The doctrine of blessings and curses is foundational to biblical theology. Blessings are divine benefits, favor, and prosperity granted by God, while curses are divine judgments, punishments, or consequences resulting from disobedience. This theme permeates both Old and New Testaments and is closely tied to obedience, covenantal faithfulness, and moral conduct. Different Christian traditions interpret and emphasize this doctrine differently, especially in the context of the New Covenant in Christ.
Scriptures Supporting the Concept of Blessings and Curses
- Deuteronomy 28:1-2 (KJV) – “And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God… all these blessings shall come on thee, and overtake thee…”
- Interpretation: Obedience to God’s commandments results in material, social, and spiritual blessings.
- Theological View: Reflects the covenant theology in which blessings are conditional upon obedience.
- Deuteronomy 28:15 (KJV) – “But it shall come to pass, if thou wilt not hearken… all these curses shall come upon thee, and overtake thee.”
- Interpretation: Disobedience triggers a reversal, where curses (plagues, defeat, poverty) replace blessings.
- Theological View: Emphasizes divine justice and conditional reciprocity within covenantal relationships.
- Proverbs 3:33 (KJV) – “The curse of the Lord is in the house of the wicked: but he blesseth the habitation of the just.”
- Interpretation: Blessings and curses are directly tied to one’s moral and spiritual standing.
- Theological View: Wisdom literature underscores a moral order upheld by divine reward and punishment.
- Genesis 12:3 (KJV) – “And I will bless them that bless thee, and curse him that curseth thee…”
- Interpretation: God protects and prospers Abraham’s descendants; hostile actions invite curses.
- Theological View: A foundation for the Abrahamic covenant and divine sovereignty in dispensing blessing and curse.
- Malachi 3:9-10 (KJV) – “Ye are cursed with a curse… Bring ye all the tithes into the storehouse…”
- Interpretation: Financial disobedience leads to curses; faithful giving brings abundant blessings.
- Theological View: Stresses God’s covenant faithfulness and judgment within economic and spiritual life.
- Galatians 3:10 (KJV) – “For as many as are of the works of the law are under the curse…”
- Interpretation: Those relying on legal obedience without faith are under a curse.
- Theological View: Paul reinterprets curses in light of Christ’s fulfillment of the Law.
- Galatians 3:13 (KJV) – “Christ hath redeemed us from the curse of the law, being made a curse for us…”
- Interpretation: Jesus absorbed the curse deserved by sinners to offer the blessing of justification by faith.
- Theological View: Central to New Testament theology—Christ transforms the covenant framework.
- Numbers 22:12 (KJV) – “Thou shalt not go with them; thou shalt not curse the people: for they are blessed.”
- Interpretation: God’s blessing upon Israel cannot be overridden by human curses (Balaam).
- Theological View: Highlights God’s sovereign election and irrevocable blessings.
Scriptures That Argue Against a Formulaic or Legalistic View of Blessings and Curses
- Job 1:8-12 (KJV) – “…though he is upright… thou hast blessed the work of his hands… put forth thine hand now, and touch all that he hath…”
- Interpretation: Job’s suffering is permitted despite righteousness, challenging the simplistic blessing-curse equation.
- Theological View: Affirms God’s sovereignty and deeper purposes beyond human merit or sin.
- Job 2:10 (KJV) – “…shall we receive good at the hand of God, and shall we not receive evil?”
- Interpretation: Job recognizes that both blessings and hardships may come from God.
- Theological View: A nuanced theology of suffering, not all curses result from personal sin.
- Ecclesiastes 9:11 (KJV) – “The race is not to the swift… time and chance happeneth to them all.”
- Interpretation: Life outcomes aren’t always tied to righteousness or wickedness.
- Theological View: Wisdom literature acknowledges apparent randomness in earthly life.
- Luke 6:20-22 (KJV) – “Blessed be ye poor: for yours is the kingdom of God.”
