Lexical Summary
charam: To ban, devote, destroy utterly, exterminate
Original Word:חָרַם
Part of Speech:Verb
Transliteration:charam
Pronunciation:khaw-ram'
Phonetic Spelling:(khaw-ram')
KJV: make accursed, consecrate, (utterly) destroy, devote, forfeit, have a flat nose, utterly (slay, make away)
Word Origin:[a primitive root]
1. to seclude
2. specifically (by a ban) to devote to religious uses (especially destruction)
3. physical and reflexive, to be blunt as to the nose
Strong's Exhaustive Concordance
make accursed, consecrate, utterly destroy, devote, forfeit, have a flat nose, utterly slay
A primitive root; to seclude; specifically (by a ban) to devote to religious uses (especially destruction); physical and reflexive, to be blunt as to the nose -- make accursed, consecrate, (utterly) destroy, devote, forfeit, have a flat nose, utterly (slay, make away).
Brown-Driver-Briggs
I. [] (MI
17 of
devoting, dedicating a city to Chemosh, in clause with explaining massacre of all inhabitants; the altar-hearth of there was dragged before Chemosh;
be prohibited, forbidden, unlawful, become sacred; II.
make, pronounce sacred, inviolable; Ethiopic
prohibit from common use, consecrate to God, esteem unlawful; Palmyrene =
consacrÈ Vog
No 35; Nabataean
id., Eut
p. 28; Sabean
sanctuary, temple, Os
ZMG 1865, 176. 252, DHM
ZMG 1875, 594; Aramaic , and especially
anathematize, excommunicate; see also We
Skizzen iii, 165, Dr
Sm 100 ff., RS
Semitic i. 140 (150)) —
Hiph`ilPerfectJoshua 8:26 5t.;
Joshua 10:28; 2masculine singular
1 Samuel 15:18; 1singular
1 Samuel 15:20;
Numbers 21:2; 2feminine singular consecutive
Micah 4:13 (so RV most; 1singular), see Ges
§ 44, R. 4; plural
1 Samuel 15:9; 2Chronicles 32:14 etc.; (1 Samuel 15:3 read We Dr);
ImperfectLeviticus 27:28;
Numbers 21:3;
Joshua 10:37; suffix
Joshua 10:1; 1plural
Deuteronomy 2:34;
Deuteronomy 3:6 etc.;
ImperativeDeuteronomy 13:16; plural
Jeremiah 51:3; suffix
Jeremiah 50:26;
Infinitive absoluteDeuteronomy 3:6 4t.; construct 2Chronicles 20:23;
Daniel 11:44; suffix
Joshua 11:20 4t.; —
ban, devote (especially religiously, followed by objects hostile to the theocracy [see especially
Exodus 22:19 Hoph`al]; this involved Generally their destruction; when a city was 'devoted' the inhabitants were put to death, the spoil being destroyed or not according to the gravity of the occasion [contrast
Joshua 6:17,21;
1 Samuel 15:3 with
Deuteronomy 2:34f.
Deuteronomy 3:6,7], compare MI
17to Ashtar-Chemosh I devoted it, i.e. the city Nebo); —
,exterminating inhabitants, and destroying or appropriating their possessions:
Israel and her leaders subjectNumbers 21:2,3(destruction according to vow),Joshua 6:21 (compareJoshua 6:17; all J); inJoshua 6:18 read (for , see Di VB);Joshua 8:26 (, notL, omit verse),Joshua 10:1 (JE),Deuteronomy 2:34;Deuteronomy 3:6 (twice in verse);Deuteronomy 7:2 (twice in verse) (commanded through Moses, compare for underlying thoughtDeuteronomy 7:4;Deuteronomy 7:5;Deuteronomy 7:6),Deuteronomy 20:17 (twice in verse) (commanded by ),Joshua 2:10;Joshua 10:28,35,37,39,40 (divine command),Joshua 11:11,12,20,21 (divine commandJoshua 11:12;Joshua 11:20; all D),1 Samuel 15:3,8,9 (twice in verse);1 Samuel 15:15,18,20 (divine command1 Samuel 15:3;1 Samuel 15:18;1 Samuel 15:20, compare1 Samuel 15:11;1 Samuel 15:22;1 Samuel 15:23); quite secondary is simpleexterminate1 Kings 9:21;1 Chronicles 4:41.
secondary meaningdestroy, exterminate, also with other nations subject: —2 Kings 19:11 =Isaiah 37:11 2Chronicles 32:14; 20:23;Jeremiah 50:21,26 (both by divine command),Jeremiah 51:3;Daniel 11:44.
