Abinadab – Abomination Of Desolation

Abinadab

a-bin'-a-dab ('abhinadhabh, "father of willingness," or, "my father is willing." This is according to the ordinary usage of the second word in the name--"willing" rather than "munificent" or "noble"):

(1) The man in whose house the men of Kiriath-jearim placed the ark, after its return from the land of the Philistines, his house being either in Gibeah of Benjamin or "in the hill" (1 Samuel 7:1; 2 Samuel 6:3,2 Samuel 6:4). To account for the ambiguity note that gibh`ah means hill, and that the place-name Gibeah ordinarily has the definite article. It is natural to think that Abinadab was himself a man of Kiriath-jearim, though the account does not explicitly say so. The record is that the men of Kiriath-jearim were summoned to take charge of the ark at a time when no one else dared to have it (1 Samuel 6:20,1 Samuel 6:21); and the implication seems to be that they had no option to refuse. Possibly this was due to their being Gibeonites, and hereditary "bondmen" of "the house of my God" (Joshua 9:17,Joshua 9:23). However this may be, they "sanctified" Abinadab's son Eleazar to have charge of the ark. According to the Hebrew and some of the Greek copies, the ark was in Gibeah in the middle of the reign of King Saul (1 Samuel 14:18).

About a century later, according to the Bible numbers, David went with great pomp to Kiriath-jearim, otherwise known as Baalah or Baale-judah, to bring the ark from Kiriath-jearim, out of the house of Abinadab in the hill (or, in Gibeah), and place it in Jerusalem (1 Chronicles 13:1–14; 2 Samuel 6:1–23). The new cart was driven by two descendants of Abinadab. There may or may not have been another Abinadab then living, the head of the house.

(2) The second of the eight sons of Jesse, one of the three who were in Saul's army when Goliath gave his challenge (1 Samuel 16:8; 1 Samuel 17:13; 1 Chronicles 2:13).

(3) One of the sons of King Saul (1 Chronicles 8:33; 1 Chronicles 9:39; 1 Chronicles 10:2; 1 Samuel 31:2). He died in the battle of Gilboa, along with his father and brothers.

(4) In 1 Kings 4:11 the King James Version has "the son of Abinadab," where the Revised Version (British and American) has BEN-ABINADAB, which see.

Willis J. Beecher

Abinoam

a-bin'-o-am, ab-i-no'-am ('abhino`am, "father of pleasantness," or, "my father is pleasantness"): A man of Kedesh-naphtali, the father of Barak who defeated the army of Jabin and Sisera (Judges 4:6,Revelation 3:12; Revelation 4:1,Revelation 5:1).

Abiram

a-bi'-ram ('abhiram, "exalted father," or, "my father is an exalted one"):

(1) The son of Eliab the son of Pallu the son of Reuben (Numbers 26:5 Deuteronomy 11:6). In company with his brother Dathan and Korah the Levite and others, he disputed the authority of Moses and Aaron in the wilderness (Numbers 16:1–17:13; Numbers 26:1–65; Deuteronomy 11:6; Psalms 106:17). Two hundred and fifty followers of Korah perished by fire at the doorway of the tent of meeting. Dathan and Abiram refused to come to the tent of meeting, at the summons of Moses; and the earth opened where their tents were, and swallowed them and their families and their goods. See KORAH.

(2) The firstborn son of Hiel the Bethelite, who rebuilt Jericho in the time of Ahab (1 Kings 16:34; compare Joshua 6:26). This incident has recently acquired a new interest owing to discoveries made at Gezer and Megiddo concerning foundation sacrifices as in ancient times offered in Palestine. One should not be too positive in making statements concerning this, but the following is a possible interpretation of the record. The curse pronounced by Joshua on the man who should rebuild Jericho was of a piece with the other details, Jericho being treated exceptionally, as a city placed under the ban. The language of Joshua's curse is capable of being translated: `Cursed be the man before Yahweh who shall .... build .... Jericho; (who) shall lay its foundation in his firstborn, and set up its gates in his youngest.' According to this interpretation the death of the builder's eldest and youngest sons is not spoken of as the penalty involved in the curse, but as an existing horrible custom, mentioned in order to give solemnity to the diction of the curse. The writer in Kings cites the language of the curse by Joshua. The context in which he mentions the affair suggests that he regards Hiel's conduct as exceptionally flagrant in its wickedness. Hiel, in defiance of Yahweh, not only built the city, but in building it revived the horrible old Canaanite custom, making his first-born son a foundation sacrifice, and his youngest son a sacrifice at the completion of the work.