- Interpretation: Material poverty may coincide with spiritual blessing.
- Theological View: Jesus redefines blessings in terms of the Kingdom, not worldly gain.
- Luke 6:24-25 (KJV) – “But woe unto you that are rich! for ye have received your consolation.”
- Interpretation: Earthly wealth may be deceptive, possibly a curse.
- Theological View: Blessing is spiritual and eschatological, not material or immediate.
- John 9:2-3 (KJV) – “…who did sin, this man, or his parents… Jesus answered, Neither hath this man sinned…”
- Interpretation: Suffering (blindness) is not always linked to sin or curse.
- Theological View: Suffering may be redemptive and revelatory, not punitive.
- 2 Corinthians 12:7-9 (KJV) – “…there was given to me a thorn in the flesh… for my strength is made perfect in weakness.”
- Interpretation: Paul’s affliction served divine purposes, not as a curse.
- Theological View: God’s grace is a greater blessing than deliverance from hardship.
- Hebrews 11:35-38 (KJV) – “…others were tortured… destitute, afflicted, tormented…”
- Interpretation: Faithful believers may endure immense suffering without loss of God’s favor.
- Theological View: God’s approval isn’t always seen in earthly blessings but in eternal reward.
Linguistic, Translational, and Theological Debates
The doctrine of blessings (Hebrew: berakah, Greek: eulogia) and curses (Hebrew: qelalah, Greek: katara) spans the Hebrew Old Testament and Greek New Testament. Each language carries nuances that affect theological interpretation, particularly when translated into English, including the King James Version (KJV). This analysis explores linguistic meanings, translation challenges, doctrinal implications, and how theological views shift depending on linguistic understanding.
Hebrew Terms and Issues (Old Testament)
- Blessing – בְּרָכָה (berakah)
- Root: barak (to kneel, to bless).
- Usage: Associated with God’s favor, multiplication, and prosperity.
- Example: Genesis 12:2 (KJV) – “And I will make of thee a great nation, and I will bless thee…”
- Issue: Hebrew idiom suggests “empowering to prosper,” which might be spiritual, physical, or national. English “bless” doesn’t always capture the covenantal or communal aspect.
- Theological View: Ancient Israel viewed blessing as covenantal—rooted in obedience and tied to land, health, and progeny.
- Curse – קְלָלָה (qelalah)
- Root: qalal (to be light, to despise).
- Meaning: To be made insignificant or removed from divine favor.
- Example: Deuteronomy 27:26 (KJV) – “Cursed be he that confirmeth not all the words of this law…”
- Issue: Not always a direct divine action but the result of broken covenant relationship—consequence vs. active punishment.
- Theological View: Curses in Torah were often societal and generational, affecting communities rather than just individuals.
Greek Terms and Issues (Septuagint and New Testament)
- Blessing – εὐλογία (eulogia) / εὐλογέω (eulogeō)
- Meaning: Literally “good word” (eu = good, logos = word); often implies verbal affirmation or prayer.
- Example: Ephesians 1:3 (KJV) – “Blessed be the God and Father… who hath blessed us with all spiritual blessings…”
- Issue: Greek abstract spiritualizes the Hebrew material sense; blessings in NT are more heavenly/eschatological.
- Theological View: Paul frames blessing as positional in Christ—not circumstantial.
- Curse – κατάρα (katara) / ἀνάθεμα (anathema)
- Meaning: Katara is a direct curse; anathema is something “set apart for destruction.”
- Example: Galatians 3:13 (KJV) – “Christ hath redeemed us from the curse (katara) of the law…”
- Issue: Katara overlaps with Hebrew qelalah but leans toward judicial or legal condemnation under the Law.
- Theological View: NT theology distinguishes between curse as law-condemnation and Christ’s substitutionary atonement.
English Translations: The King James Version (KJV)
- Strengths:
- Faithful rendering of covenantal terminology.
- Retains many Hebraisms (e.g., “blessed be,” “cursed be”) that reflect the spiritual gravity of the original.
