BIBLICAL AND THEOLOGICAL UNDERSTANDING OF BLESSING AND

CURSE

(yaphase.j@gmailcom)

Introduction

Blessing and Curse are powerful pronouncements in the Old Testament. Both are considered
as the second act of Yahweh after creation.1 But we can see that immediately after creation,
blessing is changed as curse, because of the human disobedience. Blessings are related to
good acts and curses are related to acts of doing wrong. Blessing and curse could be
pronounced in a cultic setting, usually by authoritative persons such as family heads, priests,
kings and prophets.2

The Qumran literature declares a blessing to the faithful, but curse to those who were
unfaithful to the rule of the community, which is called a covenant. 3 Blessing and cursing are
assumed to be unique powers in the life of the Israelites. Through this paper, I would like to
discuss about some theological aspects of blessing and curse and its importance in the Old
Testament.

Terminology and Meaning of Blessing

The simple meaning of blessing is that it is the act of good wishes. The New Interpreters‟
Dictionary of the Bible describes blessing as „a divine favour and benevolence‟. For
„blessing‟, the Old Testament uses the Hebrew word „baraka’ which has several meanings
like „bless‟, „be strong‟, and „kneel‟. Another denominative verb used is „ashar’ which means
“to declare happy” (Gen 30:13; Ps 72:17, Prov 31:25).4 The idea of blessing and curse is an
old one and this idea is not an invention of the ancient Israelites but rather they took this
concept from other contemporary societies. The concept of blessing found in the Ugaritic

1
Claus Westermann, Elements of Old Testament Theology trans. Douglas W. Stott (Atlanta: John Knox
Press, 1982).P.102
2
Watson E. Mills, ed., Mercer Dictionary of the Bible, (Georgia: Mercer University Press, 1990), P.
188.
3
G. Johannes Betterweck and Helmer Ringgren, ed., Theological Dictionary of the Old Testament
(Michigan: William B. Eerdman's Publishing Company, 1977). P. 266
4
Katherine Doob, ed., The New Interpreters Dictionary of the Bible, Vol. 1 (Nashville: Abingdon
Press, 1998).P. 477
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mythology is of two types. One is the pronouncement of blessing and the other one is the
petition for blessing. The concept of promise is completely missing and the idea of blessing is
a narrow one in the Ugaritic literature. It is more individualistic that the desire of an
individual is fulfilled.5

Blessing in Creation Narrative

We can see the widest concept of blessing in the narration of creation. In Genesis 1:1-2:3,
God the Creator bestows upon the whole human race and every living creature „the blessing
of fertility‟, “be fruitful and multiply” 6. In the first narrative (Priestly writer), blessing is
something God does for all people, and all creations. Here humans received different kinds of
blessings like domination upon every creation. In the second narrative (J/Yahwist writer),
blessing is God centered.7

Blessing as Promise

Promise is one of the important characteristic features of the patriarchal narratives in the Old
Testament. The concept of „blessing‟ is closely related to this concept of promise given to the
patriarchs (Gen 12-36). This promise combines the fundamental theological theme of the
patriarchal history. „Promise of blessing‟ appears to be a contradiction in itself, because
blessing becomes effective from the moment of its declaration, while promise points to a
future fulfillment.8 Here, blessing characterizes the covenant relationship established with
Abraham. This covenant relationship works not only with Abraham but also in the lives of
Isaac (Gen 26:2-5), Jacob (Gen 28:14-21) and Ishmael. It was an ongoing process throughout
the generations. In Genesis 12:7, the Lord appeared to Abram and said, “To your offspring I
will give this land”. Claus Westermann says, “From the promise of blessing in Genesis 12:1-
2 runs a line of benediction throughout the patriarchal history, Deuteronomy, the psalms of
benediction, even to the words of blessing in the New Testament”. The promise of blessing to
the patriarchs is associated with the „promise of descendants‟ (Genesis 17:16, 20; 22:17;

