Abomination: (Heb. shiqquts)

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The word abomination, in its biblical usage, is not a vague expression of disapproval or distaste, but a deeply theological term used to describe that which is detestable, loathsome, and morally or ritually offensive before God. The Hebrew root שִׁקּוּץ (shiqquts) carries the idea of abhorrence, filth, and that which defiles. This is not mere cultural language; it reflects God’s absolute moral revulsion toward certain actions, objects, and spiritual conditions.

In 2 Kings 23:13, the word is used to describe the detestable idols of pagan worship: “And the king defiled the high places that were east of Jerusalem…which Solomon the king of Israel had built…for Ashtoreth the abomination of the Sidonians…” This wasn’t just about religious competition—it was about moral corruption and defilement. Shiqquts represents that which not only violates God’s covenant but renders a person or place spiritually unclean. Ezekiel 5:11 records Jehovah’s judgment against Israel: “Because you have defiled my sanctuary with all your detestable things (shiqquts)…I myself will withdraw; my eye will not spare, and I will have no pity.” It is used again in Daniel 9:27 and 11:31 to describe the “abomination that makes desolate”—a profaning of sacred space through idolatry or blasphemous desecration.

Importantly, “abomination” in the Authorized Version (AV) comes from a cluster of Hebrew and Greek terms, each with particular nuances. While shiqquts denotes defilement tied to idolatry and uncleanness, other terms broaden the range of meaning:

טוֹעֵבָה (toʽevah) and תּוֹעֵבָה (tohʽe·vah) occur frequently, conveying moral disgust. Proverbs 6:16–19 lists seven things that are a toʽevah to Jehovah, such as “a lying tongue” and “hands that shed innocent blood.” These acts are not merely socially harmful—they are spiritually revolting to a holy God.
בָּאַשׁ (baʾash) occurs only once in the AV as “abomination” (1 Samuel 13:4), though its root meaning is “to stink.” In this context, the Israelites had become odious—like a foul stench—before the Philistines. More often, it is rendered “to be loathsome” or “to stink,” both literally and metaphorically, as in Psalm 38:5: “My wounds stink and fester because of my foolishness.”
זָעַם (zaʿam) is translated once as “abominable” (Micah 6:10) but carries the force of divine wrath or denunciation. It literally means “to foam” in rage and is more accurately rendered “curse” or “denounce.” This gives weight to divine judgments where God is not only displeased but actively opposing the guilty (Psalm 7:11; Proverbs 24:24).
פִּגּוּל (pig·gulʹ) appears four times in the Hebrew Scriptures, especially in Levitical texts (Leviticus 7:18; 19:7), where it refers to sacrificial meat left too long, rendering it “foul” or “impure.” This again links the concept of abomination with uncleanness and violation of sacred protocol.
שָׁקַץ (sha·qatsʹ), שֶׁקֶץ (sheʹqets), and שִׁקּוּץ (shiq·qutsʹ) form another family of terms, all pointing toward the disgusting or loathsome, especially in the context of ritual defilement and idolatry.

In the Greek New Testament, ἀθέμιτος (a·theʹmi·tos) appears in 1 Peter 4:3, translated as “abominable” in the AV, though more accurately it means “unlawful” or “illegal,” especially according to divine law. It describes acts outside of God’s ordained moral order.

A more intense word group is βδελύσσω (bde·lysʹso), along with βδέλυγμα (bdeʹlyg·ma) and βδελυκτός (bde·ly·ktosʹ), all conveying the idea of disgust or revulsion, and also rooted in the idea of stench or pollution. Jesus uses bdeʹlyg·ma in Matthew 24:15 when referencing the “abomination of desolation” standing in the holy place, a prophetic echo from Daniel pointing to sacrilegious desecration. These are not neutral words—they convey God’s view of ultimate defilement.

Later translations wisely depart from the AV’s broad use of “abomination” and render these terms more precisely, depending on the context—using words such as “loathsome,” “unclean,” “detestable,” “accursed,” “foul,” or “lawless.” This does not dilute the term, but rather brings out its specific force, helping the reader discern whether the term refers to moral depravity, idolatrous corruption, ritual impurity, or divine wrath.

Theological Implications

To call something an abomination in scripture is to mark it as absolutely incompatible with God’s holiness. It is not simply bad behavior—it is spiritually defiling and an affront to divine order. In the Law, acts such as homosexuality (Leviticus 18:22), bestiality (Leviticus 18:23), idolatry (Deuteronomy 7:25), dishonest trade (Deuteronomy 25:13–16), and cross-dressing (Deuteronomy 22:5) are each labeled as toʽevah, not due to cultural bias, but because they violate creational boundaries or divine law.

In prophetic literature, Israel’s descent into idolatry and moral confusion is described with language of abomination. Ezekiel frequently condemns “detestable things” done in the temple itself (Ezekiel 8), symbolizing spiritual apostasy. Daniel’s “abomination that causes desolation” (Daniel 9:27) becomes a key eschatological marker used by Christ Himself (Matthew 24:15), signifying a decisive profaning of sacred space—first in history, and ultimately in the final tribulation.

In the New Testament, abominations are not limited to ritual violations but include moral and doctrinal apostasy. Revelation 21:8 lists the “abominable” among those cast into the lake of fire. Here the Greek word bdeluktos (disgusting, detestable) stands in judgment over lives marked by persistent rebellion.

Conclusion

Biblically, abomination is not mere hyperbole—it is sacred terminology describing what God finds intolerable. Whether moral, ritual, or spiritual in nature, abominations are those acts and conditions that provoke divine revulsion and, unless repented of, incur judgment. Far from a relic of ancient religious rhetoric, the concept remains crucial for understanding God’s holiness, the seriousness of sin, and the need for atonement through Christ.

As God declared through the prophet Ezekiel: “Therefore, as I live, declares the Lord Jehovah, surely, because you have defiled my sanctuary with all your detestable things and with all your abominations, therefore I will withdraw. My eye will not spare, and I will have no pity” (Ezekiel 5:11).

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).