- Preserves distinction between temporal and spiritual blessing.
- Limitations:
- “Bless” and “curse” lack the Hebrew and Greek depth—i.e., spiritual, national, eschatological, and legal connotations.
- “Curse” in modern English suggests witchcraft or foul language, whereas in Scripture it often meant judicial exclusion or covenant breach.
- Spiritual blessings (e.g., in Ephesians) may be misread as earthly benefits without theological context.
Problems in Translation and Interpretation
- Contextual vs. Literal:
- Hebrew idioms like “lift up His countenance” or “bless the womb” lose nuance in literal English rendering.
- Greek metaphysical terms (like “heavenly blessings”) may be overly spiritualized, diverging from practical Hebrew expressions.
- Legal vs. Relational Frameworks:
- OT blessings/curses often rooted in covenant law (Deut. 28); NT blessings/curses are Christocentric and relational (Gal. 3).
- English translations sometimes flatten legal-relational distinctions.
- Continuity vs. Fulfillment:
- OT: Blessings tied to land, lineage, health.
- NT: Blessings tied to spiritual union with Christ, eternal life.
- Tension: Some theologies (e.g., Prosperity Gospel) collapse OT into NT contexts improperly, leading to claims of material reward through faith.
Accuracy of the Greek Translations (Septuagint & NT Greek)
- Septuagint (LXX):
- Translated from Hebrew to Greek ~3rd century BC. Often interprets rather than translates directly (e.g., berakah as eulogia).
- Strength: Makes OT accessible to Hellenized Jews and forms NT authors’ scriptural base.
- Issue: Some semantic shifts (e.g., Deut. 28 LXX tones down severity of curses, softens harsh terms).
- New Testament Koine Greek:
- High degree of precision in legal and theological terms (e.g., katara, dikaiosyne).
- Highly accurate in expressing Pauline theology of blessings and curses within Christ’s redemptive framework.
- Issue: Greek philosophical influence shifts focus from communal/national blessing (Hebrew) to individual/spiritual blessing.
Summary
The biblical doctrine of blessings and curses is deeply nuanced, shaped by Hebrew covenantal thought, Greek legal and philosophical language, and English interpretive traditions. Hebrew emphasizes relational, covenant-based cause-and-effect tied to obedience. Greek introduces a legal, abstract, and spiritual framework, particularly in the Pauline corpus. English translations, especially the KJV, preserve many theological meanings but risk oversimplifying or misrepresenting the depth of the original languages.
Theologically, the transition from Old to New Covenant moves from a national and temporal understanding of blessings and curses to a spiritual and eternal one in Christ. The linguistic journey—from berakah and qelalah to eulogia and katara—reveals not just a shift in vocabulary but a profound theological transition in redemptive history.
Denominational Views
1. Roman Catholic Church
The Roman Catholic Church understands blessings and curses within the framework of divine grace, sacramental theology, and moral order. Blessings are mediated through the Church and its sacraments, while curses are understood as the consequence of mortal sin and separation from grace. The concept is not seen in magical terms but through relational union or disunion with God. Sacramental acts (e.g., Eucharist, Confession) bestow spiritual blessings.
- View For (Deuteronomy 28:2 KJV): “And all these blessings shall come on thee, and overtake thee…”
- Hebrew: בְּרָכוֹת (berakot) – blessings. The Church sees berakot as divine empowerment mediated through sacraments and liturgy.
- Theological View: Grace is not earned but cooperated with through obedience and sacramental life.
- View Against (Job 1:8-12 KJV): “…though he is upright… put forth thine hand now, and touch all that he hath…”
- Interpretation: Job’s suffering challenges a simplistic blessing/curse model.
- Debate: Catholic scholars argue against prosperity-based readings, emphasizing redemptive suffering.
