bless(ed)

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The Greek, Hebrew, Latin, Ge’ez, and Aramaic that is translated into English as “(to) bless” or “blessed” is translated into a wide variety of possibilities.

The Hebrew term barak (and the Aramaic term berak) also (and originally) means “kneel” (a meaning which the word has retained — see Gen. 24:11) and can be used for God blessing people (or things), people blessing each other, or people blessing God. While English Bible translators have not seen a stumbling block in always using the same term (“bless” in its various forms), other languages need to make distinctions (see below).

In Bari, spoken in South Sudan, the connection between blessing and knees/legs is still apparent. For Genesis 30:30 (in English: “the Lord has blessed you wherever I turned”), Bari uses a common expression that says (much like the Hebrew), ‘… blessed you to my feet.'” (Source: P. Guillebaud in The Bible Translator 1965, p. 189ff. .)

Other examples for the translation of “bless” when God is the one who blesses include (click or tap here to see the rest of this insight):

  • “think well of” (San Blas Kuna)
  • “speak good to” (Amganad Ifugao)
  • “make happy” (Pohnpeian)
  • “cause-to-live-as-a-chief” (Zulu)
  • “sprinkle with a propitious (lit. cool) face” (a poetic expression occurring in the priests’ language) (Toraja Sa’dan) (source for this and above: Reiling / Swellengrebel)
  • “give good things” (Mairasi) (source: Enggavoter 2004)
  • “ask good” (Yakan) (source: Yakan Back Translation)
  • “praise, say good things” (Central Yupik) (source: Robert Bascom)
  • “greatly love” (Candoshi-Shapra) (source: John C. Tuggy)
  • “showing a good heart” (Kutu) (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • “good luck — have — good fortune — have” (verbatim) ꓶꓼ ꓙꓳ ꓫꓱꓹ ꓙꓳ — ɯa dzho shes zho (Lisu). This construction follows a traditional four-couplet construct in oral Lisu poetry that is usually in the form ABAC or ABCB. (Source: Arrington 2020, p. 58)
  • wodala — denoting a person who is considered fortunate because he/she has something good that the majority of people do not have. It also acknowledges someone as a causative agent behind “being blessed.” (Chichewa) (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

In Tagbanwa a phrase is used for both the blessing done by people and God that back-translates to “caused to be pierced by words causing grace/favor” (source: Tagbanwa Back Translation) and in Benabena a term denoted “good spell” or “good magic” (source: Renck 1990, p. 112).

Ixcatlán Mazatec had to select a separate term when relating “to people ‘blessing’ God” (or things of God): “praise(d)” or “give thanks for” (in 1 Cor. 10:16) (“as it is humans doing the ‘blessing’ and people do not bless the things of God or God himself the way God blesses people” — source: Robert Bascom). Eastern Bru and Kui also use “praise” for this a God-directed blessing (source: Bru back translation and Helen Evans in The Bible Translator 1954, p. 40ff. ) and Uma uses “appropriate/worthy to be worshipped” (source: Uma back translation).

When related to someone who is blessing someone else, it is translated into Tsou as “speak good hopes for.” In Waiwai it is translated as “may God be good and kind to you now.” (Sources: Peng Kuo-Wei for Tsou and Robert Hawkins in The Bible Translator 1962, pp. 164ff. for Waiwai.)

Some languages associate an expression that originally means “spitting” or “saliva” with blessing. The Bantu language Koonzime, for instance, uses that expression for “blessing” in their translation coming from either God or man. Traditionally, the term was used in an application of blessing by an aged superior upon a younger inferior, often in relation to a desire for fertility, or in a ritualistic, but not actually performed spitting past the back of the hand. The spitting of saliva has the effect of giving that person “tenderness of face,” which can be translated as “blessedness.” (Source: Keith Beavon)

Martin Ehrensvärd, one of the translators for the Danish Bibelen 2020, comments on the translation of this term: “As for ‘blessing’, in the end we in most instances actually kept the word, after initially preferring the expression ‘giving life strength’. The backlash against dropping the word blessing was too hard. But we would often add a few words to help the reader understand what the word means in a given context — people often understand it to refer more to a spiritual connection with God, but in the Hebrew texts, it usually has to do with material things or good health or many children. So when e.g. in Isaiah 19:25 the Hebrew text says ‘God bless them’, we say ‘God bless them’ and we add: ‘and give them strength’. ‘And give them strength’ is not found in the overt Hebrew text, but we are again making explicit what we believe is the meaning so as to avoid misunderstanding.” (Source: Ehrensvärd in HIPHIL Novum 8/2023, p. 81ff. )

See also bless (food and drink), blessed (Christ in Mark 11:9), and I will bless those who bless you, and the one who curses you I will curse.

