Difference between revisions of "Blessing"

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== Baker's Evangelical Dictionary of Biblical Theology <ref name="term_17682" /> ==
<p> God's intention and desire to bless humanity is a central focus of his covenant relationships. For this reason, the concept of blessing pervades the biblical record. Two distinct ideas are present. First, a blessing was a public declaration of a favored status with God. Second, the blessing endowed power for prosperity and success. In all cases, the blessing served as a guide and motivation to pursue a course of life within the blessing. </p> <p> <i> The Old [[Testament]] </i> Terms for blessing abound in the Old Testament, occurring over 600 times. The major terms are related to the word meaning "to kneel, " since in earlier times one would kneel to receive a blessing. </p> <p> The history of [[Israel]] begins with the promise of blessing. The curse, which had dominated the early chapters of the biblical story (&nbsp;Genesis 3:14,17; &nbsp;4:11; &nbsp;5:29; &nbsp;9:25 ), was countered by God's promise to [[Abraham]] that "all peoples on earth will be blessed through you" (&nbsp;Genesis 12:3 ). The record of Israel's past is best understood as an outworking of blessing and cursing (&nbsp;Deuteronomy 27:1-28:68 ). </p> <p> The institutions of society—the family, government, and religionwere the means by which ceremonial blessings were received. Within the family the father blessed his wife and children (&nbsp;Genesis 27:27-29; &nbsp;49:25-26; &nbsp;1 Samuel 2:20 ). In the government context, the ruler blessed his subjects (&nbsp;2 Samuel 6:18; &nbsp;1 Kings 8:14,55 ). Those who possessed a priestly role were bestowed with the privilege of blessing (&nbsp;Genesis 14:19; &nbsp;Leviticus 9:22 ). The tribe of [[Levi]] was set apart "to pronounce blessings in his [the Lord's] name" (&nbsp;Deuteronomy 10:8; &nbsp;21:5 ). </p> <p> Three common themes are present in formal Old Testament blessings. First, the greater blesses the lesser, a fact picked up by the writer of Hebrews to demonstrate the superiority of [[Melchizedek]] to Abraham (&nbsp;Hebrews 7:6-7 ). Second, the blessing is a sign of special favor that is intended to result in prosperity and success (&nbsp;Deuteronomy 28:3-7 ). Third, the blessing is actually an invocation for God's blessing: "May God [[Almighty]] bless you and make you fruitful" (&nbsp;Genesis 28:3 ). </p> <p> In a less ceremonial sense, the [[Scriptures]] declare a general blessing on the righteous. Those who are obedient to God's commands are blessed with affluence and victory (&nbsp;Deuteronomy 28:1-14 ). On the other hand, those who are disobedient are cursed (&nbsp;Deuteronomy 28:15-68 ) and suffer the consequences of drought, disease, and deprivation. </p> <p> It is also possible for a person to "bless" God. The terminology arises as a response to the blessings bestowed by God: "Bless the Lord, [[O]] my soul, and forget not all his benefits" (&nbsp;Psalm 103:2; KJV ). These occurrences of "bless" are usually translated "praise" or "extol" in modern versions. </p> <p> <i> The New Testament </i> The parallels between the Old and New Testament usages of blessing are striking. To be blessed is to be granted special favor by God with resulting joy and prosperity. In the New Testament, however, the emphasis is more on spiritual rather than on material blessings. </p> <p> God's promise to Abraham again serves as a foundation for blessings. The pledge that "all peoples on earth shall be blessed" (&nbsp;Genesis 12:3 ) is fulfilled in the person and work of Jesus Christ (&nbsp;Galatians 3:8-14 ). He has borne the consequences of the curse for believers (&nbsp;Galatians 3:13 ) and blessed them with the forgiveness of sins (&nbsp;Romans 4:6-9; see &nbsp;Psalm 32:1-2 ). [[Believers]] are "blessed with every spiritual blessing in Christ" (&nbsp;Ephesians 1:3 ) and now inherit the blessings promised through the patriarchs (&nbsp;Hebrews 6:12,15; &nbsp;12:17; &nbsp;1 Peter 3:9 ). As a result of receiving God's blessings in Christ, believers are called to be a source of blessing to the world, especially in response to those who persecute them (&nbsp;Luke 6:27-28; &nbsp;Romans 12:14; &nbsp;1 Corinthians 4:12; &nbsp;1 Peter 3:9; cf. &nbsp;Isaiah 19:24; &nbsp;Zechariah 8:13 ). </p> <p> In a general sense, the terms for blessing in the New Testament are used to designate that one is favored by God. Included among these are Jesus (&nbsp;Mark 11:9-10 ); children (&nbsp;Mark 10:13-16 ); Mary (&nbsp;Luke 1:42,48 ); the disciples (&nbsp;Luke 24:50 ); those who "have not seen and yet have believed" (&nbsp;John 20:29 ); and those who endure trials (&nbsp;James 1:12; &nbsp;5:11 ). As in the Old Testament, when these words are ascribed to God they are rendered "praise" (&nbsp;Romans 1:25; &nbsp;9:5; &nbsp;2 Corinthians 11:31 ). </p> <p> The most recognizable references to blessing come from the teachings of Jesus. He declares that in spite of difficulties at the present time, the promises of God's salvation and coming kingdom bring a state of happiness and recognized favor with God (&nbsp;Matthew 5:3-10; &nbsp;Luke 6:20-22 ). The culmination of the Scriptures proclaims the end of the curse (&nbsp;Revelation 22:3 ) and the eternal blessedness of the people of God (&nbsp;Revelation 20:6; &nbsp;22:7 ). </p> <p> [[William]] E. [[Brown]] </p> <p> <i> Bibliography </i> . W. Eichrodt, <i> [[Theology]] of the Old Testament </i> ; H.-G. Link and U. Becker, <i> NIDNTT, </i> 3:206-18. </p>
       