God as subject, figurative all nations and their armiesIsaiah 34:2; the nations of Western AsiaJeremiah 25:9; the tongue of the Egyptian sea (by drying it up)Isaiah 11:15 (but read perhaps with ).
so also ofdevoting even Israelites: a city of Israel for worshipping other godsDeuteronomy 13:16; residents of Jabesh-Gilead for not joining in campaign against BenjaminJudges 21:11.
devote to : for sacred uses the spoil of the nationsMicah 4:13; private possessions, whether a man, animal, or fieldLeviticus 27:28 (P).
ImperfectLeviticus 27:29;Ezra 10:8;Exodus 22:19; —
be put under the ban, devoted (to death), for worshipping other gods thanExodus 22:19 (J E; earliest use of word in OT); for some other theocratic offenceLeviticus 27:29 (P; see Di).
devoted, i.e.forfeited, to the temple treasuresEzra 10:8. — On see especially Di (Kn)Leviticus 27:28; EwAntiq. 75. 78, Dr1 Samuel 15:33.
II. [] (nose, lip, ear, etc.), mutilate, especially face (Arabic
perforate, pierce, slit the partition between the nostrils, or the lip, or the lobe of the ear) —
Passive participlea man blind or lame ormutilated in the face (in nose, lip, ear, etc.),or too long in a limbLeviticus 21:18 (H), see Di (Kn).
Topical Lexicon
Overview of Usageחָרַם appears about fifty-two times and consistently conveys the idea of placing persons, animals, goods, or territory under a divine ban—either to be destroyed or irrevocably dedicated to the LORD. The context determines whether the emphasis falls on annihilation, removal from common use, or consecration. The verb is most frequent in Israel’s conquest narratives and in prophetic announcements of judgment, but it also surfaces in instructions safeguarding covenant holiness.
Devotion to Destruction in Conquest Narratives
From the outset of Israel’s entry into Canaan, חָרַם framed the theology of holy war. Moses commanded, “When the LORD your God has delivered them over to you and you have defeated them, you must devote them to complete destruction” (Deuteronomy 7:2). Joshua implemented the command at Jericho: “They devoted to destruction with the sword every living thing in the city—men and women, young and old, cattle, sheep, and donkeys” (Joshua 6:21). The totality underscored that the victory belonged to the LORD; no spoils could be assimilated because everything in the city was already His.
Purging Evil and Protecting Covenant Purity
חָרַם served a moral as well as military purpose. Canaanite idolatry threatened Israel’s fidelity, so the ban operated as preventative discipline. When Achan coveted valuables that were “devoted to destruction,” Israel temporarily lost divine favor (Joshua 7). The narrative teaches that harboring what God has banned contaminates the entire community. Likewise, Moses warned that an apostate Israelite town must be placed under the ban so “nothing devoted to destruction among you shall cling to your hands” (Deuteronomy 13:17). The principle extends beyond warfare to any circumstance where unchecked sin endangers covenant integrity.
Contrast between Profane Destruction and Sacred Dedication
The same verb can describe both utter destruction (Joshua 10:40) and irrevocable dedication to the sanctuary (Leviticus 27:28). In either case, the item passes beyond human control into God’s exclusive domain. Thus when Saul spared Amalekite livestock “devoted to destruction,” he violated divine ownership (1 Samuel 15:3, 9). Samuel’s rebuke, “To obey is better than sacrifice” (1 Samuel 15:22), reveals that חָרַם was never a license for personal aggression or gain but an act of worshipful obedience.
Prophetic Echoes and Eschatological Overtones
The prophets employ חָרַם to describe coming judgments on the nations. Isaiah declares, “The LORD’s anger is upon all the nations… He has devoted them to destruction” (Isaiah 34:2). Jeremiah applies the term to Babylon (Jeremiah 25:9), and Ezekiel to Gog’s hordes (Ezekiel 39:12). These passages project the conquest pattern forward, portraying final judgment as a cosmic herem in which evil is permanently removed and God’s kingdom secured.
Applied Ministry Principles
1. Holiness: God’s claim over what is devoted warns believers against compromise (2 Corinthians 6:17).
2. Spiritual Warfare: The concept foreshadows putting to death the deeds of the flesh (Romans 8:13).
3. Stewardship: What belongs to God must not be withheld or repurposed (Acts 5:1-11 echoes Achan’s sin).
4. Corporate Responsibility: Achan’s account illustrates how private sin affects the whole body (1 Corinthians 5:6-7).
Christological Fulfillment and New Covenant Reflections
At the cross, Jesus became the One “made sin” (2 Corinthians 5:21), bearing the divine ban so that believers might be spared. His self-sacrifice turns the logic of חָרַם inside out: judgment falls on the substitute, and what was doomed is now redeemed. In Revelation the final eradication of evil parallels the ancient ban, yet the redeemed city is spared and eternally dedicated to God’s glory.
