Understanding δυσφημία (dysphēmia) Strong’s G1426: How Slander and Evil Reports Test Our Faith Through Dishonor

Pronunciation Guide: doos-fay-MEE-ah (with emphasis on the third syllable)

Basic Definition

Strong’s G1426: δυσφημία (dysphēmia) refers to defamation, evil-speaking, or slander directed against someone with the intent to damage their reputation. It describes the act of spreading a harmful report or speaking ill of another person, often unjustly. In biblical contexts, it specifically relates to the defamation that believers may suffer for their faith in the Messiah.

Etymology and Morphology

• Part of Speech: Noun (feminine)
• Root Components: Compound of “δυσ-” (dys-, meaning “bad,” “difficult,” or “abnormal”) + “φήμη” (phēmē, meaning “report,” “saying,” or “reputation”)
• Language Origin: Koine Greek
• Primary Usage: Found in epistolary literature, particularly in Pauline writings
• Frequency: Rare, appearing only once in the New Testament

δυσφημία Morphology:

• δυσφημία (nominative singular) – evil report/slander
• δυσφημίας (genitive singular) – of evil report/slander
• δυσφημίᾳ (dative singular) – by/with evil report/slander
• δυσφημίαν (accusative singular) – evil report/slander (direct object)

Origin & History

The term δυσφημία emerges from classical Greek literature where it originally conveyed the notion of words that were ill-omened or that brought bad fortune. In ancient Greek society, words were believed to possess inherent power, and “dysphēmia” referred to speech that was considered inauspicious or potentially dangerous. Herodotus (5th century BCE) used related terms to describe speech that brought ill fortune or was considered a bad omen.

In the Septuagint (LXX), while the exact noun δυσφημία does not appear frequently, related verbal forms conveying the concept of evil-speaking are present. The transition from “ill-omened speech” to “defamatory speech” had largely occurred by the Hellenistic period. By the time of the New Testament writings, the word had acquired its meaning of defamation or evil report—speech directed against someone with harmful intent. Church fathers like Clement of Rome and Ignatius of Antioch later employed the term when discussing the persecution and verbal attacks Christians faced from society.

Expanded Definitions & Translation Options

• Defamation – The act of damaging another’s reputation through false statements
• Evil Report – Negative or harmful information spread about someone, whether true or untrue
• Slander – Malicious verbal statements that damage another’s reputation
• Disparagement – The belittling or devaluing of someone through speech
• Vilification – The act of speaking abusively about someone with the intent to harm their standing

δυσφημία Translation Options:

• “Evil Report” – Emphasizes the informational aspect, suggesting the spreading of negative information about someone
• “Slander” – Focuses on the malicious and potentially untrue nature of the statements being made
• “Defamation” – Highlights the outcome—damage to reputation—rather than just the act itself
• “Disparagement” – Captures the devaluing nature of such speech, particularly appropriate in contexts where believers’ worth is being questioned
• “Bad reputation” – Reflects the outcome from the perspective of the one being spoken against

Biblical Usage

In the New Testament, δυσφημία appears explicitly only in 2 Corinthians 6:8, where Paul describes the contrasting experiences of those serving God: “through glory and dishonor, through evil report [δυσφημία] and good report.” The apostle presents it as one of the paradoxes of faithful ministry—servants of God must endure both praise and slander. This concept is particularly poignant in the context of Paul’s own ministry, where he frequently faced opposition and defamation.

While the exact noun appears only once, the concept of believers being spoken against falsely is a recurring theme throughout the New Testament. The Messiah Yeshua Himself warned His followers they would be reviled and have all kinds of evil spoken against them falsely for His sake (Matthew 5:11). The early believers frequently experienced this reality as they were maligned by both religious authorities and secular society.

• “Through glory and dishonor, through evil report [δυσφημία] and good report; as deceivers, and yet true.” 2 Corinthians 6:8

Cultural Insights

In the Greco-Roman world, reputation (fama in Latin) was considered one of a person’s most valuable assets, particularly for those of higher social standing. Defamation laws existed in ancient Rome, and accusations against one’s character could have severe social, economic, and even legal consequences. The concept of δυσφημία gained particular significance for early believers because their confession of Yeshua as Lord often resulted in widespread social defamation.

