ΑΝΑΘΕΜΑ (anathema) — Lexarithmos 107 · Etymology, Meanings

Definition

In classical Greek literature, ἀνάθεμα (derived from the verb ἀνατίθημι) originally signified "something set up," i.e., a dedication, a vow, or a votive offering presented to a deity and placed in a sacred space. It was an object considered sacred, consecrated, and therefore inviolable, set apart from common use. This core sense of "dedication" or "setting aside" is fundamental to its initial meaning.

The word's meaning underwent a radical transformation with the Septuagint translation (LXX), where it was employed to render the Hebrew word חֵרֶם (ḥerem). Ḥerem referred to something entirely devoted to God, often with the implication of destruction. Thus, ἀνάθεμα began to signify "something devoted to destruction," "accursed," or "detestable" in God's eyes, and consequently, something that must be isolated or eliminated.

In the New Testament, particularly in the epistles of the Apostle Paul, this negative connotation became fully established. ἀνάθεμα is used to denote a curse, an excommunication, or a definitive condemnation, often implying a severance from God or the community of believers. It is no longer a mere offering but an act of complete repudiation and damnation.

In later ecclesiastical usage, "anathema" evolved into a formal church term for excommunication, the definitive cutting off of a person or heresy from the Church, accompanied by a curse. In modern Greek, the word primarily retains its strong negative meaning, used as a curse or an expression of intense disapproval.

Etymology

ἀνάθεμα ← ἀνατίθημι ← ἀνα- + τίθημι (root *dʰeh₁- "to place, set")

The word ἀνάθεμα derives from the verb ἀνατίθημι, which is composed of the prefix ἀνα- and the verb τίθημι. Τίθημι (from the Proto-Indo-European root *dʰeh₁-) means "to place, set, put." The prefix ἀνα- carries multiple meanings, such as "up," "back," "again," or "apart." Thus, ἀνατίθημι originally means "to set up," "to dedicate," "to set aside."

The root *dʰeh₁- is exceptionally productive in the Greek language, yielding a plethora of words related to the act of placing, creating, or arranging. Beyond the family of τίθημι, it is also found in words like δῶμα (house, something "set up" as a construction), as well as in compound verbs and derivatives that denote the act of setting or establishing.

Main Meanings

Votive offering, dedicated gift — Something set up or aside and consecrated to a god or sacred purpose. (E.g., Herodotus, Thucydides).
Sacred object, inviolable — An object that, due to its dedication, is considered holy and must not be touched or used for secular purposes.
Something devoted to destruction (חֵרֶם) — The meaning acquired in the Septuagint, translating the Hebrew word ḥerem, i.e., something set aside to be utterly destroyed for God's sake.
Accursed, detestable — A person or thing considered defiled, cursed, or cut off from God. (E.g., Deuteronomy 7:26).
Curse, excommunication — A formal declaration of condemnation or repudiation, often with a religious or ecclesiastical character. (E.g., Apostle Paul, Galatians 1:8).
Severance from the Church — The act of ecclesiastical excommunication, the definitive removal of a member from the community of believers.
Abominable, hateful thing — In more general usage, something that causes intense aversion or disgust.
Strong curse, damnation (Modern Greek) — The contemporary use of the word as a powerful imprecation or expression of disapproval.

Word Family

τίθημι (root *dʰeh₁- "to place, set")

The root *dʰeh₁- (τίθημι) is one of the most fundamental Indo-European roots, meaning "to place, set, put." From it stems an extensive family of words describing the act of placing, establishing, creating, or arranging. The prefix ἀνα- ("up," "back," "apart") modifies the basic meaning of "to place" into "to set up" (dedicate), "to set aside" (separate), or "to set back" (recall). This variety of meanings is central to the evolution of ἀνάθεμα from dedication to curse, as both involve the act of "setting apart" or "placing in a special position."

τίθημι verb · lex. 377

The basic verb meaning "to place, set, put." It forms the core of the root *dʰeh₁- and is the foundation for all derivatives denoting the act of placing or creating. It is widely used throughout ancient Greek literature, from Homer to the philosophers.

ἀνατίθημι verb · lex. 429

"To set up, dedicate, offer." The verb from which ἀνάθεμα is directly derived. It describes the act of placing an object in a sacred space as an offering to a deity. (E.g., «ἀνατίθημι ἀγάλματα» — Herodotus).

