Isaiah 61:9

61:9 Their descendants will be known among the nations,

their offspring among the peoples.

All who see them will recognize that

the Lord has blessed them.” ¹ 

Isaiah 65:23

65:23 They will not work in vain,

or give birth to children that will experience disaster. ² 

For the Lord will bless their children

and their descendants. ³ 

Numbers 6:24

6:24 “The Lord bless you ⁴  and protect ⁵  you;

Numbers 6:27

6:27 So they will put my name ⁶  on the Israelites, and I will bless them.”

Numbers 24:1

Balaam Prophesies Yet Again

24:1 ⁷ When Balaam saw that it pleased the Lord to bless Israel, ⁸  he did not go as at the other times ⁹  to seek for omens, ¹⁰  but he set his face ¹¹  toward the wilderness.

Psalms 67:6-7

67:6 The earth yields its crops.

May God, our God, bless us!

67:7 May God bless us! ¹² 

Then all the ends of the earth will give him the honor he deserves. ¹³ 

Psalms 115:15

115:15 May you be blessed by the Lord,

the creator ¹⁴  of heaven and earth!

Ephesians 1:3

Spiritual Blessings in Christ

1:3 Blessed ¹⁵  is ¹⁶  the God and Father of our Lord Jesus Christ, who has blessed ¹⁷  us with every spiritual blessing in the heavenly realms in Christ.

[61:9]  ¹ tn Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”

[65:23]  ² tn Heb “and they will not give birth to horror.”

[65:23]  ³ tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”

[6:24]  ⁴ tn The short blessing uses the jussive throughout, here the Piel jussive with a pronominal suffix. While the jussive has quite a range of nuances, including wish, desire, prayer, or greeting, the jussives here are stronger. The formal subject of the verb is the Lord, and the speaker pronouncing the blessing is the priest, notably after emerging from the holy of holies where atonement has been made. The Lord says in this passage that when the priest says this, then the Lord will bless them. The jussive then is an oracle, not a wish or a prayer. It is a declaration of what the Lord imparts. It is as binding and sure as a patriarchal blessing which once said officially could not be taken back. The priest here is then pronouncing the word of the Lord, declaring to the congregation the outcome of the atonement.

[6:24]  ⁵ tn The verb “to keep” concerns the divine protection of the people; its basic meaning is “to exercise great care over,” “to guard,” or “to give attention to” (see TWOT 2:939). No doubt the priestly blessing informed the prayer and promise that makes up Ps 121, for the verb occurs six times in the eight verses. So in addition to the divine provision (“bless” basically means “enrich” in a number of ways) there is the assurance of divine protection.

[6:27]  ⁶ tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.

[24:1]  ⁷ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ⁸ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ⁹ tn Heb “as time after time.”

[24:1]  ¹⁰ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ¹¹ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[67:7]  ¹² tn The prefixed verb forms in vv. 6b-7a are understood as jussives.

[67:7]  ¹³ tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”

[115:15]  ¹⁴ tn Or “maker.”

[1:3]  ¹⁵ sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.

[1:3]  ¹⁶ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.

[1:3]  ¹⁷ tn Or “enriched,” “conferred blessing.”