Willis J. Beecher

Abiron

a-bi'-ron (Abeiron):

(1) The Septuagint form (Ecclesiasticus 45:18 the King James Version) of Abiram, one of the sons of Eliab, who, with his brother Dathan, and with one of the same tribe, joined the conspiracy against Moses and Aaron (Numbers 16:1,Numbers 16:12,Numbers 16:24,Numbers 16:25,Numbers 16:27; Numbers 26:9; Deuteronomy 11:6; Psalms 106:17).

(2) The eldest son of Hiel, the Bethelite, who died prematurely, thus fulfilling the doom pronounced on the posterity of him who should undertake to rebuild Jericho (1 Kings 16:34). See ABIRAM.

Abisei

ab-i-se'-i. See ABISSEI.

Abishag

ab'-i-shag, a-bi'-shag ('abhishagh, apparently, "father of wandering," that is, "cause of wandering," or "my father wanders"): The Shunammite woman who became nurse to King David (1 Kings 1:1–4:34,1 Kings 15:1–34; 1 Kings 2:17,1 Kings 2:21,1 Kings 2:22). She was chosen for the service with great care on account of her youth and beauty and physical vigor. She ministered to the king, that is, waited on him as personal attendant and nurse. She also "cherished" him in his feebleness--gave to him through physical contact the advantage of her superabundant vitality. This was a mode of medical treatment recommended by the servants of the king, and it appears to have been not wholly unsuccessful. She had an intimate knowledge of the condition of David, and was present at the interview of Bathsheba with David which resulted in the placing of Solomon on the throne. If that act had been questioned she would have been a most important witness. By reason of this and of her personal charms, she might become a strong helper to any rival of Solomon who should intrigue to supplant him. Adonijah sought Abishag in marriage. On the basis of this and of such other evidence as may supposably have been in his possession, Solomon put Adonijah to death as an intriguer.

Willis J. Beecher

Abishai

ab'-i-shi, a-bi'-shi ('abhishai, in Ch 'abhshai; meaning is doubtful, probably "my father is Jesse," BDB): Son of Zeruiah, David's sister, and one of the three famous brothers, of whom Joab and Asahel were the other two (2 Samuel 2:18). He was chief of the second group of three among David's "mighty men" (2 Samuel 23:18).

He first appears with David, who was in the Wilderness of Ziph, to escape Saul. When David called for a volunteer to go down into Saul's camp by night, Abishai responded, and counseled the killing of Saul when they came upon the sleeping king (1 Samuel 26:6–9). In the skirmish between the men of Ishbosheth and the men of David at Gibeon, in which Asahel was killed by Abner, Abishai was present (2 Samuel 2:18,2 Samuel 2:24). He was with and aided Joab in the cruel and indefensible murder of Abner, in revenge for their brother Asahel (2 Samuel 3:30).

In David's campaign against the allied Ammonites and Syrians, Abishai led the attack upon the Ammonites, while Joab met the Syrians; the battle was a great victory for Israel (2 Samuel 10:10–14). He was always faithful to David, and remained with him, as he fled from Absalom. When Shimei, of the house of Saul, cursed the fleeing king, Abishai characteristically wished to kill him at once (2 Samuel 16:8,2 Samuel 16:9); and when the king returned victorious Abishai advised the rejection of Shimei's penitence, and his immediate execution (2 Samuel 19:21).

In the battle with Absalom's army at Mahanaim Abishai led one division of David's army, Joab and Ittai commanding the other two (2 Samuel 18:2). With Joab he put down the revolt against David of Sheba, a man of Benjamin (2 Samuel 20:6,2 Samuel 20:10), at which Joab treacherously slew Amasa his cousin and rival, as he had likewise murdered Abner, Abishai no doubt being party to the crime. In a battle with the Philistines late in his life, David was faint, being now an old man, and was in danger of death at the hands of the Philistine giant Ishbihenob when Abishai came to his rescue and killed the giant (2 Samuel 21:17). In the list of David's heroes (2 Samuel 23:1–39) Abishai's right to leadership of the "second three" is based upon his overthrowing three hundred men with his spear (2 Samuel 23:18). He does not appear in the struggle of Adonijah against Solomon, in which Joab was the leader, and therefore is supposed to have died before that time.

He was an impetuous, courageous man, but less cunning than his more famous brother Joab, although just as cruel and relentless toward rival or foe. David understood and feared their hardness and cruelty. Abishai's best trait was his unswerving loyalty to his kinsman, David.

Edward Mack

Abishalom

a-bish'-a-lom: Variant of ABSALOM, which see.

Abishua

a-bish'-u-a, abi-shoo'-a ('abhishua`, uncertain, perhaps "father of wealth," or "my father is wealth"):

(1) A son of Bela the son of Benjamin (1 Chronicles 8:4).

(2) The son of Phinehas, who was grandson to Aaron (1 Chronicles 6:4,1 Chronicles 6:5,1 Chronicles 6:50, Ezra 7:5).

Abishur

a-bi'-shur ('abhishur, "my father is a wall"): Great-grandson of Jerahmeel and Atarah, Jerahmeel being great-grandson of Judah. Abishur was son of Shammai, and was the husband of Abihail, and the father of sons (1 Chronicles 2:28,1 Chronicles 2:29).

Abisue

a-bis'-u-e (Codex Vaticanus, Abisai; Codex Alexandrinus, Abisouai; the King James Version Abisum = Abishua (1 Chronicles 6:4 ff; Ezra 7:5) and Abissei (2 Esdras 1:2)): An ancestor of Ezra (1 Esdras 8:2).

Abisum

ab'-i-sum. See ABISUE (Apocrypha).

Abital

ab'-i-tal, a-bi'-tal ('abhiTal, "my father is dew"): One of the wives of King David. In the duplicated list (2 Samuel 3:4; 1 Chronicles 3:3) in which the sons born to David in Hebron are mentioned and numbered, the fifth is said to be Shephatiah the son of Abital.

Abitub

ab'-i-tub, a-bi'-tub ('abhiTubh, "father of goodness," or, "my father is goodness"): In the King James Version Ahitub. A descendant of Benjamin and son of Shaharaim and Hushim, born in the field of Moab (1 Chronicles 8:11).

Abiud

a-bi'-ud ('Abioud, perhaps "my father is majesty"; see ABIHUD): Mentioned in the genealogy of Jesus (Matthew 1:13 and not elsewhere) as the son of Zerubbabel. See GENEALOGY.

Abject

ab'-jekt: Only as a noun, and but once (Psalms 35:15) for nekheh, literally, "smitten ones," i.e. "men of the lowest grade" (Hengstenberg, Delitzsch), "the rabble," defined by the succeeding clause as those of such inferior station that they were unknown.

Able

a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Luke 13:24; John 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2 Corinthians 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."

Ablution

ab-lu'-shun: The rite of ablution for religious purification seems to have been practiced in some form in all lands and at all times. The priests of Egypt punctiliously practiced it (Herodotus ii.37). The Greeks were warned "never with unwashed hands to pour out the black wine at morn to Zeus" (Hesiod, Opera et Dies v.722; compare Homer, Iliad vi.266; Od. iv.759). The Romans also observed it (Virgil, Aeneid ii.217); as did and do Orientals in general (compare Koran, Sura 5:8, etc.). Ablutions for actual or ritual purification form quite a feature of the Jewish life and ceremonial. No one was allowed to enter a holy place or to approach God by prayer or sacrifice without having first performed the rite of ablution, or "sanctification," as it was sometimes called (Exodus 19:10; 1 Samuel 16:5; 2 Chronicles 29:5; compare Josephus, Ant, XIV, xi, 5).

Three kinds of washing are recognized in Biblical and rabbinical law:

(1) washing of the hands,

(2) washing of the hands and feet, and

(3) immersion of the whole body in water. (1 and 2 = Greek nipto; 3 = Greek louo).

Something more than an echo of a universal practice is found in the Scriptures. The rabbis claimed to find support for ceremonial hand-washing in Leviticus 15:11. David's words, "I will wash my hands in innocency: so will I compass thine altar, O Yahweh" (Psalms 26:6; compare Psalms 73:13), are regarded by them as warranting the inference that ablution of the hands was prerequisite to any holy act. This is the form of ablution, accordingly, which is most universally and scrupulously practiced by Jews. Before any meal of which bread forms a part, as before prayer, or any act of worship, the hands must be solemnly washed in pure water; as also after any unclean bodily function, or contact with any unclean thing. Such handwashings probably arose naturally from the fact that the ancients ate with their fingers, and so were first for physical cleansing only; but they came to be ceremonial and singularly binding. The Talmud abundantly shows that eating with unwashed hands came to be reckoned a matter of highest importance-- "tantamount to committing an act of unchastity, or other gross crime." Akiba, when in prison, went without water given him to quench his thirst, rather than neglect the rite of ablution (`Er. 216). Only in extreme cases, according to the Mishna, as on a battlefield, might people dispense with it. Simeon, the Essene, "the Saint" (Toseph. Kelim i.6), on entering the holy place without having washed his hands, claiming that he was holier than the high priest because of his ascetic life, was excommunicated, as undermining the authority of the Elders (compare `Eduy. 5 6).

