Understanding βλασφημία (blasphēmia) Strong’s G988: The Destructive Power of Slander Against God and Man

Pronunciation Guide: blas-fay-ME-ah (βλασ-φη-μί-α)

Basic Definition

Strong’s G988: βλασφημία (blasphēmia) refers to speech that is injurious to another’s good name—slander, defamation, or speech that denigrates or maligns. In biblical usage, it specifically denotes insulting or abusive language directed against God, His name, His Word, or His people. When directed against the Divine, blasphēmia constitutes a serious offense of irreverence or impiety that attributes evil to what is inherently good, particularly to the Holy Spirit (Matthew 12:31).

Etymology and Morphology

• Part of Speech: Feminine Noun
• Root Words: From βλάπτω (blaptō, “to injure”) + φήμη (phēmē, “reputation, fame”)
• Language Origin: Classical Greek
• Primary Usage: Found in narrative passages, epistolary teachings, and apocalyptic literature
• Frequency: Appears 19 times in the New Testament

βλασφημία Morphology:

• βλασφημία (nominative singular) – blasphemy/slander
• βλασφημίας (genitive singular) – of blasphemy/slander
• βλασφημίᾳ (dative singular) – with/by blasphemy/slander
• βλασφημίαν (accusative singular) – blasphemy/slander (direct object)
• βλασφημίαι (nominative plural) – blasphemies/slanders
• βλασφημιῶν (genitive plural) – of blasphemies/slanders

Origin & History

The term βλασφημία has ancient roots in classical Greek literature, where it originally denoted any speech that damaged another’s reputation. In works such as Demosthenes’ orations, the term was used to describe slander in legal proceedings. In Plato’s “Republic,” a related form appears when discussing how one should not speak ill of the gods, foreshadowing its later religious significance.

The Septuagint (LXX) translators employed βλασφημία and its cognates to translate Hebrew terms like נָאַץ (na’ats) and גִּדֵּף (giddeph), which denote contempt, scorn, or reviling, especially toward God. This transition marked an important shift toward the term’s specifically religious connotations. In the writings of Philo of Alexandria and Josephus, the concept became more formalized as a religious offense against יהוה (Yahweh), setting the stage for its New Testament usage where it retained both secular (slander against people) and sacred (offense against God) applications.

Expanded Definitions & Translation Options

• Injurious Speech Against People – Defamatory or slanderous speech that damages another person’s reputation or character
• Verbal Offense Against God – Speech that insults, denies, or misrepresents God’s nature, attributes, or actions
• Attribution of Evil to Good – Specifically, attributing the works of God to evil sources or powers
• False Teaching – Doctrinal error that misrepresents God’s character or ways
• Behavior That Dishonors God – Actions that cause others to speak ill of God or His teachings

βλασφημία Translation Options:

• Blasphemy – Best translation when referring to speech that dishonors God directly, emphasizing the religious offense element
• Slander – More appropriate when the term refers to defamatory speech against people, highlighting the interpersonal harm
• Reviling – Captures the emotional and contemptuous nature of the speech act
• Defamation – Emphasizes the damage done to reputation, whether divine or human
• Vilification – Conveys the intentional attempt to make something or someone appear vile or worthless

Biblical Usage

In the New Testament, βλασφημία first appears in Matthew 12:31, where Yeshua (Jesus) makes the profound statement that all sins and blasphemies can be forgiven except blasphemy against the Holy Spirit. This establishes the term’s gravity within biblical theology. The concept appears in two primary contexts: as speech that dishonors God directly, and as slander against people made in God’s image.

When directed against God, βλασφημία represents a direct challenge to Divine authority and character. When aimed at fellow humans, it constitutes a serious interpersonal sin that violates the command to love one’s neighbor. Paul frequently lists βλασφημία among the vices that should be “put away” from Christian life (Ephesians 4:31), indicating its incompatibility with godly character. In the book of Revelation, βλασφημία becomes a characteristic attribute of the beast and those aligned against God.

• “Therefore I say to you, any sin and blasphemy [βλασφημία] shall be forgiven people, but blasphemy [βλασφημία] against the Spirit shall not be forgiven.” Matthew 12:31
• “Let all bitterness and wrath and anger and clamor and slander [βλασφημία] be put away from you, along with all malice.” Ephesians 4:31
• “But now you also, put them all aside: anger, wrath, malice, slander [βλασφημία], and abusive speech from your mouth.” Colossians 3:8
• “…from which some have strayed and turned aside to fruitless discussion, wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions [things which lead to βλασφημία].” 1 Timothy 1:6-7
• “And he opened his mouth in blasphemies [βλασφημίας] against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven.” Revelation 13:6
• “The one who blasphemes [form of βλασφημέω] the name of יהוה (Yahweh) shall surely be put to death.” Leviticus 24:16 (LXX)
• “And many other things they blasphemously [βλασφημοῦντες] spoke against Him.” Luke 22:65

Cultural Insights

In Second Temple Judaism, blasphemy was considered one of the most severe religious offenses. The Mishnah (Sanhedrin 7:5) outlines that a blasphemer was only liable if he explicitly pronounced the Divine Name (the Tetragrammaton). This explains the high priest’s dramatic reaction of tearing his garments when he perceived Yeshua to have committed blasphemy by claiming divine prerogatives (Mark 14:61-64). It was not merely inappropriate speech but a capital offense under Jewish law.