ἀνάθημα τό · noun · lex. 110

"Votive offering, dedicated gift." The original, positive meaning of the word, denoting an object that has been set aside and consecrated to a god. It is often found in temple inscriptions and descriptions of sacred sites.

θέμα τό · noun · lex. 55

"That which is placed, theme, subject of discussion." Directly derived from τίθημι, it denotes something set as a basis or object of thought. (E.g., «τὸ θέμα τῆς συζητήσεως» — Plato).

θέσις ἡ · noun · lex. 424

"A placing, position, proposition, principle." Denotes the act of placing or its result. In philosophy, it is a proposition set forth as a principle (e.g., «θέσις καὶ ἀντίθεσις» — Aristotle).

ἀνάθεσις ἡ · noun · lex. 476

"The act of dedicating, of setting up." A noun describing the action of ἀνατίθημι, i.e., the act of dedicating a gift to a deity.

ἀναθεματίζω verb · lex. 1224

"To curse, excommunicate, anathematize." The verb derived from ἀνάθεμα in its negative sense. It is primarily used in the Septuagint and the New Testament to denote the act of pronouncing a curse or excommunication.

ἀναθηματικός adjective · lex. 710

"Votive, pertaining to an offering." An adjective describing something belonging to or related to an ἀνάθεμα (in its original, positive sense of a dedication). (E.g., «ἀναθηματικὴ στήλη» — inscription).

Philosophical Journey

The word ἀνάθεμα provides an excellent example of the dynamic evolution of a word's meaning, as it shifted from sacred dedication to absolute condemnation, profoundly influenced by religious texts and cultural changes.

5th-4th C. BCE

Classical Greek

The word ἀνάθεμα is used to describe an offering or a vow placed in a sacred space. It is an honorary gift to the gods, as attested in inscriptions and texts by historians like Herodotus and Thucydides.

3rd-1st C. BCE

Septuagint Translation

In the Greek translation of the Old Testament, ἀνάθεμα is chosen to render the Hebrew ḥerem, now denoting something entirely devoted to God, often with the sense of destruction or isolation due to sin.

1st C. CE

New Testament

The Apostle Paul uses ἀνάθεμα with the meaning of a curse or excommunication, signifying definitive severance from Christ or the ecclesiastical community. A characteristic phrase is «ἀνάθεμα ἔστω» (Gal. 1:8-9).

2nd-4th C. CE

Early Church

The word becomes established as a formal ecclesiastical term for the condemnation of heresies and the excommunication of heretics from the Church. Councils use the term to enforce doctrinal uniformity.

5th-15th C. CE

Byzantine Period

Anathema constitutes a key instrument of ecclesiastical law and theological polemics, widely used in Ecumenical Councils and patristic texts for the condemnation of errors.

Modern Era

Modern Greek Usage

In Modern Greek, the word retains its negative connotation, often used as a strong curse or an expression of disapproval, while the ecclesiastical term remains in use.

In Ancient Texts

The dramatic shift in the meaning of ἀνάθεμα is captured in texts spanning centuries, from sacred dedication to absolute condemnation.

«οὐ προστεθήσεται εἰς τὸν οἶκόν σου, ὅτι βδέλυγμα ἀνάθεμά ἐστιν.»

“You shall not bring an accursed thing into your house, for it is an abomination and an anathema.”

Old Testament, Deuteronomy 7:26 (Septuagint)

«ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν παρ’ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω.»

“But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.”

Apostle Paul, Galatians 1:8

«Εἴ τις οὐκ ἀνατέλλει τὴν Ἀνάστασιν τοῦ Χριστοῦ, ἀνάθεμα ἔστω.»

“If anyone does not confess the Resurrection of Christ, let him be anathema.”

Council of Constantinople (553 CE), Canon 12

Lexarithmic Analysis

The lexarithmos of the word ΑΝΑΘΕΜΑ is 107, from the sum of its letter values:

Α = 1

Alpha

Ν = 50

Nu

Α = 1

Alpha

Θ = 9

Theta

Ε = 5

Epsilon

Μ = 40

Mu

Α = 1

Alpha

= 107

Total

1 + 50 + 1 + 9 + 5 + 40 + 1 = 107

107 is a prime number — indivisible, a quality the Pythagoreans considered the mark of pure essence.

