“Numbers 5:21–22: A Latent Incantatory Curse Against a Suspected Adulteress” ~ Daniel Miller, Bishop’s University

Most commentators agree that there is something “magical” about the elaborate ritual to identify and punish a suspected adulteress, described in Num 5:11–31. It has been argued, however, that the double appearance of the Tetragramaton in v. 21 reflects an editorial attempt to drain the magic from the ritual by bringing the process under the auspices of Yahweh, Yahwism and magic being considered antithetical. The supposed antithesis between the two, however, is false; the ritual in Num 5:11–31 is both Yahwistic and magical. At its core is a latent incantatory curse: “[T]he LORD make you an execration and an oath among your people, when the LORD makes your uterus drop, your womb discharge; now may this water that brings the curse enter your bowels and make your womb discharge, your uterus drop!” (vv. 21–22).

“ ‘Who is this who darkens the design?’ (Job 38:2): God’s Response to Job’s Curse.” ~ John L. McLaughlin, University of St. Michael’s College

In Chapter 3 Job curses the day of his birth in terms that counter elements of the creation narrative in Genesis 1.  If Job’s curse were enacted it would entail the reversal of creation itself, leading Michael Fishbane to call Job 3 a “counter-cosmic incantation.”  God takes this threat so seriously that the divine speeches in Job 38-42 ignore the dialogue between Job and his three “friends” and instead challenge Job’s authority for uttering such a curse.

“When is a Blessing a Blessing? Group Identity, Covenant Fidelity, and the Priestly Blessing (Numbers 6) as a Curse Paradigm at Qumran.” ~ Dr. Daniel Timmer, FAREL Reformed Theological Seminary

The priestly blessing of Numbers 6 is prominent in several covenant formulary at Qumran, but remarkably functions as both a blessing and a curse. This paper first explores the pentateuchal background of the blessing, especially its application to all Israel. The paper’s focus, with close study of the Rule of the Community, Curse 4Q280, Purification Rules B, and Berakhot documents, is the complex of beliefs that allowed the Qumran sect to bless itself while cursing its Jewish kin or its own delinquent members. Analyses of related aspects of the group’s sociology (the guidelines for entry of and endurance in Qumran’s “new” covenant) and anthropology (the significance of blessings or curses being linked to human repentance or lack thereof, and when the blessing or curse would come about) conclude the study.

“Punitive miracles in Acts as a rite of passage” ~ Steven Muir, Concordia University College of Alberta

There is a common theme throughout the various accounts of afflictions and punitive miracles which are recounted in the Book of Acts. In each case, opponents of “The Way” or of the will of God are punished with a bodily ailment. We see this understanding in the accounts of the death of Judas, the deaths of Ananias and Sapphira, the blinding of Paul, the death of Herod, the blinding of Elymas/Bar-Jesus, the abusive possession of the sons of Sceva, and perhaps even humorously in the temporary demise of Eutychus when he falls asleep during Paul’s sermon. If we consider Luke­–Acts as a narrative unit, then the temporary muteness of Zechariah (as recounted in the Gospel of Luke) also falls into the above pattern. I propose that the author of Luke–Acts has an understanding of health states which shapes his presentation. He views that affiliation with “The Way” is related to a person’s bodily condition. Those who are sympathetic to the movement may be healed; those who oppose it are afflicted. In each case the power of God is thought to be at work. Healings by Jesus and the apostles are linked by the evangelist with the person’s incorporation into the group (and often some form of leadership or evangelistic role within it). Similarly, the evangelist suggests that afflictions marginalize a person by indicating God’s judgment upon them and a social placement outside the group “people of God.” In this sense, afflictions serve as a rite of passage, specifically a rite of degradation or status diminishment. These narratives suggest a world-view among Luke’s audience where social boundaries were of concern.

“Anathema Iesous in Corinthian Context: An Interpretation of 1 Corinthians 12:3a” ~ Mark S. Wheller, University of Alberta

An interesting and often confusing passage is 1 Corinthians 12:3, where the Koine Greek word anathema, “curse,” is located. In this presentation, I will demonstrate how Paul, in 1 Corinthians 12:3a, makes reference to the ancient Corinthian practice of invoking Jesus in order to place curses upon graves. This practice was similar to invoking an underworld deity, and the curse would act like a trap warding away grave robbers and other potential threats. Paul would rather the Corinthians focus their practices and beliefs around the “Lord Jesus” as he states in 1 Corinthians 12:3b; however, the practice caught on, and was still being used by the Corinthian Christians in the fourth century CE.