### Core Meaning & Semantic Range
The Hebrew noun `{{H1604}}` (גֹּעַל, *gôʻal*) signifies a profound state of "abhorrence" or "loathing." It is derived from the verb `{{H1602}}` (גָּעַל, *gaʻal*), which means "to loathe, abhor, detest, or reject." As a nominal form, *gôʻal* denotes the *condition* of being loathed or the *object* of such intense revulsion. It conveys a strong sense of disgust, often implying something ritually unclean, morally reprehensible, or utterly repulsive to the senses. Unlike mere dislike, *gôʻal* points to a visceral, deep-seated aversion, highlighting a state of extreme defilement or undesirability.
### Biblical Occurrences & Contextual Analysis
The term `{{H1604}}` (גֹּעַל, *gôʻal*) appears only once in the Hebrew Bible, making its sole occurrence particularly poignant and significant.
* **[[Ezekiel 16:5]]**: "No eye pitied you, to do any of these things for you out of compassion, but you were cast out on the open field, in the **loathing** of your person, on the day you were born."
* This verse is part of Ezekiel's powerful allegory describing Jerusalem's origins. The prophet portrays Jerusalem (representing Israel) as an abandoned infant, left to die in a state of utter wretchedness and defilement. The phrase "in the loathing of your person" (בְּגֹעַל נַפְשֵׁךְ) emphasizes the repulsive and discarded state she was in. She was not merely neglected but was in a condition that evoked disgust, left exposed and unclean.
* The context highlights humanity's (specifically Israel's) inherent spiritual depravity and unworthiness before God's gracious intervention. It underscores the fact that God's choice and subsequent covenant with Israel were not based on any intrinsic merit or attractiveness on their part, but solely on His sovereign love and compassion for a people in an utterly abhorrent state.
### Related Words & Concepts
The most direct linguistic relation to `{{H1604}}` is its root verb, `{{H1602}}` (גָּעַל, *gaʻal*). This verb is used multiple times in the Old Testament to convey strong aversion:
* **Divine Abhorrence**: God is said to "abhor" (`{{H1602}}`) the statutes and judgments of Israel when they are disobedient (e.g., [[Leviticus 26:15]], [[Leviticus 26:43]], [[Leviticus 26:44]]). He also declares His abhorrence for the pride of Jacob ([[Amos 6:8]]). This illustrates God's righteous revulsion toward sin and rebellion.
* **Human Abhorrence**: Humans are depicted as "loathing" (`{{H1602}}`) certain things, such as the "light bread" (manna) in the wilderness ([[Numbers 21:5]]), or food in times of distress ([[Psalm 107:18]]). Job laments that even his clothes "abhor" him ([[Job 9:31]]), expressing extreme despair and defilement.
* **Related Concepts**:
* `{{H8441}}` (תּוֹעֵבָה, *to'evah*): "Abomination" or "detestable thing," often referring to acts or objects that are morally or ritually offensive to God (e.g., idolatry, certain sexual sins). While *to'evah* describes the *object* or *act* of abomination, *gôʻal* describes the *state* of being abhorrent.
* `{{H7650}}` (שָׂנֵא, *sane*): "To hate," a broader term for aversion, but lacking the visceral disgust implied by *gôʻal*.
* `{{H2623}}` (חָרַם, *charam*): "To put under a ban, to devote to destruction," often applied to things or people so detestable to God that they must be utterly removed.
### Theological Significance
The singular use of `{{H1604}}` in [[Ezekiel 16:5]] carries profound theological weight, primarily serving as a stark backdrop for the display of God's sovereign grace and redemptive love.
1. **Humanity's Fallen State**: The "loathing" of Jerusalem's birth emphasizes the utter depravity and spiritual wretchedness of humanity apart from divine intervention. It illustrates that humanity's natural state, marred by sin, is one of spiritual defilement and utter undesirability in the eyes of a holy God. We are not merely imperfect but are, in our fallenness, in a state that evokes divine revulsion.
2. **God's Unmerited Grace**: The most striking theological implication is the magnifying of God's grace. God did not choose Israel because she was lovely, pure, or deserving. Instead, He chose her when she was in a state of "loathing," abandoned and defiled. This powerfully illustrates the nature of election and salvation: it is entirely an act of unmerited favor, a choice based solely on God's compassionate love, not on any human merit. He takes what is abhorrent and transforms it.
3. **The Nature of Redemption**: The narrative in Ezekiel 16 moves from this state of abhorrence to God's cleansing, clothing, beautifying, and covenanting with Jerusalem. This progression serves as a powerful metaphor for redemption. God takes those who are spiritually "loathsome" due to sin, cleanses them, covers their nakedness, adorns them with His righteousness, and enters into a covenant relationship with them. The initial state of *gôʻal* underscores the radical and transformative power of God's redemptive work.
### Summary
The Hebrew noun `{{H1604}}` (גֹּעַל, *gôʻal*) denotes a state of intense "abhorrence" or "loathing," derived from the verb `{{H1602}}` (to loathe). Its sole occurrence in [[Ezekiel 16:5]] is remarkably significant, depicting Jerusalem's (and by extension, humanity's) initial state as an abandoned, defiled infant, utterly repulsive and discarded. Theologically, *gôʻal* serves as a profound contrast, highlighting the depth of humanity's fallen and sinful condition. More importantly, it magnifies the unparalleled nature of God's unmerited grace, demonstrating His sovereign choice and redemptive love for a people who were in a state of complete "loathing," transforming them from abject defilement to a covenant relationship.
TRV