Curse

The action of wishing any tremendous evil to another. In Scripture language it signifies the just and lawful sentence of God’s law, condemning sinners to suffer the full punishment of their sin, Gal 3:10.

See Curses

To curse, signifies to imprecate, to call for mischief upon, or wish evil to, any one. Noah cursed his grandson Canaan, Gen 9:25: Jacob cursed the fury of his two sons, Gen 49:7: Moses enjoins the people of Israel to denounce curses against the violaters of the law, Deu 27:15-16, &c. Joshua pronounced a curse upon him who should undertake to rebuild Jericho. These curses were such as were either ordained by God himself, and pronounced by men under the influence of his Spirit; or they were predictions of certain evils which would happen to individuals, or to a people, uttered in the form of imprecations. They were not the effects of passion, impatience, or revenge; and, therefore, were not things condemned by God in his law, like the cursing mentioned, Exo 21:17; Exo 22:28, Lev 19:14.

(the rendering of various Hebrews and Greek words). God denounced his curse against the serpent which had seduced Eve (Gen 3:14), and against Cain, who had imbued his hands in his brother Abel’s blood (iv. 11). He also promised to bless those who should bless Abraham, and to curse those who should curse him. The divine maledictions are not merely imprecations, nor are they impotent wishes; but they carry their effects with them, and are attended with all the miseries they denounce or foretell. (See Zachary, Threats of Scripture, Oxford, 1653.) Holy men sometimes prophetically cursed particular persons (Gen 9:25; Gen 49:7; Deu 27:15; Jos 6:26), and history informs us that these imprecations had their fulfillment, as had those of our Savior against the barren fig-tree (Mar 11:21). But such curses are not consequences of passion, impatience, or revenge; they are predictions, and therefore not such as God condemns. SEE IMPRECATION.

No one shall presume to curse his father or his mother, SEE CORBAN, on pain of death (Exo 21:17); nor the prince of his people (22:28); nor one that is deaf (Lev 19:14); whether a man really deaf be meant here, or one who is absent, and therefore cannot hear what is said against him. Blasphemy, or cursing of God, is punished with death (Lev 24:10-11). Our Lord pronounces blessed those disciples who are (falsely) loaded with curses, and requires his followers to bless those who curse them; to render blessing for cursing, etc. (Mat 5:11). The Rabbins say that Barak cursed and excommunicated Meroz, who dwelt near the brook Kishon, but who came not to assist Israel against Jabin. Wherefore Barak excommunicated him by the sound of four hundred trumpets, according to Jdg 5:23. But Meroz is more probably the name of a place. — Calmet. The Jews were cursed by the Almighty for rejecting the Messiah (Mal 4:6; see on this the dissertation of Iken, De Anathemate, etc., Brem. 1749). SEE ANATHEMA; SEE OATH.

On the passage in Job (Job 2:9),” Curse God and die,” Mr. Roberts makes the following remarks: “Some suppose this ought to be, ‘Bless God and die’ (the Hebrews is בָּרִךְ); but Job would not have reproved his wife for such advice, except she meant it ironically. It is a fact, that when the heathen have to pass through much suffering, they often ask, ‘Shall we make an offering to the gods for this?’ that is, ‘Shall we offer our devotions, our gratitude for afflictions?’ Job was a servant of the true God, but his wife might have been a heathen; and thus the advice, in its most literal acceptation, might have been in character. Nothing is more common than for the heathen, under certain circumstances, to curse their gods. Hear the man who has made expensive offerings to his deity, in hope of gaining some great blessing, and who has been disappointed, and he will pour out all his imprecations on the god whose good offices have, as he believes, been prevented by some superior deity. A man in reduced circumstances says, ‘Yes, yes, my god has lost his eyes; they are put out; he cannot look after my affairs.’ ‘What!’ said an extremely rich devotee of the supreme god Siva, after he had lost his property, ‘shall I serve him any more? What! make offerings to him? No, no; he is the lowest of all gods.’ With these facts before us, it is not difficult to believe that Job’s wife actually meant what she said.” SEE JOB.

CURSE.—Two widely different words are in Authorized Version translated ‘curse.’ It will be sufficient to trace their meaning, so far as the ideas represented by them are found in the Gospels.

