Lexical Summary
arar: To curse
Original Word:אָרַר
Part of Speech:Verb
Transliteration:arar
Pronunciation:ah-RAHR
Phonetic Spelling:(aw-rar')
KJV: X bitterly curse
NASB:cursed, curse, brings a curse, curse is cursed, cursed be those who curse, cursed is everyone who curses, cursed woman
Word Origin:[a primitive root]
1. to execrate
Strong's Exhaustive Concordance
bitterly curse
A primitive root; to execrate -- X bitterly curse.
NAS Exhaustive Concordance
Word Origina prim. root
Definitionto curse
NASB Translationbrings a curse (6), curse (8), curse is cursed (1), cursed (40), cursed be those who curse (1), cursed is everyone who curses (1), cursed woman (1), utterly curse (1).
Brown-Driver-Briggs
[] (Assyrian
arâru Zim
BP 68; on relation of meanings
bind &
curse in Assyrian see Dl
Pr 101) —
Perfect ,Malachi 2:2;Imperfect2masculine singularExodus 22:27;Numbers 22:6,12;Genesis 12:3;ImperativeNumbers 22:6;Numbers 23:7; , &Infinitive absolute allJudges 5:23;ParticipleJob 3:8;Genesis 27:29;Numbers 24:9;Genesis 3:14 36t. etc.; —curse ""bless, chiefly in poetic & legal sources of J E D & later imitations:Genesis 12:3;Genesis 27:29 (J)Numbers 22:6,12;Numbers 23:7;Numbers 24:9 (E)Exodus 22:27 (E)Malachi 2:2; =curse for ever her inhabitantsJudges 5:23;cursers of the day (magicians whose imprecations made days unlucky)Job 3:8.Passive participle , chiefly as exclamation, ""Genesis 3:14,17;Genesis 4:11;Genesis 9:25;Genesis 27:29;Genesis 49:7;Numbers 22:12;Numbers 24:9 (E, poetry)Deuteronomy 27:15-26Judges 21:18;1 Samuel 14:24;1 Samuel 14:28;1 Samuel 26:29;Jeremiah 11:3;Jeremiah 17:5;Jeremiah 20:14,15;Jeremiah 48:10 (twice in verse);Malachi 1:14;cursed be those who wander from thy commandsPsalm 119:21 ( Jerome De Ri),this cursed woman2 Kings 9:34.
ParticiplecursedMalachi 3:9.
3masculine singular suffixcurse, lay under a curseGenesis 5:29 (J);Participlethe curse-bringing watersNumbers 5:18-27 (P 6 t. waters destroying the perjured adulteress drinking them).
Imperfectbe cursedNumbers 22:6 (E).
Topical Lexicon
Root Meaning and Theological RangeThe verb אָרַר describes the pronouncement of a binding curse that places the object under divine judgment. Unlike a mere expression of anger, אָרַר invokes the authority of God to exclude the person, place, animal, or object from blessing and to consign it to frustration, futility, and eventual destruction. The opposite concept is ברך (“to bless”); therefore every appearance of אָרַר helps define the larger biblical rhythm of blessing versus curse that frames redemptive history.
Scope of Old Testament Usage
Approximately sixty-three instances span the Law, Prophets, and Writings. The distribution highlights four major settings:
1. Primeval history (Genesis 3–11).
2. Patriarchal narratives (Genesis 12–50).
3. Covenant legislation (especiallyDeuteronomy 27–29).
4. Prophetic or poetic imprecations (Judges, Psalms, Proverbs, Jeremiah, Malachi).
Foundational Curse in the Primeval Narrative
The first curses shape all subsequent theology of judgment. After the Fall, “Because you have done this, you are cursed above all livestock and every beast of the field” (Genesis 3:14). The serpent is cursed directly; the soil is cursed indirectly for Adam’s sake (Genesis 3:17). The ground’s corruption leads to Cain’s exile: “Now you are cursed and banished from the ground” (Genesis 4:11). These early uses reveal that a curse estranges the created order from its intended fruitfulness.
Covenant Framework: Blessing and Curse
Genesis 12:3 establishes the Abrahamic dichotomy: “I will bless those who bless you, and curse those who curse you.” The covenantal promise guarantees divine retribution against nations or individuals who oppose God’s redemptive plan. Later, Israel’s national covenant is formalized on Mount Ebal and Mount Gerizim (Deuteronomy 27–29), where twelve specific curses are recited upon violations of God’s law, culminating in the sweeping declaration, “Cursed is the one who does not put the words of this law into practice” (Deuteronomy 27:26). These formal maledictions function as legal sanctions in the covenant treaty.
National and Corporate Curses in Israel’s History
1. Conquest: Joshua places Jericho under the curse: “Cursed before the LORD is the man who undertakes to rebuild this city” (Joshua 6:26). Centuries later the curse is fulfilled in1 Kings 16:34.
2. Judges period: Deborah calls down judgment on Meroz for failing to aid the Lord’s armies, “Curse Meroz,” she said, “curse its inhabitants bitterly” (Judges 5:23).
3. Monarchy: Jonathan warns, “Cursed be anyone who eats food before evening” (1 Samuel 14:24), illustrating rash leadership that invokes divine penalty even on allies.
4. Post-exilic prophets:Malachi 1:14 and 2:2 warn corrupt priests that the Lord will “curse your blessings” when worship is defiled.