Washing of the hands and feet is prescribed by the Law only for those about to perform priestly functions (compare Koran, Sura 5 8, in contrast: "When ye prepare yourselves for prayer, wash your faces and hands up to the elbows, and wipe your heads and your feet to the ankles"; Hughes, Dict. of Islam). For example, whenever Moses or Aaron or any subordinate priest desired to enter the sanctuary (Tabernacle) or approach the altar, he was required to wash his hands and feet from the layer which stood between the Tabernacle and the altar (Exodus 30:19; Exodus 40:31). The same rule held in the Temple at Jerusalem. The washing of the whole body, however, is the form of ablution most specifically and exactingly required by the Law. The cases in which the immersion of the whole body is commanded, either for purification or consecration, are very numerous. For example, the Law prescribed that no leper or other unclean person of the seed of Aaron should eat of holy flesh until he had washed his whole body in water (Leviticus 22:4–6); that anyone coming in contact with a person having an unclean issue, or with any article used by such a one, should wash his whole body (Leviticus 15:5–10); that a sufferer from an unclean issue (Leviticus 15:16,Leviticus 15:18); a menstruous woman (2 Samuel 11:2,2 Samuel 11:4), and anyone who touched a menstruous woman, or anything used by her, should likewise immerse the whole person in water (Leviticus 15:19–27): that the high priest who ministered on the Day of Atonement (Leviticus 16:24–28), the priest who tended the red heifer (Numbers 19:7,Numbers 19:8,Numbers 19:19), and every priest at his installation (Exodus 29:4; Exodus 40:12) should wash his whole body in water. Compare `divers baptisms' (immersions) in Hebrews 9:10, and see Broadus on Matthew 15:2–20 with footnote. (For another view on bathing see Kennedy in HDB, I, 257 v.)

Bathing in the modern and non-religious sense is rarely mentioned in the Scriptures (Exodus 2:5 Pharaoh's daughter; 2 Samuel 11:2 the Revised Version (British and American) Bathsheba, and the interesting case 1 Kings 22:38). Public baths are first met with in the Greek period--included in the "place of exercise" (1 Macc 1:14), and remains of such buildings from the Roman period are numerous. Recently a remarkable series of bath-chambers have been discovered at Gezer, in Palestine, in connection with a building which is supposed to be the palace built by Simon Maccabeus (Kennedy (illust. in PEFS, 1905, 294 f)). The rite of ablution was observed among early Christians also. Eusebius (Historia Ecclesiastica, X, 4.40) tells of Christian churches being supplied with fountains or basins of water, after the Jewish custom of providing the laver for the use of the priests. The Apostolical Constitutions (VIII.32) have the rule: "Let all the faithful .... when they rise from sleep, before they go to work, pray, after having washed themselves" nipsamenoi.

The attitude of Jesus toward the rabbinical law of ablution is significant. Mr (7:3) prepares the way for his record of it by explaining, `The Pharisees and all the Jews eat not except they wash their hands to the wrist (pugme). (See LTJM, II, 11). According to Matthew 15:1–20 and Mark 7:1–23 Pharisees and Scribes that had come from Jerusalem (i.e. the strictest) had seen some of Jesus' disciples eat bread with unwashed hands, and they asked Him: "Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread." Jesus' answer was to the Jews, even to His own disciples, in the highest degree surprising, paradoxical, revolutionary (compare Matthew 12:8). They could not but see that it applied not merely to hand-washing, but to the whole matter of clean and unclean food; and this to them was one of the most vital parts of the Law (compare Acts 10:14). Jesus saw that the masses of the Jews, no less than the Pharisees, while scrupulous about ceremonial purity, were careless of inward purity. So here, as in the Sermon on the Mount, and with reference to the Sabbath (Matthew 12:1 ff), He would lead them into the deeper and truer significance of the Law, and thus prepare the way for setting aside not only the traditions of the eiders that made void the commandments of God, but even the prescribed ceremonies of the Law themselves, if need be, that the Law in its higher principles and meanings might be "fulfilled." Here He proclaims a principle that goes to the heart of the whole matter of true religion in saying: "Well did Isaiah prophesy of you hypocrites" (Mark 7:6–13)--you who make great pretense of devotion to God, and insist strenuously on the externals of His service, while at heart you do not love Him, making the word of God of none effect for the sake of your tradition!

