Abominations to God

Neil Girrard

Scriptures Referenced in This Article (This does not include those in the footnotes):
          (Follow the Scripture links if you want to study the Scriptures for yourself.)
Psa. 22:24 π Jer. 1:19 π Mt. 7:21-23 π Lk. 17:1-2 π 2 Cor. 6:17-18 π Tit. 2:11-14 π Jas. 1:21-27 π 1 Jn. 3:3 π 1 Jn. 3:6-9 π Rev. 21:27

According to Strong's Hebrew and Greek dictionaries, there are eight Hebrew words and four Greek words that are rendered "abomination" (or some closely related word) in the King James version of the Bible. The first Hebrew word, toebah [8441], is rendered "abomination," "abominable thing," and "abominable" and refers to that which is disgusting, abominable, unclean (in a ritualistic sense), or wicked (in an ethical sense). This word appears 117 times in the Old Testament. This word is most often applied to the LORD who considers the following things to be abominations:

The second word, taab [8581], is rendered "abhor," "abominable," "abominably," and "utterly abhor" and gives the idea of abhorring, of being abominable, of doing abominably, or of being utterly vile, detestable or loathsome. It too is used in both an ethical and ritual sense. When this word is used in connection with God, it shows that God considers the following things to be abominable:

The third word, shaqats [8262], is rendered "abomination," "abominable," "abhor," "utterly detest" and gives the idea of being or making detestable or filthy, God considers the following to be detestable or abominable:

This word also gives us another insight into God by telling us what He has not abhorred: He has not abhorred or despised the afflicted. ( Psa. 22:24; top ) He hears their cries for help and mercy!

The fourth word, sheqets [8263], is rendered "abomination," and "abominable" and speaks of a detestable thing or idol, an abomination or detestation. When the word is connected with God, it reveals that He considers the following to be an abomination:

It is interesting to note that in the Levitical passages, "you," that is the Levite and Israelite reader, were to abhor and detest these animals as unclean. The text does not say that God necessarily considers them as abominable, only that the Israelites were to do so. Perhaps God also abhors these unclean animals because of the harmful effects touching or eating them could bring upon His people.

The fifth word,shiqquwts or shiqquts [8251], is rendered "abomination," "detestable things," "detestable," "abominable filth," and "abominable idols," and gives the idea of a detestable or abominable thing or idol. This word is used in reference to God holding something to be abominable or detestable as in the following:

The sixth word, ba_ash [887], is rendered "stink," "abhor," "abomination," "loathsome," "stinking savor," and "utterly abhor" and has the meaning of having a bad smell, of being odious, wicked, or abhorrent. When the word is used in connection with God, it is shown that God considers the following to be odious or abhorrent:

The seventh word, zaam [2194], is rendered "indignation," "defy," "abhor," "angry," and "abominable" and carries the meaning of denouncing, expressing indignation or defiance, being indignant, abhorrent or angry. When this word is used in connection with God, it shows that He is indignant or angry with the following:

The last Hebrew word, pigguwl or piggul [6292], is rendered "abominable" and "abomination" and means to stink, referring to foul things, refuse, specifically unclean sacrificial flesh. God considers the following to be abominable:

The first of the four Greek words used in the New Testament, bdelugma [946], is rendered "abomination" and refers to foul and detestable things, particularly idols and things pertaining to idolatry. God considers the following things to be an abomination:

This word, indicating one who practices idolatry, is also included in the list of those who will in no way enter the New Jerusalem.( Rev. 21:27; top )

The second word, bdeluktos [947], is rendered "abominable" and refers to something which is abominable or detestable. It is used only once in the New Testament. God considers the following to be abominable:

The third word, bdelusso [948], is rendered "abhor," "abominable" and carries the idea of a foul stench, something rendered foul, abominable, abhorrent, or detestable, to turn away from on account of the overwhelming stench. This word also appears only once in the New Testament. God considers the following to be a foul stench in His nostrils:

The fourth word, athemitos [111], is rendered "unlawful thing" and "abominable" and refers to that which is contrary to law and justice, that which is illicit and criminal. Each of its two usages in the New Testament demonstrates God's attitude.

