v. Damn, damn
Jos 6:18 neither touch nor take anything from the a
Jos 7:1 a prevarication as to the a.. Achan
Rom 9:3 I wish I myself were a.. of Christ
1Co 12:3 no one who speaks for .. calls Jesus
1Co 16:22 I will not love the Lord Jesus Christ, let it be
Gal 1:8 I will preach another gospel to you…
Anathema (Gr. anáthema, literally “something set”; then, “something set aside” as a votive offering to a temple, “something cursed”). In the LXX anáthema commonly corresponds to Heb. jêrem, (a thing) “dedicated”. This Hebrew word comes from the Hebrew verb. hâram, “devote to destruction.” The basic idea of this word is that something (or someone) has been placed under a ban; prohibition that consigns it to destruction or separates it from society (Deu 13:17; Jos 6:17, 18; 7:1-15; 1Ki 20:42; etc.). Sometimes a “thing” was removed from profane use and “consecrated” or “sanctified” (Lev 27:28, 29; Eze 44:29). In the NT the term is used in Rom 9:3; 1Co 12:3; 16:22 and Gal. 1:8, 9, in the sense of pronouncing a curse on another, or putting oneself under a curse. In 1Co 16:22 it has the special meaning of pronouncing a curse on those who deliberately despise the love of Christ.
Source: Evangelical Bible Dictionary
Greek anathema, offering, cursed object. This is how the Septuagint translated the Hebrew term jerem. What is absolutely consecrated to God Lv 27, 28-29; the spoils of holy war, a. by divine order, Dt 7, 1-2; 20, 13ff; Joshua 6, 17-21; 8, 26-27; 1 S 15, 3, everything, men, animals, must be destroyed; precious objects should go to the sanctuary. The A. it can be the consequence of a vow made to God Nm 21, 1-3. Violate or breach the a. it was considered sacrilege, which entailed a severe punishment, as happened to Akán for keeping part of the spoils of Jericho consecrated to anathema Jos 7; God tells Samuel that he regrets having made Saul king, and sends the prophet to reproach the king for not having fulfilled the a. after defeating the Amalekites and sparing the life of their king Agag and not destroying the cattle 1 S 15, 10-23. This absolute concept of a., derived from holy war in the OT, changes in the NT, Mt 5, 44-45. A. also means what is forbidden by God Dt 7, 26. In the NT a. means blasphemy as in Co 12, 3; curse as in Rm 9, 3; Ga 1.8; 1 Co 16, 22. ® curse.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(gr., anathema, transliteration of the heb., herem, consecrated). Something dedicated to God that becomes his and is therefore irrevocably removed from common use. The person thus dedicated is sentenced to death. That death implies the total lack of moral courage (Lev 27:28-29; Rom 3:9; 1Co 12:3; 1Co 16:22; Gal 1:9). See CONSECRATED.
Source: Hispanic World Bible Dictionary
Cursed, consigned to damnation, 1Ti 1:20, Gal 1:8, 1Co 16:22, 1Co 12:3, Rom 9:3, Exo 32:32.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
In the OT it is a translation of the Hebrew word herem that pointed to something set aside in a way that could not be used for a profane purpose and that it belonged to God. Specifically it refers to the spoils of war whose use was decided by Jehovah, if he did not order their complete destruction. Thus, if a person like a. was taken captive in a war, he could not “be ransomed; she unfailingly she is to be put to death † (Lev 27:29). When the Canaanite peoples were defeated, the Israelites were to burn in the fire “the sculptures of their gods,” taking care not to covet “their silver or gold to take it” or bring it home (“lest you be a. ; you will absolutely hate and abominate her, because she is a.† ). God condemned Jericho as “a city. Jehovah, with all things that are in it† (Jos 6:17). Achan’s sin was that he † œtook from the a † (Jos 7:1).
The thing consecrated as a. if it was used outside of that context it contaminated the one who did so, it turned him into a. For this reason, in the case of Achan God said that Israel had “become to be” (Josh 7:12). Saul also received censure for having preserved what he called “the firstfruits of the a.† after the victory over Amalek (1Sa 15:21). Similarly, when †¢Ahab defeated the Syrians and spared †¢Ben-hadad, Elisha reprimanded him (“… you let go of the hand of my a.† ).
Since the exile, the custom of declaring a person “a.” developed among the Jews, as a definitive or transitory exclusion from the community. In Ezra’s time it was decided that whoever did not attend the summons made to solve the problem of mixed marriages “would be excluded from the congregation” (Ezr 10:8). That custom continued in the synagogue (John 9:22). In the NT the word appears at Luke 21:5, where it is said that “the temple was adorned with beautiful stones and votive offerings (anathëma)†, in its Greek sense of a thing set apart, consecrated to a god.
same word †œa.† , but with a charge of destruction and annihilation, is used to indicate something destined for curse and damnation. Paul would have chosen to be a. if that would have made possible the salvation of his Jewish brothers (Rom 9:3). It is impossible, then, “that anyone who speaks by the Spirit of God should call . to Jesus† (1Co 12:3), but “he who loves not the Lord Jesus Christ, let him a.” (1Co 16:22). Likewise, if anyone †œproclaims any other gospel…let him be a.† (Gal 1:8). The word anathëma, when used as a verb in Greek, is translated “to curse” (Mar 14:71; Acts 23:12, Acts 23:14, Acts 23:21).