1. הַרָם, ἀνάθεμα, ‘an accursed (Authorized Version ) or devoted ( Revised Version NT 1881, OT 1885 ) thing.’ (a) In its higher application this word signifies a thing devoted—wholly or in part, permanently or temporarily, voluntarily or by Divine decree—to a use (or an abstinence) exclusively sacred. This is not a curse at all in the modern sense of the word; it corresponds more nearly to the nature of a vow. With this extension of meaning we may see a genuine instance in the special consecration of John the Baptist (Luk 1:15; Luk 7:33), and a corrupt instance in the system of Corban (Mar 7:11 ff.). (b) In its darker application it denotes an extreme and punitive ban of extermination. This is of frequent occurrence in OT, but in the Gospels no clear case is found, unless, indeed, under this head we include all the death-penalties of the Jewish law (Jn [?] 8:5), especially the punishment attempted (Joh 8:59; Joh 10:31 ff.) and finally inflicted upon Christ Himself on the charge of blasphemy (Mar 14:63 f., Joh 19:7). It is well to notice, in connexion with this kind of anathema, the strong expression used by Christ in addressing the Canaanitish woman, as one descended from a ‘devoted’ race (Mat 15:26). It may be added that profanity, in the special form of self-cursing, seems to have adopted language derived from this ban; see Mat 26:74, Mar 14:71 (καταθεματίζειν and ἀναθεματίζειν). Rom 9:3 naturally suggests itself as a verbal illustration; in other respects it is a complete contrast.^{* [Note: In Mat 15:4 || Mar 7:10 RV rightly substitutes ‘he that speaketh evil of’ for AV ‘he that curseth’: the Greek is ὁ κακελογῶν quoted from Exo 21:17.]} (c) The ban of extermination gave place, under certain conditions, to the remedial discipline of excommunication; that is to say, a temporary ‘cutting off from the congregation’; referred to, as a Jewish institution, in Joh 9:22; Joh 12:42; Joh 16:2, and, as a Christian (apparently), in Mat 18:17. (See also Westcott on 1Jn 5:16).

2. קְלָלָה, κατάρα, ‘curse.’—() This is the word regularly used to denote a curse in the general sense, as the natural antithesis of a blessing; it is not charged (as ‘anathema’ essentially is) with sacred associations; its quality, which is capable of all degrees, from Divine to devilish, is to be decided by the context () The disappearance of cursing in the NT marks very forcibly the contrast between the spirit of the New dispensation and that of the Old; for in the OT its presence is at times painfully prominent. See Luk 9:54 f., where even the unauthorized additions of some MS^{S [Note: SS Manuscripts.]} are undoubtedly a true comment. Such instances as are found or are alleged in the Epistles are judicial in tone, not irresponsible and malevolent. The exceptional case which occurs of a curse uttered by Christ (upon the fig-tree [see art.], Mat 21:19 ff., Mar 11:12 ff.) is probably to be taken as a sign given to impress His warning of impending judgments (Mat 21:41; Mat 21:43; Mat 23:37 f., Mat 24:21 ff., Mat 24:32 ff. etc.). It is a reminder that we may not so exaggerate the goodness of God as to leave no place for His severity. Christ applies the words ‘ye cursed’ to those who shall be on His left hand at the Last Day (Mat 25:41). (c) Christ became a ‘curse’ (Gal 3:13, see Lightfoot, ad loc.). It belongs to the Epistles to unfold the bearing of this truth; but the fact is implied in the measures taken by the Jews, after the Crucifixion, to avert its consequences (Joh 19:31, cf. Deu 21:22 f.). In the Roman view the shame of crucifixion, in the Jewish view its accursed nature, formed the special sting of such a death. Hence in the matter of salvation, which ‘is from the Jews’ (Joh 4:22), the curse must necessarily be involved in the Death’s redemptive efficacy.

F. S. Ranken.

CURSE.—See Ban and Excommunication.

kûrs (אלה, ’ālāh (Num 5:21, Num 5:23, Num 5:17, etc.), מארה, m^e’ērāh (Pro 3:33; Mal 2:2, etc.), קללה, k^elālāh (Gen 27:12, Gen 27:13); κατάρα, katára (Gal 3:10, Gal 3:13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with “bless” or “blessing” (Deu 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding “blessing” conveys simply a wish that prosperity should be the lot of the person on whom the blessing is invoked. A curse was considered to possess an inherent power of carrying itself into effect. Prayer has been defined as a wish referred to God. Curses (or blessings) were imprecations referred to supernatural beings in whose existence and power to do good or inflict harm primitive man believed. The use of magic and spells of all kinds is based on the belief that it is possible to enlist the support of the superhuman beings with whom the universe abounds, and to persuade them to carry out the suppliant’s wishes. It has been suggested that spells were written on pieces of parchment and cast to the winds in the belief that they would find their way to their proper destination - that some demoniac being would act as postman and deliver them at the proper address. In Zec (Psa 5:1-3) the “flying roll,” with curses inscribed on it “goeth forth over the face of the whole land.” It would find its way into the house of every thief and perjurer. But it was not always possible to commit curses to writing, it was enough to utter them aloud. Generally the name of some deity would be coupled with such imprecations, as Goliath cursed David by his gods (1Sa 17:43). Such curses once uttered possessed the power of self-realization. It was customary for heads of families in their declining years to bless their children, such a blessing being, not simply a paternal wish that their children should prosper in life, but a potent factor in determining their welfare (Gen 9:25). in this case Jacob seeks his father’s blessing, which was more than his father’s good wishes for his future career. Such blessings and curses were independent of moraI considerations. Before moral distinctions played any part in molding theological conceptions it was not necessary, before a spell could be effectual, that the individual against whom the spell was pronounced should be deserving, on moral grounds, of the fate which was invoked on him. It was sufficient that he should be the foe of the author of the curse. We may assume that such curses signalized the commencement of a battle. But in process of time such indiscriminate imprecations would not satisfy enlightened moral judgment. In the dramatic situation depicted in Dt (Deu 11:29; Deu 27:12 f) the curse was placed on Mt. Ebal and the blessing. on Mr. Gerizim. But the curse was the penalty for disobedience, as the blessing was the reward for obedience. The Book of Prov (Mat 26:2) summarily dismisses the traditional belief - “the curse that is causeless alighteth not.” “In the discourses of Jesus we find blessings and curses. They are however simply authoritative declarations of the eternal connection between right doing and happiness, wrong doing and misery” (Cheyne).

