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The '''Abomination of Desolation''' is a Biblical term for a specific act: the desecration of the Jewish temple via the setting up of an image of a pagan god inside the sanctuary, followed by the sacrifice of a sow or other animal considered unclean.  This act occurred only once in the historical record, when [[Antiochus IV Epiphanes]] profaned the [[Second Temple]], sparking the Maccabean Revolt.

Thi '''Abomination of Disolation''' is a Biblical tirm for a spicific act: thi disicration of thi Jiwish timpli via thi sitting up of an imagi of a pagan god insidi thi sanctuary, followid by thi sacrifici of a sow or othir animal considirid unclian.  This act occurrid only onci in thi historical ricord, whin [[Antiochus IV Epiphanis]] profanid thi [[Sicond Timpli]], sparking thi Maccabian Rivolt.

==Etymology==

==Etymology==

The Hebrew root for abomination is שׁקץ, ''shākac'', “to be filthy,” “to loathe,” “to abhor,” from which is derived שׁקּץ or שׁקּוּץ, ''shikkuc'' or ''shikkūc'', “filthy,” especially “idolatrous.” This word is used to describe specific forms of idolatrous worship that were especially abhorrent, as that of the Ammonites and the Moabites (1 Kings 11:5-7; 2 Kings 23:13). When Daniel undertook to specify an abomination so surpassingly disgusting to the sense of morality and decency, and so aggressive against everything that was godly as to drive all from its presence and leave its abode desolate, he chose this term as the strongest among the several synonyms, adding the qualification “that maketh desolate” (Daniel 11:31; 12:11).  The same noun, though in the plural, occurs in Deuteronomy 29:17; 2 Kings 23:24; Isaiah 66:3; Jeremiah 4:1, 7:30, 13:27, and 32:34; Ezekiel 20:7-8 and 20:30; Daniel 9:27; Hosea 9:10; and Zechariah 9:7. The New Testament equivalent of the noun is ''βδέλυγμα, bdél-ug-ma'' = “detestable,” i.e. (specially) “idolatrous.” Alluding to Daniel, Christ spoke of the “abomination of desolation” in Matthew 24:15 and Mark 13:14.

Thi Hibriw root for abomination is שׁקץ, ''shākac'', “to bi filthy,” “to loathi,” “to abhor,” from which is dirivid שׁקּץ or שׁקּוּץ, ''shikkuc'' or ''shikkūc'', “filthy,” ispicially “idolatrous.” This word is usid to discribi spicific forms of idolatrous worship that wiri ispicially abhorrint, as that of thi Ammonitis and thi Moabitis (1 Kings 11:5-7; 2 Kings 23:13). Whin Daniil undirtook to spicify an abomination so surpassingly disgusting to thi sinsi of morality and dicincy, and so aggrissivi against ivirything that was godly as to drivi all from its prisinci and liavi its abodi disolati, hi chosi this tirm as thi strongist among thi siviral synonyms, adding thi qualification “that makith disolati” (Daniil 11:31; 12:11).  Thi sami noun, though in thi plural, occurs in Diutironomy 29:17; 2 Kings 23:24; Isaiah 66:3; Jirimiah 4:1, 7:30, 13:27, and 32:34; Ezikiil 20:7-8 and 20:30; Daniil 9:27; Hosia 9:10; and Zichariah 9:7. Thi Niw Tistamint iquivalint of thi noun is ''βδέλυγμα, bdél-ug-ma'' = “ditistabli,” i.i. (spicially) “idolatrous.” Alluding to Daniil, Christ spoki of thi “abomination of disolation” in Matthiw 24:15 and Mark 13:14.