Early Christians were routinely subject to terrible slander within Roman society. They were accused of atheism (for rejecting the Roman gods), cannibalism (a misunderstanding of the Lord’s Supper), and even incest (because they called each other “brother” and “sister”). These accusations were not merely personal attacks but represented systematic attempts to marginalize the growing faith. The Roman historian Tacitus described Christians as “hated for their abominations” and as a group “against whom every sort of misfortune and atrocity could be perpetrated.” This cultural context illuminates why Paul includes enduring δυσφημία as a characteristic mark of genuine ministry.

Theological Significance

The theological implications of δυσφημία are profound in understanding God’s sovereignty in the believer’s experience of persecution. When Paul juxtaposes “evil report and good report” in 2 Corinthians 6:8, he presents both as part of the legitimate experience of faithful service to God. This indicates that being slandered is not a sign of God’s disfavor but can actually verify authentic ministry. Just as Yeshua was “despised and rejected” (Isaiah 53:3), His followers may experience similar treatment.

Furthermore, δυσφημία points to the spiritual battle that believers wage, as the enemy often works through false accusations to discourage and derail God’s servants. The Hebrew Scriptures identify Satan (הַשָּׂטָן, ha-satan) as “the accuser” who brings charges against God’s people. The experience of being defamed, therefore, connects believers with this cosmic struggle and the suffering of the Messiah. Yet, God’s promise remains that He will ultimately vindicate His servants and bring their righteousness forth as the light (Psalm 37:6). This divine reversal demonstrates Yahweh’s justice and sovereignty—even slander becomes an instrument through which He refines and exalts His faithful ones.

Personal Application

When we encounter δυσφημία—slander or defamation—in our own lives, we stand in a long tradition of believers who have endured the same. Rather than responding with defensive self-protection or retaliatory speech, we can see such moments as opportunities to demonstrate the transforming power of the Messiah’s love. Yeshua taught us to “bless those who curse you, pray for those who mistreat you” (Luke 6:28), offering a radical counter-cultural response to defamation.

Moreover, understanding δυσφημία should also cause us to examine our own speech about others. Do we participate in spreading evil reports? Do we damage others’ reputations through careless or malicious words? As followers of the Messiah, we are called to speak words that give grace to those who hear (Ephesians 4:29), building others up rather than tearing them down. When we experience the pain of being slandered, let it sensitize us to the harm our own words might cause, and let us resolve to use our speech to bring blessing rather than cursing.

Related Words

• βλασφημία (blasphēmia) [blah-sfay-MEE-ah] – blasphemy, slander; more intense than δυσφημία and often directed against God or sacred things, representing a more severe form of evil speaking. See G988
• καταλαλιά (katalalia) [kah-tah-lah-LEE-ah] – backbiting, speaking against someone behind their back; emphasizes the secretive nature of the defamation, unlike δυσφημία which may be more open. See G2636
• λοιδορία (loidoria) [loy-doh-REE-ah] – reviling, verbal abuse; focuses more on the abusive nature of the speech rather than just its damaging content, representing a more direct and confrontational form than δυσφημία. See G3059
• εὐφημία (euphēmia) [yoo-fay-MEE-ah] – good report, praise; the direct antonym of δυσφημία, representing positive and praiseworthy speech about someone. See G2162
• συκοφαντία (sykophantia) [soo-koh-fan-TEE-ah] – false accusation, extortion; refers specifically to malicious accusations made to gain advantage, adding an element of self-interest not necessarily present in δυσφημία. See G4811

Did You Know?

• The English word “defame” shares a similar etymological pattern to δυσφημία. Just as the Greek term combines “bad” (δυσ-) with “report/saying” (φήμη), “defame” combines the Latin “de-” (down, away from) with “fama” (reputation). Both words literally convey the idea of taking away from someone’s good name or reputation.
• In ancient Athens, certain public speeches were regulated by law to prevent δυσφημία, especially during religious festivals. Speaking ill-omened words during sacred ceremonies was considered not just offensive but potentially dangerous, as it might invite divine disfavor upon the entire community. This reflects the ancient belief in the power of words to affect spiritual and physical reality.
• The experience of δυσφημία (slander) became so common for early Christians that by the end of the first century, church leaders were instructing believers on specific responses to defamation. The Didache, an early Christian text from the late first or early second century, advised Christians to “bless those who curse you, and pray for your enemies, and fast for those who persecute you,” reflecting Yeshua’s teachings and providing practical guidance for those experiencing verbal persecution.

Remember This

When you encounter δυσφημία in your life, remember that slander against believers is not merely a personal attack but participation in the Messiah’s sufferings—each false accusation you endure with grace becomes a testimony to His transforming power working through you.