== Bridgeway Bible Dictionary <ref name="term_18435" /> ==
<p> Consistently the Bible refers to the gifts that God gives, whether material or spiritual, as blessings (&nbsp;Genesis 9:1; &nbsp;Leviticus 25:21; &nbsp;Numbers 6:22-26; &nbsp;Psalms 115:12-15; &nbsp;Proverbs 10:22; &nbsp;Ephesians 1:3; &nbsp;Hebrews 6:7). Often it contrasts God’s blessings with his cursings or punishments (&nbsp;Deuteronomy 11:26-28; &nbsp;Deuteronomy 27:12-13; &nbsp;Deuteronomy 30:19). </p> <p> Even in ordinary human relationships, to desire blessing or cursing for another person meant to desire benefits or calamities for that person (&nbsp;Genesis 27:12; &nbsp;Numbers 22:6; &nbsp;Romans 12:14; &nbsp;James 3:10-11). A blessing in this sense was not a mere expression of good wishes, but an announcement that people believed carried with it the power to make the wishes come true (&nbsp;Genesis 27:27-29; &nbsp;Genesis 27:33; &nbsp;Genesis 49:1; &nbsp;Genesis 49:28; &nbsp;Numbers 24:10; &nbsp;2 Samuel 7:29). (For a similar idea, but with opposite results, see [[Curse]] .) </p> <p> People gave blessings on important occasions, most notably at births, marriages and farewells (&nbsp;Genesis 14:18-19; &nbsp;Genesis 24:60; &nbsp;Ruth 4:14-15; &nbsp;Mark 10:13-16; &nbsp;Luke 2:33-35; &nbsp;Luke 24:50). Usually the person of higher status blessed the one of lower status (&nbsp;Hebrews 7:7; cf. &nbsp;Genesis 14:18-20). </p> <p> The blessing that people in [[Israelite]] families wanted most was the prophetic announcement by which the head of the family passed on favours to his children (&nbsp;Genesis 27:36-41; &nbsp;Genesis 48:8-22; &nbsp;Genesis 49:1-28; Deuteronomy 33; &nbsp;Hebrews 11:20-21; &nbsp;Hebrews 12:17). Probably the most striking example of a blessing carrying with it the power of certain fulfilment was God’s blessing to Abraham that promised him a people and a land (&nbsp;Genesis 12:1-3; &nbsp;Genesis 26:24). </p> <p> Since a blessing expressed the desire for a person’s well-being, it was also used as a formal greeting, even from an inferior to a superior (&nbsp;Genesis 47:7-10). A blessing could therefore become an expression of praise, and in this sense grateful people can bless God (&nbsp;Psalms 28:6; &nbsp;Psalms 31:21; &nbsp;Psalms 41:13; &nbsp;Daniel 2:19-20; &nbsp;Mark 11:9-10; &nbsp;Luke 1:68; &nbsp;Romans 1:25; &nbsp;Ephesians 1:3). A thanksgiving to God such as before eating a meal is sometimes called a blessing (&nbsp;Mark 6:41; &nbsp;Mark 8:7; &nbsp;Mark 14:22; &nbsp;1 Corinthians 10:16). </p> <p> There is another word sometimes translated ‘blessed’ that refers to the happiness or well-being of a person. It is usually used to denote the contented state of the person who lives uprightly according to God’s principles and who, as a result, enjoys God’s favour (&nbsp;Psalms 1:1; &nbsp;Psalms 32:1; &nbsp;Psalms 41:1; &nbsp;Proverbs 3:13; &nbsp;Matthew 11:6; &nbsp;Matthew 16:17; &nbsp;Luke 1:45; &nbsp;Luke 12:37; &nbsp;Romans 4:6-9; &nbsp;James 1:12; &nbsp;Revelation 16:15). When people enter God’s kingdom and live under the kingly rule of Christ, they experience the sort of deep seated joy that Christ himself experienced. Such joy is a foretaste of the greater blessedness that will be theirs when they are with Christ in the day of his kingdom’s final glory (&nbsp;Matthew 5:2-11; &nbsp;Matthew 25:34; &nbsp;John 15:11; see [[Joy]] ). </p>
       
== People's Dictionary of the Bible <ref name="term_69696" /> ==
<p> '''Blessing.''' &nbsp;Genesis 12:2. This word is variously used in Scripture. God is said to bless his creatures. This is not merely the expression of a wish for their welfare, but the actual bestowal of some good, or the means towards a good. &nbsp;Genesis 1:22; &nbsp;Genesis 32:29; &nbsp;Job 42:12; &nbsp;Acts 8:26; and elsewhere. Sometimes creatures are said to bless their Creator, when they acknowledge his kindnesses and seek to show forth his praise. &nbsp;Psalms 103:1-2; &nbsp;Psalms 134:1-2. Sometimes men bless their fellow-creatures, when they express their gratitude for favors received, pray for a blessing upon them, or predict their prosperity. &nbsp;Genesis 14:18-20; &nbsp;Genesis 28:1; &nbsp;Numbers 24:10; &nbsp;Job 29:13. And, as thus to bless is the expression of gratitude or kindness, so a token of gratitude or kindness, that is, a gift, is sometimes called a blessing. &nbsp;2 Kings 5:15. </p>
       
== Morrish Bible Dictionary <ref name="term_65344" /> ==
<p> There are two distinct applications of the word 'blessing.' God blesses His people, and His people bless God, the same word being constantly used for both. It is obvious therefore that it must be understood in more senses than one. Again, we read that "the less [or inferior] is blessed of the better," &nbsp;Hebrews 7:7; and though this refers to [[Melchisedec]] blessing Abraham, the same thing is true respecting God and His creatures: in bestowing favours God is the only one who can bless. The [[Christian]] can say, God hath blessed us with all spiritual blessings in the heavenlies in Christ," &nbsp;Ephesians 1:3; but the same verse says, "Blessed be the God and Father of our Lord Jesus Christ," meaning "Thanks be to the God and Father of our Lord Jesus Christ." This signification is further made clear by the records of the institution of the Lord's supper. In Matthew and Mark the Lord took bread, and 'blessed.' In Luke and in &nbsp;1 Corinthians 11:24 He took bread and 'gave thanks.' "Every good gift and every perfect gift is from above, and cometh down from the Father of lights." &nbsp; James 1:17 . This is God blessing us, and for which we in return bless God by giving thanks, by praise and worship. </p>
       
== Fausset's Bible Dictionary <ref name="term_34583" /> ==
<p> "The less is blessed of the better" (&nbsp;Hebrews 7:7). Aaron and the priests pronounced the benediction (&nbsp;Numbers 6:22-27; &nbsp;Deuteronomy 10:8). Jacob and Moses gave dying blessings prophetical of the character and history of the several tribes (Genesis 49; Deuteronomy 33). The cup in the Lord's supper is called "the cup of blessing" from the [[Passover]] cup of wine called so because "blessing" was offered over it to God. &nbsp;1 Corinthians 10:15. </p> <p> Paul says, "the cup which WE bless," namely, the minister and the congregation; not he alone by any priestly authority, but as representing the congregation who virtually through Him bless the cup. The celebrant is the church. The minister is the leader of the congregation. The consecration is the corporate act of the whole church. The joint blessing by him and them (not the cup itself, which in the Greek is not nominative but accusative) and the consequent drinking together constitute the "communion," i.e. joint participation of the blood of Christ. </p>
       
== American Tract Society Bible Dictionary <ref name="term_15630" /> ==
<p> Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import, &nbsp;Numbers 6:23-27 . The blessings of men to other men, unless they be inspired prophecies, as in &nbsp;Genesis 32:32 &nbsp; Deuteronomy 33:1 &nbsp; 1:1-29 , are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies, &nbsp;Psalm 103:1; or rather, for that special mercy which at the time occasions the act of blessing: as for food, for which thanks are rendered to God, or for any other good, &nbsp;Psalm 116:13 &nbsp; 1 Corinthians 10:16 . </p>
       
== King James Dictionary <ref name="term_58333" /> ==
<p> BLESS'ING, ppr. Making happy wishing happiness to praising or extolling consecrating by prayer. </p> <p> BLESS'ING,n. [[Benediction]] a wish of happiness pronounced a prayer imploring happiness upon another. </p> 1. A solemn prophetic benediction, in which happiness is desired, invoked or foretold. <p> This is the blessing wherewith Moses--blessed the children of Israel. &nbsp;Deuteronomy 33 </p> 2. Any means of happiness a gift,benefit or advantage that which promotes temporal prosperity and welfare, or secures immortal felicity. A just and pious magistrate is a public blessing. The divine favor is the greatest blessing. 3. Among the Jews,a present a gift either because it was attended with kind wishes for the welfare of the giver, or because it was the means of increasing happiness. <p> Take, I pray thee, my blessing that is brought to thee. &nbsp;Genesis 33 </p>
       
== Webster's Dictionary <ref name="term_93756" /> ==
<p> '''(1):''' (v. t.) A means of happiness; that which promotes prosperity and welfare; a beneficent gift. </p> <p> '''(2):''' (v. t.) A gift. </p> <p> '''(3):''' (v. t.) Grateful praise or worship. </p> <p> '''(4):''' (v. t.) A declaration of divine favor, or an invocation imploring divine favor on some or something; a benediction; a wish of happiness pronounces. </p> <p> '''(5):''' (v. t.) The act of one who blesses. </p> <p> '''(6):''' (p. pr. & vb. n.) of [[Bless]] </p>
       
== Hastings' Dictionary of the Bible <ref name="term_49873" /> ==
<p> <strong> [[Blessing]] </strong> . See Beatitudes. </p>
       
== Hastings' Dictionary of the New Testament <ref name="term_55176" /> ==
<p> See Benediction. </p>
       
== International Standard Bible Encyclopedia <ref name="term_2095" /> ==
<p> (בּרכה , <i> ''''' berākhāh ''''' </i> ; εὐλογία , <i> ''''' eulogı́a ''''' </i> ): Sometimes means the form of words used in invoking the bestowal of good, as in &nbsp;Deuteronomy 33:1; &nbsp;Joshua 8:34; and &nbsp;James 3:10 . Sometimes it means the good or the benefit itself which has been conferred, as in &nbsp;Genesis 27:36 , "Hast thou not reserved a blessing for me?" and &nbsp;Proverbs 10:22 , "The blessing of Yahweh, it maketh rich." "The cup of blessing" (τὸ ποτήριον τῆς εὐλογίας , <i> ''''' tó potḗrion tḗs eulogı́as ''''' </i> , a special use of the word in &nbsp;1 Corinthians 10:16 ), means the cup for which we bless God, or which represents to us so much blessin g from God. </p>
       
== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15230" /> ==
<p> The terms 'blessing' and 'to bless' occur very often in the Scriptures, and in applications too obvious to require explanation or comment. The patriarchal blessings of sons form the exception, these being, in fact, prophecies rather than blessings, or blessings only in so far as they for the most part involved the invocation and the promise of good things to come upon the parties concerned. The most remarkable instances are those of Isaac 'blessing' Jacob and [[Esau]] (Genesis 27); of Jacob 'blessing' his twelve sons (Genesis 49); and of Moses 'blessing the twelve tribes' (Deuteronomy 32). </p>
       
