confession (Gr. homologeo Mt 11,25; Lk 2,38; Heb 13,15), from praise (Gr. aineo: Lk 2,13,20; Rom 15,11) of the glorification (gr. doxazo: Mt 5,16; 9,8) and always, in a privileged way, of the blessing (gr. eulogeo: Lc 1,64.68; 2,28; lCor 14,16 Sant 3,9) . But a new term practically ignored by the OT (Gr. eukharisteo, eukharistia) invades the NT (more than 60 times), manifesting the originality and importance of Christian thanksgiving, a response to the *grace (kharis) given by God. in Jesus Christ. Christian thanksgiving is a * eucharist and the finished expression of it is the sacramental eucharist, the thanksgiving of the Lord, given by him to his Church.

2. The Lord’s thanksgiving. The supreme gesture of the Lord is a thanksgiving; the sacrifice that Jesus makes of his life consecrating it to the Father to sanctify his own (Jn 17:19) is our Eucharist. At supper and on the cross, Jesus reveals the motive for his entire life, as well as for his death: thanksgiving from the heart of * His Son. The passion and death of Jesus are required so that he can fully glorify the Father (Jn 17:1), but his whole life is an incessant thanksgiving, which is sometimes made explicit and solemn to induce men to believe and give thanks to God with him (cf. Jn 11:42). The essential object of this thanksgiving is the work of God, the messianic realization, manifested particularly by miracles (cf. Jn 6,11; 11,41ss), the gift of his word, which God has done to men ( Mt 11,25ss).

3. The thanksgiving of the disciples. The gift of the Eucharist to the Church expresses an essential truth: Jesus Christ alone is our thanksgiving, as he alone is our praise. He gives the first…

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