Tyndale Open Bible Dictionary

CURSE, CURSED

Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.

Pagan Beliefs

Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.

Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).

Curses in Old Testament Times

Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, rsv). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).

The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).

Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (NLT “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).

Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.

Covenant Curses

Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).

The Ban on “Devoted Things”

A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).

After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”

Curses in New Testament Times

Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.

Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, nasb).