Dictionaries :: Abomination of Desolation

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 (1Ki 11:5,7); of the Moabites (1Ki 11:7; 2Ki 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" (Da 11:31; 12:11), Septuagint bdel-ug-ma er-e-mo-se-os. The same noun, though in the plural, occurs in De 29:17; 2Ki 23:24; Isa 66:3; Jer 4:1; 7:30; 13:27; 32:34; Eze 20:7,8,30; Da 9:27; Ho 9:10; Zec 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" (Mt 24:15; Mr 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.

Written by Frank E. Hirsch

Abomination of Desolation:

Mentioned by our Saviour (Matthew 24:15) as a sign of the approaching destruction of Jerusalem, with reference to Daniel 9:27; 11:31; 12:11. The Jews considered the prophecy of Daniel as fulfilled in the profanation of the Temple under Antiochus Epiphanes, when the Israelites themselves erected an idolatrous altar upon the sacred altar, and offered sacrifice thereon: this altar is described as "an abomination of desolation" (1 Maccabees 1:54; 6:7). The prophecy, however, referred ultimately to the destruction of Jerusalem by the Romans, and consequently the "abomination" must describe some occurrence connected with that event. But it is not easy to find one which meets all the requirements of the case; the introduction of the Roman standards into the Temple would not be an "abomination," properly speaking, unless it could be shown that the Jews themselves participated in the worship of them; moreover, this event, as well as several others which have been proposed, such as the erection of the statue of Hadrian, fail in regard to the time of their occurrence, being subsequent to the destruction of the city. It appears most probable that the profanities of the Zealots constituted the abomination, which was the sign of the impending ruin.