Gen 12:2 and I will make your name great, and you will be b
Gen 27:38 have you but one b, father
Gen 49:25 with b of the heavens .. with b of the deep
Exo 32:29 so that he may give b to you today
Deu 11:26 today I set before you the b
Deu 16:17 according to the b which the Lord your God
Deu 28:2 and all these b will come upon you, and
Deu 30:19 a b and the curse; So choose the
Jos 8:34 read .. of the law, the b and the curses
Job 1:10 to the work of his hands you have given b
Job 29:13 the b of the one who was going to be lost was coming upon
Psa 3:8 is from Jehovah; over your people be your b
Psa 21:3 you have met him with b of good
Psa 24:5 he shall receive b from Jehovah, and righteousness from
Pro 10:6 there is b on the head of the righteous; but
Pro 10:22 the b of Jehovah is that which enriches
Pro 11:11 by the b of the righteous the city will be
Pro 24:25 those who .. upon them will come great b
Pro 28:20 the real man will have many b
Isa 19:24 Israel will be third with Egypt..for b
Isa 44:3 I will pour .. and my b on your offspring
Eze 34:26 I will give ba them .. rains of b they will be
Eze 44:30 so that the b may rest in your houses
Zec 8:13 of Israel, so I will save you and you will be b
Mal 3:10 I will pour out on you b until
Rom 15:29 I will arrive with .. from the b of the gospel
Gal 3:14 Abraham’s b reached out to the Gentiles
Heb 12:17 desiring to inherit the b, was rejected
Jam 3:10 a same mouth come by curse
1Pe 3:9 you were called to inherit b
Latin bene, well, and discree, to say; translation of the Hebrew berakâh.
The first blessing comes from God when he created the animals and man, Gn 1, 22-28; 5, 2. After the flood, God made a covenant with Noah and blessed him and his children Gn 9, 1. In the time of the patriarchs, the b. it is the double promise made by Yahweh to Abraham of the descendants and the gift of the land Gn 12, 1-3; 15, 18; b. this one that unites the Old and New Testaments, since the promised offspring is not that of the flesh but of the spirit, and is fully fulfilled in Christ, Acts 3, 25; Ga 3, 14; Eph 1, 3; 1 Pet 3, 9. In Deuteronomy, after Moses placed the tables of the law in the Ark of the Covenant, Yahweh tells the people to set before him b. and curse, which will depend on the observance of the commandments and precepts of the Lord, Dt 11, 26-28; 30, 1-4; Joshua 8, 34.
Yahweh gave Moses the formula for Aaron to bless the Israelites, in which the divine name is invoked three times, Numbers 6, 22-27. Yahweh separated those of the tribe of Levi, to give the blessing in his name, Dt 10, 8; 21, 5.
Parents bless children. Isaac blesses Jacob instead of Esau, who had renounced his birthright, which made him heir to the messianic promise, Gn 27, 1-45; If 44, 23; Heb 12, 16-17. When Jacob left for Paddan Aram, Isaac tells him that El Sadday give him the b. of Abraham Gen 28, 33-4. Jacob adopts and blesses the children of Joseph Gn 48; then he calls his sons and blesses them before he dies Gn 49, 1-28. Solomon gives the b. to his son Absalom 2 S 13, 25. Honoring parents makes us get their b. Yes 3, 8-9.
Kings bless their subjects 2 S 6 18; 1 Kings 8, 14. The priests to the people Lev 9, 22; Numbers 6, 23-27; 1 Sam 2, 20.
The blessing of man to God is a praise adoration to the supreme being, Jc 5, 2 and 9; 1 Chr 29, 20; Ne 9, 5; Tb 8, 15; 12, 6 and 16-21; 13, 6; Salt 16 (15), 7; 66 (65), 8; 96 (95), 2; 100 (99), 4; 103(102), 20-22; 115(113B), 18; 134 (133); 135 (134), 19-21; 145 (144), 21; If 39, 14 and 35; 50, 22; Dan 3, 51-90; Mt 11, 25; Lk 1, 64 and 68; 10, 21.
Jesus commands to bless those who curse us Lk 6, 28; Romans 12, 14.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
Welcome, speak well of a person or thing. The Hebrew term is barak and is used in two senses. On the one hand, “the lesser is blessed by the greater” (Heb 7:7). This act in which the person who blesses is superior to the blessed, supposes a benefit for the latter that will come beyond mere words or, at least, a privilege. Thus, God blessed Abraham (Gen 22:17). On the other hand, the younger can † œbless† the older, in which case the latter receives praise. Thus, Abraham’s servant blessed God (Gen 24:27). Another use is to express with the word the desire that God benefit, be propitious or prosper a person. David “blessed the people in the name of the Lord” (1Ch 16:2). The word is also used to express thanksgiving. The benefits of God granted to the human being are a b. God has blessed believers “with all b. in heavenly places in Christ† (Eph 1:3). Wherefore these bless the “God and Father of our Lord Jesus Christ” (1Pe 1:3). †¢Blessed. Beatitude.