LITERATURE.

For list of older authorities see McClintock and Strong, Cyclopedia; Nowack, Biblische Archaeologie, II, 275-99; and Spitzer, Ueber Baden und Bader bei den alten Hebraern, 1884. George B. Eager

Abner

ab'-ner ('abhner; in 1 Samuel 14:50 the Hebrew has the fuller form, 'abhiner, Abiner; compare Abiram by the side of Abram; meaning, "my father is a lamp"): Captain of the host under Saul and Ishbosheth (Eshbaal). He was Saul's cousin; Ner the father of Abner and Kish the father of Saul being brothers, the sons of Abiel (1 Samuel 14:50 f). In 1 Chronicles 8:33; 1 Chronicles 9:39 the text appears to be faulty; read: And Ner begat Abner, and Kish begat Saul. According to 1 Chronicles 27:21 Abner had a son by the name of Jaasiel. Abner was to Saul what Joab was to David. Despite the many wars waged by Saul, we hear little of Abner during Saul's lifetime. Not even in the account' of the battle of Gilboa is mention made of him. Yet both his high office and his kinship to the king must have brought the two men in close contact. On festive occasions it was the custom of Abner to sit at table by the king's side (1 Samuel 20:25). It was Abner who introduced the young David fresh from his triumph over Goliath to the king's court (so according to the account in 1 Samuel 17:57). We find Abner accompanying the king in his pursuit of David (1 Samuel 26:5 ff). Abner is rebuked by David for his negligence in keeping watch over his master (ibid., 15).

Upon the death of Saul, Abner took up the cause of the young heir to the throne, Ishbosheth, whom he forthwith removed from the neighborhood of David to Mahanaim in the East-Jordanic country. There he proclaimed him king over all Israel. By the pool of Gibeon he and his men met Joab and the servants of David. Twelve men on each side engaged in combat which ended disastrously for Abner who fled. He was pursued by Asahel, Joab's brother, whom Abner slew. Though Joab and his brother Abishai sought to avenge their brother's death on the spot, a truce was effected; Abner was permitted to go his way after three hundred and threescore of his men had fallen. Joab naturally watched his opportunity. Abner and his master soon had a quarrel over Saul's concubine, Rizpah, with whom Abner was intimate. It was certainly an act of treason which Ishbosheth was bound to resent. The disgruntled general made overtures to David; he won over the tribe of Benjamin. With twenty men of them he came to Hebron and arranged with the king of Judah that he would bring over to his side all Israel. He was scarcely gone when Joab learned of the affair; without the knowledge of David he recalled him to Hebron where he slew him, "for the blood of Asahel his brother." David mourned sincerely the death of Abner. "Know ye not," he addressed his servants, "that there is a prince and a great man fallen this day in Israel?" He followed the bier in person. Of the royal lament over Abner a fragment is quoted:

"Should Abner die as a fool dieth? Thy hands were not bound, nor thy feet put into fetters: As a man falleth before the children of iniquity, so didst thou fall."

(See 2 Samuel 3:6–38.) The death of Abner, while it thus cannot in any wise be laid at the door of David, nevertheless served his purposes well. The backbone of the opposition to David was broken, and he was soon proclaimed as king by all Israel.

Max L. Margolis

Abode

a-bod'. See ABIDE.

Abolish

a-bol'-ish (chathath, "to be broken down," "made void," "My righteousness shall not be abolished" (Isaiah 51:6), i.e. as shown in God's faithfulness to His promises; machah, "to erase," "blot out," "that your works may be abolished" (Ezekiel 6:6) katargeo, "to render inoperative," "bring to nought," "make of no effect," "when he shall have abolished all rule" (1 Corinthians 15:24), every power opposed to God's kingdom; "having abolished in his flesh the enmity" (Ephesians 2:15)): By His death, Christ did away with the race separation due to historic ordinances and ceremonial laws (as of circumcision and uncircumcision); through the cross He wrought the reconciliation, and secured that common access to the Father by which the union is maintained.

