Original Word: חֵרֶם
Part of Speech: Noun Masculine
Transliteration: cherem
Pronunciation: KHEH-rem
Phonetic Spelling: (khay'-rem)
KJV: (ac-)curse(-d, -d thing), dedicated thing, things which should have been utterly destroyed, (appointed to) utter destruction, devoted (thing), net
Word Origin: [from H2763 (חָרַם - To ban)]

1. physical (as shutting in) a net (either literally or figuratively)
2. usually a doomed object
3. abstr. extermination

accursed dedicated thing, appointed to utter destruction, Extermination

Or (Zecheriah 14:11) cherem {kheh'-rem}; from charam; physical (as shutting in) a net (either literally or figuratively); usually a doomed object; abstr. Extermination -- (ac-)curse(-d, -d thing), dedicated thing, things which should have been utterly destroyed, (appointed to) utter destruction, devoted (thing), net.

see HEBREW charam

I. חֵ֫רֶם noun masculine^{Leviticus 27:28}

1 devoted thing.

2 devotion, ban; — ׳ח absolute Joshua 6:17 24t. (most read חֶרֶם Zechariah 14:11, Baer חֵרֶם); חֶ֑רֶם Joshua 7:1; suffix חֶרְמִי 1 Kings 20:42; Isaiah 34:5; — thing devoted to ׳י:

1 thing hostile to theocracy, and therefore (in the strictest application) to be either destroyed, or, in the case of certain objects (e.g. silver and gold, vessels of brass and iron Joshua 6:19,24), set apart to sacred uses; especially

a. of a Canaan. city, as Jericho, including all inhabitants (except Rahab's family) and spoil Joshua 6:17,18 (twice in verse); Joshua 7:1,11,15; Achan by taking מִןהַֿחֵרֶם made (camp of) Israel ׳ח Joshua 7:12; compare Joshua 6:18, and became himself ׳ח, and was stoned and, with his family and possessions, including the spoil, was burnt Joshua 7:1,11,12,13 (twice in verse) (all J E except Joshua 7:1 P; compare Joshua 7:15; Joshua 7:24; Joshua 7:25); ׳מָעַל מַעַל בַּח committed unfaithfulness in the matter of the devoted thing is term for the sin Joshua 7:1; Joshua 22:20 (both P), compare ׳מָעַל בַּח 1 Chronicles 2:7; Saul and Israel spared Agag king of Amalek and ׳רֵאשִׁית הַח i.e. of the spoil (sheep and oxen), which should have been utterly destroyed 1 Samuel 15:21 (compare 1 Samuel 15:3; 1 Samuel 15:8; Saul rejected by ׳י for this 1 Samuel 15:11; 1 Samuel 15:26); so an idolatrous city in Israel should become ׳ח, with all its contents, and be utterly destroyed Deuteronomy 13:17 (compare Deuteronomy 13:13; Deuteronomy 13:15; Deuteronomy 13:16).

b. of individuals, one having relic of Canaanit. god in his house should become ׳ח, the relic being ׳ח Deuteronomy 7:26 (twice in verse); every human being who became ׳ח should be killed Leviticus 27:29 (twice in verse) (P; see Di).

2 apparently (so Di) anything devoted to sanctuary under specially stringent conditions Leviticus 27:28 (see Di; and compare Ezra 10:8); a field consecrated to ׳י becomes under certain conditions ׳כִּשְׂדֵה הַח Leviticus 27:21; every ׳ח is קֹדֶשׁ קָֽדָשִׁים ליהוה Leviticus 27:28, and no ׳ח that a manmay devote, whether man, beast or field, may be sold or redeemed Leviticus 27:28; every such ׳ח (as in case of metals and metal objects Joshua 6:17,19) went to Aaron and his sons Numbers 18:14 (P), to Zadokite priests Ezekiel 44:29.

3 devotion, ban, involving destruction; אִישׁ חֶרְמִי 1 Kings 20:42 man under my (׳י's) ban (of Benhadad); עַם חֶרְמִי Isaiah 34:5 (of Edom); ׳נתן לַח Isaiah 43:28 figurative of ׳יs giving over Judah to Chaldaea; ׳ח not to be in future Zechariah 14:11; ׳מֶּןאָֿבוֺא וְהִכֵּיתִי אֶתהָֿאָרֶץ ח Malachi 3:24 smite the land with a ban, i.e. utterly destroy it.

II. חֵ֫רֶם noun masculine net (as something perforated; compare Arabic perforated work, Fl in NHWB^{ii, 208}; Late Hebrew חֵרֶם net; Phoenician חרם maker of nets) — absolute ׳ח Micah 7:2; suffix חֶרְמִי Ezekiel 32:3, חֶרְמוֺ Habakkuk 1:15,16,17; plural חֲרָמִים Ecclesiastes 7:26; Ezekiel 26:5,14; Ezekiel 47:10; — hunter's net Micah 7:2; Ecclesiastes 7:26; fisherman's net Ezekiel 26:5,14; Ezekiel 32:3; Ezekiel 47:10; Habakkuk 1:15,16,17.

Concept and Range of Meaning

חֵרֶם (cherem) denotes that which is irrevocably set apart—either for sacred use or for complete destruction. The underlying idea is exclusivity: once something or someone is placed under cherem, it is removed from ordinary human claim and belongs wholly to the LORD, whether by consecration or by judgment.