- Translation Debate: The Latin Vulgate translated berakah as benedictio and qelalah as maledictio, retaining juridical tones. Critics argue this contributed to medieval legalistic interpretations, which Vatican II later revised with a more personalist, grace-centered approach.
2. Eastern Orthodox Church
Orthodoxy views blessings and curses as the consequences of drawing near to or away from the divine light. There’s less focus on juridical punishment and more on theosis—becoming partakers of the divine nature. Curses are not arbitrary condemnations but reflect spiritual estrangement.
- View For (Proverbs 3:33 KJV): “The curse of the Lord is in the house of the wicked…”
- Hebrew: מְאֵרַת (me’erat) – curse. Interpreted as the absence of divine presence.
- Theological View: The curse is not God’s wrath but the natural result of separating from His life.
- View Against (John 9:2-3 KJV): “Neither hath this man sinned, nor his parents…”
- Greek: ἁμάρτησεν (hamartēsen) – sinned. Suffering is not always tied to wrongdoing.
- Debate: Orthodoxy stresses that not all suffering results from divine curse; sometimes it purifies the soul.
- Translation Debate: LXX used eulogeō and katara—Orthodox theology prefers the LXX as more theologically reflective than literal. Critics argue this can blur semantic distinctions in exegesis.
3. Evangelical
Evangelicals emphasize the redemptive work of Christ as the breaking of all curses. Blessings are seen as spiritual gifts and grace received through faith, not works. There’s often tension between prosperity gospel teachings and Reformed-based Evangelicals who reject materialistic interpretations.
- View For (Galatians 3:13 KJV): “Christ hath redeemed us from the curse of the law…”
- Greek: κατάρα (katara) – curse, judicial condemnation.
- Theological View: Evangelicals interpret this as Christ substituting Himself under the Mosaic law’s curse.
- View Against (Ecclesiastes 9:11 KJV): “…time and chance happeneth to them all.”
- Hebrew: פֶּ֫גַע (pega‘) – occurrence, accident.
- Debate: Not all life events are the result of blessing or curse—God allows randomness in providence.
- Translation Debate: Evangelicals prefer literal translations like the KJV or NASB. Debate arises with the prosperity gospel’s overuse of Deuteronomy 28, seen by critics as misapplying Old Covenant principles to New Covenant believers.
4. Protestant (General)
Mainline Protestantism generally sees blessings and curses as Old Covenant categories reinterpreted under the New Covenant. The emphasis is on grace through faith, with blessing interpreted spiritually and eternally rather than materially.
- View For (Genesis 12:3 KJV): “And I will bless them that bless thee…”
- Hebrew: אֲבָרֲכָה (‘avarekhah*) – I will bless.*
- Theological View: Reflects God’s sovereign favor on His covenant people, reinterpreted in Christ as spiritual Israel.
- View Against (Luke 6:24 KJV): “Woe unto you that are rich! for ye have received your consolation.”
- Greek: οὐαὶ (ouai) – woe, lament.
- Debate: Earthly riches may not reflect divine blessing. Protestants argue true blessings are spiritual and eternal.
- Translation Debate: Protestant traditions emphasize sola scriptura, relying on original language exegesis. Critics argue some translations (e.g., dynamic equivalents) blur doctrinal precision.
5. Baptist (Southern, Independent, etc.)
Baptists affirm that blessings and curses are theological realities rooted in God’s moral order. However, under the New Covenant, curses are judicial only for the unsaved. For believers, suffering is discipline, not curse. Spiritual blessing comes by grace alone.
- View For (Deuteronomy 28:1 KJV): “If thou shalt hearken diligently… all these blessings shall come…”
- Hebrew: שָׁמֹ֗עַ תִּשְׁמַ֞ע (shamoa‘ tishma‘) – surely listen.
- Theological View: Emphasizes obedience, though now fulfilled in Christ’s righteousness.
- View Against (2 Corinthians 12:7 KJV): “…a thorn in the flesh… lest I should be exalted above measure.”
- Greek: σκόλοψ (skolops) – stake, sharp affliction.
