Anathema  

 

I HATE JOO ALLL!!!! o.O

Maybe both sides of the argument are right on this.

It is quite possible and probable that this word can have different meaning in the context that it is used, as well as have taken different meanings within different cultures and time frames. IE English and the traslation from Hebrew, Greek, Ancient Egyptian, etc (depending on which book your looking at).

That being said, wouldn't it be funny if soe planned this out and put thought into the name of the sword.

A sword that proc's a hate that ticks off the enemy and is a curse unto the enemy, but at the same time is a sacrafice and praise unto the god of Hate Innoruuk who delights in all things hateful.

Edited, Mon Dec 6 09:09:32 2004

There is a book of Judith. Depends qhich version of the Bible you read. Found this online:

A book of the Old Testament in versions of the Bible based on the Greek Septuagint, Judith is included with the Apocrypha in the Authorized and Revised Standard versions; it does not appear at all in the Hebrew Bible. The work of an unknown author, the book is a fictitious account of the deliverance of Israel from a foreign army by Judith, the devout and beautiful heroine who first beguiled and then beheaded the Assyrian commander Holofernes. The book is dated to the Maccabean period in the 2d century BC.

acording to webster thesaurus
Anathema-Curse, imprecation,condemnation,malediction,damnation,
2-villian,foe,outlaw,heretic, bane

think ill go with webster on this one, athough im sure you are entirely more versed in word orgin. this is what it means today, words evolve and at this point in time, i basicly means curse, would explain the proc as well.

A term formerly indicating offerings made to the divinity which were suspended from the roof or walls of temples for the purpose of being exposed to view. Thus anathema according to its etymology signifies a thing offered to God. The word anathema is sometimes used in this sense in the Old and New Testaments: In Judith, xvi, 23, it is said that Judith, having taken all the arms of Holofernes which the people had given him and the curtain of his bed which she herself had brought, offered them to the Lord as an anathema of oblivion. In II Mach., ix, 16, Antiochus promises to adorn with precious gifts (anathemata) the temple he has pillaged; and in Luke, xxi, 5, mention is made of the temple built of precious stones and adorned with rich gifts (anathemata). As odious objects were also exposed to view, e.g. the head of a criminal or of an enemy, or his arms or spoils, the word anathema came to signify a thing hated, or execrable, devoted to public abhorrence or destruction. "To understand the word anathema", says Vigouroux, "we should first go back to the real meaning of herem of which it is the equivalent. Herem comes from the word haram, to cut off, to separate, to curse, and indicates that which is cursed and condemned to be cut off or exterminated, whether a person or a thing, and in consequence, that which man is forbidden to make use of." This is the sense of anathema in the following passage from Deut., vii, 26: "Neither shalt thou bring anything of the idol into thy house, lest thou become an anathema like it. Thou shalt detest it as dung, and shalt utterly abhor it as uncleanness and filth, because it is an anathema." Nations, individuals, animals, and inanimate objects may become anathema, i.e. cursed and devoted to destruction. It was thus that the people inhabiting the Promised Land were anathematized as Moses says (Deut., vii, 1, 2): "When . . . the Lord thy God shall have delivered them to thee, thou shalt utterly destroy them." When a people was anathematized by the Lord, they were to be entirely exterminated. Saul was rejected by God for having spared Agag, King of the Amalecites, amid the greater part of the booty (I K. xv, 9-23). Anyone who spared anything belonging to a man who had been declared anathema, became himself anathema. There is the story of Achan who had charge of the spoils of Jericho; : "The anathema is in the midst of thee, O Israel: thou canst not stand before thy enemies till he be destroyed out of thee that is defiled with this wickedness." Achan, with his family amid herds, was stoned to death. Sometimes it is cities that are anathematized. When the anathema is rigorous all the inhabitants are to be exterminated, the city burned, and permission denied ever to rebuild it, and its riches offered to Jehovah. This was the fate of Jericho (Jos., vi, 17). If it is less strict, all the inhabitants are to be put to death, but the herds may be divided among the victors (Jos., viii, 27). The obligation of killing all inhabitants occasionally admits of exceptions in the case of young girls who remain captives in the hands of the conquerors (Num., xxxi, 18). The severity of the anathema in the Old Testament is explained by the necessity there was of preserving the Jewish people and protecting them against the idolatry professed by the neighbouring pagans.