Key References
Leviticus 27:28;Deuteronomy 7:2;Deuteronomy 13:12-18;Joshua 6:17-21;Joshua 7:1-26;Joshua 10:40;Judges 21:11;1 Samuel 15:1-35;2 Kings 19:11;1 Chronicles 5:21;Isaiah 11:15;Isaiah 34:2;Jeremiah 25:9;Ezekiel 39:12;Daniel 11:44;Micah 4:13;Zechariah 14:11.
Forms and Transliterations
הֶחֱרִ֑ים הֶחֱרִ֔ים הֶחֱרִ֣ים הֶחֱרִ֣ימוּ הֶחֱרִ֣ם הֶחֱרִ֥ים הֶחֱרִֽימוּ׃ הֶחֱרִימָ֖ם הֶחֱרִימָ֥ם הֶחֱרַֽמְנוּ׃ הֶחֱרַֽמְתִּי׃ הֶחֱרַמְתֶּ֖ם הַֽחֲרִימָ֔ם הַֽחֲרֵ֔ם הַחֲרִ֖ימוּ הַחֲרִימָ֑ם הַחֲרֵ֣ם הַחֲרֵ֤ם הַחֲרֵ֨ם הַחֲרֵם֙ החרים החרימו החרימו׃ החרימם החרם החרמנו׃ החרמתי׃ החרמתם וְהֶחֱרִ֣ים וְהַ֣חֲרַמְתִּ֔ים וְהַֽחֲרַמְתִּ֖י וְהַֽחֲרַמְתֶּם֙ וְהַחֲרִימ֑וּהָ וְהַחֲרֵ֤ם וְהַחֲרַמְתִּ֤י וְהַחֲרַמְתָּ֞ה וַֽיַּחֲרִ֙ימוּ֙ וַֽנַּחֲרֵם֙ וַיַּחֲרִ֣ימוּ וַיַּחֲרִימָהּ֒ וַיַּחֲרִימֻם֙ וַיַּחֲרֵ֣ם וַיַּחֲרֵ֥ם וַנַּחֲרֵ֣ם וּֽלְהַחֲרִ֖ים והחרים והחרימוה והחרם והחרמתה והחרמתי והחרמתים והחרמתם ויחרימה ויחרימו ויחרימם ויחרם ולהחרים ונחרם חָרֻ֖ם חרם יַחֲרִם֩ יָֽחֳרָ֑ם יָחֳרַ֖ם יָחֳרַ֛ם יחרם לְהַֽחֲרִימָ֑ם לְהַחֲרִ֣ים לְהַחֲרִימָ֑ם להחרים להחרימם תַּחֲרִ֖ימוּ תַּחֲרִֽימוּ׃ תַּחֲרִים֙ תַּחֲרִימֵ֗ם תחרים תחרימו תחרימו׃ תחרימם chaRum ha·ḥă·rêm ha·ḥă·rî·mām ha·ḥă·rî·mū ḥā·rum hachaRem hachariMam hachaRimu haḥărêm haḥărîmām haḥărîmū ḥārum he·ḥĕ·ram·nū he·ḥĕ·ram·tem he·ḥĕ·ram·tî he·ḥĕ·rî·mām he·ḥĕ·rî·mū he·ḥĕ·rim he·ḥĕ·rîm hecheRamnu hecheramTem hecheRamti hecheRim hecheriMam hecheRimu heḥĕramnū heḥĕramtem heḥĕramtî heḥĕrim heḥĕrîm heḥĕrîmām heḥĕrîmū lə·ha·ḥă·rî·mām lə·ha·ḥă·rîm lehachaRim lehachariMam ləhaḥărîm ləhaḥărîmām ta·ḥă·rî·mêm ta·ḥă·rî·mū ta·ḥă·rîm tachaRim tachariMem tachaRimu taḥărîm taḥărîmêm taḥărîmū ū·lə·ha·ḥă·rîm ulehachaRim ūləhaḥărîm vaiyachaRem vaiyachariMah vaiyachaRimu vaiyachariMum vannachaRem vehacharamTah vehacharamTem vehacharamTi veHacharamTim vehachaRem vehachariMuha vehecheRim wan·na·ḥă·rêm wannaḥărêm way·ya·ḥă·rêm way·ya·ḥă·rî·māh way·ya·ḥă·rî·mū way·ya·ḥă·rî·mum wayyaḥărêm wayyaḥărîmāh wayyaḥărîmū wayyaḥărîmum wə·ha·ḥă·ram·tāh wə·ha·ḥă·ram·tem wə·ha·ḥă·ram·tî wə·ha·ḥă·ram·tîm wə·ha·ḥă·rêm wə·ha·ḥă·rî·mū·hā wə·he·ḥĕ·rîm wəhaḥăramtāh wəhaḥăramtem wəhaḥăramtî wəhaḥăramtîm wəhaḥărêm wəhaḥărîmūhā wəheḥĕrîm ya·ḥă·rim yā·ḥo·ram yā·ḥo·rām yachaRim yaḥărim yāḥoram yāḥorām yochoRam
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