- Debate: Paul’s affliction, despite righteousness, challenges an automatic blessing view.
- Translation Debate: Baptists tend to defend formal equivalence translations like KJV, arguing it best preserves original intent. Some Independent Baptists treat the KJV as inerrant, resisting correction by Hebrew or Greek.
6. Methodist (United Methodist, AME, etc.)
Methodists believe in prevenient grace, which opens the heart to divine blessing. Blessings and curses are moral consequences, not deterministic events. Emphasis is placed on social holiness and ethical living as signs of God’s blessing.
- View For (Psalm 1:1 KJV): “Blessed is the man that walketh not in the counsel of the ungodly…”
- Hebrew: אַשְׁרֵי (‘ashrei*) – happy, content, favored.*
- Theological View: A blessed life flows from right relationship with God.
- View Against (Luke 6:20 KJV): “Blessed be ye poor: for yours is the kingdom of God.”
- Greek: μακάριοι (makarioi) – blessed, fortunate.
- Debate: Methodist theology expands the definition of blessing to include the socially marginalized.
- Translation Debate: Methodists accept modern translations but retain reverence for KJV. Debates often focus on inclusivity and social application of biblical blessing/curse narratives.
7. Lutheran (Missouri Synod, ELCA, etc.)
Lutherans stress justification by faith. Blessings are received through grace, and curses are understood as the just outcome of sin, borne by Christ on the cross. Liturgical theology emphasizes spoken blessings and scriptural benedictions.
- View For (Numbers 6:24-26 KJV): “The Lord bless thee, and keep thee…”
- Hebrew: יְבָרֶכְךָ (yevarekhekha) – may He bless you.
- Theological View: This priestly blessing is fulfilled in Christ, extended to the Church.
- View Against (Hebrews 11:37 KJV): “…destitute, afflicted, tormented.”
- Greek: ἐπρίσθησαν (epristhēsan) – sawn asunder.
- Debate: Faithfulness may result in suffering, not immediate blessing.
- Translation Debate: The Missouri Synod leans toward literal translations (KJV, ESV). ELCA accepts dynamic ones (NRSV). The debates involve clarity vs. fidelity to the original language.
8. Pentecostal (Assemblies of God, UPCI, etc.)
Pentecostals strongly emphasize the power of spoken blessing and curse, including spiritual warfare. They hold that believers, through the Spirit, can declare and receive blessings, and reject curses. However, this has sparked debates on prosperity theology.
- View For (Malachi 3:10 KJV): “…prove me now… if I will not open you the windows of heaven…”
- Hebrew: אֲרוּבּוֹת (arubbot) – windows or sluices.
- Theological View: Obedience (e.g., tithing) brings overflowing blessing.
- View Against (Luke 6:22 KJV): “Blessed are ye, when men shall hate you…”
- Greek: μακάριοι (makarioi) – blessed despite suffering.
- Debate: Material wealth is not the sole sign of blessing; persecution can coexist with divine favor.
- Translation Debate: Some Pentecostals use KJV exclusively; others embrace NKJV or NIV. Critics argue excess emphasis on material blessing arises from poor exegesis of Hebrew terms like berakah.
9. Jehovah’s Witnesses
Jehovah’s Witnesses see blessings as tied to obedience to Jehovah and theocratic order. They reject traditional Christian interpretations of eternal curse (e.g., hell) and believe in annihilation of the wicked.
- View For (Psalm 37:22 KJV): “For such as be blessed of him shall inherit the earth…”
- Hebrew: יְבֹרֲכוּ (yevorkhu) – will be blessed.
- Theological View: Blessing is connected to living forever on a paradise earth.
- View Against (Galatians 3:13 KJV): “Christ hath redeemed us from the curse…”
- Greek: κατάρα (katara) – judicial curse.
- Debate: They deny substitutionary atonement, interpreting katara as a systemic consequence rather than personal redemption.
