The Hebrew word kherem (related to the verb kharam) means something that is “specially set apart.” It has no exact match in modern English. The word can mean either to destroy something completely or to dedicate it fully to the Lord.
In the Old Testament
When Joshua led Israel into Canaan, some items were connected with false gods. These items were called kherem because they were opposed to the Lord. God required the Israelites to destroy them (see Joshua 6:18). Valuable metals, however, were placed in the holy place and became holy to the Lord (Leviticus 27:28; see also Joshua 6:19, 24).
The same idea applied to Israel’s enemies. They and their belongings could be “specially set apart” to God by being destroyed (Joshua 6:17–19; 1 Samuel 15:2–3). God told King Saul to destroy the Amalekites as judgment because they attacked Israel after God led them out of Egypt. (Exodus 17:8–16; Deuteronomy 25:17–19). This act showed that God curses those who curse his chosen people (Genesis 12:3).
In Leviticus 27:21 and 28, kherem refers to a vow dedicating something permanently to the Lord, such as land, items, or even people (see Numbers 18:14). These became “most holy” and set apart for the Lord’s service. They could not be redeemed or taken back.
God required this complete dedication or destruction when people committed serious offenses against him, such as worshiping false gods (Deuteronomy 7:1–6; 13:12–18).
In the New Testament
The idea of complete dedication continued into New Testament teaching. Paul used the Greek word anathema (the word the Septuagint uses to translate kherem) when speaking of judgment and devotion:
In Romans 9:3, Paul was willing to have God curse him if it would lead to the salvation of his fellow Jews.
In Galatians 1:8–9, the same Greek word describes the final end of those who preach a false gospel.
In 1 Corinthians 12:3, Paul warns that no one speaking by the Holy Spirit can say, "Jesus be cursed." This means that those with God's Spirit will not see the death of Jesus on the cross as a sign of God's rejection, as some Jews of Paul's time did. Instead, they will understand it as an act of atonement for sinful humanity, making things right between God and people.
For Christians Today
In the new covenant, Christians are not called to destroy people. Instead, God calls believers to show mercy to those who wrong them (Luke 9:51–56). Followers of Christ must “put to death” anything within themselves that opposes him (Romans 8:12–13; Colossians 3:5). Christians overcome evil not by violence, but through faith, the good news of Jesus, and love (Ephesians 6:10–20; 1 John 2:9–17). Final judgment belongs to God, who will act justly at the right time (Romans 12:19; 2 Thessalonians 1:6–10).
Passages for Further Study
Exodus 22:20; Leviticus 27:28–29; Numbers 18:8–14; 21:2–3; Deuteronomy 7:1–6, 26; 13:12–18; Joshua 6:17–19, 24; 7:11–15; 1 Samuel 15:2–3; 1 Kings 20:42; Isaiah 43:26–28; Malachi 4:5–6; Romans 9:3; 1 Corinthians 16:22; Galatians 1:8–9