The Jewish concept of “chillul Hashem” (profaning God’s name) shares similarities with βλασφημία but extends beyond speech to include actions that bring dishonor to God by misrepresenting His character through the behavior of His people. This broader understanding illuminates Paul’s concern in Romans 2:24: “The name of God is blasphemed among the Gentiles because of you.” For the early Messianic community, avoiding blasphemy meant not only guarding one’s speech about God but living in a manner that brought honor rather than reproach to His name.

Theological Significance

The concept of βλασφημία reveals profound theological truths about God’s holiness and the power of language. That blasphemy against the Holy Spirit is described as the unforgivable sin (Mark 3:29) highlights the Spirit’s essential role in the process of conviction and repentance. By attributing the Holy Spirit’s work to demonic sources, one rejects the very means by which forgiveness comes, thus placing oneself beyond redemption’s reach.

Blasphemy also illuminates the sacred boundary between Creator and creation. When humans arrogate to themselves divine prerogatives or malign God’s character, they violate the proper order of relationship between finite beings and the infinite God. Yeshua’s opponents accused Him of blasphemy precisely because He claimed authority that, from their perspective, belonged to God alone. The irony, of course, is that as the incarnate Son of God, His claims were legitimate rather than blasphemous—revealing that true blasphemy often involves failing to recognize God’s work when it appears in unexpected forms.

Furthermore, the biblical prohibition against blasphemy reflects God’s concern for truth and reputation—both His own and that of His image-bearers. By forbidding both blasphemy against God and slander against people, Scripture establishes a consistent ethic of speech that honors the intrinsic worth of both divine and human subjects.

Personal Application

Understanding βλασφημία invites us to examine our speech about both God and others. Do our words accurately represent God’s character and ways? When we speak of others, do we honor the image of God in them, or do we carelessly damage their reputation? The biblical teaching on blasphemy calls us to develop a discipline of truthful, honoring speech.

Many believers worry they might have committed the unforgivable sin of blasphemy against the Holy Spirit. The very concern indicates a heart sensitive to God’s Spirit rather than hardened against Him. True blasphemy against the Spirit involves a settled opposition to and rejection of God’s work—a condition marked not by fear of having committed it, but by indifference to spiritual matters altogether. If you’re concerned about having committed this sin, your concern itself may be evidence that you haven’t.

Related Words

• βλασφημέω (blasphēmeō) [BLAS-fay-MEH-oh] – The verb form meaning “to blaspheme, slander, speak impiously.” Represents the action of speaking blasphemously against God or slanderously against people. See G987
• δυσφημία (dysphēmia) [doos-FAY-mee-ah] – “Evil report, defamation.” A compound word sharing the same root as blasphēmia but with the prefix “dys-” (bad, difficult) instead of “blas-.” Used for slander that harms reputation. See G1426
• λοιδορία (loidoria) [loy-dor-EE-ah] – “Reviling, reproach.” Similar to blasphēmia but typically refers to abusive speech in personal confrontations rather than formal slander or blasphemy. See G3059
• καταλαλιά (katalalia) [ka-ta-la-LEE-ah] – “Evil speaking, backbiting.” Refers specifically to speaking against someone behind their back, a form of slander that damages community. See G2636
• ὕβρις (hybris) [HOO-bris] – “Insolence, injury, outrage.” While not directly synonymous with blasphēmia, it shares the concept of presumptuous offense against proper order and authority. See G5196

Did you Know?

• The English word “blasphemy” has retained virtually the same meaning for over a millennium, being one of the few theological terms to maintain such consistency. In medieval Europe, blasphemy was not only a religious offense but a civil crime as well, showing how deeply intertwined religious and civic identity once were. Even today, some countries maintain laws against blasphemy, though their interpretation and enforcement vary widely.
• In rabbinic tradition, the prohibition against blasphemy led to extraordinary measures to protect the Divine Name. Scribes would ritually purify themselves before writing the Tetragrammaton, and if they made an error while writing it, the entire scroll would need to be buried rather than corrected. This reverence for God’s name provides context for understanding why Yeshua’s claim to authority was perceived as so shocking to the religious authorities.
• The concept found in blasphēmia—attributing evil to what is good—appears in modern psychological literature as “malignant attribution error,” where individuals assign malevolent motives to benevolent actions. This cognitive distortion not only damages human relationships but can create a spiritual blindness that prevents recognition of God’s work, similar to what Yeshua described when He warned about blasphemy against the Holy Spirit.

Remember This

Blasphēmia reminds us that our words have cosmic significance—they can either align with divine truth, honoring both God and our fellow image-bearers, or they can distort reality and damage what God values most.