Difference between revisions of "Anathema"
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<p> '''''a''''' -'''''nath´ē̇''''' -'''''ma''''' ( ἀνάθεμα , <i> '''''anáthema''''' </i> ): This word occurs only once in the King James Version, namely, in the phrase "Let him be anathema. Maranatha" ( 1 Corinthians 16:22 ); elsewhere the King James Version renders <i> '''''anathema''''' </i> by "accursed" ( Romans 9:3; 1 Corinthians 12:3; Galatians 1:8 , Galatians 1:9 ), once by "curse" ( Acts 23:12 ). Both words - <i> '''''anathēma''''' </i> and <i> '''''anathema''''' </i> ̌ - were originally dialectical variations and had the same connotation, namely, offering to the gods. The non-Attic form - <i> '''''anathema''''' </i> ̌ - was adopted in the [[Septuagint]] as a rendering of the [[Hebrew]] <i> '''''ḥērem''''' </i> (see [[Accursed]] ), and gradually came to have the significance of the Hebrew word - "anything devoted to destruction." Whereas in the [[Greek]] Fathers <i> '''''anathema''''' </i> ̌ - as <i> '''''ḥērem''''' </i> in rabbinic Hebrew - came to denote excommunication from society, in the New [[Testament]] the word has its full force. In common speech it evidently became a strong expression of execration, and the term connoted more than physical destruction; it invariably implied <i> moral worthlessness </i> . In Romans 9:3 Paul does not simply mean that, for the sake of his fellow-countrymen, he is prepared to face death, but to endure the moral degradation of an outcast from the kingdom of Christ. In 1 Corinthians 12:3 the expression, "Jesus is anathema" - with its suggestion of moral unfitness - reaches the lowest depths of depreciation, as the expression, "Jesus is Lord," reaches the summit of appreciation. </p> | |||
<p> '''''a''''' -'''''nath´ē̇''''' -'''''ma''''' ( ἀνάθεμα , <i> '''''anáthema''''' </i> ): This word occurs only once in the King James Version, namely, in the phrase "Let him be anathema. Maranatha" ( 1 Corinthians 16:22 ); elsewhere the King James Version renders <i> '''''anathema''''' </i> by "accursed" ( Romans 9:3; 1 Corinthians 12:3; Galatians 1:8 , Galatians 1:9 ), once by "curse" ( Acts 23:12 ). Both words - <i> '''''anathēma''''' </i> and <i> '''''anathema''''' </i> ̌ - were originally dialectical variations and had the same connotation, namely, offering to the gods. The non-Attic form - <i> '''''anathema''''' </i> ̌ - was adopted in the Septuagint as a rendering of the Hebrew <i> '''''ḥērem''''' </i> (see [[Accursed]] ), and gradually came to have the significance of the Hebrew word - "anything devoted to destruction." Whereas in the Greek Fathers <i> '''''anathema''''' </i> ̌ - as <i> '''''ḥērem''''' </i> in rabbinic Hebrew - came to denote excommunication from society, in the New Testament the word has its full force. In common speech it evidently became a strong expression of execration, and the term connoted more than physical destruction; it invariably implied <i> moral worthlessness </i> . In Romans 9:3 Paul does not simply mean that, for the sake of his fellow-countrymen, he is prepared to face death, but to endure the moral degradation of an outcast from the kingdom of Christ. In 1 Corinthians 12:3 the expression, "Jesus is anathema" - with its suggestion of moral unfitness - reaches the lowest depths of depreciation, as the expression, "Jesus is Lord," reaches the summit of appreciation. </p | |||
Revision as of 13:24, 6 October 2021
a -nath´ē̇ -ma ( ἀνάθεμα , anáthema ): This word occurs only once in the King James Version, namely, in the phrase "Let him be anathema. Maranatha" ( 1 Corinthians 16:22 ); elsewhere the King James Version renders anathema by "accursed" ( Romans 9:3; 1 Corinthians 12:3; Galatians 1:8 , Galatians 1:9 ), once by "curse" ( Acts 23:12 ). Both words - anathēma and anathema ̌ - were originally dialectical variations and had the same connotation, namely, offering to the gods. The non-Attic form - anathema ̌ - was adopted in the Septuagint as a rendering of the Hebrew ḥērem (see Accursed ), and gradually came to have the significance of the Hebrew word - "anything devoted to destruction." Whereas in the Greek Fathers anathema ̌ - as ḥērem in rabbinic Hebrew - came to denote excommunication from society, in the New Testament the word has its full force. In common speech it evidently became a strong expression of execration, and the term connoted more than physical destruction; it invariably implied moral worthlessness . In Romans 9:3 Paul does not simply mean that, for the sake of his fellow-countrymen, he is prepared to face death, but to endure the moral degradation of an outcast from the kingdom of Christ. In 1 Corinthians 12:3 the expression, "Jesus is anathema" - with its suggestion of moral unfitness - reaches the lowest depths of depreciation, as the expression, "Jesus is Lord," reaches the summit of appreciation.