==References ==
<references>


Blessing <ref name="term_55190" />
<ref name="term_17682"> [https://bibleportal.com/dictionary/baker-s-evangelical-dictionary-of-biblical-theology/blessing Blessing from Baker's Evangelical Dictionary of Biblical Theology]</ref>
<p> <b> [[Blessing]] </b> </p> <p> 1. Introductory. </p> <p> 2. Terms. </p> <p> 3. [[Jewish]] usage. </p> <p> 4. Usage in the Gospels. </p> <p> Literature. </p> <p> <b> 1. </b> <i> Introductory </i> .—The main underlying idea of the characteristic New [[Testament]] word for ‘blessing’ (εὐλογεῖν) seems to be that of goodwill, which, on the part of man towards God, has its appropriate expression in praise and thanksgiving. The close connexion of these two last ideas is clearly seen in the New Testament in the interchange of the expressions for ‘to bless’ (εὐλογεῖν) and ‘to give thanks,’ namely to God (εὐχαριστεῖν, cf. <i> e.g. </i> &nbsp;Mark 6:41 || and with &nbsp;John 6:11; and see, further, below, § 4), and is explained by the Jewish development of the term for ‘blessing’ ( <i> bĕrâkhâh </i> ; cf. further, § 4 <i> b </i> ). In Jewish religious terminology, under the influence of the high ethical views of God’s character and uniqueness, and His relation to [[Israel]] and mankind, that had been developed, ‘blessing’ acquires a lofty spiritual connotation. God ‘blesses’ man and his world by His ever active, beneficent Providence; man ‘blesses’ God by thankful recognition of this, and by pure acts of praise; man ‘blesses’ man by invoking the [[Divine]] favour for his fellows’ benefit (cf. <i> e.g. </i> &nbsp;Psalms 129:8); and even when material things are the objects of blessing, this finds its proper expression in an act of thanksgiving to the Divine Giver. </p> <p> The original sense of the Heb. verb <i> bçrakh </i> (Piel, denominative from <i> berekh </i> , ‘knee’) is more probably ‘to cause to make progress’ (so Cheyne) than any notion of adoration (‘to bend the knee’). The primitive conception of blessing and cursing, according to which they were regarded as possessing an objective existence, more or less independent or the speaker after utterance (cf. &nbsp;Genesis 27:35), naturally became moralized with the progress of monotheistic religion (cf. &nbsp;Proverbs 26:2 for a denunciation of ‘the causeless curse’). </p> <p> <b> 2. </b> <i> Terms </i> .—The terms for ‘blessing’ used in the [[Gospels]] are— </p> <p> ( <i> a </i> ) εὐλογεῖν, ‘to bless,’ and εὐλογητός, εὐλογημένος, ‘blessed.’ All these forms are common in the [[Lxx]] Septuagint, where, in the vast majority of instances, they correspond to some form of the Heb. word ברך or its derivatives. </p> <p> εὐλογεῖν is used— </p> <p> [[(A)]] <i> of men </i> : (1) as in Greek writings, in the sense of ‘to praise,’ ‘celebrate with praises,’ viz. God. So several times in the Gospels: <i> e.g. </i> &nbsp;Luke 1:64; &nbsp;Luke 2:28; &nbsp;Luke 24:53 [syn. αἰνεῖν, ‘to praise,’ and δοξάζειν, ‘to glorify’; see under αἰνεῖν, below]. (2) ‘To invoke blessings upon’ (a sense peculiar to Biblical Greek): <i> e.g. </i> &nbsp;Luke 6:28. (3) ‘To bless’ material objects ( <i> i.e. </i> to bless God for their bestowal): <i> e.g. </i> &nbsp;Luke 9:16. </p> <p> [[(B)]] <i> of God </i> : (4) ‘To bestow blessings, favour, upon men’: <i> e.g. </i> &nbsp;Luke 1:42 (εὐλογημένος). [The compound κατευλογειν, ‘to call down blessings upon’ occurs, according to the best attested reading, in &nbsp;Mark 10:16]. </p> <p> ( <i> b </i> ) εὐχαριστεῖν,* [Note: The derivatives εὑχάριστει (‘giving of thanks’) and εὑχάριστει (‘thankful’) do not occur in the Gospels.] ‘to give thanks,’ viz. to God, esp. for food: <i> e.g. </i> &nbsp;Matthew 15:36; &nbsp;Matthew 26:27. With this compare also— </p> <p> ( <i> c </i> ) ἐξομολογεῖν, ‘to celebrate,’ ‘give praise <i> or </i> thanks to’ (τινί): &nbsp;Matthew 11:25 and, || and— </p> <p> ( <i> d </i> ) αἰνεῖν, ‘to praise, extol’ God: &nbsp;Luke 2:13; &nbsp;Luke 2:20; &nbsp;Luke 19:37; &nbsp;Luke 24:53 (reading doubtful). [Cf. the use of the synonymous expression δοξάζειν, &nbsp;Luke 17:15, and διδόναι δόξαν τῷ θεῷ,† [Note: See, further, on this expression Grimm-Thayer, Lex. s.v. δόξα, ii.] ‘to give glory to God,’ &nbsp;Luke 17:18—both of thanksgiving]. </p> <p> ( <i> e </i> ) μακαρίζειν, ‘to pronounce blessed’: once only in Gospels, &nbsp;Luke 1:48; and μακάριος, ‘blessed,’ ‘happy’ (esp. in a congratulatory sense): <i> e.g. </i> in the [[Beatitudes]] (&nbsp;Matthew 5:3-11, &nbsp;Luke 6:20-22; cf. &nbsp;John 20:29). Both words are common in the [[Lxx]] Septuagint. </p> <p> It is remarkable that the term εὑχαριστεῖν occurs very rarely (and only in the Apocryphal books) in the [[Lxx]] Septuagint. The common [[Lxx]] [[Septuagint]] equivalent for ‘to give thanks’ (Heb. <i> hôdâh </i> ) is ἐξομολογεῖν. αἰνεῖν is also of frequent occurrence there. The [[Bishop]] of [[Salisbury]] ( <i> The [[Holy]] [[Communion]] </i> 2 [Note: designates the particular edition of the work referred] , p. 135 n. [Note: note.] 34) suggests that εὐλογεῖν in the [[Nt]] was ‘often purposely exchanged … for the more classical and intelligible εὐχαριστεῖν.’ </p> <p> <b> 3. </b> <i> Jewish usage </i> .—The elements that entered into the [[Hebrew]] idea of ‘blessing’‡ [Note: The wide variety of meaning attached to ברך in the [[Ot]] (cf. Hebrew Lexicon, s.v.) well illustrates this.] sketched above (§ 1) were elaborately developed in later Jewish usage. Here the most important points for the illustration of the Gospels may be briefly summarized. </p> <p> [[(A)]] <i> Blessing of persons </i> .—According to Jewish ideas, God is the sole source of all blessing, both material and spiritual; and to Him alone, therefore, praise and thanksgiving are due (cf. &nbsp;Ephesians 1:3 for a beautiful [[Christian]] application of the idea). Thus, even in the great Priestly Blessing (&nbsp;Numbers 6:22-27), which filled so large a place in Jewish liturgical worship both in the temple and (in a less degree) in the synagogue, it was not the priest <i> per se </i> who blessed, but God ( <i> Sifre, ad loc. </i> ).* [Note: The special sanctity with which the Aaronic blessing was invested in the later period lay in the pronunciation of ‘the ineffable name,’ which was permitted to the priests only. Originally, however, this restriction was not in force. Thus the [[Mishna]] (Ber. x. 4) cites &nbsp;Ruth 2:4 as proving that ‘the name’ was used in ordinary greetings; cf. also &nbsp;Psalms 129:8.] The blessing of man by man finds one of its most prominent expressions in greeting and farewell, a custom of great antiquity, and not, of course, in itself specifically Jewish.† [Note: See the article ‘Salutation’ (with reff.) in Kitto’s Biblical Cyclopaedia3, iii. p. 739 f.] But the formulas connected with it naturally reflect Jewish religious sentiment in a marked degree. The fundamental idea of goodwill is worked out into an invocation of the Divine favour and providence, and consequent prosperity, on the recipient. These ideas find beautiful expression in the Priestly Blessing, and in the poetical amplification of it embodied in Psalms 67.‡ [Note: The whole Psalm gives a fine analysis of the contents of the Hebrew idea of blessing. Other echoes of the Priestly Blessing occur in the [[Psalter]] (&nbsp;Psalms 4:6; &nbsp;Psalms 31:16; &nbsp;Psalms 80:3; &nbsp;Psalms 80:7; &nbsp;Psalms 80:19).] The characteristic word employed in greeting and farewell is ‘peace’ (Heb. <i> shâlôm </i> , Greek είρἠνη), which has a wide connotation, embracing the notions of security, safety, prosperity, and felicity.§ [Note: Note that this word forms the climax of the Priestly Blessing (&nbsp;Numbers 6:26).] Thus the regular formula of greeting is ‘Peace be to thee’ (&nbsp;Judges 6:23, &nbsp;Daniel 10:19), and, for farewell, ‘Go in peace’ (cf. &nbsp;1 Samuel 1:17 etc.). ‘To greet’ is expressed in Hebrew by the phrase ‘to ask of a person concerning peace (welfare)’ (cf. &nbsp;Genesis 43:27, &nbsp;Exodus 18:7 etc.), and similar formulas.|| [Note: | For further details see the Hebrew Lexicons, s.v. שָׁלוֹם.] The use of the word ‘blessed’ (Heb. <i> bârûkh </i> ), both in solemn greeting (&nbsp;1 Samuel 15:13 ‘Blessed be thou of [[J"]] [Note: ″ Jehovah.] ,’ cf. &nbsp;Psalms 118:26 ‘Blessed is he that cometh’) and parting (&nbsp;1 Kings 10:9), should also be noted in this connexion. </p> <p> The custom of imparting a solemn blessing at final departure (from life¶ [Note: &nbsp;2 Kings 2:9.] ) is attested in the [[Talmud]] ( <i> e.g. </i> <i> Ber. </i> 28 <i> b </i> —death of [[Johanan]] ben Zakkai, <i> circa (about) </i> 75–80 a.d.). </p> <p> Besides the salutation, other forms of blessing prevailed, notably the <i> blessing of children </i> by parents (and sometimes by others). This custom is well attested in the [[Ot]] (cf. <i> e.g. </i> &nbsp;Genesis 9:26; &nbsp;Genesis 27:7 f., &nbsp;Genesis 48:9). Jacob’s blessing of [[Ephraim]] and [[Manasseh]] is esp. notable, because it fixed the formula which has been used among the [[Jews]] in later times.** [Note: * For boys the formula runs: ‘May God make thee like Ephraim and Manasseh’; for girls: ‘May God make thee like Sarah, Rebekah, Rachel, and Leah’ (cf. &nbsp;Ruth 4:11). Any other blessing suggested by the occasion or special circumstances might be added. See, further, Jewish Encyc. (as cited below, § 4, end).] The earliest literary evidence for the existence of this particular custom is quite late (17th cent.); but that some form of parental blessing was well known by the [[Nt]] period may be inferred from &nbsp;Sirach 3:9 (cf. &nbsp;Mark 10:13-16 and|| [Note: | For further details see the Hebrew Lexicons, s.v. שָׁלוֹם.] ). </p> <p> According to the minor Talmudical tractate <i> [[Sopherim]] </i> (xviii. 5), which contains valuable old traditional material: ‘In [[Jerusalem]] there was the godly custom to initiate the children at the beginning of the thirteenth year by fasting the whole Day of Atonement. During this year they took the boy to the priests and learned men that they might bless him, and pray for him that God might think him worthy of a life devoted to the study of the [[Torah]] and pious works.’* [Note: Quoted by Schechter, Studies in Judaism, p. 380.] </p> <p> [[(B)]] <i> Blessing of things </i> .—The feeling of praise and thanksgiving, which is so striking and prominent a feature of Jewish devotional life and worship, has crystallized itself into a regular form of benediction known as <i> Bĕrâkhâh </i> (lit. ‘Blessing’). In its technical sense the term denotes a set form of prayer, which opens with the words, ‘Blessed art Thou, [[O]] Lord our God, King of the Universe, who,’ etc., and, in its fully developed form, closes with a repetition of the same words. This class† [Note: The most important example is the well-known group of the ‘Eighteen Blessings’ (Shĕrnónç ‘Esrç), the nucleus of which is undoubtedly pre-Christian. It is notable that here the element of petition accompanies that of praise and thanksgiving (for text of these in English see Singer’s Heb.-Eng. Prayer-Book, pp. 44–54).] plays an important part in the Jewish Liturgy. </p> <p> In its simplest and shortest form the <i> Bĕrâkhâh </i> opens as described, but has no closing refrain. It contains a brief expression of thanks to God for some benefit conferred or privilege enjoyed.