ἀνάθεμα

From the study of 1 Corinthians 12:3

Range of meaning

In ordinary Greek a closely related form, anathēma, meant a votive offering: something 'set up' in a temple and dedicated to a god (Luke 21:5). Among Greek-speaking Jews the form anathema took on a darker sense. It translated the Hebrew ḥērem, something devoted to God so completely that it had to be destroyed or removed from human use: the spoil of Jericho (Josh 6:17), banned idols (Deut 7:26), things 'devoted to destruction' (Lev 27:28–29). From there it came to mean 'a thing or person under God's curse', and the curse itself.

Against the English

KJV and ESV/NASB have 'accursed'. NIV and BSB have 'Jesus be cursed', reading the phrase as a wish or imprecation. YLT keeps 'anathema'. 'Accursed' is accurate but loses the background of being handed over to God for destruction. 'Anathema' in modern English suggests either something merely detested ('anathema to me') or a church's formal excommunication.

How it drifted

From the 4th century onward, church councils used 'let him be anathema' as a formula for formally condemning heretics. That gave the English word a sense of official church censure. Paul's usage is older and starker: handed over to God's judgment.

Used elsewhere in the period

Greek Old Testament: Lev 27:28; Deut 7:26; 13:17; Josh 6:17–18; 7:1, 11–13. Paul: Gal 1:8–9 ('let him be anathema'); Rom 9:3 (Paul wishes he were 'anathema from Christ' for his people); 1 Cor 16:22 ('If anyone does not love the Lord, let him be anathema. Maranatha'). Acts 23:12–14: conspirators bind themselves 'under an anathema' (a self-curse oath). Deissmann reported the word in a curse tablet from Megara of roughly the Roman period, which shows it was used in popular cursing outside Judaism.

From the study of 1 Corinthians 16:22

Range of meaning

Literally 'something set up' (for a god). Classical Greek developed two spellings: anathēma, a votive offering hung in a temple (Luke 21:5 uses this form for the temple's gifts), and anathema, which in Jewish Greek became the word for something devoted to God for destruction, and so a thing or person under divine curse. In the New Testament it always carries the second, curse sense: Galatians 1:8–9; Romans 9:3 ('accursed, cut off from Christ'); 1 Corinthians 12:3 ('Jesus is anathema'); Acts 23:14 (an oath bound by a curse).

Against the English

The KJV transliterates it ('Anathema'), and modern English 'anathema' means something loathed ('the idea is anathema to me') or a church's formal excommunication. Most modern versions translate it 'accursed' or 'under a curse', which is closer. Neither 'loathed' nor 'excommunicated' is what Paul means.

How it drifted

From the 4th century on, church councils ended their rulings with 'anathema sit' ('let him be anathema') against those who taught otherwise. That turned the word into a technical penalty of exclusion handed down by church authorities. Later English generalized it to 'something hated'. Paul's usage comes before both developments.

Used elsewhere in the period

In the Greek Old Testament (LXX) anathema translates Hebrew ḥērem: Leviticus 27:28–29 (what is devoted cannot be redeemed); Deuteronomy 7:26; Joshua 6:17–18 and 7:1–13 (Jericho and the sin of Achan). Curse tablets and Jewish oath formulas use related forms. The Didache and other early Christian writings keep the curse sense.

From the study of Galatians 1:8

Range of meaning

(1) Something set apart for a deity. In this sense the spelling ἀνάθημα (anathēma) usually stood for a votive offering hung in a temple. (2) In Jewish Greek, something devoted to God for destruction, outside human use: the ḥerem or "ban". (3) By extension, a person under a divine curse, handed over to God's judgment.

Against the English

KJV, ESV: "accursed". BSB: "under a curse". NIV: "under God's curse". WEB: "cursed". YLT keeps the Greek word "anathema". In modern English "anathema" mostly means "something hated" ("that idea is anathema to me"), or it calls up a later church formula of excommunication. Neither is Paul's point.

How it drifted

From the 4th century on, church councils ended their rulings with "anathema sit" ("let him be anathema"), and the word became a technical term for formal excommunication. Ordinary English later weakened it to "detested thing".

Used elsewhere in the period

The Greek Old Testament (Septuagint) uses ἀνάθεμα for ḥerem in Lev 27:28–29, Deut 7:26, Josh 6:17–18 and 7:1–13 (Jericho and Achan: things "devoted" that may not be kept and must be destroyed). Luke 21:5 keeps the other spelling, ἀναθήμασιν, for temple offerings, which shows the two senses were known side by side. Paul also uses ἀνάθεμα in Rom 9:3 ("cut off from Christ"), 1 Cor 12:3 and 1 Cor 16:22. Greek curse tablets (defixiones) show how common it was to hand people over to divine powers for punishment.