Prayer Tents Bible References - Prayer Tents

CURSE

The concept of cursing is associated with a number of different Hebrew roots, some of which have a broad semantic range. These include verbal and/or nominal forms related to the roots ʾrr (“curse, cast a spell, ban from benefits, make anathema”), qll (“curse, blaspheme, disrespect, treat injuriously”), ʾlh (“curse conditionally, swear an oath, pray for punishment”), qbb/nqb (“revile, express contempt for”), zʿm (“threaten”), and ḥrm (“ban, set aside for destruction”). Moreover, the root brk, meaning “bless,” is used euphemistically to express cursing (e.g., Job 2:9); because God is the object of such cursing, brk is regarded as an early scribal substitute for either ʾrr (unlikely) or qll (more probable), rather than of authorial origin. The Greek equivalents also reflect this wide lexical range in verbs such as (epi)kataráomai (“curse, cast a spell, ban from benefits”), (kat)anathematízō (“make anathema”), and kakologéō (“revile, slander, insult”) and their related nouns.

Like blessing, cursing is foremost a performative utterance, or speech act, yet it brings to its object, not goodness or favor upon its recipient as does blessing, but rather some harm, withdrawal of benefit, or negative condition. Furthermore, as a blessing is most often a relational marker, signifying the existence of some sacral, legal, or social relationship, a curse usually marks an actual or possible breach of such. Thus, a curse also has important sacral, legal, and social significance. Both God and humans may curse. God, humans, animals, and inanimate objects may be cursed.

While there is much discussion as to whether the words of a curse by humans have autonomous magical power, the bulk of recent scholarship argues that curses, both human and divine, originate in the holiness of God (Isa. 45:7). This holy power can be beneficial to that which is good or in alignment with the will of God, thereby producing blessings. Moreover, such power can be destructive to all that is evil or opposed to God, thereby bringing curses. Both divine blessing and cursing arise out of the divine-human relationship. Cursing is a means by which to discipline those who place themselves outside this relationship through disobedience and may function as either a deterrent (as in a conditional curse) or a punishment.

Divine cursing in the OT often accords with cursing in the ancient Near Eastern context. Just as the Mosaic covenant reflects a covenantal relationship similar to those of ancient Near Eastern suzerainty treaties, the biblical curses mirror those treaties’ enforcement provisions, which frequently employ horrific curses, brought on by the gods, to assure compliance with their terms. Within the Holiness code and the Deuteronomistic history, God enforces the covenantal stipulations of the law through the sanctions of blessings and curses (Lev. 26; Deut. 27–28; Josh. 8:34). The prophets re-enforce these sanctions through their judgment oracles (Isa. 3:17-26). Such curses may result in a variety of harm, such as some manifestation of disgrace, defilement, defeat, domination, desolation, deprivation, deportation, disease, and/or death. A divine curse (ḥērem) is associated with holy war. A conquered city and its items are expected to be devoted to Yahweh through burning (Deut. 7:25-26). Its people might also be completely exterminated (Deut. 7:20). One who violates the sanctity of such a curse by taking banned property may likewise become cursed, necessitating the offender’s death by fire (Josh. 7:15). While nonconditional or accrued divine curses might appear to be irrevocable, the language of Jeremiah seems to indicate otherwise (Jer. 18:7-10).

Humans may also curse, this power issuing out of the divine-human relationship through either a delegation of divine power to the human or a human invocation of divine power. Thus, the act of cursing is fundamentally a sacred act over which God retains final authority for its implementation (Num. 23:8). With respect to the legal implications of human curse, a self-curse, consistent with the practice in the ancient Near East, might bind and enforce a covenant or oath made by or between individuals or nations (1 Kgs. 8:31-32). Moreover, a curse could penalize improper acts beyond those in contract or diplomacy, such as the slander of a servant to his or her master by a third party (Prov. 30:10). A curse was also part of a trial by ordeal that might be forced upon a woman suspected of marital infidelity (Num. 5:11-31). Human curses too were not irrevocable but might be overturned (Deut. 23:5; Judg. 17:2). Furthermore, the misuse of curses could give rise to the imposition of legal sentence. Cursing God (Lev. 24:10-23), the king (Exod. 22:28[MT 27]), or one’s parents (Lev. 20:9) made one subject to capital punishment. Likewise, cursing the disabled, especially the deaf, could result in a penalty (Lev. 19:14). Finally, the repeated presence of cursing within Psalms indicates that cursing serves a liturgical function as well as a legal one (Ps. 37:22).

In the NT cursing remains a sign of God’s power, e.g., when Jesus curses the fig tree, causing it to wither (Mark 11:12-14, 20-22). Peter utilizes the self-curse to seal his oath that he does not know Jesus (Mark 14:66-72). In Gal. 3:10-13 Paul seems to acknowledge the OT understanding of the curse as divine legal sanction, yet he argues that Christ, in becoming “a curse for us,” has overturned this aspect of the law, which thus allows for God’s blessings to be bestowed upon both Jew and Gentile alike. Paul is fully prepared, however, to curse those who do not love the Lord (1 Cor. 16:22) or who teach a corrupt gospel (Gal. 1:8-9). Furthermore, the author of Revelation issues conditional curses to protect the future integrity of the text (Rev. 22:18-19). NT texts also suggest, however, that curses are to be used sparingly (cf. Jas 3:8-11). Jesus counsels against swearing an oath (Matt. 5:33-37) and instructs the crowd, “bless those who curse you, pray for those who abuse you” (Luke 6:28; likewise Paul, Rom. 12:14).

Bibliography. S. H. Blank, “The Curse, Blasphemy, the Spell, and the Oath,” HUCA 23 (1950-51): 73-95; H. C. Brichto, The Problem of “Curse” in the Hebrew Bible. JBLMS 13 (Philadelphia, 1963); D. R. Hiller, Treaty-Curses and the Old Testament Prophets. BibOr 15 (Rome, 1964).

F. Rachel Magdalene

Prayer Tents Bible References - Prayer Tents

CURSE

Eerdmans Dictionary of the Bible (2000)