Understanding βδέλυγμα (bdelygma) Strong’s G946: The Abomination that Desolates and Signals Prophetic Fulfillment

Pronunciation Guide: bdeh’-loog-mah (with the ‘b’ and ‘d’ pronounced distinctly)

Basic Definition

Strong’s G946: βδέλυγμα (bdelygma) refers to something utterly detestable or abominable, particularly in a religious context where it describes an object, action, or entity that is repulsive to יהוה (Yahweh). In biblical usage, it often signifies a severe violation of divine law, especially through idolatry or sacrilege that profanes what is holy. The term carries a strong sense of moral revulsion and divine judgment against that which corrupts what God has established as sacred.

Etymology and Morphology

• Part of Speech: Noun (neuter)
• Root Word: Derived from βδελύσσω (bdelyssō, G948) – “to render foul, cause to be abhorred”
• Language Origin: Koine Greek, with Septuagint Hebrew equivalents (תּוֹעֵבָה, toebah)
• Primary Usage: Prophetic literature, apocalyptic discourse, legal texts prohibiting idolatry
• Semantic Field: Ritual impurity, moral corruption, idolatry, divine judgment

βδέλυγμα Morphology:

• βδέλυγμα (nominative singular) – an abomination
• βδελύγματος (genitive singular) – of an abomination
• βδελύγματι (dative singular) – by/with an abomination
• βδέλυγμα (accusative singular) – an abomination (as direct object)
• βδελύγματα (nominative/accusative plural) – abominations
• βδελυγμάτων (genitive plural) – of abominations
• βδελύγμασι(ν) (dative plural) – by/with abominations

Origin & History

The term βδέλυγμα has roots in classical Greek vocabulary related to feelings of disgust, loathing, and detestability. In secular Greek literature, it appears infrequently, but Aristotle in his “Rhetoric” uses the related verb form to describe that which evokes feelings of revulsion. However, the term gained particular religious significance in the Septuagint (LXX), where it became the standard translation for the Hebrew word תּוֹעֵבָה (toebah), which denoted practices considered detestable to יהוה (Yahweh).

In the Septuagint, βδέλυγμα took on heightened theological significance, particularly in Leviticus and Deuteronomy, where it describes various idolatrous practices. Its most notable pre-New Testament usage appears in Daniel 9:27, 11:31, and 12:11, where the phrase βδέλυγμα τῆς ἐρημώσεως (“abomination of desolation”) describes the desecration of the Jerusalem Temple. Historically, this was partially fulfilled when Antiochus IV Epiphanes erected an altar to Zeus in the Temple in 167 BCE and sacrificed a pig upon it, an event recorded in 1 Maccabees 1:54-59. This historical backdrop heavily influenced the New Testament understanding of the term.

Expanded Definitions & Translation Options

• Religious Desecration – The intrusion of pagan worship practices or idols into sacred space, profaning what has been consecrated to יהוה (Yahweh)
• Moral Corruption – Acts or attitudes so contrary to divine law that they evoke divine disgust and judgment
• Eschatological Sign – A specific prophetic marker indicating severe apostasy and the imminent judgment of God
• Covenant Violation – A deliberate breach of covenant relationship that threatens the bond between יהוה (Yahweh) and His people
• Ritual Impurity – An object or practice causing ceremonial defilement of the highest degree, making sacred space or people unfit for divine service

βδέλυγμα Translation Options:

• Abomination – The most common and traditional rendering, effectively conveying the sense of extreme divine disgust (preferred in prophetic and apocalyptic contexts)
• Detestable Thing – Emphasizes the object or entity that causes divine revulsion rather than the feeling itself (useful in contexts describing idolatry)
• Sacrilege – Highlights the violation of sacred space or things, particularly appropriate for Temple contexts
• Desecration – Focuses on the profaning of what is holy, especially fitting when paired with “of desolation” (τῆς ἐρημώσεως)
• Loathsome Idolatry – Specifies the most common concrete referent in biblical usage, clarifying for readers the typical nature of the abomination

Biblical Usage

The term βδέλυγμα appears relatively infrequently in the New Testament, but in contexts of profound theological significance. Most notably, it occurs in the Olivet Discourse where the Messiah Jesus directly references Daniel’s prophecy concerning the “abomination of desolation” (Matthew 24:15), indicating it as a crucial sign presaging the destruction of Jerusalem and the Temple. This eschatological usage connects Old Testament prophecy with New Testament fulfillment, suggesting both the historical desecration under Antiochus IV and a future, more complete fulfillment.

