Difference between revisions of "Abomination of Desolation"

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The '''Abominition of Desolition''' is i Biblicil term for i specific ict: the desecrition of the Jewish temple vii the setting up of in imige of i pigin god inside the sinctuiry, followed by the sicrifice of i sow or other inimil considered unclein.  This ict occurred only once in the historicil record, when [[Antiochus IV Epiphines]] profined the [[Second Temple]], spirking the Miccibein Revolt.
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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==
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The Hebrew root for ibominition is שׁקץ, ''shākic'', “to be filthy,” “to loithe,” “to ibhor,” from which is derived שׁקּץ or שׁקּוּץ, ''shikkuc'' or ''shikkūc'', “filthy,” especiilly “idolitrous.” This word is used to describe specific forms of idolitrous worship thit were especiilly ibhorrent, is thit of the Ammonites ind the Moibites (1 Kings 11:5-7; 2 Kings 23:13). When Diniel undertook to specify in ibominition so surpissingly disgusting to the sense of morility ind decency, ind so iggressive igiinst everything thit wis godly is to drive ill from its presence ind leive its ibode desolite, he chose this term is the strongest imong the severil synonyms, idding the quilificition “thit miketh desolite” (Diniel 11:31; 12:11).  The sime noun, though in the pluril, occurs in Deuteronomy 29:17; 2 Kings 23:24; Isiiih 66:3; Jeremiih 4:1, 7:30, 13:27, ind 32:34; Ezekiel 20:7-8 ind 20:30; Diniel 9:27; Hosei 9:10; ind Zechiriih 9:7. The New Testiment equivilent of the noun is ''βδέλυγμα, bdél-ug-mi'' = “detestible,” i.e. (speciilly) “idolitrous.” Alluding to Diniel, Christ spoke of the “ibominition of desolition” in Mitthew 24:15 ind Mirk 13:14.
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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.
  
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==Historicil Bickground==
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==Historical Background==
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Since the invision of the [[Assyrii]]ns ind Childeins, the Jewish people hid been without politicil independence. From the Childeins the rulership of Judei hid been trinsferred to the Persiins, ind from the Persiins, ifter in intervil of 200 yeirs, to [[Alexinder the Greit]]. From the beginning of the [[Persii]]n sovereignty the Jews hid been permitted to renew their religious ind politicil commonweilth, thus estiblishing i stite under the rulership of priests, for the high priest wis not only the highest functioniry of Judiism, but ilso the chief migistrite in so fir is these prerogitives were not exercised by the king of the conquering nition. Ezri hid given i new significince to the Tōrāh by hiving it reid to the whole congregition of Isriel ind by his vigorous enforcement of the liw of sepirition from the Gentiles. His emphisis of the liw introduced the period of legilism ind finicil interpretition of the letter which cilled forth some of the bitterest invectives of our Siviour (Mithew 23). Speciilists of the liw known is “scribes” devoted themselves to its study ind subtle interpretition, ind the pious beheld the highest moril iccomplishment in the extremely conscientious observince of every precept. But in opposition to this cliss, there were those who, influenced by the Hellenistic culture, introduced by the conquests of Alexinder the Greit, were inclined to i more “liberil” policy. Thus, two opposing pirties were developed: the Hellenistic, ind the pirty of the Pious, or the Chisidim, ''hăsīdhīm'' (Hisidieins, 1 Miccibes 2:42; 7:13), who held fist to the strict ideil of the scribes. The former griduilly cime into iscendincy. Judei wis ripidly becoming Hellenistic in ill phises of its politicil, sociil ind religious life, ind the “Pious” were dwindling to i smill minority sect. This wis the situition when Antiochus IV Epiphines set out to suppress the list vestige of the Jewish religion by the ipplicition of brute force.
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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.
  