‡ [Note: [[A]] very large number of these short Benedictions, expressive of thankful recognition of God’s goodness and providence as shown in various ways, has been developed. For a full enumeration see Jewish Encyc. s.v. ‘Benedictions,’ or the Prayer-Books.] </p> <p> Undoubtedly the most ancient kind of benediction is that recited at the meal. The Book of Samuel attests the antiquity of the custom, for in one passage (&nbsp;1 Samuel 9:13) we are told that the people refused to eat the sacrificial meal until it had been blessed. </p> <p> The Biblical command on which the obligation of grace at meals (Heb. <i> birkath ha-mâzôn </i> )— <i> i.e. </i> according to the Rabbis ( <i> Ber. </i> 21 <i> a </i> , 48 <i> b </i> ; Tos. <i> Ber. </i> vii. 1), grace both before and after eating—is founded, occurs in &nbsp;Deuteronomy 8:10 (‘When thou hast eaten and art full, thou shalt bless the Lord thy God for the good land which he hath given thee’). </p> <p> The [[Benediction]] over bread, which is recited before the meal begins, and which may have been known to our Lord, runs: ‘Blessed art Thou, [[O]] Lord our God, King of the Universe, who bringeth forth bread from the earth.’ The corresponding one said before drinking wine is: ‘Blessed art Thou, [[O]] Lord our God, King of the Universe, who createst the fruit of the vine’ (cf. &nbsp;Luke 22:18). </p> <p> <i> Note </i> .—The Benediction (thanksgiving) over wine was especially associated with the hallowing of the [[Sabbath]] and festival days embodied in the ceremonies of <i> Kiddüsh </i> (‘Sanctification’) and <i> Habdâlâh </i> (‘Separation’ or ‘Distinction’). For a full description of these observances see the <i> Jewish Encyc. s.vv. </i> ‘Kiddush’ and ‘Habdalah’; and for a possible connexion with the Gospels reference may be made to an article by the present writer in the <i> Journ. of Theol. Studies </i> (iii. [1902] p. 357 ff.) on ‘The Jewish Antecedents of the Eucharist.’ Though thanksgiving is an essential, and indeed the most prominent, element in consecration or sanctification, the ideas must be kept distinct. Cf. Bp. of Salisbury, <i> op. cit. </i> p. 135 f. </p> <p> The more important [[Benedictions]] in this connexion are reserved for the recitation that follows the meal. Of these there are now four (see Singer’s <i> [[Prayer-Book]] </i> , p. 286). The first (‘Blessed art Thou, [[O]] Lord … who givest food unto all’) is ascribed by the Talmud ( <i> Ber. </i> 48 <i> b </i> ) to Moses; the second (‘for the land and for the food’) to Joshua, who led Israel into the land; the third (‘Blessed art Thou, [[O]] Lord, who in [[Thy]] compassion rebuildest Jerusalem’) to king Solomon; the fourth (‘Blessed art Thou, [[O]] Lord our God … who art kind and dealest kindly with all’) to the Rabbis of [[Jamnia]] in the 2nd cent. a.d.§ [Note: Cf. Jewish Encyc. iii. 9.] </p> <p> The act of thanksgiving <i> after </i> the meal is not explicitly alluded to in the Gospels. That the custom is an ancient one, however, appears from the fact that, by the time of the compilation of the Mishna, rules as to its ordering had been fully developed (cf. <i> Ber. </i> vii.). It constitutes a sort of service, with responses (which vary according to the number, etc., of those present). Details and text of prayers can he read in Singer, pp. 278–285. </p> <p> Another ancient form of Benediction (with responses), which, however, is not alluded to in the Gospels, is that offered before and after the reading of [[Scripture]] (for the modern forms cf. Singer, p. 147 ff.). This has a Biblical basis in the practice of Ezra mentioned in &nbsp;Nehemiah 8:6, and was doubtless well known in the time of Jesus. </p> <p> [[Enough]] has been said above to make it clear that the set form of Benediction, based as it is upon Biblical precedents, had been developed by the [[Nt]] period. The first tractate of the Mishna (compiled in its present form, probably from earlier collections, at end of 2nd cent. a.d.) deals with the various forms of the <i> Bĕrâkhâh </i> (hence its name <i> Bĕrâkhôth </i> = ‘Blessings’), and embodies the earliest Rabbinical tradition on the subject. According to the Talmud ( <i> Ber. </i> 33 <i> a </i> ), the recognized Benedictions were formulated by the ‘men of the Great Synagogue.’ Later the rule was deduced that a Benediction, to be regular, must contain the name of God and the attribute of God’s kingship ( <i> Ber. </i> 40 <i> b </i> ). </p> <p> <b> 4. </b> <i> Usage in the Gospels </i> .—The Jewish conception of ‘blessing’ (cf. §§ <b> 1 </b> and <b> 3 </b> ) is reflected in the [[Gospel]] narratives in its purest and most elevated form. The central thought of God as the sole object of praise, of God’s favour as the highest form of felicity (cf. &nbsp;Luke 1:28), the duty of rendering thanks to Him as the Great [[Giver]] and Father, are strikingly enforced, especially in some of the sayings of Jesus. The Gospel usage may best be illustrated by an analysis of the passages in which the terms enumerated above (§ <b> 2 </b> ) respectively occur. These may be grouped as follows:— </p> <p> ( <i> a </i> ) <i> Passages involving the use of </i> εὐλογεῖν, ‘to bless,’ <i> and its derivatives </i> : </p> <p> (1) With a personal object expressed, viz.:— </p> <p> [[(A)]] <i> God </i> : &nbsp;Luke 1:64; &nbsp;Luke 2:28; &nbsp;Luke 24:53. </p> <p> With this division should be considered the use of εὐλογητός, ‘Blessed,’ which is always explicitly applied to God in the [[Nt.]] The term occurs twice in the Gospels, once as a periphrasis for God, &nbsp;Mark 14:61 (Cf. the regular Jewish periphrasis, ‘The Holy One,’ ‘Blessed be He’), and once in a liturgical ascription of praise, &nbsp;Luke 1:68 (opening line of the <i> [[Benedictus]] </i> ). </p> <p> [[(B)]] <i> Man </i> : in the sense of ‘to invoke blessings on,’ &nbsp;Luke 6:28; esp. at solemn parting or farewell, &nbsp;Luke 2:34; &nbsp;Luke 24:50 f. (cf. the Rabbinical parallel quoted above); of solemn blessing of children, &nbsp;Mark 10:16 (better reading κατευλόγει), cf. &nbsp;Matthew 19:14, and the Jewish illustration already cited. </p> <p> <i> Note </i> .—Here it may be remarked that the blessing was imparted either by the imposition of hands, in the case of one or a small number (cf. &nbsp;Genesis 48:17-18, &nbsp;Matthew 19:15, &nbsp;Mark 10:15); or, in other cases, with uplifted hands (&nbsp;Leviticus 9:22, &nbsp;Luke 24:50; cf. &nbsp;Sirach 50:20). </p> <p> Here naturally comes to be considered the use of εὐλογημένος = ‘blessed’ (viz. by God): it occurs six times in the acclamation, borrowed from &nbsp;Psalms 118:26 [Psa 117:26], of ‘him that cometh’; &nbsp;Matthew 21:8; &nbsp;Matthew 23:35 and the || passages, &nbsp;Mark 11:9, &nbsp;Luke 13:35; &nbsp;Luke 19:38, &nbsp;John 12:13 (where [[D]] [Note: Deuteronomist.] reads εὐλογητός); once of the mother of the Lord and her Son, &nbsp;Luke 1:42 (εὐλογημένη, κ.τ.λ <i> . </i> , in &nbsp;Luke 1:28 is not well attested); also of ‘the nations on the King’s right hand’ (&nbsp;Matthew 25:34), and of ‘the kingdom of David’ (&nbsp;Mark 11:10). </p> <p> (2) With a material object: &nbsp;Mark 8:7, &nbsp;Luke 9:16 (both of food). ‘In these cases blessing the bread must be understood as “blessing God the giver of the bread” ’ (Westcott), in accordance with the Jewish usage illustrated above (§ 3). </p> <p> (3) Absolutely, without any object expressed (always of food and sustenance): &nbsp;Mark 6:41 || &nbsp;Matthew 14:18 (feeding of the five thousand), &nbsp;Mark 14:22 || &nbsp;Matthew 26:26 (in ref. to bread at Last Supper), and &nbsp;Luke 24:30. </p> <p> In close connexion with the above we have to consider here— </p> <p> ( <i> b </i> ) <i> The use of </i> εὐχαριστεῖν, ‘to give thanks,’ <i> in the Gospels </i> . </p> <p> (1) Of food and wine. The word occurs eleven times, and in eight of these has reference either to food or wine, viz.: &nbsp;Mark 8:8 || &nbsp;Matthew 15:36 (of the feeding of the four thousand), &nbsp;Luke 22:18 (in ref. to the bread at the Last Supper), &nbsp;John 6:11; &nbsp;John 6:23 (of feeding of the five thousand), of thanksgiving over the cup at the Last Supper, &nbsp;Mark 14:23 || &nbsp;Matthew 26:27 and &nbsp;Luke 22:17. </p> <p> It is clear from a comparison of the parallel passages noted above that εὐλογεῖν and εὐχαριστεῖν are freely interchanged (cf. Cremer, <i> Bib.-Theol. Lex. s.vv. </i> ; Swete, <i> JThS </i> t [Note: ThSt Journal of Theological Studies.] iii. [1902] 163). It thus appears that the predominant idea in the Gospel usage of such expressions as ‘blessing the bread’ is not so much that of sanctification or consecration as of thanksgiving to God for the gift.* [Note: Cf. the valuable remarks of the Bp. of Salisbury on this point (op. cit. p. 135 f.). He notes the occurrence of the expressions εὐχαριστηθεῖσα τροφή, εὑχαριστηθεὶς ἁρτος, etc., ‘thanksgiven food,’ ‘thanksgiven bread,’ where we should say ‘consecrated food or bread’ (ib.). Cf. also [[Didache]] x. and xv.] </p> <p> (2) Of thanksgiving to God in other connexions: &nbsp;Luke 18:11, &nbsp;John 11:41. </p> <p> (3) Of thanksgiving to Christ: &nbsp;Luke 17:16. </p> <p> (Note here that the act of thanksgiving was accompanied by ‘glorifying God’ (&nbsp;Luke 17:15) and that it is on this feature that Jesus lays stress (&nbsp;Luke 17:18), ‘Were there none found that returned to give glory [here = ‘to render thanks’] to God save this stranger?’) </p> <p> ( <i> c </i> ) and ( <i> d </i> ) <i> The use of the terms </i> ἐξομολογεῖν, ‘thank,’ <i> and </i> αἰνεῖν, ‘praise’ (cf. δοξάζειν, ‘glorify’), in a more or less synonymous sense (the sense of thanksgiving), has been sufficiently explained above (§ 2), and does not call for further remark here. </p> <p> Note, however, that αἰνεῖν is never used of or by Jesus. </p> <p> ( <i> e </i> ) <i> The use of </i> μακάριος, ‘blessed,’ is frequent in the sayings of Jesus (its employment in the ‘Beatitudes’ has already been noted above). It is used especially in a congratulatory sense, corresponding in the [[Lxx]] Septuagint to the Hebrew term <i> ’ashrê </i> = ‘happy’ (lit. [[‘O]] the happiness of’). In this way it is employed, especially in personal address (a good instance occurs in &nbsp;Matthew 16:17 ‘Blessed art thou, Simon Bar-jona,’ etc.). Especially notable are such sayings as that recorded in &nbsp;Luke 11:27-28 (‘Blessed is the womb that bare thee’ … ‘Yea, rather, blessed are they that hear the word of God and keep it’), in which Jesus pointedly insists on the idea that true blessing and true blessedness are to be found in thought and action that are immediately related and directed to God and the Divine requirements. The Jewish conception of blessing and blessedness is thus set forth in its purest and most elevated phase. </p> <p> Literature.—The most important original authorities for the Jewish <i> data </i> are the recensions of the tractate <i> Bĕrâkhôth </i> extant in the Mishna (various ed. of Heb. text; English translation in Barclay’s <i> Talmud </i> , 1877, and De [[Sola]] and Raphall’s <i> [[Mishnah]] </i> , 1845), and the [[Tosephta]] (Heb. text, ed. Zuckermandel). For a full account of these see <i> Jewish Encyclopedia, s.v. </i> ‘Berakot.’ For an account of the various Jewish forms of blessing see the articles ‘Benedictions,’ ‘Blessing of Children,’ and ‘Blessing (Priestly),’ with the literature cited, in the same work. Cf. also the art. ‘Abschied’ in Hamburger’s <i> [[R]] </i> [[E]] [Note: [[E]] Realencyklopädie.] <i> für Bibel und Talmud </i> , vol. ii. Some relevant data are also to be found in the article ‘Benedictions’ (by [[R.]] Sinker) in Smith’s <i> Dictionary of Christian [[Antiquities]] </i> . There is a valuable ‘Additional Note’ in Westcott’s <i> Hebrews </i> on ‘The Biblical Idea of Blessing’ (p. 209 ff.); and a careful synopsis of references in [[Harper]] [[(W.]] [[R.),]] <i> Priestly [[Element]] in [[Ot]] </i> 2 [Note: designates the particular edition of the work referred] , (1905) 136 ff. Reference may also be made to the works of Edersheim (esp. <i> The Temple: its [[Ministry]] </i> , etc., where the Jewish material is set forth fully) and those of the elder Lightfoot. Other references have been given in the body of the article. </p> <p> [[G.]] [[H.]] [[Box.]] </p>
       
 
<ref name="term_18435"> [https://bibleportal.com/dictionary/bridgeway-bible-dictionary/blessing Blessing from Bridgeway Bible Dictionary]</ref>
== References ==
       
<references>
<ref name="term_69696"> [https://bibleportal.com/dictionary/people-s-dictionary-of-the-bible/blessing Blessing from People's Dictionary of the Bible]</ref>
<ref name="term_55190"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/blessing+(2) Blessing from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_65344"> [https://bibleportal.com/dictionary/morrish-bible-dictionary/blessing Blessing from Morrish Bible Dictionary]</ref>
       
<ref name="term_34583"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/blessing Blessing from Fausset's Bible Dictionary]</ref>
       
<ref name="term_15630"> [https://bibleportal.com/dictionary/american-tract-society-bible-dictionary/blessing Blessing from American Tract Society Bible Dictionary]</ref>
       
<ref name="term_58333"> [https://bibleportal.com/dictionary/king-james-dictionary/blessing Blessing from King James Dictionary]</ref>
       
<ref name="term_93756"> [https://bibleportal.com/dictionary/webster-s-dictionary/blessing Blessing from Webster's Dictionary]</ref>
       
<ref name="term_49873"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/blessing Blessing from Hastings' Dictionary of the Bible]</ref>
       
<ref name="term_55176"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/blessing Blessing from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_2095"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/blessing Blessing from International Standard Bible Encyclopedia]</ref>
       
<ref name="term_15230"> [https://bibleportal.com/encyclopedia/kitto-s-popular-cyclopedia-of-biblial-literature/blessing Blessing from Kitto's Popular Cyclopedia of Biblial Literature]</ref>
       
</references>
</references>

Latest revision as of 12:40, 13 October 2021

Baker's Evangelical Dictionary of Biblical Theology [1]

God's intention and desire to bless humanity is a central focus of his covenant relationships. For this reason, the concept of blessing pervades the biblical record. Two distinct ideas are present. First, a blessing was a public declaration of a favored status with God. Second, the blessing endowed power for prosperity and success. In all cases, the blessing served as a guide and motivation to pursue a course of life within the blessing.