In Revelation, βδέλυγμα takes on apocalyptic dimensions, associated with the corrupt religious and political systems opposed to יהוה (Yahweh) and His people. Here, it describes both the contents of Babylon’s cup of abominations and the nature of her idolatries (Revelation 17:4-5), emphasizing false worship and moral corruption on a cosmic scale. The Septuagint usage vastly expands our understanding, as the term appears frequently in contexts prohibiting idolatry, sexual immorality, and occult practices that violate covenant holiness.

• “Therefore when you see the abomination [βδέλυγμα] of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)…” Matthew 24:15
• “The woman was clothed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a gold cup full of abominations [βδελυγμάτων] and of the unclean things of her immorality.” Revelation 17:4
• “And on her forehead a name was written, a mystery, ‘BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS [βδελυγμάτων] OF THE EARTH.'” Revelation 17:5
• “For that which is highly esteemed among men is detestable [βδέλυγμα] in the sight of God.” Luke 16:15
• “But nothing unclean, and no one who practices abomination [βδέλυγμα] and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life.” Revelation 21:27

Cultural Insights

The concept of βδέλυγμα must be understood within the cultural framework of ritual purity and holiness central to Second Temple Judaism. For Jewish people in the first century, the Temple represented the dwelling place of יהוה (Yahweh) on earth, a sacred space where heaven and earth intersected. Any deliberate desecration of this space was not merely an act of political rebellion but a cosmic offense against the divine order. The historical memory of Antiochus IV’s desecration—including the erection of a statue of Zeus in the Temple and the sacrifice of unclean animals on the altar—remained a collective trauma in Jewish consciousness, commemorated annually in the feast of Hanukkah.

When the Messiah Jesus referenced the “abomination of desolation” in His Olivet Discourse, His Jewish audience would have immediately connected this with both the historical desecration by Antiochus and Daniel’s prophecy of an ultimate eschatological violation. Roman standards bearing the image of the emperor (considered divine) would similarly constitute such an abomination if brought into the Temple precincts. This prophecy was partially fulfilled when Roman legions with their imperial images surrounded Jerusalem in 70 CE, ultimately destroying the Temple—an event the Messiah foresaw and warned His followers to flee from (Luke 21:20-21).

Theological Significance

The concept of βδέλυγμα reveals profound theological truths about יהוה (Yahweh)’s character and the nature of covenant relationship. First, it demonstrates that God is not indifferent to how He is worshipped—He distinguishes between the holy and the profane, between true and false worship. The strong language of abomination indicates that certain actions and attitudes are genuinely repulsive to God because they subvert His righteous order and misrepresent His character to the world. This divine revulsion is not arbitrary but stems from God’s perfect holiness and His desire for His people to reflect that holiness.

Furthermore, the eschatological dimensions of βδέλυγμα in both Daniel and the Messiah’s teaching reveal יהוה (Yahweh)’s sovereignty over history. The fulfillment of the “abomination of desolation” prophecy—first in the Maccabean period, then in the Roman destruction of Jerusalem, with perhaps a final fulfillment yet to come—demonstrates that God knows the end from the beginning and that human history moves according to His divine timetable. Even apparent victories of evil forces (like Antiochus or the Romans desecrating sacred space) ultimately serve His redemptive purposes and confirm the reliability of His prophetic word.

Most significantly, the Messiah Jesus’ use of βδέλυγμα connects Old Testament prophecy to His own role as the true Temple (John 2:19-21) and perfect sacrifice. While external abominations desecrated the physical Temple, the Messiah taught that true defilement comes from within the human heart (Mark 7:20-23). His sacrificial death and resurrection established a new covenant where the human heart becomes יהוה (Yahweh)’s dwelling place, protected not by physical barriers but by the indwelling Holy Spirit.