5
Cyrus Gordon, Ugaritic Literature, (Rome, 1949), p. 84.
6
Walther Zimmerli, Old Testament Theology in Outline (Atlanta: John Knox Press, 1978). p.69
7
Ralph. L. Smith, Old Testament Theology Its History, Method and Message (Tennessee: Broadman
and Holman Publishers, 1993). p. 172
8
Peddi Victor Premsagar, Promise in the Ancestral Narratives: A Theme of the Early Hebrew
Traditions (Chennai: The Christian Literature Society, 2000). p. 101
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26:24; 28:3). Another important feature of the blessing of Yahweh is the „promise of being
with‟ (Gen 26:3, 24; 28:15; 31:3, 5, 42; 35:3; 48:21), that is a promise of relationship. 9

Land as a Promised Blessing

The main content of promise in the patriarchal narratives is posterity and land. Westermann
says “the promise of blessing is a bold innovation of the Yahwist, who incorporated blessing
into promise”.10 In Zimmerli‟s observation, “the promise of land and posterity is placed in the
shadow of blessing in the initial promise to Abraham”.11 The children of Abraham, the
Israelites were considered as the homeless people. They are the people of sojourn. „Sojourn‟
is a technical word usually described as „resident alien‟12. John Bright uses the term „semi
nomadic‟ to the ancestors of Israel.13 They experienced the bitterness of landlessness in their
journey. God promised His land to this landless people. The theology of promise in the
patriarchal narratives is developed within the context of the nomadic culture and also it is
associated with blessing. In Genesis 12:1, God commanded Abraham, “Go from your country
and your kindred and your father‟s house to the land that I will show you.” After Abraham
passed through Canaan, again God promised Abraham “to your offspring I will give this
land” (Gen: 12:7). Genesis 37-50 introduces the promise of nationhood to Israel and stresses
the expectation of the possession of the land of Canaan.14

Throughout the Old Testament, we can see different types of blessing traditions like
patriarchal blessing, priestly blessing, and prophetical blessings.

Patriarchal Blessing

Patriarchal blessing means the blessing that came through the patriarchs, like Abraham, Isaac
and Jacob, to the people of God. All the promises in the Abraham narratives are introduced as
the Word of God revealed to Abraham. Genesis 12:1-7 mentions about the call of Abraham

9
Claus Westermann, Hand Book of the Old Testament, ed. Robert H. Boyd (Minneapolis: Augsburg
Publishing House, 1976). p.72
10
Peddi Victor Premsagar, Promise in the Ancestral Narratives: A Theme of the Early Hebrew
Traditions (Chennai: The Christian Literature Society, 2000). p. 101
11
Claus Westermann, ed., Essays on Old Testament Hermeneutics (Richmond,Virginia: John Knox
Press, 1966).P.82
12
Walter Brueggmann, The Land (London: SPCK, 1978). P. 7
13
John Bright, A History of Israel, 3rd ed. (USA: SCM Published, 1980). P. 101
14
Peddi Victor Premsagar, Promise in the Ancestral Narratives: A Theme of the Early Hebrew
Traditions (Chennai: The Christian Literature Society, 2000). pp. 100-101
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and „the God of the patriarchs‟ promises to make Abraham into a generation (Gen 12:2). God
blessed all the people in the earth because of Abraham (Gen 22: 18). Important examples of
the patriarchal blessings in the Old Testaments are in Genesis 46:8 where Jacob blessed
Pharaoh and in Gen 46: 10-16, Jacob blessed Joseph and his children. In Chapter 49, Jacob
blessed his all sons.15 Patriarchs blessed their heirs by both spoken words and by laying hands
on their heads (Gen 27:1-48, 48:1-20). The tribal leaders also pronounced blessing (Shalom)
upon their people which incorporated all the positive values that make their life in community
meaningful.16 According to Westermann, “blessing in the patriarchal narrative is having
many descendants, also identical with the survival of the family. In a wider sense, blessing is
the centre of life that is visible in the fertility of the family, in farming, in raising cattle and
sheep”.17

Priestly Blessing

In Jewish history, priestly blessing is one of the most ancient charms. Priests were treated as
important personalities in the religious traditions. According to the Old Testament, the
priestly blessing can only be delivered by „Kohens’ means „Servant of the deity‟. Usually this
word translated into „Priest‟. In the early pre-monarchical period, the male descendants of
Aaron, brother of Moses, were considered as the priests of Yahweh. This Kohens were the
great priests of the Israelites from the time of exodus to the second temple time. In Numbers
6:22-27, we can see the blessing of the Lord through Aaron and his sons to the children of
Israel. This passage is called „priestly blessing‟ and also „Aaron‟s benediction‟. It is because
Aaron and his sons were called for the priestly ministry by God. Psalm 67 and Psalm 121 are
also considered as priestly blessings Because of some similarities with the words and in the
nature of benediction, in Numbers: 6:22- 27. Levitical priests blessed the community during
the communal festivals such as Passover (II Chronicles 30:27).18 According to Westermann,

15
Helmer Ringgren and Heinz Josef Fabry G. Johannes Botterweck, ed., Theological Dictionary of the
Old Testament, vol. 7 (Michigan: William B. Eerdmans Publishing Company, 1995). P. 60
16
Watson E. Mills, ed., Mercer Dictionary of the Bible, (Georgia: Mercer University Press, 1990), p.
189.
17
Claus Westermann, Blessing in the Bible and the Life of the Church, (Philadelphia: Fortress Press,
1978), p. 18.
18
Helmer Ringgren and Heinz Josef Fabry G. Johannes Botterweck, ed., Theological Dictionary of the
Old Testament, vol. 7 (Michigan: William B. Eerdmans Publishing Company, 1995). P. 60.
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“blessing involves God‟s friendly approach to those who will receive him because God is
acting through the activity of the priest”.19

Prophetic Blessings

God has been communicating with the people through the prophets in the ancient period and
also in the modern age. They warn, direct, encourage, teach and counsel the people. Prophet
or prophetess stands before the person as one who has stood before God. Prophetic oracles of
hope and promise are the most comprehensive and moving expressions of God‟s blessings on
his people those who are faithful to God by living responsibly the covenantal life (Hosea
2:14-23, Micah 4:1-4, Amos 9:11-15, Isa 9:2-7, 11:1-9, Jer 31: 31-34). Prophets pronounce
so forcefully on sin and disobedience. This affirms God‟s ultimate intention for humankind to
be the blessing of “peace” which is the presence of God in every circumstances of life.20

Institution Centered Blessing

In the Old Testament, the theology of blessing is institution centered. The Biblical sources
insist that all the blessings came from God. Blessings were centered upon two important
institutions. They are kingship and the temple of God. In the Old Testament, a king was
always considered as the representative and mediator between God and the people. The
Israelite‟s idea of „kingship‟ is similar to that prevailing in Mesopotamia where the king was
an adopted son of God and appointed by him to represent him and also kingship was the
central institution in that society.21 Law and order of the country, blessing or wellbeing of the
people and also the greatness of the people are related to kingship (I Samuel 8:20, Psalms 72,
89, 101). Yahweh assigned the kings with his divine authority. They were the agents of God.
The „temple of God‟ is considered as another important institution or place of blessing in the
life of Israelites (1 Kings 8:29-31). Temple is the dwelling place of Yahweh. Its design and
setting manifested Yahweh‟s presence.22 According to Westermann, “a king must receive the
greatest blessings in order that the whole nation can draw blessing from him (I Sam

19
Claus Westermann, Blessing in the Bible and the Life of the Church, (Philadelphia: Fortress Press,
1978), p. 18. p. 43.
20
Watson E. Mills, ed., Mercer Dictionary of the Bible, (Georgia: Mercer University Press, 1990), p.
189.
21
Rui De Menezes, The Cultural Context of the Old Testament (Bangalore: Theological Publication in
India, 2005). p.96.
22
Bill T. Arnold and H G M Williamsons, ed., Dictionary of Old Testament Historical Books
(England: Intervarsity Press, 2005). p. 929.
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16:18)”.23 The temple is properly the place for the bestowal of blessing (I Kings 8). Blessing
flows forth from the cultic acts in the temple upon the people and the land.24

Terminology and Meaning of Curse

For curse, the Old Testament uses different root words like „rr’, „(ara)‟, „qulal‟ and „alah.’
The word rr‟ means „to curse‟ or „to cover with misfortune‟. The word ‘alah’ means „the
curse‟, „blasphemy‟, „the spell‟ and „the oath‟. „Qalal’ means curse against personal
enemies.25 Curse was commonly understood in the OT as a severe form of punishment and an
effective deterrent to anti-social behaviour. It normally denotes the opposite of blessing.26
The concept of curse was familiar in the East and West Semitic context. Akkadian/East
Semitic form of curses sought divine approval and execution, pursuing a God or gods through
imprecation. West Semitic curse was not relied primarily upon deity but upon the power of
the word. Hebrew scripture shared the general West Semitic usage in which the agent of the
curse remained undesignated.27

