Blessing and Cursing in Hebrew Thought
- Leisa Baysinger
- 1 day ago
- 3 min read
In the ancient Hebrew worldview, “blessing” and “cursing” are not abstract moral categories or emotional states, they are covenantal realities. They reflect the relationship between God and His people, where obedience and alignment with divine will bring life, and rebellion leads to separation and loss.
These concepts are deeply embedded in the language, symbolism, and narrative structure of Scripture.
The Hebrew word for bless, berakhah, stems from the root barak, which is closely tied to the act of kneeling. This posture of humility and reverence suggests that blessing is not merely received—it is honored. In its essence, a blessing is a divine invocation of fruitfulness, peace, and favor. It is a spiritual transmission that aligns the recipient with God’s abundance.
Blessing is generative. It multiplies life, sustains purpose, and establishes covenantal identity. Blessings are spoken by those in spiritual authority—patriarchs, priests, prophets—whose words carry weight in heaven and on earth.
Scriptural examples include:
Genesis 12:2 “I will bless you… and you are to be a blessing” (CJB). In this verse, Abraham becomes the conduit of divine favor.
Numbers 6:24–26: The priestly blessing in these verses invoke God’s protection, grace, and peace, each word shaping reality. In Hebrew thought, words are not passive. A spoken blessing is an active force, believed to shape the future and establish divine order.
Now, let’s compare cursing.
Cursing in Hebrew is not a vulgar insult or emotional outburst—it is a solemn declaration of disfavor. The Hebrew word root arur implies "binding, restriction, to bitterly curse, being without protection" - while qelalah suggests "vilification or diminishment, despised." A curse removes the recipient from divine covering, exposing them to toil, exile, or barrenness.
Cursing is a consequence of covenant violation. It reflects the withdrawal of divine protection and the unraveling of order.
Like blessings, curses are issued by spiritual authorities and are believed to carry irreversible weight unless met with repentance. Scriptural examples are:
Genesis chapter 3: The ground is cursed—not Adam and Eve—symbolizing the loss of Edenic provision.
Genesis chapter 4: Cain is cursed “from the ground,” severing his connection to fruitfulness.
Deuteronomy 11:26–29: Blessing and cursing are set before Israel, and us, as covenantal choices—obedience brings life, disobedience brings exile.
Blessings and curses are not opposites in a simplistic sense. They are relational outcomes of covenant. In Deuteronomy, Moses presents them as two paths—life or death, fruitfulness or famine—each tied to Israel’s response to God’s commandments. So, it is man’s choice!
Blessing is rooted in alignment or obedience.
Curses are born of disobedience or separation.
This duality is not punitive—it is revelatory. It reveals the spiritual architecture of creation, where obedience harmonizes with divine rhythm, and rebellion disrupts it.
The Hebrew scriptures often use natural imagery to depict these truths. A tree planted by streams of water (Psalm 1) represents the blessed life; rooted, nourished, fruitful. In contrast, the cursed life is likened to dry ground, scattered chaff, or a withered root. This contrast is not merely poetic, it is prophetic. It invites the person to choose life, to root themselves in the Word, and to walk in covenantal blessing.
As with ancient Israel, the choice of blessings or curses is based on which path we choose to follow, that of obedience or that of disobedience. Which road will you choose?
Blessings,
Leisa
Bibliography
Zondervanacademic.com; Hebrew Corner 9: Curse and Bless by John H. Walton; October 28, 2008
Jewishencyclopaedia.com; Blessing and Cursing by Morris Jastrow, Jr., Wilhelm Nowack
Strongs Concordance