Strong’s Greek 3106 conveys a verbal declaration that someone is truly blessed. Rather than a mere wish, it is an affirmation grounded in the faithful acts and promises of God. In Scripture this verb describes an objective recognition that the Lord’s favor rests upon a person whose life has become an instrument of His redemptive purposes.

Occurrences in the New Testament

1. Luke 1:48 – Mary exults, “For He has looked with favor on the humble state of His servant. From now on all generations will call me blessed.”
2. James 5:11 – “See how we consider those who have persevered to be blessed. You have heard of Job’s perseverance and have seen the outcome from the Lord—that the Lord is full of compassion and mercy.”

With only two occurrences, the Spirit-inspired economy of words draws attention to two pivotal themes: the advent of the Messiah and the endurance of the righteous.

Old Testament Foundations

The action of publicly declaring someone blessed echoes the beatitudes of the Psalms (for example, Psalm 1:1; Psalm 32:1) and the poetic celebrations of faithful women such as Leah and Hannah. In each case, the blessing is tied to God’s covenantal faithfulness, not to human merit.

Mary’s Blessedness and the Gospel Plan

In Luke’s record, Mary’s self-designation as “blessed” springs from her role in bearing Jesus Christ. The declaration is future-oriented (“all generations”), revealing that every era of the Church will recognize in Mary a living testimony of God’s grace entering human history. Her blessedness does not elevate her above the need for a Savior (Luke 1:47) but magnifies the Lord who “has done great things” (Luke 1:49). The verb therefore underlines the inauguration of the New Covenant and the fulfillment of prophetic expectation.

Perseverance Rewarded: The Example of Job

James applies the same verb to believers who endure suffering. By highlighting Job, he links New Testament endurance with Old Testament narrative, showing continuity in God’s dealings with His people. The Church “considers” such saints blessed because their perseverance yields experiential proof that “the Lord is full of compassion and mercy.” The blessing affirmed here is both present—God’s sustaining grace in trial—and eschatological—the crown of life promised to those who love Him (James 1:12).

Historical and Ecclesial Reception

Early Christian writers quickly seized upon these two texts. Irenaeus cited Mary’s blessedness as a counter-point to Eve’s transgression, while Gregory the Great employed James 5:11 to exhort monastics toward patient suffering. Across the centuries, liturgies, hymns, and pastoral letters have continued to echo the verb’s function: publicly affirming God’s favor upon lives that align with His purposes.

Pastoral and Ministry Implications

1. Celebration of God’s Redemptive Acts – Congregations are encouraged to call blessed those through whom God advances the gospel, while keeping the focus on divine grace rather than human merit.
2. Encouragement in Trials – By vocalizing the blessed status of sufferers who persevere, the Church fosters resilience and hope.
3. Teaching on True Prosperity – The verb guards against materialistic definitions of blessing, steering believers toward a Christ-centered metric: participation in God’s plan and steadfast faithfulness.

Related New Testament Concepts

While 3106 is rare, its semantic field overlaps with the adjective “blessed” in the Beatitudes (Matthew 5:3-11) and with doxological pronouncements such as Ephesians 1:3. Together these terms weave a unified biblical tapestry: blessedness is relational, rooted in God’s character, and consummated in Christ.

Conclusion

Strong’s 3106 marks pivotal junctures where God’s faithfulness meets human receptivity—Mary’s humble obedience that ushers in the Incarnation, and Job-like endurance that proves divine compassion. The Church, therefore, is called to continue this verbal ministry of acknowledging God-given blessedness, strengthening believers to live for the praise of His glory.