GRATITUDE (εὐχαριστία, G2374,  thankfulness, gratitude;  the rendering of thanks, thanksgiving;  , Eucharist,
Eucharistía has been employed since the time of Hippocrates (5th-4th cent. b.c.) and Menander (4th cent. b.c.). It is found in both Philo and Josephus. It is common in the inscrs., but there is perhaps only one known example in the papyri, viz., in a letter to a Gymnastic Club by the Emperor Claudius: he expresses gratification for games which were performed in his honor. In profane Gr. eucharistía never occurs in the sense of “thanks” or “giving of thanks”; in Biblical Gr. this usage is confined always to a religious sense. Origen equates εὐχαριστία, G2374, with εὐχαριτία, “the mark of fine training.”
No motif more adequately recalls the nature of Biblical faith than “gratitude” (or thanksgiving). With three insignificant exceptions (
Thanksgiving was prominent in Israel’s cultic worship. Festival processions en route to Zion filled the air “with glad shouts and songs of thanksgiving” (
Israel thanked Jehovah because He ever remained faithful to His covenant with His people (
Gratitude ought to be accompanied by (1) intercession for others (
The Dead Sea scroll of Thanksgiving Psalms or Hodayoth (1QH) contains c. thirty-five fragmentary or complete hymns in which the author renders thanks for acts of God’s kindness. Most of these psalms begin with the expression, “I thank thee, O Lord.” Their style is reminiscent of the Heb. Psalter.
J. Smith and R. Lee, Handfuls On Purpose, VI (1947), 70; J. Calvin,of the Christian Religion (1949), II. viii. 16; III. xx. 28; W. G. Scroggie, The Psalms, IV (1951), 251; M. Luther, Lectures On Galatians, Vol. XXVI in Works (c1963), 43, 138, 283, 376f.; H. H. Rowly, A Companion to the Bible (1963), 132; W. Eichrodt, Theology of the , II (1964), 271, 299, 372; G. Von Rad, Old Testament Theology, I (1967), 224-226.