- Translation Debate: They use the New World Translation, which alters Greek texts to fit doctrine (e.g., John 1:1). Critics point out inconsistent handling of eulogia and katara.
10. Mormonism (LDS)
LDS theology teaches that blessings follow obedience to eternal laws. Curses reflect the withdrawal of divine guidance. Blessings and curses are woven into temple covenants and personal worthiness.
- View For (3 Nephi 24:10, parallels Malachi 3:10 KJV):
- LDS scriptures retain the berakah language of overflow and prosperity.
- Theological View: Faith and works together invite blessings.
- View Against (Luke 16:25 KJV): “…thou in thy lifetime receivedst thy good things…”
- Greek: ἀπέλαβες (apelabes) – you received in full.
- Debate: Material blessing may not reflect eternal reward.
- Translation Debate: LDS use the KJV but subordinate it to the Book of Mormon. Critics argue the reinterpretation of katara and berakah distorts biblical theology.
11. Seventh-day Adventist
SDAs emphasize obedience to the commandments, including Sabbath observance, as a source of blessing. Curses are the consequence of breaking divine law. However, they reject eternal torment, viewing curse as destruction or judgment.
- View For (Revelation 22:14 KJV): “Blessed are they that do his commandments…”
- Greek: ποιούντες (poiountes) – doing, practicing.
- Theological View: Faithfulness to God’s commandments brings blessing.
- View Against (Matthew 5:45 KJV): “…he maketh his sun to rise on the evil and on the good…”
- Greek: ἀνατέλλει (anatellei) – he causes to rise.
- Debate: Temporal blessings are not moral indicators.
- Translation Debate: Prefer KJV but use modern tools for Hebrew/Greek. Emphasize clarity on berakah and katara within apocalyptic framework.
Summary
Across denominations, the doctrine of blessings and curses varies in scope and application. Hebrew terms (berakah, qelalah) emphasize relational and covenantal dynamics, while Greek (eulogia, katara) introduces legal and spiritual dimensions. The King James Version retains many of these nuances, though occasionally obscures them in modern understanding. The debate continues over how literally to apply Old Covenant promises in a New Covenant era. The theological pivot point remains Galatians 3:13 (KJV)—Christ’s work redefines both curse and blessing. While some traditions stress obedience and covenant, others emphasize grace and spiritual inheritance, showing that understanding blessings and curses is not only linguistic but deeply theological.
Conclusion
The doctrine of blessings and curses holds deep theological significance across Christian denominations, encompassing covenant theology, moral consequences, redemptive suffering, and divine favor. While the Hebrew terms berakah (blessing) and qelalah (curse) emphasize covenantal alignment, the Greek eulogia (blessing) and katara (curse) introduce legal and spiritual categories that shape New Testament theology—especially around Christ’s redemptive work. Most denominations affirm that true blessing is spiritual and eternal rather than merely material, with some (notably Pentecostal and prosperity-influenced traditions) placing stronger emphasis on temporal blessings. Curses, in turn, are largely interpreted as relational separations from God or consequences of sin, rather than arbitrary punishments. Translational debates—especially concerning the KJV and original languages—further affect doctrinal emphases and interpretations.