Curses Directly from God

Curse represents a shattered relationship with God and the community. In some instances,
God curses those who did wrong against him. Some are the snake, in Genesis 3:14; the
ground because of human sin, in Genesis 3: 17-19; Cain for murdering Abel, in Genesis 4:11;
those who curse Abram, in Genesis 12:3; and curses on God‟s own people if they do not keep
the covenant of God, in Deut 27-29.28

23
Claus Westermann, Blessing in the Bible and the Life of the Church, (Philadelphia: Fortress Press,
1978), p. 18. p. 19.
24
Claus Westermann, Blessing in the Bible and the Life of the Church, (Philadelphia: Fortress Press,
1978), p. 18. 35.
25
Stephen Bigger, ed., Creating the Old Testament the Emergence of the Hebrew Bible
(Massachusetts: Basil Blackwell, 1989). p.67.
26
Allen C. Myers, ed., The Eerdmans bible Dictionary, (Michigan: William B. Eerdmans Publishing
Company, 1987), pp, 248-249.
27
George Arthur Buttrick, ed., The Interpreter’s Dictionary of the Bible: An Illustrated Encyclopedia,
Vol. I, (Nashville: Abingdon Press, 1982), p 750.
28
Watson E. Mills, ed., Mercer Dictionary of the Bible, (Georgia: Mercer University Press, 1990), p.
188.
6
Cultic Pronouncement of Curses

Cultic pronouncement of curses are made in connection with violations of the covenants
(Deut 27:15-26), oaths (I Sam 14:24), putting the city to a ban in holy war (Josh 6:36), and
similar prohibitions (Judg 21:18). In the cultic setting, curses are legitimate. The Decalogue‟
prohibition against the vain use of the name of God clearly prohibits the use of its power in
curses on one‟s enemies. Such prohibitions should indicate that cursing, as a serious act, is
not a personal but a cultic matter. The most complete curse formula found in Deut 27:15-26
suggests that curses are appropriately both cultic and corporate pronouncements. This means
that the right and the power of cursing exactly reside with God.29

Curses in Prophetic Oracles

The oracles pronounced against the nations as enemies could be understood as the prophetic
oracles. Those nations against Israel are also enemies of God, Isa 13-23, Jer 25:15-38, 46-51,
Ezek 25-32 and Amos 1:4-2:3. We can find judgment oracles against Israel in Amos 2:6-16,
and against Judah in Amos 2:4-5. Also, the curse-form symbolic actions are found in
Jeremiah 19 19:1-13 and Ezekiel 4:1-5:17.30

Generational Curse

Like blessing, curse also passes continuously through generations. The Bible mentions this as
„generational curses.‟ For example, Exodus: 20:5, 34:7, Numbers: 14: 17, 18, and
Deuteronomy 5:9. Generational curses are mainly because of the judgments from God. It is
passed on to the individuals and the family because of sin. This kind of curse will perpetuate
through a number of generations (Gen: 9:25). God leads a covenantal relation with the people
of Israel. They were called the covenantal community. Everyone should obey the rules of
God. The breaker of this covenant is seen „cursed‟. Here, curse is conditional in nature.31

29
Watson E. Mills, ed., Mercer Dictionary of the Bible, (Georgia: Mercer University Press, 1990), p.
188.
30
Watson E. Mills, ed., Mercer Dictionary of the Bible, (Georgia: Mercer University Press, 1990), p.
188.
31
George Arthur Buttrick, ed., The Interpreter’s Dictionary of the Bible: An Illustrated Encyclopedia,
Vol. I, (Nashville: Abingdon Press, 1982), p 750.
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Theological Reflection on ‘Blessing’ and ‘Curse’

I would like to reflect the theme into three points.

Firstly, the concept of blessing and curse in the Old Testament leads to discrimination. For
example, many divisions are created among the Israel tribes due to the blessings given to
them in different occasions. First, when they are named by their mothers (Gen 29-30; 35:18),
each child/tribe is given a name with a particular reason. Second, when Jacob blessed them
before he passed away (Gen 49) and finally, when Moses blessed them (Duet 33: 6-25). On
the whole, according to the Old Testament, Israel is considered as the God‟s chosen race and
they are the blessing for all the nations but at the same time, other nations are considered as
inferior to Israel. Similar attitude could be identified in the Indian society where Brahmins
are considered as so-called high caste with God‟s blessings and the others are cursed.

