Understanding βλασφημέω (blasphēmeō) Strong’s G987: The Grave Sin of Speaking Against God’s Character and Undermining His Holy Name

Pronunciation Guide: blas-fay-MEH-oh

Basic Definition

Strong’s G987: βλασφημέω (blasphēmeō) refers to speaking evil against, slandering, or uttering abusive speech that damages another’s reputation, particularly when directed against God or sacred things. It involves making false or irreverent statements about the Divine that diminish His character, authority, or holy nature. At its core, blasphemy represents a deliberate verbal assault on holiness itself.

Etymology and Morphology

• Part of speech: Verb
• Derived from two Greek words: βλάπτω (blaptō, “to injure”) and φήμη (phēmē, “reputation” or “fame”)
• Primary usage found in narrative sections and Pauline epistles
• Common in contexts of opposition to the Messiah and early believers
• Appears in both active and passive voice constructions
• Used predominantly in present and aorist tenses

βλασφημέω Morphology:

• βλασφημῶ (present active indicative, 1st person singular) – I blaspheme
• βλασφημεῖς (present active indicative, 2nd person singular) – you blaspheme
• βλασφημεῖ (present active indicative, 3rd person singular) – he/she/it blasphemes
• βλασφημοῦμεν (present active indicative, 1st person plural) – we blaspheme
• βλασφημούμενοι (present passive participle, nominative plural masculine) – being blasphemed
• ἐβλασφήμησαν (aorist active indicative, 3rd person plural) – they blasphemed
• βλασφημῆσαι (aorist active infinitive) – to blaspheme

Origin & History

The concept of blasphemy has deep roots in ancient religious thought, where speech was considered powerful and potentially dangerous. In classical Greek literature, βλασφημέω initially referred to any slanderous or defamatory speech directed against people. Demosthenes (4th century BCE) used the term in his political orations to describe harmful speech aimed at damaging an opponent’s reputation. However, the term evolved to take on more specific religious connotations.

The Septuagint (LXX) translation of the Hebrew Scriptures transformed the understanding of βλασφημέω by applying it specifically to speech that dishonored יהוה (Yahweh). This represented a significant narrowing of the term’s semantic range, concentrating on verbal offenses against God rather than general defamation. By the time of the New Testament writings, the Jewish concept of “speaking against God” had fully merged with the Greek term. Early church fathers like Justin Martyr in his “Dialogue with Trypho” and Irenaeus in “Against Heresies” further developed the theological understanding of blasphemy, particularly as it related to denying the divine nature of the Messiah.

Expanded Definitions & Translation Options

• Speaking in a way that slanders, defames, or speaks evil of God, directly questioning His character, power, or authority
• Attributing works of God to evil sources, or works of evil to God
• Making false claims to divine authority or identity
• Speaking irreverently about sacred things or people who represent God
• Verbal attacks aimed at destroying someone’s reputation or good name, especially in religious contexts

βλασφημέω Translation Options:

• Blaspheme – Best captures the technical religious nature of speaking against God, preserving the gravity of the offense
• Slander – Appropriate when directed against people rather than God, emphasizing the damage to reputation
• Revile – Useful when highlighting the contemptuous or abusive quality of the speech
• Defame – Emphasizes the damage to reputation aspects of the term
• Speak evil against – A more literal rendering that captures the malicious intent behind the speech

Biblical Usage

The verb βλασφημέω appears approximately 35 times throughout the New Testament, with particularly notable concentrations in the Gospels and Paul’s letters. It often appears at critical moments of confrontation between Jesus and religious authorities. In Mark’s Gospel, the accusation of blasphemy becomes the legal basis for Jesus’ condemnation, as He is charged with claiming divine prerogatives. In Acts and the Epistles, the term frequently describes opposition to the Gospel message and early believers.

In the Septuagint, the concept appears in passages addressing reviling God’s name or speaking against His chosen representatives. The Hebrew terms נָאַץ (na’ats) and גִּדֵּף (giddeph) are often translated as βλασφημέω in the LXX, connecting the Greek concept to the serious offense of showing contempt for יהוה (Yahweh) in Hebrew thought. This continuity demonstrates that blasphemy was understood as a grave sin against God’s honor in both Testaments.

• “And behold, some of the scribes said to themselves, ‘This man is blaspheming [βλασφημεῖ].'” (Matthew 9:3)
• “But when they opposed and reviled [βλασφημούντων] him, he shook out his garments and said to them, ‘Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.'” (Acts 18:6)
• “The one who blasphemes [βλασφημῶν] the name of the LORD shall surely be put to death.” (Leviticus 24:16, LXX)
• “For, as it is written, ‘The name of God is blasphemed [βλασφημεῖται] among the Gentiles because of you.'” (Romans 2:24)
• “Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy [βλασφημία] against the Spirit will not be forgiven.” (Matthew 12:31)
• “But now you must put them all away: anger, wrath, malice, slander [βλασφημίαν], and obscene talk from your mouth.” (Colossians 3:8)
• “And those who passed by derided [ἐβλασφήμουν] him, wagging their heads.” (Mark 15:29)

Cultural Insights

In Second Temple Judaism, blasphemy was considered one of the most severe religious offenses, punishable by death according to the Torah. The Jewish concept of blasphemy encompassed not only direct insults against God but also included claiming divine authority or failing to honor God’s representatives. This understanding helps explain why the Sanhedrin reacted so strongly to Jesus’ claims about Himself. By the first century, reverence for God’s name had become so profound that observant Jews avoided pronouncing the Divine Name (יהוה) altogether, using circumlocutions like “HaShem” (The Name) or “Adonai” (my Lord).

