Lexical Summary anathema: Accursed, devoted to destruction, offering Original Word: ἀνάθεμα Strong's Exhaustive Concordance accused, anathema, curse. From anatithemai; a (religious) ban or (concretely) excommunicated (thing or person) -- accused, anathema, curse, X great. see GREEK anatithemai HELPS Word-studies 331 anáthema (from 303 /aná, "up" concluding a process, which intensifies 5087 /títhēmi, "to place") – properly, place up, referring to something pledged (given up) to destruction; a divine curse/ban ("accursed"); an "oath-curse." [331 (anáthema) is the root of the English word, "anathema."] NAS Exhaustive Concordance Word Originfrom anatithémi Definition that which is laid up, i.e. a votive offering NASB Translation accursed (5), solemn (1). Thayer's Greek Lexicon STRONGS NT 331: ἀνάθεμαἀνάθεμα, (τος, τό (equivalent to τό ἀνατεθειμένον); 1. properly, a thing set up or laid by in order to be kept; specifically a votive offering, which after being consecrated to a god was hung upon the walls or columns of his temple, or put in some other conspicuous place: 2 Macc. 2:13 (Plutarch, Pelop c. 25); Luke 21:5 in L T, for ἀναθήμασι R G Tr WH; for the two forms are sometimes confounded in the manuscripts; Moeris, ἀνάθημα ἀττικῶς, ἀνάθεμα ἑλληνικῶς. Cf. ἐπίθημα, ἐπίθεμα, etc., in Lob. ad Phryn., p. 249 (cf. 445; Paral. 417; see also Lipsius, Gram. Unters., p. 41). 2. ἀνάθεμα in the Sept. is generally the translation of the Heb. חֵרֶם, a thing devoted to God without hope of being redeemed, and, if an animal, to be slain (Leviticus 27:28, 29); therefore a person or thing doomed to destruction, Joshua 6:17; Joshua 7:12, etc. (Winer's Grammar, 32); a thing abominable and detestable, an accursed thing, Deuteronomy 7:26. Hence, in the N. T. ἀνάθεμα denotes a. a curse: ἀναθέματι ἀναθεματίζειν, Acts 23:14 (Winers Grammar, 466 (484); Buttmann, 184 (159)). b. a man accursed, devoted to the direst woes (equivalent to ἐπικατάρατος): ἀνάθεμα ἔστω, Galatians 1:8; 1 Corinthians 16:22; ἀνάθεμα λέγειν τινα to execrate one, 1 Corinthians 12:3 (R G, but L T Tr WH have restored ἀνάθεμα Ἰησοῦς, namely, ἔστω); ἀνάθεμα εἶναι ἀπό τοῦ Χριστοῦ, Romans 9:3 (pregnantly equivalent to doomed and so separated from Christ). Cf. the full remarks on this word in Fritzsche on Romans, vol. ii., 247ff; Wieseler on Galatians, p. 39ff; (a translation of the latter by Prof. Riddle in Schaff's Lange on Romans, p. 302ff; see also Trench, § v.; Lightfoot on Galatians, the passage cited; Ellicott ibid.; Tholuck on Romans, the passage cited; BB. DD., under the words, Anathema, Excommunication). In Scripture the term denotes an object or person formally consigned to divine judgment. Originating in the idea of something “devoted,” whether to God for destruction (as with Jericho in Joshua 6) or to His service, it came to signify a judicial curse that places the offender outside the sphere of covenant blessing. Old Testament Foundations The Greek translators of the Septuagint employed ἀνάθεμα to render the Hebrew ḥērem, the ban that demanded total removal of idolatry, impurity, or hostile powers from Israel’s midst. This background supplies the solemn gravity that attaches to every New Testament occurrence: the ban is not a mere outburst of anger but an act of fidelity to God’s holiness and covenant order. New Testament Usage Romans 9:3—Paul’s grief for unbelieving Israel is so intense that he can imagine, hypothetically, bearing the curse himself: “For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own kinsmen according to the flesh”. Here ἀνάθεμα underscores the unspeakable loss that accompanies separation from Christ. 1 Corinthians 12:3—Paul contrasts the Spirit-led confession “Jesus is Lord” with the blasphemous cry “Jesus be cursed.” The verse distinguishes the regenerating work of the Holy Spirit from demonic influence and protects the church from counterfeit spirituality. 1 Corinthians 16:22—“If anyone does not love the Lord, let him be under a curse. Come, O Lord!”. Love for Christ is the irreducible mark of genuine faith; refusal to love Him invites eschatological judgment. Galatians 1:8-9—Twice Paul pronounces anathema on any who distort the gospel: “Even if we or an angel from heaven should preach a gospel contrary to the one we preached to you, let him be under a curse!”. Apostolic authority defends the once-for-all gospel against every subsequent revision. Acts 23:14—Forty conspirators “bound themselves by an oath” (lit., “with an anathema”) to kill Paul. Their misuse of a sacred concept—invoking divine sanction for murderous intent—highlights the danger of zeal divorced from truth. Theological Significance 1. Judicial Nature: Anathema is not personal vindictiveness but a legal declaration that someone stands outside the covenant blessings because of persistent rebellion. Historical Reception Early church fathers retained the Pauline pattern: the Council of Nicaea (A.D. 325) attached anathemas to its creed to safeguard doctrinal purity, while later councils echoed the practice. Medieval misuse sometimes blurred the gospel’s grace, yet the principle remained: fidelity to revealed truth determines standing before God. Pastoral and Ministerial Application Safeguarding the Gospel—Galatians 1 establishes the irreversibility of apostolic doctrine. Preachers and teachers must measure every message against the revealed standard lest they incur the same condemnation. Church Discipline—1 Corinthians 16:22 authorizes the church to name open defiance of Christ’s lordship for what it is. Discipline, however, always aims at repentance and restoration (2 Corinthians 2:7-8). Evangelistic Urgency—Romans 9:3 portrays the evangelist’s heart: willingness to sacrifice anything, short of Christ Himself, for the salvation of others. The reality of anathema intensifies missionary compassion. Spiritual Discernment—1 Corinthians 12:3 equips believers to test spirits. Genuine confession of Jesus’ lordship arises only where the Holy Spirit is at work. Practical Reflection • Rejoice in the Savior who bore our curse. Thus ἀνάθεμα serves as a sobering reminder of God’s holiness and a catalyst for gospel-driven ministry, anchoring the church’s witness in both truth and love. Englishman's Concordance Acts 23:14 N-DNSGRK: πρεσβυτέροις εἶπαν Ἀναθέματι ἀνεθεματίσαμεν ἑαυτοὺς NAS: ourselves under a solemn oath to taste KJV: ourselves under a great curse, that we will eat INT: elders said With an oath we have bound ourselves Romans 9:3 N-NNS 1 Corinthians 12:3 N-NNS 1 Corinthians 16:22 N-NNS Galatians 1:8 N-NNS Galatians 1:9 N-NNS Strong's Greek 331 |
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