This first one here largely represents the Pharisaic interpretation handed down over generations. What started as God's command to keep the Hebrews racially pure and spiritually distinct, over time, became an expression of racial prejudice and hatred. But it is still appropriate to say that God considers it an abomination when the mingling of His people with others who are not His, causes His people to compromise and sin. (cf. Lk. 17:1-2 ) God still cries out "Come out from among them And be separate, says the Lord. Do not touch what is unclean, And I will receive you. I will be a Father to you, And you shall be My sons and daughters, Says the Lord Almighty." ( 2 Cor. 6:17-18; top )

How can we think that God can receive us when we are so full of things which are an abomination to Him? Oh, but I've said a prayer. Or walked down an aisle for an altar call. Or been baptized. Or done miracles and wonderful things in His name. (see Mt. 7:21-23; top ) If we have truly put your faith and expectations in God's saving power we will put away all the filth and abominations. ( Tit. 2:11-14 , 1 Jn. 3:3; top ) We cannot continue to deceive ourselves by giving ourselves the label "Christian" when our lives and religious activities scream "pagan." ( Jas. 1:21-27 , 1 Jn. 3:6-9; top , etc.) A picture remains worth a thousand words and our actions still speak louder than our words - no matter how often the ear ticklers tell us how good we're doing and how much God loves us.

These things which are an abomination to God seem to be the characteristics of the vast majority of our nation's citizens in varying degrees and concentrations. And even with the growing wickedness and dangerous consequences of sin, those who know something of God and Jesus Christ refuse to truly turn to Him - instead they turn to gods of their own manufacture or imagination, often choosing to serve the self-god. Those who claim to be God's people (in whatever depth or variation they happen to use the generic word "God") seem to have gone beyond forsaking the fountain of living waters and gone beyond chiseling out a cistern that leaks. They seem to have dug out and filled themselves a cesspool and set up chairs and tables around it. Now they are lounging luxuriantly while serving drinks drawn from their pool, laughing and partying as if there is no eternal destiny and no judgment looming just over the temporal horizon. (A gross but accurate analogy of the American "Christian's" condition.)

There may be one under-emphasized factor regarding Noah, the prophet who correctly foretold the flood. Oh, he faced persecution and ridicule - that is not to be whisked away as being nothing. But I believe his real discouragement came when he came to the full realization that no one else in the whole world, except his own family, would be rescued. All his friends and neighbors and associates were destined to die, crushed under an unimaginable torrent of water. Not only did they refuse to listen to the warnings and thus escape the coming judgment, but they would never experience the wonderful relationship Noah had with his God. Their salvation and their satisfaction were so readily available to them, but none would enter in. That sadness must have been the hardest for Noah to bear and may be why God Himself had to shut the door seven days before the flood started - Noah might have left it open, hoping that just even one might escape God's judgment at the last moment.

This is probably true for Jeremiah as well. God revealed to him the coming judgment upon Jerusalem - as well as telling him that no one would believe him and they would be opposed to him. ( Jer. 1:19; top ) Jeremiah knew that judgment was coming. He also knew it was avoidable if the people would just repent and turn away from their sins. He also knew that no one would. No wonder he was known as the weeping prophet. Should we be any different in regards to our own nation?