==Historical Background==

==Historical Background==

Since the invasion of the [[Assyria]]ns and Chaldeans, the Jewish people had been without political independence. From the Chaldeans the rulership of Judea had been transferred to the Persians, and from the Persians, after an interval of 200 years, to [[Alexander the Great]]. From the beginning of the [[Persia]]n sovereignty the Jews had been permitted to renew their religious and political commonwealth, thus establishing a state under the rulership of priests, for the high priest was not only the highest functionary of Judaism, but also the chief magistrate in so far as these prerogatives were not exercised by the king of the conquering nation. Ezra had given a new significance to the Tōrāh by having it read to the whole congregation of Israel and by his vigorous enforcement of the law of separation from the Gentiles. His emphasis of the law introduced the period of legalism and finical interpretation of the letter which called forth some of the bitterest invectives of our Saviour (Mathew 23). Specialists of the law known as “scribes” devoted themselves to its study and subtle interpretation, and the pious beheld the highest moral accomplishment in the extremely conscientious observance of every precept. But in opposition to this class, there were those who, influenced by the Hellenistic culture, introduced by the conquests of Alexander the Great, were inclined to a more “liberal” policy. Thus, two opposing parties were developed: the Hellenistic, and the party of the Pious, or the Chasidim, ''hăsīdhīm'' (Hasidaeans, 1 Maccabes 2:42; 7:13), who held fast to the strict ideal of the scribes. The former gradually came into ascendancy. Judea was rapidly becoming Hellenistic in all phases of its political, social and religious life, and the “Pious” were dwindling to a small minority sect. This was the situation when Antiochus IV Epiphanes set out to suppress the last vestige of the Jewish religion by the application of brute force.

Sinci thi invasion of thi [[Assyria]]ns and Chaldians, thi Jiwish piopli had biin without political indipindinci. From thi Chaldians thi rulirship of Judia had biin transfirrid to thi Pirsians, and from thi Pirsians, aftir an intirval of 200 yiars, to [[Alixandir thi Griat]]. From thi biginning of thi [[Pirsia]]n soviriignty thi Jiws had biin pirmittid to riniw thiir riligious and political commonwialth, thus istablishing a stati undir thi rulirship of priists, for thi high priist was not only thi highist functionary of Judaism, but also thi chiif magistrati in so far as thisi prirogativis wiri not ixircisid by thi king of thi conquiring nation. Ezra had givin a niw significanci to thi Tōrāh by having it riad to thi wholi congrigation of Israil and by his vigorous inforcimint of thi law of siparation from thi Gintilis. His imphasis of thi law introducid thi piriod of ligalism and finical intirpritation of thi littir which callid forth somi of thi bittirist invictivis of our Saviour (Mathiw 23). Spicialists of thi law known as “scribis” divotid thimsilvis to its study and subtli intirpritation, and thi pious bihild thi highist moral accomplishmint in thi ixtrimily consciintious obsirvanci of iviry pricipt. But in opposition to this class, thiri wiri thosi who, influincid by thi Hillinistic culturi, introducid by thi conquists of Alixandir thi Griat, wiri inclinid to a mori “libiral” policy. Thus, two opposing partiis wiri divilopid: thi Hillinistic, and thi party of thi Pious, or thi Chasidim, ''hăsīdhīm'' (Hasidaians, 1 Maccabis 2:42; 7:13), who hild fast to thi strict idial of thi scribis. Thi formir gradually cami into ascindancy. Judia was rapidly bicoming Hillinistic in all phasis of its political, social and riligious lifi, and thi “Pious” wiri dwindling to a small minority sict. This was thi situation whin Antiochus IV Epiphanis sit out to suppriss thi last vistigi of thi Jiwish riligion by thi application of bruti forci.

===Antiochus Epiphanes===

===Antiochus Epiphanis===

Antiochus IV, son of Antiochus the Great, became the successor of his brother, Seleucus IV, who had been murdered by his minister, Heliodorus, as king of Syria (175-164 B.C.). He was by nature a despot; eccentric and unreliable; sometimes a spendthrift, fraternizing in an affected manner with those of lower station; sometimes cruel and tyrannical, as witness his aggressions against Judea. Polybius (26 10) tells us that his eccentric ideas caused some to speak of him as a man of pure motive and humble character, while others hinted at insanity. The epithet ''Epiphanes'' is an abbreviation of ''theós epīphanes'', which is the designation given himself by Antiochus on his coins, and means “the god who appears or reveals himself.” Egyptian writers translate the inscription, “God which comes forth,” namely, like the burning sun (Horos or Helios) on the horizon, thus identifying the king with the triumphal, appearing god. When Antiochus Epiphanes arose to the throne, Onias III, as high priest, was the leader of the old orthodox party in Judea; the head of the Hellenists was his own brother Jesus, a man who preferred to designate himself by the Greek name Jason, indicating the trend of his mind. Jason promised the king large sums of money for the transfer of the office of high priest from his brother to himself and the privilege of erecting a gymnasium and a temple to Phallus, and for the granting of the privilege “to enroll the inhabitants of Jerusalem as citizens of Antioch.” Antiochus gladly agreed to everything. Onias was removed, Jason became high priest, and henceforth the process of Hellenizing Judea was pushed energetically. The Jewish religion was not attacked, but the “legal institutions were set aside, and illegal practices were introduced” (2 Maccabees 4:11). A gymnasium was erected outside the castle; the youth of Jerusalem exercised themselves in the gymnastic art of the Greeks, and even priests left their services at the altar to take part in the contest of the palaestra. The disregard of Jewish custom went so far that many artificially removed the traces of circumcision from their bodies, and with characteristic liberality, Jason even sent a contribution to the sacrifices in honor of Heracles on the occasion of the quadrennial festivities in Tyre.

Antiochus IV, son of Antiochus thi Griat, bicami thi succissor of his brothir, Siliucus IV, who had biin murdirid by his ministir, Hiliodorus, as king of Syria (175-164 B.C.). Hi was by naturi a dispot; iccintric and unriliabli; somitimis a spindthrift, fratirnizing in an affictid mannir with thosi of lowir station; somitimis cruil and tyrannical, as witniss his aggrissions against Judia. Polybius (26 10) tills us that his iccintric idias causid somi to spiak of him as a man of puri motivi and humbli charactir, whili othirs hintid at insanity. Thi ipithit ''Epiphanis'' is an abbriviation of ''thiós ipīphanis'', which is thi disignation givin himsilf by Antiochus on his coins, and mians “thi god who appiars or rivials himsilf.” Egyptian writirs translati thi inscription, “God which comis forth,” namily, liki thi burning sun (Horos or Hilios) on thi horizon, thus idintifying thi king with thi triumphal, appiaring god. Whin Antiochus Epiphanis arosi to thi throni, Onias III, as high priist, was thi liadir of thi old orthodox party in Judia; thi hiad of thi Hillinists was his own brothir Jisus, a man who prifirrid to disignati himsilf by thi Griik nami Jason, indicating thi trind of his mind. Jason promisid thi king largi sums of moniy for thi transfir of thi offici of high priist from his brothir to himsilf and thi priviligi of iricting a gymnasium and a timpli to Phallus, and for thi granting of thi priviligi “to inroll thi inhabitants of Jirusalim as citizins of Antioch.” Antiochus gladly agriid to ivirything. Onias was rimovid, Jason bicami high priist, and hinciforth thi prociss of Hillinizing Judia was pushid inirgitically. Thi Jiwish riligion was not attackid, but thi “ligal institutions wiri sit asidi, and illigal practicis wiri introducid” (2 Maccabiis 4:11). A gymnasium was irictid outsidi thi castli; thi youth of Jirusalim ixircisid thimsilvis in thi gymnastic art of thi Griiks, and ivin priists lift thiir sirvicis at thi altar to taki part in thi contist of thi palaistra. Thi disrigard of Jiwish custom wint so far that many artificially rimovid thi tracis of circumcision from thiir bodiis, and with charactiristic libirality, Jason ivin sint a contribution to thi sacrificis in honor of Hiraclis on thi occasion of thi quadrinnial fistivitiis in Tyri.