See also “Blessed by ‘The Blessing’ in the World’s Indigenous Languages” and Multilingual version of “The Blessing” based on Numbers 6:24-26 .

self-referencing pronoun for king or queen

In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)

complete verse (Numbers 22:6)

Following are a number of back-translations as well as a sample translation for translators of Numbers 22:6:

  • Kupsabiny: “So, I ask you to come and curse these people because they are heavy/strong to defeat me. Who knows if when you have done like that, it is possible for me to defeat (them) and chase them from my country. I am saying this because I know that if you bless a person, he is blessed, and if you curse (him), he is cursed.’” (Source: Kupsabiny Back Translation)
  • Newari: “So, since it is like this, please come and pronounce a curse on them, they are stronger than I [am]. Perhaps if [you] do like this, might I be able to conquer them and drive them out of the land. I know quite well that blessing falls on the one you bless and a curse falls on the one you curse."” (Source: Newari Back Translation)
  • Hiligaynon: “So come here and curse these people, for they are more powerful than us (excl.). And perhaps then I can-defeat them and drive (them) far from my land. For I know that anyone you (sing.) blessed is-blessed, and the one you (sing.) cursed is-cursed.’” (Source: Hiligaynon Back Translation)
  • English: “Because they are very powerful/numerous, we are afraid of them. So please come and curse them for me. Then my army may be able to defeat them and expel them from the land where they are now living. I know that good things will happen to the people whom you bless, and disasters will happen to the people whom you curse.’” (Source: Translation for Translators)

Translation commentary on Numbers 22:6

Come now: Background information about the situation is given in the first part of Balak’s message in verse 5. Now the message moves on to his actual request. Come now is literally “And now please come.” Some languages do not use a temporal word such as now for the transition here. New Jewish Publication Society Version, for example, has “Come then,” and NIRV says “So come.” Revised Standard Version omits the Hebrew particle meaning “please” (naʾ) here. This particle expresses the urgency of the request. NET keeps it by saying “So now, please come,” and so does Good News Bible with “so please come.” In languages that have the option of honorific forms when speaking to an individual, this would probably be a message in which such a form should be used. Some languages will use a second person plural pronoun here for politeness, even though there is only one addressee. Again, it is important not to give the impression that Balak is issuing commands here to Balaam; rather, he is urgently entreating him.

Curse this people for me: In languages that have several types of cursing, depending on the situation, translators will have to select the term for curse that best fits this context. Here Balak is asking Balaam to call on his god(s) to punish the Israelites, so that he can defeat them and drive them away. Most languages have idiomatic expressions for curse, such as “say/put/throw a curse on someone.” However, the notion of cursing varies from one culture to another and translators must be careful not to imply witchcraft or the casting of some kind of spell. In some languages this clause may be rendered “cause the punishment/judgment of your god[s] to fall on these people for me.”

Since they are too mighty for me: This clause is actually still part of the background information or reason for the curse. Perhaps this explains why Good News Bible and De Nieuwe Bijbelvertaling place this clause at the beginning of the verse. The Hebrew expression for they are too mighty may mean they are too powerful (so Revised Standard Version) or they are too numerous (so Good News Bible). Good News Bible renders this clause as “They outnumber us.” As in the previous verse, Good News Bible changes the singular pronoun me (referring to Balak) to a plural pronoun (“us”), which follows the Septuagint and may be a natural model to follow in some languages.

Perhaps I shall be able to defeat them and drive them from the land: A new sentence should begin here, as in Good News Bible. In some languages the Hebrew particle for perhaps may be expressed as a modal verb or by means of some modification of the verb form. This clear indication of Balak’s doubt here contrasts with the confidence that he expresses in Balaam’s powers in the next sentence. Once again, Good News Bible changes the singular pronoun for Balak (I) to a plural one (“We”), which follows the Septuagint. To defeat them and drive them from the land is literally “to strike it [Israel] and I will drive it from the land.” The land does not refer to the promised land of Canaan, but to “the region” (Bible en français courant) in which Balak was living and ruling. Compare Chewa with “my country/territory.”

