Introduction

In Biblical studies, understanding the original Greek words helps to uncover the nuanced meanings within scriptural texts. One such word is καταράομαι (kataráomai), a verb that means “to curse” or “to call down curses upon.” This term is significant in interpreting New Testament passages dealing with judgment, divine retribution, or the human act of cursing others. In ancient Greek culture, curses were considered powerful acts that could invoke divine wrath or punishment, making καταράομαι an essential term for understanding cultural and theological perspectives in the Bible and beyond.

Key Information

• The Greek Word: καταράομαι (kataráomai) [ka-ta-RAH-oh-my]
• Etymology: Derived from the noun κατάρα (katára), meaning “curse,” which comes from the prefix κατά (kata), meaning “down” or “against,” and ἀρά (ara), meaning “prayer” or “curse.”
• Part of Speech: Verb. It appears in various tenses, voices, and moods, typically in the middle voice in the New Testament.
• The F.O.G Word Choice: Coming Soon.

Primary Meanings

• To curse or invoke evil upon someone or something.
• To pronounce a curse as a form of judgment or condemnation.
• To express a strong wish that harm or misfortune will come to someone.

Similar Words

• ἀράομαι (aráomai) [a-RAH-oh-my]: Means “to pray” or “to invoke.” While it can mean “to curse,” it is broader and includes any invocation or solemn request.
• καταθεματίζω (katathematizō) [ka-ta-theh-ma-TIZ-oh]: Means “to anathematize” or “to pronounce an anathema.” It is more formal and ritualistic in nature compared to καταράομαι.
• ἐπικαταράομαι (epikataráomai) [e-pee-ka-ta-RAH-oh-my]: Means “to curse thoroughly” or “to curse vehemently.” This word carries a stronger intensity than καταράομαι.

Morphological Features

• Tense, Voice, Mood: καταράομαι appears in various tenses (present, aorist, and perfect) and is primarily used in the middle voice in the New Testament. It is found in different moods, such as indicative, subjunctive, and imperative.

Examples of Morphological Usage

• Present Indicative Middle: Describes a continuous or habitual action.
• 1st Person Singular: καταρῶμαι (I curse)
• 3rd Person Plural: καταρῶνται (they curse)
• Aorist Indicative Middle: Indicates a simple, completed action in the past.
• 1st Person Singular: κατηρασάμην (I cursed)
• 3rd Person Plural: κατηράσαντο (they cursed)
• Perfect Indicative Middle: Denotes a completed action with a resultant state.
• 1st Person Singular: καταρήκαμαι (I have cursed)
• 3rd Person Singular: καταρήκαται (he/she/it has cursed)
• Aorist Subjunctive Middle: Used to express potential or purpose.
• 1st Person Singular: καταρήσωμαι (that I might curse)
• 2nd Person Plural: καταρήσησθε (that you might curse)
• Aorist Imperative Middle: A command to perform the action.
• 2nd Person Singular: καταράσαι (curse!)
• 2nd Person Plural: καταράσασθε (curse, you all!)

Below is a conjugation table for the Present Indicative Middle form of καταράομαι:

Aspect: The verb καταράομαι conveys different aspects depending on the tense. The imperfective aspect (present tense) emphasizes ongoing or repeated action, while the perfective aspect (aorist tense) highlights a single, completed action of cursing. The stative aspect (perfect tense) implies a state resulting from a completed action, such as having pronounced a curse.

Click here for a beginners guide to reading Greek.

Lexicon Insights

The Greek word καταράομαι (kataráomai) is used in the New Testament to convey the act of cursing or invoking a curse. In James 3:9, it is used to describe the inconsistency of using the same mouth to bless God and to curse men who are made in God’s image. This word underscores the moral and spiritual implications of using curses, contrasting it with the sanctity of blessing. In Matthew 5:44, Jesus teaches to “bless those who curse (καταρωμένους) you,” emphasizing the Christian ethic of responding to curses with blessings, which stands in contrast to ancient and cultural practices.

In classical Greek literature, καταράομαι appears in various contexts where curses are invoked, whether in personal grievances, legal situations, or divine pronouncements. It could be found in Greek dramas where characters curse their enemies or even the gods, showcasing the belief in the power of spoken words to affect reality. The use of καταράομαι across different sources highlights the cultural significance of curses and the perceived spiritual consequences of such utterances.

This overview synthesizes insights from BDAG, Thayer’s, LSJ, Vine’s, Strong’s, LEH, and Moulton and Milligan.

Related Scripture References

• James 3:9: “With it we bless our Lord and Father, and with it we curse (καταρώμεθα) men, who have been made in the likeness of God.”
• Matthew 5:44: “But I say to you, love your enemies and pray for those who persecute you and bless those who curse (καταρωμένους) you.”
• Romans 12:14: “Bless those who persecute you; bless and do not curse (καταρᾶσθε).”

Classical Usage

Summary of καταράομαι (G2672)

The Greek word καταράομαι (kataráomai) is a vital term for understanding the themes of cursing and blessing in both Biblical and classical contexts. In the New Testament, it highlights the moral and ethical implications of invoking curses while promoting a counter-cultural approach of blessing those who curse. In classical Greek literature and the Septuagint, καταράομαι is used to describe various forms of cursing, reflecting the spiritual and cultural significance of spoken curses in ancient times.

Did You Know?

1. καταράομαι was often used in ancient legal texts, where curses were invoked as part of binding oaths or solemn agreements.
2. In Greek mythology, curses (καταράομαι) were believed to be powerful enough to alter a person’s fate or bring divine retribution.
3. The word καταράομαι is frequently found in the Septuagint, where it is used to express divine curses against disobedience and idolatry, showing its theological importance in understanding God’s covenant relationship with His people.