"Our Saviour Christ Jesus .... abolished death" (2 Timothy 1:10). Men still die, "it is appointed unto men" (Hebrews 9:27), but the fear of death as having power to terminate or affect our personal existence and our union with God, as a dreadful stepping out into the unknown and unknowable (into Sheol of the impenetrable gloom), and as introducing us to a final and irreversible judgment, has been removed. Christ has taken out of it its sting (1 Corinthians 15:55 f) and all its hurtful power (Hebrews 2:14); has shown it to be under His control (Revelation 1:18), brought to light the incorruptible life beyond, and declared the ultimate destruction of death (1 Corinthians 15:26; compare Revelation 20:14). The Greek (katargeitai) indicates that the process of destruction was then going on.

M. O. Evans

Abomination

a-bom-i-na'-shun (piggul, to`ebhah, sheqets (shiqquts)): Three distinct Hebrew words are rendered in the English Bible by "abomination," or "abominable thing," referring (except in Genesis 43:32; Genesis 46:34) to things or practices abhorrent to Yahweh, and opposed to the ritual or moral requirements of His religion. It would be well if these words could be distinguished in translation, as they denote different degrees of abhorrence or loathsomeness.

The word most used for this idea by the Hebrews and indicating the highest degree of abomination is to`ebhah, meaning primarily that which offends the religious sense of a people. When it is said, for example, "The Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians," this is the word used; the significance being that the Hebrews were repugnant to the Egyptians as foreigners, as of an inferior caste, and especially as shepherds (Genesis 46:34). The feeling of the Egyptians for the Greeks was likewise one of repugnance. Herodotus (ii.41) says the Egyptians would not kiss a Greek on the mouth, or use his dish, or taste meat cut with the knife of a Greek.

Among the objects described in the Old Testament as "abominations" in this sense are heathen gods, such as Ashtoreth (Astarte), Chemosh, Milcom, the "abominations" of the Zidonians (Phoenicians), Moabites, and Ammonites, respectively (2 Kings 23:13), and everything connected with the worship of such gods. When Pharaoh, remonstrating against the departure of the children of Israel, exhorted them to offer sacrifices to their God in Egypt, Moses said: "Shall we sacrifice the abomination of the Egyptians (i.e. the animals worshipped by them which were taboo, to`ebhah, to the Israelites) before their eyes, and will they not stone us?" (Exodus 8:26).

It is to be noted that, not only the heathen idol itself, but anything offered to or associated with the idol, all the paraphernalia of the forbidden cult, was called an "abomination," for it "is an abomination to Yahweh thy God" (Deuteronomy 7:25,Deuteronomy 7:26). The Deuteronomic writer here adds, in terms quite significant of the point of view and the spirit of the whole law: `Neither shalt thou bring an abomination into thy house and thus become a thing set apart (cherem = tabooed) like unto it; thou shalt utterly detest it and utterly abhor it, for it is a thing set apart' (tabooed). To`ebhah is even used as synonymous with "idol" or heathen deity, as in Isaiah 44:19; Deuteronomy 32:16; 2 Kings 23:13; and especially Exodus 8:22 ff.

Everything akin to magic or divination is likewise an abomination to`ebhah; as are sexual transgressions (Deuteronomy 22:5; Deuteronomy 23:18; Deuteronomy 24:4), especially incest and other unnatural offenses: "For all these abominations have the men of the land done, that were before you" (Leviticus 18:27; compare Ezekiel 8:15). It is to be noted, however, that the word takes on in the later usage a higher ethical and spiritual meaning: as where "divers measures, a great and a small," are forbidden (Deuteronomy 25:14–16); and in Proverbs where "lying lips" (Proverbs 12:22), "the proud in heart" (Proverbs 16:5), "the way of the wicked" (Proverbs 15:9), "evil devices" (Proverbs 15:26), and "he that justifieth the wicked, and he that condemneth the righteous" (Proverbs 17:15), are said to be an abomination in God's sight. At last prophet and sage are found to unite in declaring that any sacrifice, however free from physical blemish, if offered without purity of motive, is an abomination: `Bring no more an oblation of falsehood--an incense of abomination it is to me' (Isaiah 1:13; compare Jeremiah 7:10). "The sacrifice of the wicked" and the prayer of him "that turneth away his ear from hearing the law," are equally an abomination (see Proverbs 15:8; Proverbs 21:27; Proverbs 28:9).