Prophetic Pronouncements
The prophets frequently use אָרַר to indict covenant infidelity.Jeremiah 17:5 contrasts reliance on human flesh with trust in the Lord: “Cursed is the man who trusts in mankind and makes flesh his strength.” Conversely,Jeremiah 17:7 offers the antithetical blessing. The pattern underscores the moral choice placed before God’s people.
Personal Imprecations and Wisdom Literature
In Job three friends attempt to coax Job into admitting secret sin deserving a curse, while Job himself longs for the day of his birth to be cursed (Job 3:8). Proverbs warns against unjustified maledictions: “Like a fluttering sparrow or darting swallow, an undeserved curse does not come to rest” (Proverbs 26:2), guarding against reckless misuse of spiritual authority.
Liturgical and Legal Settings
Curses appear in formal rituals. A striking example is the “water of bitterness” ordeal for suspected adultery (Numbers 5:18-27), where the priest declares, “May the LORD make you a curse among your people.” The public nature of such declarations reinforces communal holiness.
Divine Curse versus Human Curse
Human agents pronounce curses, yet effectiveness hinges on God’s ratification. Balaam learns this when hired by Balak: “How can I curse whom God has not cursed?” (Numbers 23:8). The narrative demonstrates that no human spell can override divine sovereignty. Conversely, God Himself directly curses—e.g., the serpent, Cain, and idols (Deuteronomy 27:15).
Christological Fulfillment and Theological Reflections
Deuteronomy 21:23 introduces the climactic curse: “Anyone who is hung on a tree is under God’s curse.” The New Testament reveals that Jesus Christ “redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13). Thus every Old Testament employment of אָרַר anticipates the cross where the ultimate curse is borne and nullified, opening the way for unmitigated blessing to Abraham’s seed (Galatians 3:14).
Pastoral and Ministry Applications
• Preaching: Calls for repentance should include both promise and warning; the reality of divine curse underscores the urgency of faith and obedience.
• Counseling: Believers troubled by perceived generational curses can be directed to the sufficiency of Christ’s atoning work which exhausts covenantal maledictions.
• Corporate Worship: Scripture readings ofDeuteronomy 28 orMalachi 3 can illuminate the seriousness of sin and the gracious provision of blessings in Christ.
• Mission:Genesis 12:3 motivates outreach, assuring churches that opposing forces ultimately stand under divine curse, while those who bless the gospel receive blessing.
Selected Key Occurrences
Genesis 3:14;Genesis 3:17;Genesis 4:11;Genesis 9:25;Genesis 12:3;Genesis 27:29;Exodus 22:28 (context: blasphemy);Numbers 5:21;Numbers 22:12;Deuteronomy 27:15-26;Deuteronomy 28:16-68;Joshua 6:26;Judges 5:23;1 Samuel 14:24;Job 3:8;Jeremiah 17:5;Malachi 2:2.
Forms and Transliterations
א֣וֹרוּ אֲרוּרִ֑ים אֲרוּרִ֣ים אֲרוּרִ֥ים אֲרוּרָ֤ה אֵֽרְרָ֖הּ אָֽרָה־ אָאֹ֑ר אָר֔וּר אָר֕וּר אָר֖וֹר אָר֗וּר אָר֣וּר אָר֤וּר אָר֥וּר אָר֨וּר אָרֽוּר׃ אָרוֹתִ֔יהָ אָרוּר֙ אֹ֥רוּ אֹרְרֵי־ אֹרְרֶ֣יךָ אאר אורו ארה־ ארו ארור ארור׃ ארורה ארורים ארותיה אררה אררי־ ארריך הַֽמְאָרֲרִ֖ים הַמְאָֽרֲרִ֑ים הַמְאָֽרֲרִֽים׃ הַמְאָֽרֲרִים֙ הַמְאָרְרִ֤ים הָאֲרוּרָ֤ה הארורה המאררים וְאָר֕וּר וְאָר֣וּר וְאָר֥וּר וְאָרוֹתִ֖י וְאֹרְרֶ֖יךָ וארור וארותי וארריך יוּאָֽר׃ יואר׃ נֵֽאָרִ֔ים נארים תָּאֹ֖ר תָאֹֽר׃ תָאֹר֙ תאר תאר׃ ’ā’ōr ’ā·’ōr ’ā·rāh- ’ā·rō·w·ṯî·hā ’ā·rō·wr ’ă·rū·rāh ’ă·rū·rîm ’ā·rūr ’ārāh- ’ārōwr ’ārōwṯîhā ’ārūr ’ărūrāh ’ărūrîm ’ê·rə·rāh ’êrərāh ’ō·rə·rê- ’ō·rə·re·ḵā ’ō·rū ’ō·w·rū ’ōrərê- ’ōrəreḵā ’ōrū ’ōwrū aOr arah aRor aroTiha aRur aruRah aruRim ereRah hā’ărūrāh hā·’ă·rū·rāh haaruRah ham’ārărîm ham’ārərîm ham·’ā·ră·rîm ham·’ā·rə·rîm hamAraRim hamareRim nê’ārîm nê·’ā·rîm neaRim orerei oreReicha oru tā’ōr ṯā’ōr tā·’ōr ṯā·’ōr taOr vearoTi veaRur veoreReicha wə’ārōwṯî wə’ārūr wə’ōrəreḵā wə·’ā·rō·w·ṯî wə·’ā·rūr wə·’ō·rə·re·ḵā yū’ār yū·’ār yuAr
Links
Interlinear Greek •
Interlinear Hebrew •
Strong's Numbers •
Englishman's Greek Concordance •
Englishman's Hebrew Concordance •
Parallel Texts
