Understanding βλάσφημος (blasphēmos) Strong’s G989: The Defiant Speech That Dishonors God and Wounds His Character

Pronunciation Guide: blas-FAY-mos

Basic Definition

Strong’s G989: βλάσφημος (blasphēmos) refers to speech that is injurious, defamatory, and deliberately dishonoring—particularly when directed toward God or sacred things. It describes words that tear down, slander, or misrepresent the character of the One being spoken against. In biblical context, it specifically denotes the serious spiritual offense of speaking evil against God, His nature, or His work, effectively challenging His authority and holiness.

Etymology and Morphology

• Part of Speech: Adjective (can be used substantively as a noun)
• Root Components: From βλάπτω (blaptō, “to injure, harm”) + φήμη (phēmē, “fame, report, speech”)
• Language Origin: Classical Greek
• Primary Usage: Found in narrative sections (particularly Acts), epistolary teaching, and eschatological texts
• Semantic Field: Words of judgment, offense, religious transgression

βλάσφημος Morphology:

• βλάσφημος (nominative singular masculine) – blasphemous person/speech
• βλάσφημον (accusative singular masculine) – against a blasphemous person
• βλάσφημοι (nominative plural masculine) – blasphemous people
• βλασφήμους (accusative plural masculine) – against blasphemous people

Origin & History

The term βλάσφημος has deep roots in classical Greek literature where it initially carried the broader meaning of speech that was harmful or injurious to another’s reputation. Aristotle, in his “Rhetoric,” uses related forms to describe harmful speech that damages a person’s standing in society. In pre-biblical usage, it didn’t necessarily carry religious connotations but referred to any speech that intentionally damaged reputation.

When Jewish scholars translated the Hebrew Scriptures into Greek (the Septuagint/LXX), they adopted this term to translate Hebrew concepts related to cursing God or speaking impiously. In 2 Kings 19:4 (LXX 4 Kingdoms 19:4), the word appears in verbal form regarding the Assyrian messengers who “reproached” (ἐβλασφήμησεν) the living God. This transition marked an important narrowing of the term toward specifically religious offenses. By the time of the New Testament, βλάσφημος had developed a specialized meaning focusing on verbal offenses against deity, though it retained its broader application to slander against people as well.

Expanded Definitions & Translation Options

• Injurious speech against God – Words that directly attack, misrepresent, or dishonor the Divine nature
• Defamatory language toward sacred things – Intentional disrespect toward what is considered holy
• False ascription – Attributing evil to what is divine or attributing divine qualities to what is evil
• Rebellious speech – Words that deliberately challenge divine authority
• Slander against people – Harmful speech against human beings made in God’s image

βλάσφημος Translation Options:

• Blasphemous – Most accurate when referring to speech against God, capturing the religious gravity of the offense
• Slanderous – Appropriate when referring to harmful speech against people, emphasizing the damage to reputation
• Defamatory – Highlights the injurious nature to one’s standing or character
• Reviling – Emphasizes the contemptuous attitude behind the words
• Sacrilegious – Useful when translating instances related to dishonoring sacred things or places

Biblical Usage

In the New Testament, βλάσφημος appears as an adjective in contexts of serious spiritual and moral condemnation. Its first appearance in Acts 6:11 introduces the false accusation against Stephen that he spoke “blasphemous words against Moses and God.” This judicial charge ultimately led to Stephen’s martyrdom, highlighting the serious legal and religious weight this term carried in Second Temple Judaism.

The term appears in Paul’s vice lists, especially in contexts describing the deterioration of society in the last days (2 Timothy 3:2) and as behavior unbecoming of believers (Ephesians 4:31, Colossians 3:8). In the Pastoral Epistles, Paul instructs believers to live in such a way that God’s name and teaching might not be “blasphemed” by unbelievers—showing that one’s actions, not just words, can constitute blasphemy if they misrepresent God’s character to others.

Key references include:

• “Then they secretly induced men to say, ‘We have heard him speak blasphemous [βλάσφημα] words against Moses and against God.'” Acts 6:11
• “But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers [βλάσφημοι]…” 2 Timothy 3:1-2
• “Let all bitterness, wrath, anger, clamor, and evil speaking [βλασφημία] be put away from you, with all malice.” Ephesians 4:31
• “But now you yourselves are to put off all these: anger, wrath, malice, blasphemy [βλασφημίαν], filthy language out of your mouth.” Colossians 3:8
• “Do not blaspheme [βλασφημείτωσαν] God or curse the ruler of your people.” Exodus 22:28 (LXX)

Cultural Insights

In ancient Jewish society, blasphemy was considered one of the most serious religious offenses, punishable by death according to the Torah (Leviticus 24:16). By the first century, Jewish legal interpretation had narrowed the technical definition of blasphemy to specifically pronouncing the Divine Name (יהוה/Yahweh) inappropriately or cursing God directly. However, in practice, the charge was applied more broadly to any perceived dishonoring of God.

This explains why Yeshua (Jesus) was accused of blasphemy when He claimed divine prerogatives like forgiving sins (Mark 2:7) and especially when He appeared to claim equality with God (John 10:33). The Sanhedrin’s reaction to tear their robes at Yeshua’s trial (Matthew 26:65) follows the prescribed rabbinic response to hearing blasphemy, as recorded in the Mishnah: “The judges stand on their feet and tear their garments, and they never sew them back up” (Sanhedrin 7:5).

