Ps. 7:11; Prov. 22:14; 24:24; 25:23; Isa. 66:14; Dan. 11:30; Zech. 1:12; Mal. 1:4.

Pig·gulʹ occurs only four times in the Hebrew Scriptures and is regularly translated in the Authorized Version as “abomination” or “abominable,” but it has the basic meaning of “impure,” “fetid,” or “foul.” At Leviticus 7:18 and 19:7 pig·gulʹ is used to describe the meat of a sacrificial offering that was left after three days from the time of its being offered. The Authorized Version says the Israelites were instructed by God to consider such flesh as an “abomination,” but An American Translation here uses the word “refuse,” and the New World Translation says “a foul thing.”—See also Isaiah 65:4 and Ezekiel 4:14.

The three related Hebrew words sha·qatsʹ, sheʹqets and shiq·qutsʹ, generally translated “abomination(s)” or “abominable” in the Authorized Version, basically refer to that which is “disgusting” and are considered under the heading DISGUSTING THING.

In the Greek Scriptures the word a·theʹmi·tos is translated “abominable” at 1 Peter 4:3 in the Authorized Version but is correctly rendered “lawless” in the Revised Standard Version and “illegal” in the New World Translation.—Compare its use at Acts 10:28.

The related words bde·lysʹso, bdeʹlyg·ma and bde·ly·ktosʹ come from a Greek word meaning “to stink,” and imply “disgust.” The word bdeʹlyg·ma is used in the expression “abomination [bdeʹlyg·ma] of desolation.” (Matt. 24:15, AV) This word is also dealt with under the heading DISGUSTING THING.

ABOMINATION OF DESOLATION

See DISGUSTING THING.

ABORTION

The expulsion of an embryo or fetus before it can live on its own. Common use often distinguishes between abortion and miscarriage, the former being defined as the deliberate and induced emptying of a pregnant uterus, the latter being considered as the accidental and unavoidable interruption of pregnancy. If deemed a “medical necessity,” the abortion is said to be “artificial”; if induced for purely selfish reasons, it is called “criminal abortion.” However, the distinction between abortion and miscarriage is not made in the Bible; there the terms are used in a broader and interchangeable sense.

Unavoidable abortion or miscarriage may be caused by accident, infectious disease, mental or physical stress and strain, or because of a general organic weakness on the part of the mother. The waters near Jericho were death dealing, causing miscarriages, until Jehovah’s prophet Elisha healed them.—2 Ki. 2:19-22.

Deliberately to induce abortion or miscarriage by artificial means, by the use of drugs or by medical operation, the sole purpose of which is to avoid the birth of an unwanted child, is an act of high crime in the sight of God. Life as a precious gift from God is sacred. Hence God’s law to Moses protected the life of an unborn baby against more than criminal abortion, for if in a fracas between men a pregnant woman suffered an accident fatal to the child, “then you must give soul for soul.” (Ex. 21:22-25) Dr. J. Glenn comments: “The viable embryo in the uterus is a human individual, and therefore destroying it, is a violation of the sixth commandment.”—The Bible and Modern Medicine, 1963, p. 176.

Properly viewed, the fruitage of the womb is a blessing of Jehovah. (Lev. 26:9; Ps. 127:3) Hence in promising to prosper Israel, God gave assurance of successful culmination of pregnancy and the bringing forth of children, saying: “Neither a woman suffering an abortion nor a barren woman will exist in your land.” (Ex. 23:26) As indicated in the prayer of the righteous, on the other hand, evidence of God’s disfavor to his enemies would be their having miscarrying wombs and their becoming like miscarriages that never see the sun.—Ps. 58:8; Hos. 9:14.

Job in his misery contemplated that it would have been better had he been an abortion, “a hidden miscarriage.” “Why from the womb did I not proceed to die?” this tormented man cried out. (Job 3:11-16) Solomon, too, reasoned that a prematurely expelled fetus is better off than the person who lives a long time but who never comes to enjoy life.—Eccl. 6:3.

Among animals such as cattle, horses, sheep and goats contagious abortion, a disease characterized by premature birth, may occur. Accidental abortion due to neglect or disease of domestic animals has also been known since the days of the patriarchs Jacob and Job.—Gen. 31:38; Job 21:10.

ABRAHAM

(Aʹbra·ham) [father of a multitude].

The name given by Jehovah to Abram (meaning father of exaltation) when he was ninety-nine years old, and when God was reaffirming His promise that Abraham’s offspring would become many.—Gen. 17:5.

FAMILY ORIGIN AND EARLY HISTORY

Abraham was the tenth generation from Noah through Shem and was born 352 years after the Deluge, in about 2018 B.C.E. Although listed first among the three sons of Terah, at Genesis 11:26, Abraham was not the firstborn. The Scriptures show that Terah was seventy years old when his first son was born, and that Abraham was born sixty years later when his father Terah was 130 years old. (Gen. 11:32; 12:4) Evidently Abraham is listed first among his father’s sons due to his outstanding faithfulness and prominence in the Scriptures, a practice that is followed in the case of several other outstanding Bible characters such as Shem and Isaac.—Gen. 5:32; 11:10; 1 Chron. 1:28.

Abraham was a native of the Chaldean city of Ur, a thriving metropolis located in the land of Shinar, near the present junction of the Euphrates and Tigris Rivers. It was about 150 miles (241.4 kilometers) SE of Nimrod’s onetime royal city of Babel or Babylon, so notorious for its unfinished tower of Babel. Now, some 170 years later in Abraham’s time, the city of Ur was still steeped in Babylonish idolatry and the worship of its patron moon-god Sin. (Josh. 24:2, 14, 15) Nevertheless, Abraham proved to be a man of faith in Jehovah God, even as his forefathers Shem and Noah; and, as a consequence, he earned the reputation “the father of all those having faith.” (Rom. 4:11) Since true faith is based on accurate knowledge, Abraham apparently received his understanding by personal association with Shem (their lives overlapped by 150 years). Abraham knew and used the name of Jehovah; to quote him: “Jehovah the Most High God, Producer of heaven and earth,” “Jehovah, the God of the heavens and the God of the earth.”—Gen. 14:22; 24:3.

While Abraham was still living in Ur, “before he took up residence in Haran,” Jehovah commanded him to move out to a strange land, leaving behind friends and relatives. (Acts 7:2-4; Gen. 15:7; Neh. 9:7) There in that country that He would show Abraham God said he would make out of him a great nation. At the time, Abraham was married to his half-sister Sarah, but they were childless and both were old. So it would take great faith to obey, but obey he did.

Terah, now around 200 years old and still the family’s patriarchal head, agreed to accompany Abraham and Sarah on this long journey, and it is for this reason that Terah as father is credited with making the move toward Canaan. (Gen. 11:31) It appears that fatherless Lot, Abraham’s nephew, was adopted by his childless uncle and aunt, and so accompanied them. Northwestward the caravan moved, over 600 miles (965 kilometers), until they reached Haran, which was an important junction on the E-W trade routes, located on the Belikh River, more than sixty-five miles (105 kilometers) above where it empties into the Euphrates. Here Abraham remained until the death of his father Terah.

SOJOURN IN CANAAN

Now seventy-five years old, Abraham began to move his household out of Haran to the land of Canaan,