Distribution in Scripture

The term appears roughly thirty-eight times, concentrated in Deuteronomy, Joshua, 1 Samuel, and the Prophets. Two main spheres emerge: (1) objects, peoples, or cities placed under the ban in holy war, and (2) property devoted to the sanctuary.

Cherem and Holy War

In conquest narratives the ban safeguards covenant purity and prevents syncretism. Deuteronomy 20:16-18 commands that Canaanite cities “shall be left alive nothing that breathes,” lest Israel “learn to follow all the detestable practices.” Joshua obeys at Jericho: “Now the city and everything in it must be devoted to the LORD for destruction” (Joshua 6:17). Similar language is used of Ai (Joshua 8:26), Hazor (Joshua 11:11), and the Amalekites (1 Samuel 15:3). Cherem warfare underscores that victory is the LORD’s, not Israel’s military prowess, while also serving as judgment upon entrenched idolatry.

Devotion to the Sanctuary

Cherem can also signify a voluntary or judicial dedication of property to God. “Nothing devoted to destruction that a man may permanently dedicate to the LORD—whether man, beast, or inherited land—may be sold or redeemed; everything so devoted is most holy to the LORD” (Leviticus 27:28). Such items passed to the priests (Numbers 18:14; Ezekiel 44:29), illustrating that ultimate ownership lies with God and not with the donor.

The Ban as a Warning Against Idolatry

Cherem objects are to be destroyed lest they transmit defilement. “You must not bring the abomination into your house, lest you become devoted to destruction like it; you are to utterly detest and utterly abhor it, for it is set apart for destruction” (Deuteronomy 7:26). Achan’s violation at Jericho (Joshua 7) shows that hidden compromise brings corporate consequences: Israel’s defeat at Ai exposed the danger of coveting the banned spoil.

Prophetic Usage

The prophets widen cherem to encompass nations under judgment. Isaiah foretells that Edom’s land “will become burning pitch… it will lie desolate for ever and ever” (Isaiah 34:9-10), language echoing the permanent ban. Zechariah 14:11 promises the removal of cherem from Jerusalem in the messianic age, revealing hope beyond judgment.

Moral and Theological Themes

1. Holiness: cherem underscores the LORD’s absolute claim over creation.
2. Obedience: success in mission hinges on exact adherence to divine instruction.
3. Corporate solidarity: individual sin can place an entire community under threat (Joshua 7:11-12).
4. Judgment and mercy: while the ban executes wrath, its removal anticipates redemption (Hosea 13:1-4 compared with Hosea 2:14-23).

Typological Significance

The Septuagint often renders cherem with anathema, a term carried into the New Testament. Paul declares, “If anyone does not love the Lord, let him be accursed” (1 Corinthians 16:22), showing that final devotion to destruction awaits persistent rebellion. Conversely, Christ “redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13), bearing the ultimate cherem so believers may become “a people for His own possession” (Titus 2:14).

Practical Ministry Applications

• Pursue uncompromising holiness; hidden sin endangers the witness of the whole body.
• Treat offerings and ministry resources as belonging entirely to God.
• Resist cultural idols; do not import what God has condemned.
• Proclaim both the severity of divine judgment and the grace that removes the ban in Christ.

Representative References

Leviticus 27:28; Numbers 18:14; Deuteronomy 7:2, 26; Deuteronomy 13:17; Deuteronomy 20:17; Joshua 6:17-18, 21; Joshua 7:11-13; Joshua 8:26; Joshua 11:11-15; 1 Samuel 15:3-23; Isaiah 34:5-10; Zechariah 14:11; Malachi 4:6.

בְּחֶרְמִֽי׃ בְחֶרְמ֔וֹ בַּחֵ֑רֶם בַּחֵ֔רֶם בַּחֵֽרֶם׃ בחרם בחרם׃ בחרמו בחרמי׃ הַחֵ֑רֶם הַחֵ֔רֶם הַחֵ֖רֶם החרם וְחֵ֖רֶם וַחֲרָמִ֛ים וחרם וחרמים חֲרָמִ֤ים חֲרָמִים֙ חֵ֕רֶם חֵ֖רֶם חֵ֗רֶם חֵ֛רֶם חֵ֡רֶם חֵ֤רֶם חֵ֥רֶם חֵֽרֶם׃ חֶרְמ֑וֹ חֶרְמִ֖י חרם חרם׃ חרמו חרמי חרמים לְחֵ֑רֶם לְחֵ֔רֶם לְחֶרְמ֔וֹ לַֽחֲרָמִ֖ים לַחֵ֙רֶם֙ לחרם לחרמו לחרמים ba·ḥê·rem baCherem baḥêrem bə·ḥer·mî ḇə·ḥer·mōw becherMi bəḥermî ḇəḥermōw charaMim Cherem Cherem cherMi cherMo ha·ḥê·rem ḥă·rā·mîm haCherem haḥêrem ḥărāmîm ḥê·rem ḥer·mî ḥer·mōw ḥêrem ḥermî ḥermōw la·ḥă·rā·mîm la·ḥê·rem lacharaMim laCherem laḥărāmîm laḥêrem lə·ḥê·rem lə·ḥer·mōw leCherem lecherMo ləḥêrem ləḥermōw vacharaMim veCherem vecherMo wa·ḥă·rā·mîm waḥărāmîm wə·ḥê·rem wəḥêremInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts