See also Abomination of Desolation.

Abomination. This concept has to do with something that is utterly unworthy of any treatment, relationship, or consideration. Refers to sins in general Isa 66:3; Jer 44:4.

Abomination. This word is used: (1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Gen 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; 11:3).

(2.) Every shepherd was “an abomination” unto the Egyptians (Gen 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless habits of these wandering shepherds.

(3.) Pharaoh was so moved by the fourth plague, that while he refused the demand of Moses, he offered a compromise, granting to the Israelites permission to hold their festival and offer their sacrifices in Egypt. This permission could not be accepted, because Moses said they would have to sacrifice “the abomination of the Egyptians” (Exo 8:26); i.e., the cow or ox, which all the Egyptians held as sacred, and which they regarded it as sacrilegious to kill.

(4.) Daniel (Dan 11:31), in that section of his prophecies which is generally interpreted as referring to the fearful calamities that were to fall on the Jews in the time of Antiochus Epiphanes, says, “And they shall place the abomination that maketh desolate.” Antiochus Epiphanes caused an altar to be erected on the altar of burnt-offering, on which sacrifices were offered to Jupiter Olympus. (Compare 1 Macc. 1:57). This was the abomination of the desolation of Jerusalem. The same language is employed in Dan 9:27 (compare Mat 24:15), where the reference is probably to the image-crowned standards which the Romans set up at the east gate of the temple (A.D. 70), and to which they paid idolatrous honors. “Almost the entire religion of the Roman camp consisted in worshipping the ensign, swearing by the ensign, and in preferring the ensign before all other gods.” These ensigns were an “abomination” to the Jews, the “abomination of desolation.”
This word is also used symbolically of sin in general (Isa 66:3); an idol (Isa 44:19); the ceremonies of the apostate Church of Rome (Rev 17:4); a detestable act (Eze 22:11).

[Easton]

Abomination. a-bom-i-nā´shun (פּגּוּלpiggūl, תּועבה, tō‛ēbhāh, שׁקץ, sheḳec (שׁקּוּץ, shiḳḳūc)): three distinct Hebrew words are rendered in the English Bible by “abomination,” or “abominable thing,” referring (except in Gen 43:32; Gen 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 תּועבה, tō‛ēbhāh, 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 (Gen 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 (2Ki 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, tō‛ēbhāh, to the Israelites) before their eyes, and will they not stone us?” (Exo 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” (Deut 7:25-26). 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 (ḥērem = tabooed) like unto it; thou shalt utterly detest it and utterly abhor it, for it is a thing set apart’ (tabooed). Tō‛ēbhāh is even used as synonymous with “idol” or heathen deity, as in Isa 44:19;  Deut 32:16; 2Ki 23:13; and especially Exo 8:22.

Everything akin to magic or divination is likewise an abomination tō‛ēbhāh; as are sexual transgressions ( Deut 22:5;  Deut 23:18; Deut 24:4), especially incest and other unnatural offenses: “For all these abominations have the men of the land done, that were before you” (Lev 18:27; compare Eze 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 ( Deut 25:14-16); and in Proverbs where “lying lips” (Prov 12:22), “the proud in heart” (Prov 16:5), “the way of the wicked” (Prov 15:9), “evil devices” (Prov 15:26), and “he that justifieth the wicked, and he that condemneth the righteous” (Prov 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’ (Isa 1:13; compare Jer 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 Prov 15:8; Prov 21:27; Prov 28:9).

Another word rendered “abomination” in the King James Version is שׁקץ, sheḳec or שׁקּוּץ, shiḳḳuč. It expresses generally a somewhat less degree of horror or religious aversion than tō‛ēbhāh, but sometimes seems to stand about on a level with it in meaning. In  Deut 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 AND UNCLEAN ANIMALS), and the word there used is tō‛ēbhāȟ. But in Lev 11:10-13, Lev 11:20, Lev 11:23, Lev 11:41, Lev 11:42; Isa 66:17; and in Eze 8:10 sheḳec is the word used and likewise applied to the prohibited animals; as also inLev 11:43 sheḳec is used when it is commanded, “Ye shall not make yourselves abominable.” Then sheḳec is often used parallel to or together with tō‛ēbhāh of that which should be held as detestable, as for instance, of idols and idolatrous practices (see especially  Deut 29:17; Hos 9:10; Jer 4:1; Jer 13:27; Jer 16:18;Eze 11:18-21; Eze 20:7, Eze 20:8). It is used exactly as tō‛ēbhāh is used as applied to Milcom, the god of the Ammonites, which is spoken of as the detestable thing sheḳec of the Ammonites (1Ki 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 פגול, piggūl; but it is used in the Hebrew Bible only of sacrificial flesh that has become stale, putrid, tainted (see Lev 7:18; Lev 19:7; Eze 4:14; Isa 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 leḥem meghō’āl, “the loathsome bread” (from gā’al, “to loathe”) Mal 1:7. A chief interest in the subject for Christians grows out of the use of the term in the expression “abomination of desolation” (Mat 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.

[ISBE]

Abomination. The word ‘abomination’ is used in the O.T. in reference to any iniquity as viewed by a holy God. It also designates what was unfit to be presented in the service of God, such as an animal with any sort of blemish being brought as a sacrifice; the price of a dog being put into the treasury, etc. Deut. 17: 1; Deut. 23: 18. The divine service became itself an abomination to God when it had fallen into a mere outward observance or was in association with iniquity. Isa. 1: 13; Prov. 28: 9. But idolatry was the special thing that was declared to be abomination to Jehovah. The idols themselves are thus designated: 2 Kings 23: 13; Isa. 44: 19; and Ezek. 8. shows the idolatry that was carried on in secret, and the ‘greater abomination,’ of bringing it actually into the inner court of the Lord’s house, between the porch and the altar! The word is but seldom used in the N.T. and applies then to wickedness in general.

[Morrish]

Abomination. This word is used

(1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Gen 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; 11:3).

(2.) Every shepherd was “an abomination” unto the Egyptians (Gen 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless habits of these wandering shepherds.

(3.) Pharaoh was so moved by the fourth plague, that while he refused the demand of Moses, he offered a compromise, granting to the Israelites permission to hold their festival and offer their sacrifices in Egypt. This permission could not be accepted, because Moses said they would have to sacrifice “the abomination of the Egyptians” (Exo 8:26); i.e., the cow or ox, which all the Egyptians held as sacred, and which they regarded it as sacrilegious to kill.

(4.) Daniel (Dan 11:31), in that section of his prophecies which is generally interpreted as referring to the fearful calamities that were to fall on the Jews in the time of Antiochus Epiphanes, says, “And they shall place the abomination that maketh desolate.” Antiochus Epiphanes caused an altar to be erected on the altar of burnt-offering, on which sacrifices were offered to Jupiter Olympus. (Compare 1 Macc. 1:57). This was the abomination of the desolation of Jerusalem. The same language is employed in Dan 9:27 (compare Mat 24:15), where the reference is probably to the image-crowned standards which the Romans set up at the east gate of the temple (A.D. 70), and to which they paid idolatrous honors. “Almost the entire religion of the Roman camp consisted in worshipping the ensign, swearing by the ensign, and in preferring the ensign before all other gods.” These ensigns were an “abomination” to the Jews, the “abomination of desolation.”
This word is also used symbolically of sin in general (Isa 66:3); an idol (Isa 44:19); the ceremonies of the apostate Church of Rome (Rev 17:4); a detestable act (Eze 22:11).

[Easton]

Abominable
David Cox’s Topical Bible Concordance

Things that are abominable to God
• Idolatry Deu. 7:25; 27:15; 32:16.
• Unjust weights and measures Deu. 25:13-16; Pro. 11:1; 20:1,23.
• Uncleanness Lev. 18:22; 20:13; Deu. 24:4.
• Incest Lev. 18:6-18.
• Lying with a woman in her menses Lev. 18:18,20.
• Adultery Lev. 18:20.
• Sodomy Lev. 18:22-23.
• Offering seed to Molech Lev. 18:21.
• Offering children in sacrifice Deu. 18:10.
• Sorcery and necromancy Deu. 18:10-11.
• The hire of a whore and price of a dog, as a consecrated gift Deu. 23:18.
UNCLASSIFIED SCRIPTURES RELATING TO Deu. 22:5; Pro. 3:32; 6:16-19; 8:7; 11:20; 12:22; 15:8-9,26; 16:5; 17:15; 20:10,23; 21:27; 24:9; 28:9; 29:27.

Abomination
David Cox’s Topical Bible Concordance

Things that are, to God:
• Idolatry Deu. 7:25; 27:15; 32:16.
• Unjust weights and measures Deu. 25:13-16; Pro. 11:1; 20:10, 23.
• Uncleanness Lev. 18:22; 20:13; Deu. 24:4.
• Incest Lev. 18:6-18.
• Lying with a woman in her menses Lev. 18:19.
• Adultery Lev. 18:20.
• Sodomy Lev. 18:22-23.
• Offering seed to Molech Lev. 18:21.
• Offering children in sacrifice Deu. 18:10.
• Sorcery and Necromancy Deu. 18:10-11.
• The hire of a whore and price of a dog, as a consecrated gift Deu. 23:18.
Unclassified scriptures relating to Deu. 22:5; Pro. 3:32; 6:16-19; 8:7; 11:20; 12:22; 15:8-9, 26; 16:5; Pro. 17:15; 20:10, 23; 21:27; 24:9; 28:9; 29:27.