The 18 Methods

Applying the 18 traditional lexarithmic methods to the word ΑΝΑΘΕΜΑ:

Method	Result	Meaning
Isopsephy	107	Prime number
Decade Numerology	8	1+0+7 = 8. The Octad, in ancient numerology, symbolizes completeness, balance, and a new beginning, often associated with rebirth or the culmination of a cycle. In the case of anathema, it may suggest definitive placement and complete separation.
Letter Count	7	7 letters. The Heptad is considered a number of perfection and spiritual significance in many traditions, linked to completion and sacredness. Here, it may underscore the sacred character of anathema, whether as an offering or a curse.
Cumulative	7/0/100	Units 7 · Tens 0 · Hundreds 100
Odd/Even	Odd	Masculine force
Left/Right Hand	Right	Divine (≥100)
Quotient	—	Comparative method
Notarikon	A-N-A-Θ-E-M-A	Anagkē Nomou Alētheias Theiou Ergou Mystikou Archē (The Necessity of the Law of Truth, the Beginning of the Divine Mystical Work) — an interpretive approach connecting the word to divine will and order.
Grammatical Groups	4V · 0A · 3C	4 vowels (A, A, E, A), 0 aspirates (the letters Θ, Φ, Χ are unaspirated in modern pronunciation, but historically aspirated), 3 consonants (N, Θ, M). This distribution indicates a word with a fluid phonetic flow but a stable structure.
Palindromes	No
Onomancy	—	Comparative
Sphere of Democritus	—	Divination with lunar day
Zodiacal Isopsephy	Venus ♀ / Pisces ♓	107 mod 7 = 2 · 107 mod 12 = 11

Isopsephic Words (107)

Words from the Liddell-Scott-Jones lexicon with the same lexarithmos (107) as ἀνάθεμα, but from different roots, offering a glimpse into the numerical cosmic order of the Greek language.

ἀπάθεια

“Apathy,” the state of being free from passion or emotional disturbance. While ἀνάθεμα is an expression of intense passion (anger, condemnation), ἀπάθεια represents the exact opposite state, calmness and imperturbability, an ideal of Stoic philosophers.

ἔγκλημα

“Enklima,” a charge or an unlawful act. Anathema, in its negative sense, is a form of condemnation or accusation, often with severe consequences, much like a crime. Both words imply a serious transgression and the imposition of a penalty.

γένημα

“Genēma,” offspring, product, result. In contrast to ἀνάθεμα, which can mean something cut off or destroyed, γένημα signifies creation, production, and growth.

Κήλημα

“Kēlēma,” a charming spell, an enchantment. Like ἀνάθεμα, it is a powerful verbal act with metaphysical consequences, though with a different purpose (charm versus curse).

ἀλάλαγμα

“Alalagma,” a war-cry, a loud noise. A strong, public utterance, much like the pronouncement of an anathema, intended to instill fear or signal a decisive action.

ἀνεμία

“Anemia,” lack of wind, calm. In contrast to the storm that an anathema can unleash, ἀνεμία symbolizes tranquility and stillness, a state undisturbed by external forces.

The LSJ lexicon contains a total of 14 words with lexarithmos 107. For the full catalog and AI semantic filtering, see the interactive tool.

Sources & Bibliography

Liddell, H. G., Scott, R., Jones, H. S. — A Greek-English Lexicon. Oxford University Press, 9th ed. with revised supplement, 1996.
Bauer, W., Arndt, W. F., Gingrich, F. W., Danker, F. W. — A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG). University of Chicago Press, 3rd ed., 2000.
Septuagint — Vetus Testamentum Graecum Auctoritate Academiae Scientiarum Gottingensis editum. Vandenhoeck & Ruprecht, Göttingen.
Nestle-Aland — Novum Testamentum Graece. Deutsche Bibelgesellschaft, 28th ed., 2012.
Lampe, G. W. H. — A Patristic Greek Lexicon. Oxford University Press, 1961.
Chantraine, P. — Dictionnaire étymologique de la langue grecque: histoire des mots. Klincksieck, 1968-1980.
Homer — Iliad and Odyssey. Edited by D. B. Monro and T. W. Allen. Oxford University Press, 1920.
Plato — Opera Omnia. Edited by J. Burnet. Oxford University Press, 1900-1907.