Source: Christian Bible Dictionary
type, DOC
vet, There are two different applications of the word “blessing / bless”. God blesses his people, and the people bless his God, the same word being used constantly for both acts. It is therefore evident that it must be used in more than two senses. On the one hand we read that “the lesser is blessed by the greater” (Heb. 7:7), and although this passage refers to Melchizedek blessing Abraham, the same is true with respect to God and His creatures: by granting favors, it is only God who can bless. The Christian can say: God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3), but in this same verse just quoted is “Blessed be the God and Father of our Lord Jesus Christ” , which means “thanks be given to the God and Father of our Lord Jesus Christ.” This is further clarified by the records of the institution of the Lord’s Supper. In Matthew and Mark, the Lord took the bread and “blessed” it. In Luke and 1 Corinthians (1 Cor. 11:24) he took the bread, “and gave thanks.” “Every good gift and every perfect gift comes down from above, from the Father of lights” (Jas. 1:17). This is God’s blessing upon us, and for which we in turn bless God by giving thanks, praise and adoration.
Source: New Illustrated Bible Dictionary
It is literally “to say well” or “to wish well” in the Hebrew context. Biblically it alludes to the gesture of wishing human and divine benefits to the person who is “blessed”. In history it has been used frequently in religious spheres and in secular cultures.
When the blessing is endorsed by someone with a hierarchical character (parents, kings, authorities), or by religious authorities (priests, prophets), the blessing acquires a religious meaning.
Special biblical significance has the blessing of the dying father to the children, to whom his spirit and testament are transmitted with it (Abraham,… Isaac, Jacob… Gn. 27. 48 -12 and 49. 25)
In the Christian people, as in the monotheists, Hindus, Buddhists and Mohammedans, the blessing is tinged with a religious meaning or divine presence and effective invocation of heavenly protection. Ecclesial history, like biblical history and also evangelical history, are full of blessings: invocations, good wishes, prayers, sprinkles, offerings and sacred claims.
Among Christians, the blessing is usually accompanied by the sign or gesture of the cross (priestly blessing, papal blessing, Lenten blessing…) and affects both people and objects or even special times.
In a negative sense, the opposite of the curse, or gesture and word of recrimination can be said. That is why it is convenient to educate in the utmost respect for this sense of transmission and communication of material and spiritual benefits. And it is necessary to demystify many of these gestures, in order to reduce them to their true dimensions.
Malformed people often regard the words of the dying as beyond prudent interpretation or fear curses and spells as magical forces close to enchantment.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
The blessing, more than one or a few words, is an action capable of transmitting or conferring a gift, a grace. Among these gifts stands out the gift of life (Gen 27:25-30). To bless is to use a divine force, through which a gift is communicated (Num 6,24-26; Dt 28,3-6). The blessing was also considered as a force, which passes from the father to the son and which involves the transmission of goods and gifts (Gen 27; 48,12-20; 33,11; Dt 28,8). The blessing can be inherited, and in fact it has been, since we Christians have inherited the blessing of Abraham (Gal 3,8; 1 Pe 3,9). In the OT, the only one who blesses is God (Gen 27,28), since all good proceeds exclusively from Him (Gen 49,25). His delegates can also give it, his representatives (Dt 33; Jos 14,13; 1 Sam 2,20; 2 Sam 6,18; 1 Kings 8,14).
In the NT it is still God who, par excellence, imparts the blessing (Mt 25:34). Jesus also blesses, because he is God and at the same time he sent her. He blesses the children (Mk 10,16) and his disciples (Mk 10,16; Lk 24,50). He blessed the loaves, when their multiplication (Mt 14,19; Mk 6,41; Lk 9,16), and, at the last supper, he also pronounced the blessing (Mt 26,26; Mk 14,22; Lk 24.30). The disciples of Jesus must return a blessing for a curse (Mt 5,44; Lk 6,28). Man, when he blesses, does so in the name of God, who alone can bless (Lk 1,42). Man can also bless God, but in the sense of praising and magnifying him (Lk 1,64.68; 24,53). Pious men also blessed Jesus, that is, they praised him and, at the same time, recognized that he was blessed by God, that he was the blessed of God, the Messiah (Mt 21,9; 23,39; Mk 11,9; Lk 13,35; 19,38; Jn 12,13). Man must respond to God’s blessing with thanksgiving, with the Eucharist (1 Cor 10:16).
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
(-> eucharist). Blessing and cursing constitute a basic element of the Israelite and Christian religious experience, from the great liturgical and ethical representations of the Old Testament, such as the 12* of Shechem and the end of the ethical codes (cf. Dt 28,1-68; Lv 26,2-38; cf. Dt 30,19), up to Mt 25,31-45: “Come, you blessed of my Father, depart from me, you cursed”. Blessed are the saved, cursed are the damned.
(1) Starting point. Three types of blessing. This duality of blessing and cursing emerges from a field of religious experience that overflows the Israelite world, and may be linked to the level of magic (magicians bless and curse, using the divinity) or to the field of personal encounter with the religious mystery. Here we are interested in the Israeli experience. Within it, three strata or moments of blessing have been distinguished, in a general way, (a) The first, determined by popular religiosity, places the blessing in the field of magic: the word pronounced by a man endowed with magical powers. it has a necessary and automatic influence, so that it is fulfilled in a way…