바울서신의 ἀνάθεμα

ἀνάθεμα in the Pauline Epistles

All the occurrences of ἀνάθεμα in Pauline epistles(Rom. 9:3; 1 Cor. 12:3, 16:22; Gal. 1:8-9) are understood and translated such as 'cursed'. Park asks if they are appropriate understanding and translations both because ἀνάθεμα is not employed as referring to 'curse' at the epitaphs of Asia Minor, approximately estimated of the first to third centuries, and because the basic meaning of ἀνάθεμα is not negative. Use of ἀνάθεμα as the most important equivalent for חדם in the OT(LXX) may pave the way for the connection between חדם in the OT and ἀνάθεμα in the Pauline epistles, as certain scholars suggest. Further, an analysis of ἀνάθεμα passages in the OT leads us to conclude that Paul may use ἀνάθεμα for voluntary herem, which is initiated by human beings and called most holy and never able to be substituted or redeemed or ransomed, as well as for mandatory herem, which is initiated by God and called abhorrent. On the basis of the concept of ἀνάθεμα in the OT, ἀνάθεμα in Rom. 9:3 and 1 Cor. 16:22 can be categorised as voluntary herem, and that in 1 Cor. 12:3 and Gal. 1:8-9 as mandatory herem. Paul, even though he belongs to Christ by faith, prays to separate himself to God from those in Christ, probably as voluntary herem(Rom. 9:3). In addition, he recommends people, especially those who misunderstand the gospel and will get an unexpected result at the second coming of the Christ, to dedicate themselves to God(1 Cor. 16:22). ἀνάθεμα 'Iησoῡς in 1 Cor. 12:3 may indicate that some proclaim Jesus was crucified as herem on account of his own sin like idolatry. For Paul, lastly, God will make herem those who announce different and wrong gospels(Gal. 1:8-9), just as He did to Amalek and prophesies against the sea of Egypt.