### Core Meaning & Semantic Range
The Greek term epikatáratos (ἐπικατάρατος), Strong's number `{{G1944}}`, is a compound adjective derived from the preposition epí (ἐπί), meaning "upon" or "in addition," and a derivative of the verb kataráomai (καταράομαι), meaning "to curse" or "to invoke evil upon." Therefore, epikatáratos literally translates to "cursed upon" or "under a curse." Its core meaning denotes a state of being subjected to a divine or powerful imprecation, resulting in profound divine disfavor, condemnation, or exclusion from blessing. The term carries a strong connotation of being an object of execration, implying a deep and often irreversible state of spiritual or existential reprobation. It signifies not merely an unfortunate circumstance, but a decreed and active state of being anathema.
### Biblical Occurrences & Contextual Analysis
The term epikatáratos appears in the New Testament primarily in Paul's Epistle to the Galatians, where it serves as a cornerstone for his argument concerning justification by faith versus works of the Law.
* **[[Galatians 3:10]]**: "For as many as are of the works of the Law are under a curse; for it is written, 'Cursed is everyone who does not abide by all things written in the book of the Law, to perform them.'" Here, Paul directly quotes [[Deuteronomy 27:26]] using epikatáratos to underscore the inescapable curse that falls upon anyone who attempts to gain righteousness through perfect adherence to the Mosaic Law. The implication is that since no one can perfectly fulfill all the Law's demands, all humanity, by virtue of relying on the Law, stands condemned under this curse.
* **[[Galatians 3:13]]**: "Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, 'Cursed is everyone who hangs on a tree.'" This is a pivotal theological statement. Paul again employs epikatáratos, quoting [[Deuteronomy 21:23]], to explain the mechanism of Christ's redemptive work. By dying on the cross, a death associated with being "accursed" in the Old Testament, Christ vicariously took upon Himself the very curse due to humanity. He did not become sinful, but He became the object of the curse, thereby liberating believers from its bondage. This passage is foundational to the doctrine of substitutionary atonement.
These occurrences highlight the dire spiritual condition of humanity under the Law and the radical, self-sacrificial nature of Christ's work in breaking that curse.
### Related Words & Concepts
* **kataráomai (καταράομαι) `{{G2672}}`**: The root verb meaning "to curse." epikatáratos describes the state of being subjected to the action of this verb.
* **katára (κατάρα) `{{G2671}}`**: The noun meaning "a curse." epikatáratos describes someone who is under or experiencing this katára.
* **anathema (ἀνάθεμα) `{{G331}}`**: Often translated "accursed" or "devoted to destruction." While distinct in etymology and nuance, anathema shares the semantic field of being set apart for judgment or condemnation, as seen in [[Romans 9:3]] where Paul expresses a willingness to be anathema from Christ for his kinsmen.
* **Blessing (eulogia `{{G2129}}`)**: The concept of epikatáratos stands in direct antithesis to "blessing." Biblical theology frequently presents a dichotomy between divine favor (blessing) and divine disfavor (curse), often tied to covenant obedience or disobedience.
* **The Law**: In Pauline theology, the Mosaic Law is intrinsically linked to the concept of the curse. The Law, while holy and good, revealed humanity's inability to achieve righteousness by works, thus placing all under a curse for their failure ([[Galatians 3:10]]).
### Theological Significance
The theological significance of epikatáratos is profound and multifaceted:
* **The Gravity of Sin**: The term underscores the severe and dire consequences of humanity's sin and disobedience to God's perfect standard. It reveals that all people, apart from divine intervention, stand under a just and inescapable curse due to their failure to perfectly uphold God's Law.
* **The Necessity of Redemption**: The pervasive nature of the curse necessitates a divine means of redemption. Paul's use of epikatáratos in [[Galatians 3:13]] is central to his doctrine of atonement. Christ's willingness to "become a curse for us" demonstrates the radical and costly nature of His saving work. He entered into the condemned state, enduring the full weight of the curse, so that humanity could be liberated from it. This is the essence of substitutionary atonement.
* **Justification by Faith**: By highlighting the curse inherent in attempting to achieve righteousness through adherence to the Law, Paul powerfully argues for justification by faith in Christ alone. The curse is broken not by human effort or merit, but by divine grace received through faith in Christ's sacrificial act. This transition from "under the curse" to "blessed in Christ" is a foundational truth of the gospel.
* **The Cross as the Means of Deliverance**: The image of Christ "hanging on a tree" and thus becoming epikatáratos (drawing from [[Deuteronomy 21:23]]) transforms a symbol of shame and condemnation into the very instrument of salvation. The cross, which signified the ultimate curse, became the means by which the curse was overcome, revealing God's wisdom and power in salvation.
### Summary
The Greek word epikatáratos (ἐπικατάρατος), meaning "accursed" or "under a curse," describes a state of profound divine condemnation and disfavor. Its primary New Testament occurrences in Paul's letter to the Galatians are theologically crucial. In [[Galatians 3:10]], Paul employs it to demonstrate that all who seek righteousness through the works of the Law are inherently epikatáratos due to their inability to perfectly fulfill its demands. Most significantly, in [[Galatians 3:13]], he reveals the astonishing truth that Christ Himself became epikatáratos—taking on the full weight of the Law's curse through His death on the cross—thereby redeeming believers from this very curse. Thus, epikatáratos powerfully illuminates the severity of sin, the absolute necessity of Christ's substitutionary atonement, and the glorious foundation of justification by faith, transforming the symbol of ultimate condemnation into the ultimate act of divine liberation.
TRV