The concept connects to the Hebrew notion of “ברך” (barak, literally “to bless”) which in certain contexts functioned as a euphemism for cursing (e.g., Job 1:5,11). This euphemistic substitution shows the extreme reverence with which Jewish scribes approached potential blasphemy—they wouldn’t even write about cursing God directly, substituting a euphemism instead.

Theological Significance

Blasphemy strikes at the heart of covenant relationship with יהוה (Yahweh), as it misrepresents His character and undermines His rightful authority. When humans blaspheme, they attempt to diminish God’s glory and elevate themselves, echoing the original sin in Eden. This rebellion through speech reflects a heart that has set itself against the Creator and seeks to usurp His position as the definer of reality.

The gravity of blasphemy in Scripture highlights the power of language in the spiritual realm. Our words are not mere vibrations in the air but carry genuine spiritual impact. As beings made in God’s image, humans participate in the creative and declarative power of words. When that power is used against its divine source, it constitutes a profound perversion of our created purpose.

Perhaps most significantly, Yeshua’s teachings about blasphemy reveal a remarkable distinction. While blasphemy against the Son of Man can be forgiven, blasphemy against the Holy Spirit is unforgivable (Matthew 12:31-32). This suggests that the ultimate blasphemy is the persistent rejection of divine truth witnessed by the Spirit in one’s heart—attributing the Holy Spirit’s work to evil sources and thus closing oneself off to the very means by which repentance comes. This warning underscores God’s desire for reconciliation (all sins can be forgiven) while acknowledging the reality that those who persistently harden themselves against the Spirit’s testimony place themselves beyond the reach of grace.

Personal Application

In our communication-saturated age, the concept of βλάσφημος challenges us to examine how we speak about God, both directly and indirectly. When we misrepresent His character through false teaching, attribute His works to other sources, or live in ways that cause others to think poorly of Him, we risk participating in blasphemy. This calls for deep humility in how we represent the Messiah to the world.

On a practical level, we should examine our casual speech about sacred matters. Have we diminished God’s holiness through flippant references, irreverent jokes, or using His name as an exclamation? The third commandment against taking יהוה’s name in vain shares common ground with the concept of blasphemy, reminding us that how we speak of God matters deeply. As Messianic believers, we are called to honor the God of Israel with our lips as well as our lives, speaking truth about His character even when it contradicts cultural narratives about who God is and how He works.

Related Words

• βλασφημία (blasphēmia) [blas-fay-MEE-ah] – The noun form referring to the act or instance of blasphemous speech; slander or defamation, especially against God. Reveals the concrete nature of blasphemy as a specific verbal offense rather than merely an attitude. See G988
• βλασφημέω (blasphēmeō) [blas-fay-MEH-oh] – The verb form meaning “to speak reproachfully, revile, or slander.” Emphasizes blasphemy as an active behavior rather than a static quality. Differs from βλάσφημος by focusing on the action rather than the characteristic. See G987
• λοιδορέω (loidoreō) [loy-dor-EH-oh] – “To revile, to rail at, to reproach.” A more general term for verbal abuse without the specific religious connotations of blasphemy. Less severe than βλάσφημος as it lacks the direct challenge to divine authority. See G3058
• καταλαλέω (katalaleō) [ka-ta-la-LEH-oh] – “To speak against, to slander.” Focuses more specifically on damaging someone’s reputation through false statements. Unlike βλάσφημος, it typically applies to human relationships rather than offense against God. See G2635
• δυσφημέω (dysphēmeō) [dus-fay-MEH-oh] – “To use ill words, to defame.” Shares the root φήμη with βλάσφημος but with the prefix δυσ- (bad, difficult) instead of βλάπτω (harm). Emphasizes speaking ill of someone without the specific religious gravity of blasphemy. See G1426

Did You Know?

• The English word “blasphemy” has retained remarkably close meaning to its Greek origin βλάσφημος, one of the few theological terms to survive with minimal semantic shift over 2,000 years. In secular contexts, we still speak of “blasphemy against humanity” or “blasphemy against art,” preserving the notion of speech that violates what a community holds sacred.
• The Jewish reverence for God’s name led to extraordinary scribal practices. When copying Scripture, if a scribe accidentally wrote the Divine Name (יהוה) in the wrong place, the entire sheet had to be buried in a genizah (storage area for worn texts) rather than merely crossed out. This demonstrates the cultural weight behind the concept of blasphemy—the name itself was treated with such reverence that misusing it even accidentally required ceremonial remedy.
• In Roman-occupied Judea during the first century, βλάσφημος charges carried political implications as well as religious ones. The Romans granted Jews the unusual privilege of executing those guilty of defiling their Temple, which is why the Jewish authorities sought to frame Yeshua’s claim to rebuild the Temple in three days as blasphemy. This shows how blasphemy accusations could function as tools of political control within the complex power dynamics of Roman-Jewish relations.

Remember This

βλάσφημος reminds us that our words about God either illuminate His true character or obscure it—there is no neutral speech when dealing with the Divine, for we either honor the Creator with our lips or diminish His glory through misrepresentation.