The Old Testament Terms for blessing abound in the Old Testament, occurring over 600 times. The major terms are related to the word meaning "to kneel, " since in earlier times one would kneel to receive a blessing.

The history of Israel begins with the promise of blessing. The curse, which had dominated the early chapters of the biblical story ( Genesis 3:14,17;  4:11;  5:29;  9:25 ), was countered by God's promise to Abraham that "all peoples on earth will be blessed through you" ( Genesis 12:3 ). The record of Israel's past is best understood as an outworking of blessing and cursing ( Deuteronomy 27:1-28:68 ).

The institutions of society—the family, government, and religionwere the means by which ceremonial blessings were received. Within the family the father blessed his wife and children ( Genesis 27:27-29;  49:25-26;  1 Samuel 2:20 ). In the government context, the ruler blessed his subjects ( 2 Samuel 6:18;  1 Kings 8:14,55 ). Those who possessed a priestly role were bestowed with the privilege of blessing ( Genesis 14:19;  Leviticus 9:22 ). The tribe of Levi was set apart "to pronounce blessings in his [the Lord's] name" ( Deuteronomy 10:8;  21:5 ).

Three common themes are present in formal Old Testament blessings. First, the greater blesses the lesser, a fact picked up by the writer of Hebrews to demonstrate the superiority of Melchizedek to Abraham ( Hebrews 7:6-7 ). Second, the blessing is a sign of special favor that is intended to result in prosperity and success ( Deuteronomy 28:3-7 ). Third, the blessing is actually an invocation for God's blessing: "May God Almighty bless you and make you fruitful" ( Genesis 28:3 ).

In a less ceremonial sense, the Scriptures declare a general blessing on the righteous. Those who are obedient to God's commands are blessed with affluence and victory ( Deuteronomy 28:1-14 ). On the other hand, those who are disobedient are cursed ( Deuteronomy 28:15-68 ) and suffer the consequences of drought, disease, and deprivation.

It is also possible for a person to "bless" God. The terminology arises as a response to the blessings bestowed by God: "Bless the Lord, O my soul, and forget not all his benefits" ( Psalm 103:2; KJV ). These occurrences of "bless" are usually translated "praise" or "extol" in modern versions.

The New Testament The parallels between the Old and New Testament usages of blessing are striking. To be blessed is to be granted special favor by God with resulting joy and prosperity. In the New Testament, however, the emphasis is more on spiritual rather than on material blessings.

God's promise to Abraham again serves as a foundation for blessings. The pledge that "all peoples on earth shall be blessed" ( Genesis 12:3 ) is fulfilled in the person and work of Jesus Christ ( Galatians 3:8-14 ). He has borne the consequences of the curse for believers ( Galatians 3:13 ) and blessed them with the forgiveness of sins ( Romans 4:6-9; see  Psalm 32:1-2 ). Believers are "blessed with every spiritual blessing in Christ" ( Ephesians 1:3 ) and now inherit the blessings promised through the patriarchs ( Hebrews 6:12,15;  12:17;  1 Peter 3:9 ). As a result of receiving God's blessings in Christ, believers are called to be a source of blessing to the world, especially in response to those who persecute them ( Luke 6:27-28;  Romans 12:14;  1 Corinthians 4:12;  1 Peter 3:9; cf.  Isaiah 19:24;  Zechariah 8:13 ).

In a general sense, the terms for blessing in the New Testament are used to designate that one is favored by God. Included among these are Jesus ( Mark 11:9-10 ); children ( Mark 10:13-16 ); Mary ( Luke 1:42,48 ); the disciples ( Luke 24:50 ); those who "have not seen and yet have believed" ( John 20:29 ); and those who endure trials ( James 1:12;  5:11 ). As in the Old Testament, when these words are ascribed to God they are rendered "praise" ( Romans 1:25;  9:5;  2 Corinthians 11:31 ).

The most recognizable references to blessing come from the teachings of Jesus. He declares that in spite of difficulties at the present time, the promises of God's salvation and coming kingdom bring a state of happiness and recognized favor with God ( Matthew 5:3-10;  Luke 6:20-22 ). The culmination of the Scriptures proclaims the end of the curse ( Revelation 22:3 ) and the eternal blessedness of the people of God ( Revelation 20:6;  22:7 ).

William E. Brown

Bibliography . W. Eichrodt, Theology of the Old Testament  ; H.-G. Link and U. Becker, NIDNTT, 3:206-18.

Bridgeway Bible Dictionary [2]

Consistently the Bible refers to the gifts that God gives, whether material or spiritual, as blessings ( Genesis 9:1;  Leviticus 25:21;  Numbers 6:22-26;  Psalms 115:12-15;  Proverbs 10:22;  Ephesians 1:3;  Hebrews 6:7). Often it contrasts God’s blessings with his cursings or punishments ( Deuteronomy 11:26-28;  Deuteronomy 27:12-13;  Deuteronomy 30:19).

Even in ordinary human relationships, to desire blessing or cursing for another person meant to desire benefits or calamities for that person ( Genesis 27:12;  Numbers 22:6;  Romans 12:14;  James 3:10-11). A blessing in this sense was not a mere expression of good wishes, but an announcement that people believed carried with it the power to make the wishes come true ( Genesis 27:27-29;  Genesis 27:33;  Genesis 49:1;  Genesis 49:28;  Numbers 24:10;  2 Samuel 7:29). (For a similar idea, but with opposite results, see Curse .)

People gave blessings on important occasions, most notably at births, marriages and farewells ( Genesis 14:18-19;  Genesis 24:60;  Ruth 4:14-15;  Mark 10:13-16;  Luke 2:33-35;  Luke 24:50). Usually the person of higher status blessed the one of lower status ( Hebrews 7:7; cf.  Genesis 14:18-20).

The blessing that people in Israelite families wanted most was the prophetic announcement by which the head of the family passed on favours to his children ( Genesis 27:36-41;  Genesis 48:8-22;  Genesis 49:1-28; Deuteronomy 33;  Hebrews 11:20-21;  Hebrews 12:17). Probably the most striking example of a blessing carrying with it the power of certain fulfilment was God’s blessing to Abraham that promised him a people and a land ( Genesis 12:1-3;  Genesis 26:24).

Since a blessing expressed the desire for a person’s well-being, it was also used as a formal greeting, even from an inferior to a superior ( Genesis 47:7-10). A blessing could therefore become an expression of praise, and in this sense grateful people can bless God ( Psalms 28:6;  Psalms 31:21;  Psalms 41:13;  Daniel 2:19-20;  Mark 11:9-10;  Luke 1:68;  Romans 1:25;  Ephesians 1:3). A thanksgiving to God such as before eating a meal is sometimes called a blessing ( Mark 6:41;  Mark 8:7;  Mark 14:22;  1 Corinthians 10:16).

