Blessing

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Blessing Cursing in the Old Testament
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3.3.3 Bless / Curse

• 1. Introductory Question
• 1.1 What is an appropriate definition of "bless"
  / "blessing" and "curse" / "cursing"?
• 1.2 Is there a "magical" worldview behind the
  concepts of "blessing and cursing"?
• 1.3 Do "words" really have the power to change
  things?

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3.3.3 Bless / Curse

• "In the Bible, blessing may be understood as a
  performative utterance (see Austin 1962 1979),
  the effective activity of pronouncing and
  bringing about good for someone. It may be the
  resultant favor (benefaction) or enablement
  itself. Blessing may also be an act of greeting
  or prayer that invokes good for someone or seeks
  to avert or neutralize evil. Finally, it may be
  an act of praise by which a benefactor, human or
  divine, is acknowledged and thanked for benefits
  received or expected. The meaning of cursing is
  just the opposite. It may refer to the
  pronouncement of evil which brings about
  punishment or harm to someone, the actual harm or
  punishment effected, or an invocation of the
  same. It is unthinkable, however, that one would
  curse the deity (Lev 241016), even for some
  harm one might attribute to Gods neglect or
  disfavor (Job 2910)." Urbrock, "Blessings and
  Cursings," ABD

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3.3.3 Bless / Curse

• "The magical conception would attribute
  inherent power, for example, to a certain form of
  pronouncement, so that the benediction or
  malediction once spoken must automatically bring
  about its result, barring pronouncement of an
  equally or more effective counter-curse or
  -blessing. The religious conception, by
  contrast, would attribute the power and efficacy
  of a blessing or curse to the cooperative will
  and action of God or the gods." Urbrock

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3.3.3 Bless / Curse

• The ancient Israelites, along with other
  contemporary cultures, attributed unusual power
  to the spoken word (Heb daµbaµr) once uttered,
  the word would practically take on a life of its
  own and continue in effect whether or not
  circumstances changed or the original speaker had
  a change of mind. Thiselton (1974) strongly
  questions the supposed independent power of words
  in the Bible. The power of words in general, and
  of blessings and curses in particular, presumably
  depends upon the disposition (favorable or
  unfavorable), power, and status of the person who
  utters them, the circumstances under which they
  are spoken, and the expectations and receptivity
  of the audience for or about whom the words are
  spoken. The Bible presents blessings and curses
  as neither automatic nor irrevocable." Urbrock

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3.3.3 Bless / Curse

• 2. Terms of Blessing
• 2.1 brk to bless
• 2.2 hnn "to act favorably or graciously"
• 2.3 rsh ra4son "be favorably pleased,"
  "favor"
• 2.4 slh "to advance or prosper"
• 2.5 hesed "loyalty/magnanimity/kindness"
• 2.6 God/Yahweh is with ((im or )et) the person
• 2.7 )asre "happy"
• 2.8 sa4lom

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3.3.3 Bless / Curse

• 3. Terms for Cursing
• 3.1 )lh an vocal or written imprecation, a curse
  pronounced. Scharbert (TDOT, 126164) adds that
  Heb ltaµlaÆ was commonly used in legal situations
  as a conditional curse or oath used to prove
  guilt, protect property, or ratify a treaty.
• 3.2 )rr used with brk often as a participle with
  the basic sense of "spell," connoting a banning
  or barring from benefit. Scharbert notes that the
  ltaµruÆr formula was the most powerful decree
  expressed by someone in authority to deliver over
  a transgressor to misfortune (TDOT, 1411).

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3.3.3 Bless / Curse

• 3.3 qll wide semantic field with disrespect and
  verbal / physical abuse involved. Scharbert notes
  that in the Balaam story (Numbers 2224), the
  uncommon Heb root qbb alternates several times
  with ltrr, while Heb zgtm also occurs once.
• 3.4 "Also within the semantic field of cursing
  are the ban (Heb h9erem) which singled out
  persons or groups for extermination (e.g., Joshua
  7), the interjections Heb ltoÆy (Woe! e.g., Isa
  65) and hôy (Ha! e.g., Jer 2218), and
  expressions of divine withdrawal or displeasure
  such as Gods hiding or turning away the
  face.

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3.3.3 Bless / Curse

• 4. The Power and Author behind Blessing
  Cursing
• 4.1 Since Yahweh is the source of all good and
  evil (Isa 45.5-7 Job 12.13-25), from a "biblical
  view, therefore, no blessing or curse can become
  operative without the assent of this God."
  Urbrock
• 4.2 Curses that were overturned Micah (Judg
  17.1-3) Jonathan's (1 Sam 14).
• 4.3 Rituals of blessing involve laying on of
  hands (Gen 48.14) or the ritual sharing of food
  drink (Gen 14.18-20). Rituals of cursing include
  throwing stone dust (?) in 2 Sam 16.5-14,
  drinking of curse water (Num 5.19-28), smashing
  pottery (Jer 19.1-13 Egyptian background?). The
  oath swearing ritual of cutting animals, etc.
  (Gen 15.9-10). N.B Deut 27!