An often-overlooked cultural aspect of blasphemy relates to the Jewish concept of חילול השם (chillul HaShem) – “profaning the Name.” This broader concept held that any immoral behavior by one who represented God or claimed to follow Him constituted a form of blasphemy because it caused others to think poorly of God. This explains Paul’s statement in Romans 2:24 that God’s name is blasphemed among Gentiles because of the poor behavior of Jews who claimed to represent Him. This perspective shows that blasphemy was understood not only as direct verbal attacks on God but also as actions that misrepresented His character.

Theological Significance

Blasphemy strikes at the heart of the covenant relationship between God and His people, undermining the proper reverence and honor due to the Creator. When we properly understand βλασφημέω, we recognize that God’s concern with blasphemy stems not from divine insecurity but from His righteous desire that His character and nature be accurately represented. False statements about God can lead people away from true worship and into spiritual darkness. The severity with which Scripture treats blasphemy reflects the importance of maintaining truth about God’s nature.

The Messiah’s teaching about blasphemy against the Holy Spirit (Mark 3:28-30) demonstrates the theological connection between blasphemy and hardness of heart. When people persistently and willfully attribute the Holy Spirit’s work to evil forces, they close themselves off from the very source of truth that could lead them to repentance. This “unforgivable sin” is not unforgivable because God is unwilling to forgive, but because the person has cut themselves off from recognizing the source of forgiveness. Jesus’ words highlight the grave spiritual danger inherent in speaking against God’s character and work.

Significantly, blasphemy features prominently in eschatological passages, particularly in Revelation where the beast “utters blasphemies against God, blaspheming His name and His dwelling” (Revelation 13:6). This portrays blasphemy as the ultimate expression of rebellion against God’s authority, highlighting the cosmic conflict between truth and falsehood that extends beyond mere words to encompass entire worldviews and allegiances.

Personal Application

Understanding βλασφημέω should prompt us to examine our speech and attitude toward God with reverent caution. While we may not directly curse God, we might subtly blaspheme by misrepresenting His character to others – portraying Him as harsh when He is just, or indifferent when He is compassionate. When we grumble about God’s provision or question His goodness during difficult circumstances, we verge on the territory of blasphemy by speaking falsely about His character.

In our modern culture that often treats sacred things casually, believers are called to cultivate reverence in speech and thought. This means not only avoiding obvious profanity involving God’s name but also being thoughtful about how we represent Him to others through our words and actions. True reverence recognizes that how we speak of God matters deeply, not because our words can diminish His glory, but because they reveal the state of our hearts and influence how others perceive Him. As we grow in our understanding of God’s holiness, our speech should increasingly reflect the weightiness and wonder of His character.

Related Words

• βλασφημία (blasphēmia, “blasphemy”) – The noun form referring to slanderous speech or evil speaking, particularly against God or sacred things. While βλασφημέω is the act of blaspheming, βλασφημία is the utterance or instance of blasphemy itself. See G988
• δυσφημέω (dysphēmeō, “dus-fay-MEH-oh”) – To speak ill of someone, to defame or bring someone into disrepute. This term focuses more on damaging someone’s reputation without the specifically religious connotations of blasphemy. See G1426
• λοιδορέω (loidoreō, “loy-dor-EH-oh”) – To revile, scold, or speak abusively. This term emphasizes the hostile, abusive nature of speech without necessarily implying false content. It differs from βλασφημέω in that it typically refers to interpersonal conflicts rather than speech against God. See G3058
• καταλαλέω (katalaleō, “kata-lal-EH-oh”) – To speak against, slander, or denigrate, typically focusing on backbiting or spreading malicious reports about others. Unlike βλασφημέω, it rarely refers to speech against God. See G2636
• βλάσφημος (blasphēmos, “BLAS-fay-mos”) – The adjectival form describing a person who speaks slanderously or irreverently, particularly against God. While βλασφημέω is the action, βλάσφημος describes someone characterized by such speech. See G989

Did you Know?

• Did you know that in ancient Jewish practice, judges would tear their robes when hearing blasphemy? This dramatic gesture, which the High Priest performed during Jesus’ trial (Matthew 26:65), symbolized the tearing of the divine-human relationship that blasphemy represented. It also served as a visible sign of mourning the offense against God’s holiness and demonstrated that the judge had heard enough evidence to render judgment. This practice reveals how seriously blasphemy was taken in Jewish legal proceedings and helps explain the visceral reaction to Jesus’ claims of divine authority.
• Did you know that our English word “blasphemy” comes directly from the Greek βλασφημία with almost no change in meaning over thousands of years? Few theological terms have maintained such consistent usage across cultures and eras. In contemporary secular law, many countries have moved away from blasphemy laws, but the concept remains deeply significant in religious contexts. This linguistic continuity demonstrates the enduring importance of proper speech about the Divine across historical periods and cultural contexts.
• Did you know that early Christians were often accused of blasphemy by Roman authorities? Since Christians refused to acknowledge the divinity of the emperor and rejected the Roman pantheon, they were considered blasphemers against the state religion. This turned the accusation on its head – the same people accused of blaspheming against God (by Jewish authorities) were also accused of blaspheming against the gods (by Roman authorities). This historical irony illustrates how blasphemy often functions at the boundary between competing theological systems, with each side claiming the other speaks falsely about what is truly divine.

Remember This

Blasphemy is not merely offensive speech but a profound misrepresentation of God’s character that distorts truth, damages faith, and dishonors the One whose name is above all names – requiring us to guard both our lips and lives so they rightly reflect His glory.