Herem

Occurrences in Scripture

The word herem itself does not appear in the New Korean Revised Version. Depending on the context, it is translated as "devote," "devoted thing," "utterly destroy," and similar expressions.

• Leviticus 27:28-29: Stipulates that anything devoted to the LORD may be neither sold nor redeemed.
• Numbers 21:1-3: In keeping with its vow, Israel destroyed the cities of the Canaanites and called the place Hormah. The place name Hormah is understood to derive from the same root as herem.
• Deuteronomy 7:1-6; 20:16-18: Commands the utter destruction of the seven nations of Canaan, on the grounds that Israel might otherwise come to serve their gods. Deuteronomy 13:12-18 applies the same law to an Israelite city that has served idols.
• Joshua 6-8: At the fall of Jericho, the city and everything in it were devoted to the LORD. The silver and gold and the vessels of brass and iron were brought into the treasury of the LORD (Joshua 6:19). When Achan secretly took some of the devoted things, Israel was defeated at Ai, and Achan was punished in the valley of Achor. In the subsequent battle for Ai, Israel was permitted to keep the livestock and the spoil (Joshua 8:2).
• 1 Samuel 15: Saul was commanded to utterly destroy Amalek, but he spared the best of the livestock and King Agag, and he was rebuked for it.

Background

The root is understood to mean "to set apart" or "to prohibit." Because devoted things belonged to God, they were either destroyed or given over to the sanctuary. The same word appears in the ninth-century BC inscription of Mesha, king of Moab, which records that he devoted Israelites to a Moabite god. The inscription shows that herem was a wartime practice in the ancient Near East.

Significance Across Scripture

In the prophetic books, herem is used as a term for judgment (Isaiah 34:2; the "curse" of Malachi 4:6). Zechariah 14:11 promises that "there shall be no more utter destruction," and Revelation 22:3 takes up this expression: "there shall be no more curse." Hosea 2:15 speaks of giving "the valley of Achor for a door of hope."

The Septuagint (the Greek translation of the Old Testament) commonly rendered herem as anathema. Paul used this word in the sense of "accursed" (Galatians 1:8-9; 1 Corinthians 16:22; Romans 9:3). Some scholars read the account of Ananias and Sapphira as a counterpart to the Achan incident.

Interpretation and Points of Debate

• Many church traditions read these commands as judgment on the long-standing wickedness of the Canaanite nations (Genesis 15:16; Deuteronomy 9:4-5). They also regard them as commands limited to a specific period and given to protect Israel from idolatry.
• The Book of Joshua records that Israel destroyed "all," yet Canaanites still remain in Judges 1. On this basis, some interpret the language as the hyperbole characteristic of ancient war accounts, a view found even among some evangelical scholars.
• Some critical scholars regard these texts as theological narratives compiled at a later date to emphasize the rejection of idolatry.
• Whatever the interpretation, there is broad agreement that these commands are not to be applied today as instructions to use violence against people. Critics nevertheless point out that these texts have been cited throughout history to justify conquest and violence.
• Views differ on the punishment of Achan's children along with him (Joshua 7:24-25). Some hold that the family was complicit, while others see the punishment as reflecting the ancient concept of collective responsibility. The text does not say whether the family took part.

In the Korean Church

In preaching, expressions such as "the devoted things" and "Achan's sin" are generally used rather than the original term herem. These texts are frequently cited to emphasize hidden sin within the community and the importance of obedience. Hymn 323 of the Korean New Hymnal (Sae Chansongga), "Called and Sent Forth" ("Bureum Bada Naseon I Mom"), contains the line "even in the empty fields of the valley of Achor."