Whereas curses by ordinary persons were considered more or less efficacious - some god being always only too glad to speed them on their way to their destination - yet special persons - “holy” persons - in virtue of their special relation to Divine beings possessed special powers of pronouncing effectual curses on account of their powers of enlisting supernatural aid. Balaam, according to the narrative in Nu (22 f), was an expert in the article Balak was convinced that Balaam’s curse would bring about the defeat of the Israelites (see Gray, “Numbers,” ICC).

The term - and the thing signified - plays an important part in Paul’s interpretation of the cross. In the light of the law all men are guilty. There is no acquittal through appeal to a law that commands and never forgives - prohibits and never relents. The violator of the law is under a curse. His doom has been pronounced. Escape is impossible. But on the cross Jesus Christ endured the curse - for “cursed is every one that hangeth on a tree” (Gal 3:10, Gal 3:13) - and a curse that has overtaken its victim is a spent force. See PUNISHMENTS.

Jesus commands His disciples, “Bless them that curse you” (Luk 6:28; compare Rom 12:14). He Himself cursed the fruitless fig tree (Mar 11:21) - a symbol of the doom of a fruitless people.

Curse as the rendering of חרם, ḥērem, implies a totally different, idea. See ACCURSED.

Cursing in the ancient Hebrew world was not a burst of bad language as it usually is in the world of today. It was a pronouncement of judgment believed to bring the release of powerful forces against the person cursed (Num 22:6; Jdg 5:23; Job 31:30; Pro 30:10). For this reason to curse the deaf was as great a sin as to put a stumbling block in the path of the blind. For the deaf, not having heard the curse, could not take protective action by calling for the more powerful ‘blessing’ of Yahweh (Lev 19:14; Psa 109:28).

God’s curse on people or things was more than a pronouncement of devastating judgment; it was a punishment on sin (Gen 3:14; Pro 3:33; Dan 9:11; Mat 25:41; Mar 11:14; Mar 11:20-21; Heb 6:7-8). That is why the judgments upon those who disobey God’s commands are called curses, and the rewards to those who obey his commands are called blessings (Deu 27:11-26; Deu 30:19; Jos 8:33-34; Zec 5:3; see BLESSING). Those who disobey the law fall under God’s curse; but Jesus bore this curse when he himself became a curse in place of the sinner (Gal 3:10; Gal 3:13; see CROSS).

The Bible sometimes speaks of people or things that had to be destroyed as being ‘put under the curse’ or ‘devoted’. That is, they were devoted to God for destruction (Deu 7:25-26; Jos 6:17-18; Jos 7:1; Jos 7:11-12; 1Ki 20:42; Mal 4:6) and could not under any circumstances be spared.

This was the sense in which Paul was willing to be cursed (Greek: anathema) in the place of his fellow Jews. He was willing to be cut off from Christ and totally condemned, so that his fellow Jews might be saved from judgment (Rom 9:3). He called for a similar judgment on any person who preached a false gospel (Gal 1:8) or who hated Christ (1Co 16:22).

On the other hand the saying ‘Jesus be cursed’ became a common saying among the opponents of Christianity during the time of Paul. It seems that in Corinth, some who spoke in strange tongues even used the expression in Christian meetings. Paul referred to this to demonstrate that speaking in tongues was not necessarily speaking by the Holy Spirit (1Co 12:3).

A ‘woe’ pronounced on people did not have the same sense of absoluteness as a curse. It was, nevertheless, to be taken seriously. It was either a stern warning or an announcement of catastrophe or judgment (Num 21:29; Isa 5:18-22; Eze 24:9; Mat 11:21-22; Luk 6:24-26; Rev 8:13).

To ask for bad things to happen to a

person or thing. As a noun it is a request

for or warning about bad things to come.