There is another word sometimes translated ‘blessed’ that refers to the happiness or well-being of a person. It is usually used to denote the contented state of the person who lives uprightly according to God’s principles and who, as a result, enjoys God’s favour ( Psalms 1:1;  Psalms 32:1;  Psalms 41:1;  Proverbs 3:13;  Matthew 11:6;  Matthew 16:17;  Luke 1:45;  Luke 12:37;  Romans 4:6-9;  James 1:12;  Revelation 16:15). When people enter God’s kingdom and live under the kingly rule of Christ, they experience the sort of deep seated joy that Christ himself experienced. Such joy is a foretaste of the greater blessedness that will be theirs when they are with Christ in the day of his kingdom’s final glory ( Matthew 5:2-11;  Matthew 25:34;  John 15:11; see Joy ).

People's Dictionary of the Bible [3]

Blessing.  Genesis 12:2. This word is variously used in Scripture. God is said to bless his creatures. This is not merely the expression of a wish for their welfare, but the actual bestowal of some good, or the means towards a good.  Genesis 1:22;  Genesis 32:29;  Job 42:12;  Acts 8:26; and elsewhere. Sometimes creatures are said to bless their Creator, when they acknowledge his kindnesses and seek to show forth his praise.  Psalms 103:1-2;  Psalms 134:1-2. Sometimes men bless their fellow-creatures, when they express their gratitude for favors received, pray for a blessing upon them, or predict their prosperity.  Genesis 14:18-20;  Genesis 28:1;  Numbers 24:10;  Job 29:13. And, as thus to bless is the expression of gratitude or kindness, so a token of gratitude or kindness, that is, a gift, is sometimes called a blessing.  2 Kings 5:15.

Morrish Bible Dictionary [4]

There are two distinct applications of the word 'blessing.' God blesses His people, and His people bless God, the same word being constantly used for both. It is obvious therefore that it must be understood in more senses than one. Again, we read that "the less [or inferior] is blessed of the better,"  Hebrews 7:7; and though this refers to Melchisedec blessing Abraham, the same thing is true respecting God and His creatures: in bestowing favours God is the only one who can bless. The Christian can say, God hath blessed us with all spiritual blessings in the heavenlies in Christ,"  Ephesians 1:3; but the same verse says, "Blessed be the God and Father of our Lord Jesus Christ," meaning "Thanks be to the God and Father of our Lord Jesus Christ." This signification is further made clear by the records of the institution of the Lord's supper. In Matthew and Mark the Lord took bread, and 'blessed.' In Luke and in  1 Corinthians 11:24 He took bread and 'gave thanks.' "Every good gift and every perfect gift is from above, and cometh down from the Father of lights."   James 1:17 . This is God blessing us, and for which we in return bless God by giving thanks, by praise and worship.

Fausset's Bible Dictionary [5]

"The less is blessed of the better" ( Hebrews 7:7). Aaron and the priests pronounced the benediction ( Numbers 6:22-27;  Deuteronomy 10:8). Jacob and Moses gave dying blessings prophetical of the character and history of the several tribes (Genesis 49; Deuteronomy 33). The cup in the Lord's supper is called "the cup of blessing" from the Passover cup of wine called so because "blessing" was offered over it to God.  1 Corinthians 10:15.

Paul says, "the cup which WE bless," namely, the minister and the congregation; not he alone by any priestly authority, but as representing the congregation who virtually through Him bless the cup. The celebrant is the church. The minister is the leader of the congregation. The consecration is the corporate act of the whole church. The joint blessing by him and them (not the cup itself, which in the Greek is not nominative but accusative) and the consequent drinking together constitute the "communion," i.e. joint participation of the blood of Christ.

American Tract Society Bible Dictionary [6]

Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import,  Numbers 6:23-27 . The blessings of men to other men, unless they be inspired prophecies, as in  Genesis 32:32   Deuteronomy 33:1   1:1-29 , are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies,  Psalm 103:1; or rather, for that special mercy which at the time occasions the act of blessing: as for food, for which thanks are rendered to God, or for any other good,  Psalm 116:13   1 Corinthians 10:16 .

King James Dictionary [7]

BLESS'ING, ppr. Making happy wishing happiness to praising or extolling consecrating by prayer.

BLESS'ING,n. Benediction a wish of happiness pronounced a prayer imploring happiness upon another.

1. A solemn prophetic benediction, in which happiness is desired, invoked or foretold.

This is the blessing wherewith Moses--blessed the children of Israel.  Deuteronomy 33

2. Any means of happiness a gift,benefit or advantage that which promotes temporal prosperity and welfare, or secures immortal felicity. A just and pious magistrate is a public blessing. The divine favor is the greatest blessing. 3. Among the Jews,a present a gift either because it was attended with kind wishes for the welfare of the giver, or because it was the means of increasing happiness.

Take, I pray thee, my blessing that is brought to thee.  Genesis 33

Webster's Dictionary [8]

(1): (v. t.) A means of happiness; that which promotes prosperity and welfare; a beneficent gift.

(2): (v. t.) A gift.

(3): (v. t.) Grateful praise or worship.

(4): (v. t.) A declaration of divine favor, or an invocation imploring divine favor on some or something; a benediction; a wish of happiness pronounces.

(5): (v. t.) The act of one who blesses.

(6): (p. pr. & vb. n.) of Bless

Hastings' Dictionary of the Bible [9]

Blessing . See Beatitudes.

Hastings' Dictionary of the New Testament [10]

See Benediction.

International Standard Bible Encyclopedia [11]

(בּרכה , berākhāh  ; εὐλογία , eulogı́a ): Sometimes means the form of words used in invoking the bestowal of good, as in  Deuteronomy 33:1;  Joshua 8:34; and  James 3:10 . Sometimes it means the good or the benefit itself which has been conferred, as in  Genesis 27:36 , "Hast thou not reserved a blessing for me?" and  Proverbs 10:22 , "The blessing of Yahweh, it maketh rich." "The cup of blessing" (τὸ ποτήριον τῆς εὐλογίας , tó potḗrion tḗs eulogı́as , a special use of the word in  1 Corinthians 10:16 ), means the cup for which we bless God, or which represents to us so much blessin g from God.

Kitto's Popular Cyclopedia of Biblial Literature [12]

The terms 'blessing' and 'to bless' occur very often in the Scriptures, and in applications too obvious to require explanation or comment. The patriarchal blessings of sons form the exception, these being, in fact, prophecies rather than blessings, or blessings only in so far as they for the most part involved the invocation and the promise of good things to come upon the parties concerned. The most remarkable instances are those of Isaac 'blessing' Jacob and Esau (Genesis 27); of Jacob 'blessing' his twelve sons (Genesis 49); and of Moses 'blessing the twelve tribes' (Deuteronomy 32).

References

  1. ↑ Blessing from Baker's Evangelical Dictionary of Biblical Theology
  2. ↑ Blessing from Bridgeway Bible Dictionary
  3. ↑ Blessing from People's Dictionary of the Bible
  4. ↑ Blessing from Morrish Bible Dictionary
  5. ↑ Blessing from Fausset's Bible Dictionary
  6. ↑ Blessing from American Tract Society Bible Dictionary
  7. ↑ Blessing from King James Dictionary
  8. ↑ Blessing from Webster's Dictionary
  9. ↑ Blessing from Hastings' Dictionary of the Bible
  10. ↑ Blessing from Hastings' Dictionary of the New Testament
  11. ↑ Blessing from International Standard Bible Encyclopedia
  12. ↑ Blessing from Kitto's Popular Cyclopedia of Biblial Literature
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