Understanding βδελύσσω (bdelysso) Strong’s G948: The Deep Revulsion Against Idolatry That Reveals Divine Holiness

Pronunciation Guide: bdel-OOS-so (with emphasis on the second syllable)

Basic Definition

Strong’s G948: βδελύσσω (bdelysso) expresses an intense feeling of disgust, abhorrence, or revulsion toward something considered detestable or abominable. In biblical usage, it most commonly describes the righteous repugnance toward idolatry and moral corruption that violates God’s holy standards. This powerful verb conveys not merely intellectual disagreement but visceral revulsion that manifests in both emotional and physical reactions.

Etymology and Morphology

• Part of Speech: Verb
• Root Word: βδέω (bdeo) – to stink, emit a foul odor
• Language Origin: Classical Greek
• Usage Context: Primarily found in didactic passages and moral exhortations
• Semantic Field: Moral impurity, ritual uncleanness, idolatry

βδελύσσω Morphology:

• βδελύσσω (present active indicative, 1st person singular) – I abhor/detest
• βδελύσσεις (present active indicative, 2nd person singular) – you abhor/detest
• βδελύσσει (present active indicative, 3rd person singular) – he/she/it abhors/detests
• βδελυσσόμεθα (present middle/passive indicative, 1st person plural) – we abhor/detest
• βδελύσσεσθε (present middle/passive indicative, 2nd person plural) – you all abhor/detest
• βδελύσσονται (present middle/passive indicative, 3rd person plural) – they abhor/detest
• βδελυσσόμενος (present middle/passive participle, masculine nominative singular) – the one who abhors/detests

Origin & History

The verb βδελύσσω has deep roots in ancient Greek culture, derived from βδέω (bdeo), meaning “to stink” or “to emit a foul odor.” This etymological connection reveals how physical disgust became metaphorically linked to moral revulsion. In classical Greek literature, Aristophanes used related forms in his comedies to express disgust at both physical filth and moral corruption, as seen in his play “The Clouds” where he criticizes the sophists’ corrupt influence on Athenian youth.

When the Septuagint translators rendered the Hebrew Bible into Greek (3rd-2nd century BCE), they frequently chose βδελύσσω to translate the Hebrew תָּעַב (ta’ab – to abhor, detest) and שָׁקַץ (shaqats – to detest, make abominable), particularly in contexts related to idolatry and ritual impurity. For example, in Deuteronomy 7:26, the translators used a form of βδελύσσω to describe how God’s people should regard idols: “You shall not bring an abomination into your house.” This translation choice established a strong connection between βδελύσσω and the concept of ritual and moral purity central to Jewish religious thought.

Expanded Definitions & Translation Options

• Visceral Repulsion – A gut-level disgust reaction toward something considered morally repugnant
• Ritual Rejection – The ceremonial or formal renunciation of something deemed unclean or polluting
• Moral Abhorrence – The ethical stance of complete rejection toward actions that violate divine standards
• Active Detesting – Not merely passive dislike but active revulsion that leads to avoidance and rejection

βδελύσσω Translation Options:

• Abhor – Captures the deep emotional revulsion implied in the original Greek, particularly appropriate when describing an internal attitude
• Detest – Emphasizes the active cognitive rejection of something morally reprehensible, suitable in contexts discussing conscious ethical choices
• Loathe – Communicates the visceral, physical component of the disgust reaction, especially fitting when the text suggests bodily reactions
• Find Abominable – Best used when translating the passive form (βδελύσσομαι) to communicate that something is objectively detestable according to divine standards rather than merely subjectively distasteful

Biblical Usage

In the New Testament, βδελύσσω appears in its middle/passive form βδελύσσομαι, emphasizing both the internal nature of this revulsion and its connection to ritual and moral purity. The most prominent usage comes in Romans 2:22, where Paul confronts religious hypocrisy: “You who say that one should not commit adultery, do you commit adultery? You who abhor [βδελυσσόμενος] idols, do you rob temples?” Here, Paul exposes the contradiction between professed religious values (abhorring idols) and actual behavior (temple robbery), challenging his audience to live consistently with their stated convictions.

In the Septuagint, this term appears frequently in contexts dealing with idolatry and ritual impurity. The intensity of the reaction described by βδελύσσω reflects Yahweh’s own attitude toward sin and illustrates how seriously the biblical writers viewed violations of covenant faithfulness. This connection is especially clear in prophetic literature, where idolatry is frequently described as something βδελυκτός (detestable) because it represents spiritual adultery against God.

Key Biblical References:

• “You who say that one should not commit adultery, do you commit adultery? You who abhor [βδελυσσόμενος] idols, do you rob temples?” Romans 2:22
• “For the Lord your God is walking in the midst of your camp to deliver you and to defeat your enemies before you; therefore your camp must be holy, and He must not see anything indecent [πρᾶγμα βδελύσσομαι] among you or He will turn away from you.” Deuteronomy 23:14 (LXX)
• “The way of the wicked is an abomination [βδέλυγμα, related noun form] to the Lord, but He loves the one who pursues righteousness.” Proverbs 15:9 (LXX)
• “They made sacrifices to demons, not to God, to gods whom they have not known, new gods who came lately, whom your fathers did not dread [ἐβδελύξαντο].” Deuteronomy 32:17 (LXX)
• “For everyone who does these things, everyone who acts unjustly, is an abomination [βδέλυγμα, related noun form] to the Lord your God.” Deuteronomy 25:16 (LXX)

Cultural Insights

The concept of βδελύσσω was deeply embedded in ancient Jewish purity laws and customs. In Second Temple Judaism, maintaining ritual purity was paramount, and contact with anything considered βδελυκτός (detestable) would render a person temporarily unclean and excluded from certain religious activities. This helps explain why the accusation in Romans 2:22 carried such force—Paul was highlighting not just intellectual inconsistency but a fundamental violation of core Jewish identity markers.

Archaeological evidence from ancient synagogues reveals that symbols of pagan deities were often deliberately defaced or mutilated, demonstrating a physical enactment of the revulsion expressed by βδελύσσω. This practice, known as “iconoclasm,” was a tangible expression of the command to “abhor what is evil” (Romans 12:9). For devout Jews living in the Greco-Roman world, surrounded by pagan imagery and idolatrous practices, maintaining this sense of abhorrence was a daily challenge and a crucial way of preserving their distinct identity as Yahweh’s covenant people.

Theological Significance

The concept of βδελύσσω reveals important aspects of God’s character, particularly His absolute holiness and moral perfection. When Scripture speaks of God “abhorring” evil, it communicates that His revulsion toward sin is not arbitrary but rooted in His unchanging nature. Evil is not merely something God chooses to dislike; rather, it fundamentally contradicts who He is. This helps us understand why atonement for sin was necessary—the holy God cannot simply overlook that which is βδελυκτός (detestable) to Him.

For believers, learning to share God’s perspective by developing a proper sense of βδελύσσω toward evil is an essential aspect of spiritual formation. As Psalm 97:10 exhorts, “O you who love the Lord, hate evil!” This command calls us not to a generic distaste for wrong but to a specific, visceral rejection of that which opposes God’s character and will. However, this must be balanced with the recognition that while we are called to abhor evil actions, we are also commanded to love all people, including those engaged in sinful behavior. The Messiah Jesus modeled this perfectly, maintaining absolute moral purity while extending compassion to those caught in sin’s grip.

Personal Application

In our modern cultural context, where moral relativism often prevails, cultivating a biblically informed sense of βδελύσσω requires intentional effort and spiritual discernment. We must train our hearts to respond to evil not with indifference or mere intellectual disapproval but with the appropriate level of moral revulsion. This doesn’t mean becoming judgmental of people but developing spiritual sensitivity that recognizes sin’s destructive nature and grieves over it as God does.

Begin by examining your own heart: Are there sins you’ve grown comfortable with, areas where proper βδελύσσω has been dulled by familiarity or cultural acceptance? Ask the Holy Spirit to restore your spiritual sensitivity and align your emotional responses with God’s perspective. Remember that true abhorrence of evil must be paired with passionate love for what is good and accompanied by deep compassion for those enslaved by the very sins we abhor. As you grow in this balanced perspective, you’ll find yourself increasingly able to “hate what is evil; cling to what is good” (Romans 12:9) in a way that reflects the heart of God.

Related Words

• βδέλυγμα (bdelygma) – an abomination, something detestable; the object of disgust rather than the feeling itself. Used by Jesus when referring to the “abomination of desolation” in Matthew 24:15. (Pronounced: BDEL-oog-mah) See G946
• μισέω (miseo) – to hate, detest; differs from βδελύσσω in that it emphasizes active opposition rather than visceral disgust. (Pronounced: mee-SEH-oh) See G3404
• ἀποστυγέω (apostygeo) – to hate strongly, to shrink from with horror; similar intensity to βδελύσσω but with an emphasis on turning away from the object of disgust. (Pronounced: ah-po-stoo-GEH-oh) See G655
• προσοχθίζω (prosochthizo) – to be greatly displeased with, to be offended by; conveys divine displeasure rather than physical disgust. (Pronounced: pros-okh-THEE-zo) See G4360
• σικχαίνω (sikchaino) – to feel disgust, be nauseated; rarely used in biblical Greek but shares the physical aspect of βδελύσσω’s meaning. (Pronounced: seek-KHY-no) See related concept in G4767

Did You Know?

• The English word “abominable” ultimately derives from the Latin “ab” + “ominor” (to regard as a bad omen), reflecting a similar concept to βδελύσσω’s connection between physical disgust and moral/religious revulsion. This linguistic pattern of connecting physical disgust with moral judgment appears across many cultures and languages, suggesting a universal human tendency to process moral violations through our physical disgust response.
• In ancient Greek medical texts by Hippocrates (5th-4th century BCE), forms of βδελύσσω were used to describe patients’ reactions to certain foods or medicines that induced nausea—showing how the word’s concrete physical meaning of disgust predated its metaphorical moral applications. This medical usage helps us understand the visceral, embodied nature of the moral revulsion described in biblical contexts.
• The Jewish practice of reciting Havdalah at the conclusion of Sabbath includes a blessing that thanks God for giving His people the ability to distinguish (לְהַבְדִּיל – lehavdil) between the holy and the profane, the light and the darkness. This ritual practice embodies the concept behind βδελύσσω—developing proper spiritual discernment that leads to embracing what is holy and rejecting what is profane with appropriate emotional and physical responses.

Remember This

βδελύσσω reminds us that godly character involves not just intellectual affirmation of truth but also properly calibrated emotional responses—learning to love what God loves and to abhor what He abhors with the same intensity and for the same reasons.