What Is the Abomination of Desolation (Gr. bdelugma eremoseōs)?

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The phrase “Abomination of Desolation” (bdelugma eremoseōs, Greek: βδέλυγμα ἐρημώσεως) is deeply rooted in both Old and New Testament prophecy and carries profound theological and eschatological weight. It signifies a specific, detestable affront to Jehovah that causes or accompanies desolation—typically judgment by God against a people or system that has defiled what is holy. The term links Daniel’s apocalyptic visions with Jesus’ end-times discourse, thereby spanning centuries of divine revelation concerning idolatry, covenant infidelity, and the final confrontation between God’s kingdom and the forces of evil.

Etymological and Lexical Foundations

The term bdelugma (βδέλυγμα) denotes “a detestable or loathsome thing,” particularly something ritually or morally repugnant. This term translates the Hebrew shiq·qutsʹ (שִׁקּוּץ) in the Septuagint, used frequently in reference to idols or idolatrous practices. Eremoseōs (ἐρημώσεως) is a genitive noun form of erēmōsis, meaning “desolation” or “devastation.” Thus, bdelugma eremoseōs can be literally rendered as “a disgusting thing that causes desolation.”

Powerful visual interpretation—showing a ruined holy city defiled by a twisted presence, full of apocalyptic atmosphere and symbolic dread.

The Hebrew root of shiq·qutsʹ—sha·qatsʹ (שָׁקַץ)—means “to loathe” or “make detestable” (Leviticus 11:11, 43; 20:25). Closely associated terms such as sheʹqets (שֶׁקֶץ) and toh·ʽe·vahʹ (תוֹעֵבָה) reinforce the concept of divine revulsion, particularly against idolatry (Deuteronomy 7:25-26), moral perversion (Leviticus 18:22-30), and hypocrisy (Proverbs 15:8-9). In all uses, these terms underscore that the abomination is not merely offensive to humans but constitutes a spiritual affront to Jehovah Himself.

Mosaic Foundations and Early Use

Under the Law, sheʹqets described animals that were ceremonially unclean and thus “detestable” for eating or sacrifice (Leviticus 11:10-13). This had didactic value: violating dietary laws signified rejection of divine holiness. Yet animals like camels and donkeys, though unclean, served practical functions (1 Chronicles 27:30-31). Therefore, uncleanness was symbolic—not intrinsic to the creature but to what it represented about the worshiper’s stance before God.

However, shiq·qutsʹ had a more profound moral dimension. It was almost exclusively applied to false gods and their worship. The Canaanite cults, characterized by idolatry, sexual immorality, and child sacrifice, were called “disgusting things” (Deuteronomy 12:31; 18:9-12), and Israel was commanded to loathe them (Deuteronomy 7:26). The golden calf (Exodus 32), Baal and Ashtoreth (1 Kings 11:5-7), and Molech (2 Kings 23:10-13) all typify shiq·qutsʹ objects. Thus, the “abomination” involves not just a deviation from ritual purity but a gross perversion of covenant fidelity.

Daniel’s Prophecies and Their Initial Fulfillment

The term “abomination of desolation” first appears in Daniel’s apocalyptic visions (Daniel 9:27; 11:31; 12:11). These prophecies refer to a future desecration of the “holy place,” where sacrifices would cease and something repugnant would be established. The initial and partial fulfillment occurred in 168 BCE when Antiochus IV Epiphanes erected an altar to Zeus in the Jerusalem temple and offered pig flesh upon it (cf. 1 Maccabees 1:54-59). This triggered the Maccabean revolt and the eventual rededication of the temple.

However, Jesus explicitly situates the ultimate fulfillment as future from His day, saying: “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place… then let those who are in Judea flee to the mountains” (Matthew 24:15-16; cf. Mark 13:14). Luke’s parallel account clarifies that this refers to Jerusalem’s siege: “But when you see Jerusalem surrounded by armies, then know that its desolation has come near” (Luke 21:20). In 66 C.E., Roman legions under Cestius Gallus surrounded Jerusalem but then unexpectedly withdrew, allowing Christians to heed Jesus’ warning and flee. The city fell in 70 C.E., fulfilling the prophetic typology.

Broader and Ultimate Fulfillment

While the Roman desecration of Jerusalem was a specific historical fulfillment, Daniel’s prophecy extends to “the time of the end” (Daniel 12:9-11), implying a larger eschatological horizon. Revelation develops this further. Babylon the Great, a symbol of global false religion, is called “the mother of the disgusting things of the earth” (Revelation 17:5), and her alliance with political powers (the “wild beast”) mirrors the profanation seen in earlier types.

Eventually, these same political powers turn against her, leading to her desolation: “They will make her desolate and naked, and devour her flesh and burn her up with fire” (Revelation 17:16-17). This matches the pattern seen in Daniel and the Gospels—a detestable affront to God is punished by desolation, administered through human instruments as part of divine judgment.

Thus, the “abomination of desolation” in its ultimate sense refers to a global movement or event that mimics the earlier desecrations but targets the spiritual “holy place”—God’s people, the Christian congregation (Hebrews 12:22-24; Revelation 21:2, 9-10). It is not the Jerusalem temple, now obsolete, but the sphere of true worship under Christ.

Contemporary and Future Application

The “holy place” is defiled today not by statues or physical idols but by counterfeit Christianity, religious hypocrisy, and institutions that bear Christ’s name yet oppose His teachings. Just as the Jewish leaders of Jesus’ time turned the temple into “a cave of robbers” (Matthew 21:13), so modern religious bodies may become abominations when they prioritize human tradition, political entanglements, or moral compromise over scriptural truth.

Furthermore, the eschatological “abomination” likely involves a final surge of opposition—possibly political or ideological—against true worship. Paul alludes to this in 2 Thessalonians 2:3-4, describing a “man of lawlessness” who “takes his seat in the temple of God, proclaiming himself to be God.” This climactic rebellion will provoke the final outpouring of God’s wrath and the inauguration of Christ’s millennial kingdom (Revelation 19:11–20:6).

Call to Vigilance and Separation

Jesus’ command to “flee” upon seeing the abomination underscores the urgency and seriousness of spiritual discernment (Matthew 24:16). It mirrors Old Testament calls to leave Babylon (Isaiah 52:11; Jeremiah 51:6) and the New Testament exhortation to “come out of her, My people” (Revelation 18:4). Remaining within corrupt systems guarantees participation in their judgment. Therefore, believers must examine their associations, teachings, and practices to ensure alignment with Jehovah’s standards.

Those who refuse to separate themselves from the “disgusting things” cannot enter the New Jerusalem: “But nothing unclean will ever enter it, nor anyone who does what is detestable or false” (Revelation 21:27). Conversely, those who remain faithful will enjoy eternal fellowship with God and the Lamb.

Conclusion

The Abomination of Desolation (bdelugma eremoseōs) is a theologically loaded term, rich with historical, prophetic, and eschatological significance. Rooted in the concept of idolatry and spiritual betrayal, it spans from the days of Daniel to the final days of human history. It is both a literal pattern and a typological warning—first seen in pagan desecrations, then in Roman destruction, and ultimately in a climactic global opposition to God’s kingdom. It calls all who seek Jehovah to spiritual clarity, doctrinal purity, and moral fidelity, as they await the final vindication of His holiness and the full establishment of His eternal reign.

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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).