Table 1: Denominational Views For the Doctrine of Blessings and Curses
| No. | Denomination | View | Interpretation | Scripture Basis (KJV) |
|---|---|---|---|---|
| 1 | Roman Catholic | Blessings are mediated by sacraments; curses reflect separation from grace | Berakot as empowerment through grace and liturgy | Deuteronomy 28:2 – “And all these blessings shall come on thee, and overtake thee…” |
| 2 | Eastern Orthodox | Blessings reflect divine light; curses reflect absence of theosis | Me’erat implies spiritual estrangement | Proverbs 3:33 – “The curse of the Lord is in the house of the wicked…” |
| 3 | Evangelical | Christ breaks all curses; blessings are spiritual gifts | Katara as judicial condemnation lifted in Christ | Galatians 3:13 – “Christ hath redeemed us from the curse of the law…” |
| 4 | Protestant (General) | Blessings come through faith and obedience | Avarekhah as covenant favor | Genesis 12:3 – “And I will bless them that bless thee…” |
| 5 | Baptist | Spiritual blessings come by faith; curses apply only to the lost | Obedience reflected in shamoa‘ tishma‘ | Deuteronomy 28:1 – “If thou shalt hearken diligently… all these blessings shall come…” |
| 6 | Methodist | Blessings tied to holy living; grace is prevenient | Ashrei implies ethical joy | Psalm 1:1 – “Blessed is the man that walketh not in the counsel of the ungodly…” |
| 7 | Lutheran | Blessings are liturgical and gospel-centered | Yevarekhekha as benediction from God | Numbers 6:24 – “The Lord bless thee, and keep thee…” |
| 8 | Pentecostal | Spoken blessings have spiritual power | Arubbot as floodgates of provision | Malachi 3:10 – “…open you the windows of heaven…” |
| 9 | Jehovah’s Witnesses | Obedience ensures earthly paradise blessings | Yevorkhu as promise of future inheritance | Psalm 37:22 – “For such as be blessed of him shall inherit the earth…” |
| 10 | Mormonism (LDS) | Blessings tied to obedience and temple covenants | Reflects berakah through obedience to eternal law | 3 Nephi 24:10 (cf. Malachi 3:10 KJV) – “…if I will not open you the windows of heaven…” |
| 11 | Seventh-day Adventist | Commandment-keeping yields blessing | Poiountes denotes active obedience | Revelation 22:14 – “Blessed are they that do his commandments…” |
Table 2: Denominational Views Against Simplistic or Misinterpreted Views of Blessings and Curses
| No. | Denomination | View | Argument Against Interpretation | Scripture Basis (KJV) |
|---|---|---|---|---|
| 1 | Roman Catholic | Suffering may reflect redemptive grace | Job’s suffering shows righteousness can coexist with affliction | Job 1:8-12 – “…though he is upright… put forth thine hand now…” |
| 2 | Eastern Orthodox | Not all suffering is due to sin | Hamartēsen – not all afflictions are curses | John 9:2-3 – “Neither hath this man sinned, nor his parents…” |
| 3 | Evangelical | Temporal events not always tied to blessing/cursing | Pega‘ implies randomness in life | Ecclesiastes 9:11 – “…time and chance happeneth to them all.” |
| 4 | Protestant (General) | Earthly riches may misrepresent divine favor | Ouai warns the rich | Luke 6:24 – “Woe unto you that are rich…” |
| 5 | Baptist | Suffering is divine discipline, not curse | Skolops implies sanctifying affliction | 2 Corinthians 12:7 – “…a thorn in the flesh…” |
| 6 | Methodist | The poor are blessed despite worldly lack | Makarioi for the poor in spirit | Luke 6:20 – “Blessed be ye poor: for yours is the kingdom of God.” |
| 7 | Lutheran | Martyrdom may come to the faithful | Epristhēsan for saints’ suffering | Hebrews 11:37 – “…sawn asunder…” |
| 8 | Pentecostal | Blessing may not always mean material gain | Makarioi includes suffering saints | Luke 6:22 – “Blessed are ye, when men shall hate you…” |
| 9 | Jehovah’s Witnesses | Christ’s curse bearing not substitutionary | Redefines Katara in legal not redemptive terms | Galatians 3:13 – Misinterpreted in Watchtower theology |
| 10 | Mormonism (LDS) | Earthly blessing does not mean eternal reward | Apelabes – you received your good already | Luke 16:25 – “…thou in thy lifetime receivedst thy good things…” |
| 11 | Seventh-day Adventist | God gives rain to both wicked and righteous | Anatellei shows impartial providence | Matthew 5:45 – “…he maketh his sun to rise on the evil and on the good…” |