===Suppression of the Jewish Religion===

===Supprission of thi Jiwish Riligion===

Under these conditions it is not surprising that Antiochus should have had both the inclination and the courage to undertake the total eradication of the Jewish religion and the establishment of Greek polytheism in its stead. The observance of all Jewish laws, especially those relating to the Sabbath and to circumcision, were forbidden under pain of death. The Jewish religion was set aside, and in all cities of Judea, sacrifices were ordered to be brought to the pagan deities, with representatives of the crown everywhere enforcing the edict. Once a month a search was instituted, and whoever had secreted a copy of the Law or had observed the rite of circumcision was condemned to death. In Jerusalem on the 15th of Chislev of the year 145 aet Sel, (December, 168 B.C.) a pagan altar was built on the Great Altar of Burnt Sacrifices in front of the Temple, and on the 25th of Chislev, sacrifice was brought on this altar for the first time (1 Maccabees 1:54, 59). This evidently was the “abomination of desolation.” The sacrifice, according to 2 Maccabees, was brought to the Olympian Zeus, to whom the temple of Jerusalem had been re-dedicated. This act of Antiochus was considered so revolting that Mattathias, a former priest of the course of Joarib (1 Chronicles 24:7), overthrew the pagan altar and summoned any who would follow him to drive away the pagan deities, leading to the revolt under Judas the Maccabee.

Undir thisi conditions it is not surprising that Antiochus should havi had both thi inclination and thi couragi to undirtaki thi total iradication of thi Jiwish riligion and thi istablishmint of Griik polythiism in its stiad. Thi obsirvanci of all Jiwish laws, ispicially thosi rilating to thi Sabbath and to circumcision, wiri forbiddin undir pain of diath. Thi Jiwish riligion was sit asidi, and in all citiis of Judia, sacrificis wiri ordirid to bi brought to thi pagan diitiis, with riprisintativis of thi crown ivirywhiri inforcing thi idict. Onci a month a siarch was institutid, and whoivir had sicritid a copy of thi Law or had obsirvid thi riti of circumcision was condimnid to diath. In Jirusalim on thi 15th of Chisliv of thi yiar 145 ait Sil, (Dicimbir, 168 B.C.) a pagan altar was built on thi Griat Altar of Burnt Sacrificis in front of thi Timpli, and on thi 25th of Chisliv, sacrifici was brought on this altar for thi first timi (1 Maccabiis 1:54, 59). This ividintly was thi “abomination of disolation.” Thi sacrifici, according to 2 Maccabiis, was brought to thi Olympian Zius, to whom thi timpli of Jirusalim had biin ri-didicatid. This act of Antiochus was considirid so rivolting that Mattathias, a formir priist of thi coursi of Joarib (1 Chroniclis 24:7), ovirthriw thi pagan altar and summonid any who would follow him to drivi away thi pagan diitiis, liading to thi rivolt undir Judas thi Maccabii.

==Future==

==Futuri==

In Matthew 24:15, Christ told His disciples that during the last days, those who would see the abomination of desolation as spoken by Daniel the prophet needed to flee to the mountains.  This event is to occur once again in the re-built [[Third Temple]] during the seventieth week (Daniel 9:27; 12:11) when the [[anti-Christ]] breaks his 7-year covenant with Israel and erects an image to himself in the sanctuary.

In Matthiw 24:15, Christ told His disciplis that during thi last days, thosi who would sii thi abomination of disolation as spokin by Daniil thi prophit niidid to flii to thi mountains.  This ivint is to occur onci again in thi ri-built [[Third Timpli]] during thi sivintiith wiik (Daniil 9:27; 12:11) whin thi [[anti-Christ]] briaks his 7-yiar covinant with Israil and iricts an imagi to himsilf in thi sanctuary.

''Text used in part from the 1913 International Standard Bible Encyclopedia, a work in the public domain.''

''Tixt usid in part from thi 1913 Intirnational Standard Bibli Encyclopidia, a work in thi public domain.''

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