Another word rendered "abomination" in the King James Version is sheqets or shiqquts. It expresses generally a somewhat less degree of horror or religious aversion than [to`ebhah], but sometimes seems to stand about on a level with it in meaning. In Deuteronomy 14:3, for example, we have the command, "Thou shalt not eat any abominable thing," as introductory to the laws prohibiting the use of the unclean animals (see CLEAN; UNCLEANNESS), and the word there used is [to`ebhah]. But in Leviticus 11:10–13,Leviticus 11:20,Leviticus 11:23,Leviticus 11:41,Leviticus 11:42, Isaiah 66:17; and in Ezekiel 8:10 sheqets is the word used and likewise applied to the prohibited animals; as also in Leviticus 11:43 sheqets is used when it is commanded, "Ye shall not make yourselves abominable." Then sheqets is often used parallel to or together with to`ebhah of that which should be held as detestable, as for instance, of idols and idolatrous practices (see especially Deuteronomy 29:17; Hosea 9:10; Jeremiah 4:1; Jeremiah 13:27; Jeremiah 16:18; Ezekiel 11:18–21; Ezekiel 20:7,Ezekiel 20:8). It is used exactly as [to`ebhah] is used as applied to Milcom, the god of the Ammonites, which is spoken of as the detestable thing sheqets of the Ammonites (1 Kings 11:5). Still even in such cases to`ebhah seems to be the stronger word and to express that which is in the highest degree abhorrent.

The other word used to express a somewhat kindred idea of abhorrence and translated "abomination" in the King James Version is piggul; but it is used in the Hebrew Bible only of sacrificial flesh that has become stale, putrid, tainted (see Leviticus 7:18; Leviticus 19:7; Ezekiel 4:14; Isaiah 65:4). Driver maintains that it occurs only as a "technical term for such state sacrificial flesh as has not been eaten within the prescribed time," and, accordingly, he would everywhere render it specifically "refuse meat." Compare lechem megho'al, "the loaths ome bread" (from ga'al, "to loathe") Malachi 1:7. A chief interest in the subject for Christians grows out of the use of the term in the expression "abomination of desolation" (Matthew 24:15 and Mark 13:14), which see.

See also ABHOR.

LITERATURE

Commentators at the place Rabbinical literature in point. Driver; Weiss; Gratz, Gesch. der Juden, IV, note 15.

George B. Eager

Abomination Of Desolation

des-o-la'-shun: The Hebrew root for abomination is shaqats, "to be filthy," "to loathe," "to abhor," from which is derived shiqquts, "filthy," especially "idolatrous." This word is used to describe specific forms of idolatrous worship that were specially abhorrent, as of the Ammonites (1 Kings 11:5,1 Kings 11:7); of the Moabites (1 Kings 11:7; 2 Kings 23:13). When Daniel undertook to specify an abomination so surpassingly disgusting to the sense of morality and decency, and so aggressive against everything that was godly as to drive all from its presence and leave its abode desolate, he chose this as the strongest among the several synonyms, adding the qualification "that maketh desolate" (Daniel 11:31; Daniel 12:11), Septuagint bdel-ug-ma er-e-mo-se-os. The same noun, though in the plural, occurs in Deuteronomy 29:17; 2 Kings 23:24; Isaiah 66:3; Jeremiah 4:1; Jeremiah 7:30; Jeremiah 13:27; Jeremiah 32:34; Ezekiel 20:7,Ezekiel 20:8,Ezekiel 20:30; Daniel 9:27; Hosea 9:10; Zechariah 9:7. The New Testament equivalent of the noun is bdel-ug-ma = "detestable," i.e. (specially) "idolatrous." Alluding to Daniel, Christ spoke of the "abomination of desolation" (Matthew 24:15; Mark 13:14).