Source: Christian Bible Dictionary
This is an untranslated Greek word in most passages (Rom. 9:3; 1 Cor. 12:3; 16:22; Gal. 1:8, 9). In Acts. 23:14 is translated “curse.” The solemn passage of 1 Cor. 16:22 says: “Let him who does not love the Lord Jesus Christ be accursed. The Lord is coming.” In Galatians (Gal. 1:8, 9) it is said that if anyone, man or even an angel from heaven, preaches any other gospel than the one they had received, let him be accursed. Two solemn denunciations that are related to the position adopted regarding the person of the Lord Jesus and the gospel of God. The word “anathema” was used of any votive offerings in pagan temples, which could not be redeemed; hence, anything dedicated. In the NT it is about what is consecrated to God’s curse and destruction. In the OT it corresponds to the term “herem”, everything consecrated to destruction (cf. Lk. 27:28, 29; Josh. 6:17; 7:1).
Source: New Illustrated Bible Dictionary
Condemnation or rejection, especially of a religious and ritual nature. In Greek it is said “herem” (rejection). The LXX translated it as “anathema” or “excommunication.”
It appears frequently in the Old Testament in reference to persons, groups, objects or actions. There is a social anathema (excommunication) and a cultural anathema (impurification). The cultic anathema supposed the annihilation of the person, object or group anathematized. It implied the rejection by the Assembly for not adhering to the requirements of the law or the cult.
Among the Christians of the first centuries, the concept and the word were collected, being of the Greek language in the first moments, to allude to the break with the heretic or with the schismatic, declared anathemas for moving away from the doctrine or morality of the believing community. Sometimes the sentence meant excommunication (rupture) and other times a simple curse (rejected, protest).
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
Anathema (in Hebrew) is a technical term in Israel’s holy wars to indicate the loot obtained, as exclusive property of God. Since it belonged to God, it could not be put to any profane use and therefore had to be destroyed. To consecrate to anathema was, therefore, to give to destruction. Men and animals were removed from the environment, exterminated. Precious objects, also as God’s property, could be delivered to the sanctuary. In the NT, “anathema” is also the offering made to the divinity, precious stones and votive offerings (Lk 21,5). In St. Paul, “accursed” generally refers to what falls under the wrath of God, what is subject to curse, the accursed (cf. Gal 1,8; 1 Cor 16,22; Rom 9,3). ->on.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
anathema (ajnavqema, 331), transliteration from the Greek. It is used frequently in the LXX, where it translates the Hebrew word querem, or jerem, something dedicated to God, whether it be: (a) for his service, such as sacrifices (Lev 27:28; cf. anathema, votive offering), or (b) for its destruction, as in the case of an idol (Deu 7:26), or a city (Jos 6:17). Later it acquired the more general sense of Jehovah’s disfavor (eg, Zec 14:11). This is the meaning in which it is used in the NT. It is used of: (a) the sentence pronounced (Act 23:14; lit.: “they cursed themselves with a curse”); see anathematize in ; (b) of the object on which the curse is cast, “cursed.” In the following passages, the RVR maintains the word “anathema”. Romans 9:3; 1Co 12:3; 16.22; Gl 1.8, 9. The KJV has “set apart” in Rom 9:3, and keeps “accursed” in the other four passages. In Gl 1.8, 9, the apostle declares in the strongest possible terms that the gospel he preached was the only and exclusive way of salvation, and that preaching another was equivalent to nullifying the death of Christ. See .
Source: Vine New Testament Dictionary
The attic anazēma it meant “something set aside to reserve,” and specifically, a votive offering set aside for a god, and hung in his temple or in a public place. The LXX used the term as a translation of the Hebrew ḥērem, and later came to have the force of “anything destined for destruction” (Lev. 27:29; Josh. 6:17). That which was “consecrated” to God was forbidden for ordinary uses. The RV60 transliterates placing the word «anathema» all the times that the Greek anazēma it appears in the NT (Rom. 9:3; 1 Cor. 12:3; 16:22; Gal. 1:8, 9). The word became a strong term of execration, carrying with it the idea of moral contempt. Esd is supposed to. 10:8 is the starting point for the theory that anazēma can mean “excommunication” (JewEncy, I, p. 559). In the Talmud there is no doubt that ḥērem is used for excommunication. Some Greek fathers also used anazēma to denote excommunication (See).
Ro. 9:3 cannot mean excommunication, because apo tou Christou , but separation (see) from Christ and eternal blessing (Crem, p. 547). The church fathers tried to explain the word as meaning excommunication from the church, because they wanted to avoid making the wish seem profane (ICC, crazy). Although Paul knew that nothing heavenly or…