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Levine concludes this is one of several indications, including extra-biblical evidence, that herem was a later addition to Hebrew thought.Levine says this is indicative that Israel was still, as late as Deuteronomy, making ideological adjustments to having imported the foreign practice of herem from its source in the surrounding Near Eastern nations." Over half the occurrences of the verb and noun for the root ḥ-r-m are concerned with the destruction of nations in war, but other terms associated with what Old Testament scholar Eric Siebert describes as "divine violence" may or may not include war.The Egyptians make the Israelites "serve with rigour" and their lives become "bitter with hard service".Moses, a Hebrew raised by Pharaoh's daughter, one day encounters an Egyptian beating a Hebrew. God hears the plight of the Israelites and sends Moses back to Egypt to bring them out of that land to Canaan.They also provide civil guidelines on the subject of violent activity as it pertains to individuals within the nation, distinguishing individualistic from nationalistic actions.These texts contain narratives, poetry, and instruction describing, commanding, or condemning violent actions by God, individuals, groups, and governments.Other terms are: ṣamat (put an end to, exterminate...annihilate); shamad (destroy, exterminate); nakah (to strike fatally, kill, in manslaughter, murder..retaliation ..warfare, conquest...combat...attack, rout); aqar (pluck up, often in the violent sense); qatsah (to cut off, in a destructive sense); shabat (with zeker can refer to one's "memory" being "blotted out" but in another idiom it means to "be blotted out....[the] earth" to "be exterminated, be destroyed, perish"; and kalah (kalah in Qal can mean "be finished, be destroyed).

God curses Cain for this, and also grants him protection from danger.

Moses repeats his request several times as the Plagues of Egypt afflict the Egyptians, but God makes Pharaoh refuse until the tenth plague, when God kills all firstborn people and cattle in Egypt, apart from those of the Israelites, who are protected.

The Israelites are allowed to leave, but God again changes Pharaoh's mind, and an army is sent after them.

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But you shall utterly destroy (ha-harem taharimem) them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the Lord your God has commanded you…".

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