[1] Lev. 18:22; 20:13; 1 Ki. 14:24 back
[2] cp. Lev. 18:6-17,26-30 back
[3] cp. Lev. 18:8,14,16,20,26-30; Ezek. 22:11 back
[4] cp. Lev. 18:23/26-30; Jer. 7:9-10 back
[5] cp. Lev. 18:21/26-30; Dt. 12:31; 2 Ki. 16:3; 2 Chr. 28:3; Jer. 32:35; Ezek. 16:20-22; 23:36-37 back
[6] cp. Lev. 18:19/26-30 back
[7] Dt. 7:25-26; 12:29-31; 13:12-16; 17:2-7; 27:15; 32:16; 2 Ki. 21:11-12; 12:13; 2 Chr. 28:3; 34:33; Isa. 41:22-24; 44:19; Jer. 7:9-10; 16:18; 32:35; 44:2-5,21-22; Ezek. 5:9; 6:9; cp. 7:3,4,8,9/20; 8:3-27; 11:18,21; 12:16; 14:6; 16:2,22,36; 18:12; cp. 20:4/8,9; 22:2-3; 23:36-37; 43:7-8; 44:10-13 back
[8] Dt. 14:3-21 back
[9] Dt. 17:1 back
[10] Prov. 15:8; 21:27; Isa. 1:13; Jer. 7:9-10 back
[11] Dt. 18:9-12 back
[12] Dt. 16-18; 2 Ki. 21:2; 2 Chr. 33:2; 36:14; Ezra 9:11,14; Jer. 6:15; Ezek. 6:11 back
[13] Dt. 22:5 back
[14] Dt. 23:18 back
[15] Dt. 24:4 back
[16] Dt. 25:13-16; Prov. 11:1; 20:10,23; Jer. 7:9-10; cp. Ezek. 7:3,4,8,9/12-13,19; 9:4 back
[17] 2 Chr. 36:8; Ezek. 8:43,47,50-51,58; 18:24; 33:25-26,29; 36:31 back
[18] Ezra 9:1, Mal. 2:11 back
[19] Prov. 3:32; 6:17,18; 8:7; 11:20; 15:9,26; 16:12; 26:24-26; Jer. 7:9-10; 44:4-5; cp. Ezek. 7:3,4,8,9,11; 22:2-3 back
[20] Prov. 6:17; 16:5; cp. Ezek. 7:3,4,8,9,20 back
[21] Prov. 6:17,19; 12:22; Jer. 8:10b-12 back
[22] Prov. 6:19 back
[23] Prov. 17:15; 29:27; Jer. 7:9-10 back
[24] Prov. 28:9 back
[25] Jer. 2:7; Ezek. 5:11; 8:3-27; 44:6,7 back
[26] Jer. 8:11-12 back
[27] Dt. 7:26; 1 Ki. 21:26 back
[28] Psa. 5:6 back
[29] Psa. 14:1; 53:1 back
[30] Psa. 106:40 back
[31] Ezek. 16:52 back
[32] Lev. 11:11,13,43; 20:25 back
[33] Dt. 7:26 back
[34] Lev. 11:10-13,20,23,41 back
[35] Isa. 66:17; Ezek. 8:10 back
[36] Dt. 29:17; 1 Ki. 11:5,7; 2 Ki. 23:13; 2 Chr. 15:8; Isa. 66:3; Jer. 4:1; 7:30; 13:27; 32:34; Ezek. 5:11; 7:20; 11:18,21; 20:7-8; 20:30; 37:23; Dan. 9:27; 11:31; 12:11; Hos. 9:10 back
[37] 2 Ki. 23:24; Nah. 3:4-6 back
[38] Psa. 38:5 back
[39] Prov. 13:5 back
[40] Eccl. 10:1 back
[41] Psa. 7:11 back
[42] Prov. 22:14 back
[43] Isa. 66:14. See also Jas. 4:4 back
[44] Mic. 6:10 back
[45] Zech. 1:10 back
[46] Mal. 1:4 back
[47] Lev. 7:18; 19:7 back
[48] Isa. 65:2-5 back
[49] Ezek. 4:14 back
[50] Mt. 24:15; Mk. 13:14 back
[51] Lk. 16:15 back
[52] Rev. 17:4-5 back
[53] Tit. 1:16 back
[54] Rev. 21:8, _vile_ NIV back
[55] Acts 10:28 back
[56] 1 Pet. 4:3 back

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