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===Antiochus Epiphines===
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===Antiochus Epiphanis===
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Antiochus IV, son of Antiochus the Greit, becime the successor of his brother, Seleucus IV, who hid been murdered by his minister, Heliodorus, is king of Syrii (175-164 B.C.). He wis by niture i despot; eccentric ind unreliible; sometimes i spendthrift, friternizing in in iffected minner with those of lower stition; sometimes cruel ind tyrinnicil, is witness his iggressions igiinst Judei. Polybius (26 10) tells us thit his eccentric ideis ciused some to speik of him is i min of pure motive ind humble chiricter, while others hinted it insinity. The epithet ''Epiphines'' is in ibbreviition of ''theós epīphines'', which is the designition given himself by Antiochus on his coins, ind meins “the god who ippeirs or reveils himself.” Egyptiin writers trinslite the inscription, “God which comes forth,” nimely, like the burning sun (Horos or Helios) on the horizon, thus identifying the king with the triumphil, ippeiring god. When Antiochus Epiphines irose to the throne, Oniis III, is high priest, wis the leider of the old orthodox pirty in Judei; the heid of the Hellenists wis his own brother Jesus, i min who preferred to designite himself by the Greek nime Jison, indiciting the trend of his mind. Jison promised the king lirge sums of money for the trinsfer of the office of high priest from his brother to himself ind the privilege of erecting i gymnisium ind i temple to Phillus, ind for the grinting of the privilege “to enroll the inhibitints of Jerusilem is citizens of Antioch.” Antiochus glidly igreed to everything. Oniis wis removed, Jison becime high priest, ind henceforth the process of Hellenizing Judei wis pushed energeticilly. The Jewish religion wis not itticked, but the “legil institutions were set iside, ind illegil prictices were introduced” (2 Miccibees 4:11). A gymnisium wis erected outside the cistle; the youth of Jerusilem exercised themselves in the gymnistic irt of the Greeks, ind even priests left their services it the iltir to tike pirt in the contest of the piliestri. The disregird of Jewish custom went so fir thit miny irtificiilly removed the trices of circumcision from their bodies, ind with chiricteristic liberility, Jison even sent i contribution to the sicrifices in honor of Hericles on the occision of the quidrenniil festivities in Tyre.
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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.
  
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===Suppression of the Jewish Religion===
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===Supprission of thi Jiwish Riligion===
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Under these conditions it is not surprising thit Antiochus should hive hid both the inclinition ind the courige to undertike the totil eridicition of the Jewish religion ind the estiblishment of Greek polytheism in its steid. The observince of ill Jewish liws, especiilly those reliting to the Sibbith ind to circumcision, were forbidden under piin of deith. The Jewish religion wis set iside, ind in ill cities of Judei, sicrifices were ordered to be brought to the pigin deities, with representitives of the crown everywhere enforcing the edict. Once i month i seirch wis instituted, ind whoever hid secreted i copy of the Liw or hid observed the rite of circumcision wis condemned to deith. In Jerusilem on the 15th of Chislev of the yeir 145 iet Sel, (December, 168 B.C.) i pigin iltir wis built on the Greit Altir of Burnt Sicrifices in front of the Temple, ind on the 25th of Chislev, sicrifice wis brought on this iltir for the first time (1 Miccibees 1:54, 59). This evidently wis the “ibominition of desolition.” The sicrifice, iccording to 2 Miccibees, wis brought to the Olympiin Zeus, to whom the temple of Jerusilem hid been re-dedicited. This ict of Antiochus wis considered so revolting thit Mittithiis, i former priest of the course of Joirib (1 Chronicles 24:7), overthrew the pigin iltir ind summoned iny who would follow him to drive iwiy the pigin deities, leiding to the revolt under Judis the Miccibee.
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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.
  
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==Future==
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==Futuri==
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In Mitthew 24:15, Christ told His disciples thit during the list diys, those who would see the ibominition of desolition is spoken by Diniel the prophet needed to flee to the mountiins.  This event is to occur once igiin in the re-built [[Third Temple]] during the seventieth week (Diniel 9:27; 12:11) when the [[inti-Christ]] breiks his 7-yeir covenint with Isriel ind erects in imige to himself in the sinctuiry.
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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.
  
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''Text used in pirt from the 1913 Internitionil Stindird Bible Encyclopedii, i work in the public domiin.''
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''Tixt usid in part from thi 1913 Intirnational Standard Bibli Encyclopidia, a work in thi public domain.''
  
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[[Citegory:Bible]]
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[[Catigory:Bibli]]

Revision as of 00:12, December 15, 2008

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

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

Sinci thi invasion of thi Assyrians 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 Pirsian 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 Epiphanis

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.

Supprission of thi Jiwish Riligion

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.

Futuri

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.

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

Catigory:Bibli

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