Personal Application

Understanding βδέλυγμα challenges us to examine what we may be placing before יהוה (Yahweh) in our own lives. While we may not bow to physical idols, anything that usurps God’s rightful place in our hearts constitutes a modern “abomination”—whether success, relationships, comfort, or even religious practice divorced from genuine devotion. The biblical concept invites us to cultivate spiritual discernment, learning to distinguish between the holy and the profane in our choices, entertainment, relationships, and priorities.

Moreover, the eschatological dimension of βδέλυγμα reminds us to live with prophetic awareness in our current cultural moment. Just as the Messiah warned His followers to recognize the signs of the times and flee from coming judgment, we too are called to “come out from among them and be separate” (2 Corinthians 6:17) from systems and practices opposed to יהוה (Yahweh)’s kingdom. This doesn’t mean physical isolation from the world but maintaining spiritual purity while engaging our culture as ambassadors of the Messiah. When we live with this prophetic discernment, we become living sanctuaries where God’s presence dwells in purity and power.

Related Words

• βδελύσσω (bdelyssō) – [bdel-oos’-so] – The verb form meaning “to detest, abhor, or make abominable.” While βδέλυγμα refers to the detestable object itself, βδελύσσω describes the action of rendering something detestable or the feeling of revulsion. See G948
• βδελυκτός (bdelyktos) – [bdel-ook-tos’] – An adjective meaning “abominable or detestable.” While βδέλυγμα is the noun describing the abominable thing itself, βδελυκτός characterizes the quality of being abominable, often applied to persons rather than objects. See G947
• μίασμα (miasma) – [mee’-as-mah] – A noun referring to “defilement or pollution.” While βδέλυγμα emphasizes divine disgust at covenant violation, μίασμα focuses more on the resulting contamination or pollution that renders someone or something ritually unclean. See G3393
• ἀνομία (anomia) – [an-om-ee’-ah] – A noun meaning “lawlessness or iniquity.” While βδέλυγμα refers specifically to that which is detestable to God often in religious contexts, ἀνομία describes a broader pattern of living contrary to divine law and order. See G458
• εἰδωλολατρεία (eidōlolatreia) – [i-do-lol-at-ri’-ah] – A noun meaning “idolatry.” While βδέλυγμα is the broader category of anything detestable to God, εἰδωλολατρεία specifically refers to the worship of idols, which is often the concrete manifestation of abomination in Hebrew thought. See G1495

Did you Know?

• The phrase “abomination of desolation” (βδέλυγμα τῆς ἐρημώσεως) from Daniel that the Messiah quotes in Matthew 24:15 has a fascinating historical connection to Hanukkah. After Antiochus IV desecrated the Temple in 167 BCE, the Maccabean revolt led to the rededication of the Temple, celebrated to this day in the eight-day festival of Hanukkah. The Messiah Himself observed this festival (John 10:22-23), which commemorates the cleansing of the βδέλυγμα from יהוה (Yahweh)’s sanctuary!
• The concept of βδέλυγμα is deeply connected to the Jewish understanding of sacred space. The Temple in Jerusalem was arranged in concentric circles of increasing holiness, from the Court of Gentiles to the Holy of Holies. Strict warnings in multiple languages were posted, forbidding Gentiles from entering the inner courts on penalty of death. In 1871, archaeologists discovered one such warning inscription, confirming the historical reality of these divisions that Paul references when he writes that the Messiah has “broken down the dividing wall” between Jew and Gentile (Ephesians 2:14).
• The relationship between βδέλυγμα and idolatry reveals a profound spiritual principle: what we worship shapes who we become. Psalm 115:8 says of idols, “Those who make them will become like them, and so will all who trust in them.” This explains why idolatry is considered such an abomination—not just because it dishonors יהוה (Yahweh), but because it deforms the image-bearers of God into the likeness of lifeless objects. By contrast, when we behold the glory of the Lord in the face of the Messiah, we “are being transformed into the same image from glory to glory” (2 Corinthians 3:18).

Remember This

βδέλυγμα reminds us that יהוה (Yahweh) is not indifferent to how He is worshipped—His holiness demands undivided devotion, yet His mercy provides purification through the Messiah for all who turn from abominations to embrace Him as the true and living Temple.