1. The Historical Background:

Since the invasion of the Assyrians and Chaldeans, the Jewish people, both of the Northern and of the Southern kingdom, had been without political independence. From the Chaldeans the rulership of Judea had been transferred to the Persians, and from the Persians, after an interval of 200 years, to Alexander the Great. From the beginning of the Persian sovereignty, the Jews had been permitted to organize anew their religious and political commonwealth, thus establishing a state under the rulership of priests, for the high priest was not only the highest functionary of the cult, but also the chief magistrate in so far as these prerogatives were not exercised by the king of the conquering nation. Ezra had given a new significance to the Torah by having it read to the whole congregation of Israel and by his vigorous enforcement of the law of separation from the Gentiles. His emphasis of the law introduced the period of legalism and finical interpretation of the letter which called forth some of the bitterest invectives of our Saviour. Specialists of the law known as "scribes" devoted themselves to its study and subtle interpretation, and the pious beheld the highest moral accomplishment in the extremely conscientious observance of every precept. But in opposition to this class, there were those who, influenced by the Hellenistic culture, introduced by the conquests of Alexander the Great, were inclined to a more "liberal" policy. Thus, two opposing parties were developed: the Hellenistic, and the party of the Pious, or the Chasidim, chacidhim (Hasidaeans, 1 Macc 2:42; 7:13), who held fast to the strict ideal of the scribes. The former gradually came into ascendancy. Judea was rapidly becoming Hellenistic in all phases of its political, social and religious life, and the "Pious" were dwindling to a small minority sect. This was the situation when Antiochus Epiphanes set out to suppress the last vestige of the Jewish cult by the application of brute force.

2. Antiochus Epiphanes:

Antiochus IV, son of Antiochus the Great, became the successor of his brother, Seleucus IV, who had been murdered by his minister, Heliodorus, as king of Syria (175-164 BC). He was by nature a despot; eccentric and unreliable; sometimes a spendthrift in his liberality, fraternizing in an affected manner with those of lower station; sometimes cruel and tyrannical, as witness his aggressions against Judea. Polybius (26 10) tells us that his eccentric ideas caused some to speak of him as a man of pure motive and humble character, while others hinted at insanity. The epithet Epiphanes is an abbreviation of theos epiphanes, which is the designation given himself by Antiochus on his coins, and means "the god who appears or reveals himself." Egyptian writers translate the inscription, "God which comes forth," namely, like the burning sun, Horos, on the horizon, thus identifying the king with the triumphal, appearing god.

When Antiochus Epiphanes arose to the throne, Onias III, as high priest, was the leader of the old orthodox party in Judea; the head of the Hellenists was his own brother Jesus, or, as he preferred to designate himself, Jason, this being the Greek form of his name and indicating the trend of his mind. Jason promised the king large sums of money for the transfer of the office of high priest from his brother to himself and the privilege of erecting a gymnasium and a temple to Phallus, and for the granting of the privilege "to enroll the inhabitants of Jerusalem as citizens of Antioch." Antiochus gladly agreed to everything. Onias was removed, Jason became high priest, and henceforth the process of Hellenizing Judea was pushed energetically. The Jewish cult was not attacked, but the "legal institutions were set aside, and illegal practices were introduced" (2 Macc 4:11). A gymnasium was erected outside the castle; the youth of Jerusalem exercised themselves in the gymnastic art of the Greeks, and even priests left their services at the altar to take part in the contest of the palaestra. The disregard of Jewish custom went so far that many artificially removed the traces of circumcision from their bodies, and with characteristic liberality, Jason even sent a contribution to the sacrifices in honor of Heracles on the occasion of the quadrennial festivities in Tyre.

3. The Suppression of the Jewish Cult:

Under these conditions it is not surprising that Antiochus should have had both the inclination and the courage to undertake the total eradication of the Jewish religion and the establishment of Greek polytheism in its stead. The observance of all Jewish laws, especially those relating to the Sabbath and to circumcision, were forbidden under pain of death. The Jewish cult was set aside, and in all cities of Judea, sacrifices must be brought to the pagan deities. Representatives of the crown everywhere enforced the edict. Once a month a search was instituted, and whoever had secreted a copy of the Law or had observed the rite of circumcision was condemned to death. In Jerusalem on the 15th of Chislev of the year 145 aet Sel, i.e. in December 168 BC, a pagan altar was built on the Great Altar of Burnt Sacrifices, and on the 25th of Chislev, sacrifice was brought on this altar for the first time (1 Macc 1:54,59). This evidently was the "abomination of desolation." The sacrifice, according to 2 Macc was brought to the Olympian Zeus, to whom the temple of Jerusalem had been dedicated. At the feast of Dionysus, the Jews were obliged to march in the Bacchanalian procession, crowned with laurel leaves. Christ applies the phrase to what was to take place at the advance of the Romans against Jerusalem. They who would behold the "abomination of desolation" standing in the holy place, He bids flee to the mountains, which probably refers to the advance of the Roman army into the city and temple, carrying standards which bore images of the Roman gods and were the objects of pagan worship.

Frank E. Hirsch