Secondly, in the Old Testament, blessings and curse are attached with materialistic fortunes.
According to the Old Testament understanding, one who has wealth and richness are
considered as a blessed person and those who do not have richness are considered as cursed
people. Also, one who does good will be blessed and wicked will be cursed. This concept
goes along with the Hindu philosophy of „dharma‟ theory. Today, Christians are often
tempted to say, if any person suffers with prolonged illness or failures, that is due to the sin of
older generation.

Thirdly, in the New Testament, blessing and curse are not connected with materialistic. It is a
spiritual entity rather than physical. Material blessing only is not considered as blessing. For
example, Zacchaeus, Rich man, etc. are not regarded as blessed, though they had money,
materialistic wealth and so on. But, Lazarus, a poor man, was considered as blessed. In the
New Testament, Jesus gives new meaning to blessing and curse. Jesus turns the curse into
blessing in the cross. Cross was considered by the people of Jesus‟ time as a curse and those
who were crucified on cross were cursed. But Jesus presented himself in the cross to convert
the old meaning to the new. Paul also attested this concept that, even though he underwent
many hardships by preaching gospel, he found them as blessing and he rejoiced in the
suffering (Col 1:24).

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Conclusion

God is active for good in the lives of all creatures, not just among the Israelites. God‟s
creative activity is ongoing and through acts of blessing, provides a life giving and life
enhancing context for all creatures. Blessing is a gift of God that issues in life and well-being
within every sphere of existence.

Bibliography

Arnold, Bill T. and H G M Williamsons, ed., Dictionary of Old Testament Historical Books.
England: Intervarsity Press, 2005.

Betterweck, Johannes G. and Helmer Ringgren, ed., Theological Dictionary of the Old
Testament. Michigan: William B. Eerdman's Publishing Company, 1977.

Bigger, Stephen ed., Creating the Old Testament the Emergence of the Hebrew Bible.
Massachusetts: Basil Blackwell, 1989.

Bright, John. A History of Israel, 3rd ed. USA: SCM Published, 1980.

Brueggmann, Walter. The Land. London: SPCK, 1978.

Buttrick, George Arthur. ed., The Interpreter’s Dictionary of the Bible: An Illustrated
Encyclopedia, Vol. I. Nashville: Abingdon Press, 1982.

Doob, Katherine. ed., The New Interpreters Dictionary of the Bible, Vol. 1. Nashville:
Abingdon Press, 1998.

Gordon, Cyrus. Ugaritic Literature. Rome, 1949.

Menezes, Rui De. The Cultural Context of the Old Testament. Bangalore: Theological
Publication in India, 2005.

Mills, Watson E. ed., Mercer Dictionary of the Bible. Georgia: Mercer University Press,
1990.

Myers, Allen C. ed., The Eerdmans bible Dictionary. Michigan: William B. Eerdmans
Publishing Company, 1987.

9
Premsagar, Peddi Victor. Promise in the Ancestral Narratives: A Theme of the Early Hebrew
Traditions. Chennai: The Christian Literature Society, 2000.

Ringgren, Helmer and Heinz Josef Fabry G. Johannes Botterweck, ed., Theological
Dictionary of the Old Testament, vol. 7. Michigan: William B. Eerdmans Publishing
Company, 1995.

Smith, Ralph. L. Old Testament Theology Its History, Method and Message. Tennessee:
Broadman and Holman Publishers, 1993.

Westermann, Claus. Elements of Old Testament Theology. Atlanta: John Knox Press, 1982.

Westermann, Claus. Blessing in the Bible and the Life of the Church. Philadelphia: Fortress
Press, 1978.

Westermann, Claus. ed., Essays on Old Testament Hermeneutics. Virginia: John Knox Press,
1966.

Westermann, Claus. Hand Book of the Old Testament. Minneapolis: Augsburg Publishing
House, 1976.

Zimmerli, Walther. Old Testament Theology in Outline. Atlanta: John Knox Press, 1978.

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