For I know that he whom you bless is blessed and he whom you curse is cursed: New Revised Standard Version says “for I know that whomever you bless is blessed and whomever you curse is cursed.” Balak believes that due to Balaam’s authority and direct access to his god(s), his blessings and curses are effective and irrevocable by virtue of the power of his god(s). The Hebrew particle ki rendered for emphasizes the reason that Balak gives here, so it may be translated “surely” or “indeed.” The Hebrew repeats the verbs for bless and curse in different forms. In many languages it will be expressive and forceful to do the same. Good News Bible does it by saying “I know that when you pronounce a blessing, people are blessed, and when you pronounce a curse, they are placed under a curse.” Biblia Dios Habla Hoy omits the repetition, translating simply “I know your blessings and your curses always come true.” Contemporary English Version has “I know that anyone you bless will be successful, but anyone you curse will fail,” and Die Bibel im heutigen Deutsch is similar with “I know that your word can work. When you bless, then all must succeed for him, and when you curse, it rushes toward his ruin.” However, it is doubtful whether blessing should be seen simply in terms of success. Rather, this statement is a reminder of the promise to Abram in Gen 12.3. In some cultures only God can directly bless and curse human beings (see the comments on 6.23). If so, this sentence may be rendered “I know that the person you ask your god[s] to bless will be blessed and the person you ask your god[s] to curse will be cursed.”

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 22:6

Come now: Background information about the situation is given in the first part of Balak’s message in verse 5. Now the message moves on to his actual request. Come now is literally “And now please come.” Some languages do not use a temporal word such as now for the transition here. New Jewish Publication Society Version, for example, has “Come then,” and NIRV says “So come.” Revised Standard Version omits the Hebrew particle meaning “please” (naʾ) here. This particle expresses the urgency of the request. NET keeps it by saying “So now, please come,” and so does Good News Bible with “so please come.” In languages that have the option of honorific forms when speaking to an individual, this would probably be a message in which such a form should be used. Some languages will use a second person plural pronoun here for politeness, even though there is only one addressee. Again, it is important not to give the impression that Balak is issuing commands here to Balaam; rather, he is urgently entreating him.

Curse this people for me: In languages that have several types of cursing, depending on the situation, translators will have to select the term for curse that best fits this context. Here Balak is asking Balaam to call on his god(s) to punish the Israelites, so that he can defeat them and drive them away. Most languages have idiomatic expressions for curse, such as “say/put/throw a curse on someone.” However, the notion of cursing varies from one culture to another and translators must be careful not to imply witchcraft or the casting of some kind of spell. In some languages this clause may be rendered “cause the punishment/judgment of your god[s] to fall on these people for me.”

Since they are too mighty for me: This clause is actually still part of the background information or reason for the curse. Perhaps this explains why Good News Bible and De Nieuwe Bijbelvertaling place this clause at the beginning of the verse. The Hebrew expression for they are too mighty may mean they are too powerful (so Revised Standard Version) or they are too numerous (so Good News Bible). Good News Bible renders this clause as “They outnumber us.” As in the previous verse, Good News Bible changes the singular pronoun me (referring to Balak) to a plural pronoun (“us”), which follows the Septuagint and may be a natural model to follow in some languages.

Perhaps I shall be able to defeat them and drive them from the land: A new sentence should begin here, as in Good News Bible. In some languages the Hebrew particle for perhaps may be expressed as a modal verb or by means of some modification of the verb form. This clear indication of Balak’s doubt here contrasts with the confidence that he expresses in Balaam’s powers in the next sentence. Once again, Good News Bible changes the singular pronoun for Balak (I) to a plural one (“We”), which follows the Septuagint. To defeat them and drive them from the land is literally “to strike it [Israel] and I will drive it from the land.” The land does not refer to the promised land of Canaan, but to “the region” (Bible en français courant) in which Balak was living and ruling. Compare Chewa with “my country/territory.”

For I know that he whom you bless is blessed and he whom you curse is cursed: New Revised Standard Version says “for I know that whomever you bless is blessed and whomever you curse is cursed.” Balak believes that due to Balaam’s authority and direct access to his god(s), his blessings and curses are effective and irrevocable by virtue of the power of his god(s). The Hebrew particle ki rendered for emphasizes the reason that Balak gives here, so it may be translated “surely” or “indeed.” The Hebrew repeats the verbs for bless and curse in different forms. In many languages it will be expressive and forceful to do the same. Good News Bible does it by saying “I know that when you pronounce a blessing, people are blessed, and when you pronounce a curse, they are placed under a curse.” Biblia Dios Habla Hoy omits the repetition, translating simply “I know your blessings and your curses always come true.” Contemporary English Version has “I know that anyone you bless will be successful, but anyone you curse will fail,” and Die Bibel im heutigen Deutsch is similar with “I know that your word can work. When you bless, then all must succeed for him, and when you curse, it rushes toward his ruin.” However, it is doubtful whether blessing should be seen simply in terms of success. Rather, this statement is a reminder of the promise to Abram in Gen 12.3. In some cultures only God can directly bless and curse human beings (see the comments on 6.23). If so, this sentence may be rendered “I know that the person you ask your god[s] to bless will be blessed and the person you ask your god[s] to curse will be cursed.”

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .