Reference: Blasphemy
American
A man is guilty of blasphemy, when he speaks of God, or his attributes, injuriously; when he calumniously ascribe such qualities to him as do not belong to him, or robs him of those which do. The law sentenced blasphemers to death, Le 24:12-16. In a lower sense, men are said to be blasphemed when abused by calumnious and reviling words, 1Ki 21:10; Ac 6:11.
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Then they instigated men to say: We have heard him speak impious words against Moses, and against God.
Easton
In the sense of speaking evil of God this word is found in Ps 74:18; Isa 52:5; Ro 2:24; Re 13:1,6; 16:9,11,21. It denotes also any kind of calumny, or evil-speaking, or abuse (1Ki 21:10; Ac 13:45; 18:6, etc.). Our Lord was accused of blasphemy when he claimed to be the Son of God (Mt 26:65; comp. Mt 9:3; Mr 2:7). They who deny his Messiahship blaspheme Jesus (Lu 22:65; Joh 10:36).
Blasphemy against the Holy Ghost (Mt 12:31-32; Mr 3:28-29; Lu 12:10) is regarded by some as a continued and obstinate rejection of the gospel, and hence is an unpardonable sin, simply because as long as a sinner remains in unbelief he voluntarily excludes himself from pardon. Others regard the expression as designating the sin of attributing to the power of Satan those miracles which Christ performed, or generally those works which are the result of the Spirit's agency.
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And behold, some of the scribes said within themselves: This man talks impiously.
Therefore I say to you, That every sin and impious speech shad be forgiven men: but the impious speech against the Spirit shall not be forgiven men. And whoever shall speak a word against the Son of man, it shall be forgiven him: but whoever shall speak against the Holy Spirit, it shall not be for given him, either in the present age, or in that which is to come.
Then the chief priest rent his clothes, and said: He has spoken impiously; what further need have we of witnesses? See now, you have heard his impious words:
Why does this man thus speak impiously? Who can forgive sins but God only?
Verily I say to you, All sins shall be forgiven the sons of men, and whatever impious speeches they may utter; but whoever will speak impiously against the Holy Spirit shall never have forgiveness, but is subject to eternal condemnation.
And whoever shall speak a word against the Son of man, it shall be forgiven him; but he that speaks impiously against the Holy Spirit, shall not be forgiven.
And many other impious things they said to him.
do you say of him, whom the Father has sanctified, and sent into the world, You speak impiously, because I said, I am the Son of God?
But when the Jews saw the multitudes, they were filled with envy, and spoke against those things which were spoken by Paul, contradicting and reviling.
But when they set themselves in opposition, and reviled, he shook his clothing, and said to them: Your blood be upon your own head; I am clean. Henceforth I will go to the Gentiles.
For the name of God is reviled among the Gentiles, on account of you, as it is written.
{ And I stood on the sand of the sea, and saw a beast coming up out of the sea, and he had seven heads and ten horns, and on his horns ten diadems, and on his heads names impiously irreverent.}
And he opened his mouth in impious speeches against God, to utter impious words against his name, and his tabernacle, and against those who dwell in heaven.
And men were scorched with great heat; and they uttered impious words against the name of God who has power over these plagues; and they repented not, that they might give him glory.
and they spoke impiously against the God of heaven because of their pains, and be cause of their sores; and they repented not of their works.
And great hail, every stone about the weight of a talent, fell from heaven upon men; and men spoke impiously against God, because of the plague of the hail: for the plague of it was very great.
Fausets
Literally a "railing accusation" against anyone (Jg 1:9). "Evil speaking" is probably meant by it in Col 3:8. But it is more often used in the sense of any speech directly dishonoring God (1Ki 21:10; 2Sa 12:14; Ps 74:18; Isa 52:5; Ro 2:24). Stoning was the penalty, as upon the son of Shelomith, a woman of Dan, and of an Egyptian father (Le 24:11); Stephen was so treated by a sudden outbreak of Jewish zeal (Ac 7:57-60). The Savior would have been stoned for the blasphemy alleged as the ground of His condemnation (Mt 26:65; Lu 5:21; Joh 10:36); but the Romans, to whom He was delivered, used crucifixion.
So the fulfillment of the prophecy (contrary to what might have been expected, seeing that crucifixion was not a Jewish punishment) was brought about, "they pierced My hands and My feet" (Ps 22:16; compare Joh 18:31-32; 19:6-7). The Jews, in spite of themselves, fulfilled the prophecies to the letter (Joh 11:50-52). The hearer of the blasphemy rent his garment, which might never be mended, and laid his hand, putting the guilt wholly, on the offender's head. The Jews, because of Le 24:16, superstitiously shrank from even naming Jehovah. In Ex 22:28, "thou shalt not curse the gods" (elohim) refers to disrespectful language toward magistrates. From Ex 23:13, "make no mention of the name of other gods," they thought themselves bound to turn the idols' names into nicknames, as Baal into Bosheth, Beth-aven for Beth-el, Beel-zebul for Beel-zebub.
When the Jewish rulers, who had such numerous proofs of Jesus' Messiahship, shut their hearts against conviction, and at last stifled conscience and the light so utterly as to attribute His miracles of love, as the casting out of unclean spirits, to the help of the prince of demons, Christ pronounced that they were either committing or on the verge of committing the sin against the Holy Spirit which is forgiven neither in this world nor in the world to come, though all sin against the Son of man can be forgiven (Mt 12:31, etc.; Mr 3:28, etc.).
None can now commit formally the same sin of attributing Jesus' miracles against Satan's kingdom to Satan's help, so evident a self contradiction that nothing short of a seared conscience, and a hardened determination to resist every spiritual impression and even malign the Spirit's work before other men, could have given birth to such a sin. But a man may commit virtually the same sin by continued malignant resistance of the gracious Spirit in one's own heart, with, at the same time, blasphemous and Satanic misrepresentation of it to others. He who has committed it is so given over to a reprobate mind as to have no pang of conscience about it, and the very fear of anyone that he has committed it is proof positive that he has not, for if he had he would have been "past feeling" (Heb 6:4-6; 1Jo 5:16).
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Therefore I say to you, That every sin and impious speech shad be forgiven men: but the impious speech against the Spirit shall not be forgiven men.
Therefore I say to you, That every sin and impious speech shad be forgiven men: but the impious speech against the Spirit shall not be forgiven men.
Then the chief priest rent his clothes, and said: He has spoken impiously; what further need have we of witnesses? See now, you have heard his impious words:
Then the chief priest rent his clothes, and said: He has spoken impiously; what further need have we of witnesses? See now, you have heard his impious words:
Verily I say to you, All sins shall be forgiven the sons of men, and whatever impious speeches they may utter;
Verily I say to you, All sins shall be forgiven the sons of men, and whatever impious speeches they may utter;
And the scribes and Pharisees began to reason, saying: Who is this that utters impious words? Who can forgive sins but God alone?
And the scribes and Pharisees began to reason, saying: Who is this that utters impious words? Who can forgive sins but God alone?
do you say of him, whom the Father has sanctified, and sent into the world, You speak impiously, because I said, I am the Son of God?
do you say of him, whom the Father has sanctified, and sent into the world, You speak impiously, because I said, I am the Son of God?
nor do you consider that it is profitable for us, that one man should die for the people, and not that the whole nation should perish.
nor do you consider that it is profitable for us, that one man should die for the people, and not that the whole nation should perish. But this he did not speak of himself; but being chief priest that year, he prophesied that Jesus was about to die for the nation;
But this he did not speak of himself; but being chief priest that year, he prophesied that Jesus was about to die for the nation; and not for the nation only, but that he should gather into one the children of God that were scattered abroad.
and not for the nation only, but that he should gather into one the children of God that were scattered abroad.
Then Pilate said to them: Take him yourselves, and judge him according to your law. Then the Jews said to him: It is not lawful for us to put any one to death;
Then Pilate said to them: Take him yourselves, and judge him according to your law. Then the Jews said to him: It is not lawful for us to put any one to death; that the word of Jesus might be fulfilled, which he spoke, signifying by what death he was about to die.
that the word of Jesus might be fulfilled, which he spoke, signifying by what death he was about to die.
When the chief priests and their attendants saw him, they cried out, saying: Crucify him, crucify him. Pilate said to them: Do you take him and crucify him; for I find no fault in him.
When the chief priests and their attendants saw him, they cried out, saying: Crucify him, crucify him. Pilate said to them: Do you take him and crucify him; for I find no fault in him. The Jews answered: We have a law, and according to our law he ought to die, because he made himself the Son of God.
The Jews answered: We have a law, and according to our law he ought to die, because he made himself the Son of God.
And they cried out with a loud voice, and stopped their ears, and, with one consent, rushed upon him,
And they cried out with a loud voice, and stopped their ears, and, with one consent, rushed upon him, and drove him out of the city, and stoned him. And the witnesses laid down their clothes at the feet of a young man called Saul.
and drove him out of the city, and stoned him. And the witnesses laid down their clothes at the feet of a young man called Saul. And they stoned Stephen while he was calling on the Lord, and saying: Lord Jesus, receive my spirit.
And they stoned Stephen while he was calling on the Lord, and saying: Lord Jesus, receive my spirit. And he kneeled down and cried with a loud voice: Lord, let not this sin stand against them. And when he had said this, he fell asleep. And Saul was well pleased with his death.
And he kneeled down and cried with a loud voice: Lord, let not this sin stand against them. And when he had said this, he fell asleep. And Saul was well pleased with his death.
For the name of God is reviled among the Gentiles, on account of you, as it is written.
For the name of God is reviled among the Gentiles, on account of you, as it is written.
But now do you also put away all these anger, wrath, malice, reviling, obscene language from your mouth.
But now do you also put away all these anger, wrath, malice, reviling, obscene language from your mouth.
For it is impossible to renew again to repentance those who have once been enlightened, and have tasted of the heavenly gift, and have been made partakers of the Holy Spirit,
For it is impossible to renew again to repentance those who have once been enlightened, and have tasted of the heavenly gift, and have been made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the coming age,
and have tasted the good word of God, and the powers of the coming age, if they fall away; since they again crucify in themselves the Son of God, and put him to an open shame.
if they fall away; since they again crucify in themselves the Son of God, and put him to an open shame.
Hastings
The modern use of this word is more restricted in its range than that of either the OT or the NT. 1. In the former it is narrower in its scope than in the latter, being almost universally confined to language or deeds (1Ma 2:6) derogating from the honour of God and His claims to the over-lordship of men (Le 24:10-16, cf. 1Ki 21:10,13; 2Ki 19:6 etc.). The contemptuous scorning of sacred places was regarded as blasphemy (see 1Ma 2:6; 1Ma 7:38, cf. Ac 6:13), as was also the light and irresponsible utterance of the sacred Name (Isa 52:6; Eze 36:20; De 5:11), the degradation of Jehovah-worship by conformity to pagan rites (Eze 20:27), and the continued wilful transgression of Divine commands and despising of 'the word of the Lord' (Nu 15:30 f.). The incident of the man gathering sticks on the Sabbath seems to be a concrete example of blasphemy (Nu 15:32 f.).
2. When we come to the NT, the word is found more frequently, and is employed in a manner more nearly allied to the usage of classical writings. The English Version has accordingly tr it often as 'railing' or slanderous talk generally (Mt 15:19 = Mr 7:22; Eph 4:31; Col 3:8; 1Ti 6:4; Jude 1:9), looked at, however, on its ethical and religious side. The cognate verb, too, is treated in the same way (Mr 15:29 = Mt 27:39; Lu 22:65; 23:39; Ro 3:8; 14:16; 1Co 4:18; 10:30; Tit 3:2; 1Pe 4:4,14; 2Pe 2:2,10,12; Jude 1:8,10), as is also the derived adjective (2Ti 3:2; 2Pe 2:11).
One of the most frequent of the charges brought by the Jews against Jesus was that of blasphemy, and when we inquire into the meaning of the accusation, we find that it was the application to Himself of Divine attributes and prerogatives (Mr 2:7 = Mt 9:3; Mr 14:64 = Mt 26:65; Joh 10:33,36). On the other hand, the NT writers regarded the unreasoning attitude of the Jews to the claims and teaching of Jesus as blasphemous (Mr 15:29 = Mt 27:39; Lu 22:65; 23:39; Ac 13:45; 18:6). It is interesting also to notice that this is the word put by the author of the Acts into the mouth of the town-clerk of Ephesus when he was appeasing the riotous mob who were persuaded that St. Paul and his companions had insulted the local deity (Ac 19:37).
3. The legal punishment for blasphemy was death (Le 24:16), and so the Jews claimed the life of Jesus, as the just and lawful outcome of His words and teaching (Joh 19:7, cf. Joh 10:33; 8:58 f.). The proto-martyr Stephen lost his life, too, on a charge of blasphemy (Ac 6:13; 7:58), when his enemies, in a violent and sudden fit of rage, forgot the limitation imposed on them as vassals of the Roman Empire (cf. Joh 18:31; see Westcott, Gospel of St. John, Additional Note in loc). On the 'blasphemy against the Holy Ghost,' see art. Sin, III. 1.
J. R. Willis.
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And behold, some of the scribes said within themselves: This man talks impiously.
For from the heart come evil reasonings, murders, adulteries, lewd actions, thefts, false testimonies, impious words.
Then the chief priest rent his clothes, and said: He has spoken impiously; what further need have we of witnesses? See now, you have heard his impious words:
And they that passed by reviled him, shaking their heads,
And they that passed by reviled him, shaking their heads,
Why does this man thus speak impiously? Who can forgive sins but God only?
thefts, schemes for extortion, wicked deeds, deceit, wantonness, an evil eye, calumny, haughtiness, impiety.
You have heard his impious speech. What think you? They all condemned him to be a subject of death.
And those who passed by reviled him, shaking their heads, and saying: Aha! you that destroy the temple, and build it in three days,
And those who passed by reviled him, shaking their heads, and saying: Aha! you that destroy the temple, and build it in three days,
And many other impious things they said to him.
And many other impious things they said to him.
And one of the evil-doers that were hanged reviled him, saying: If you are the Christ, save yourself and us.
And one of the evil-doers that were hanged reviled him, saying: If you are the Christ, save yourself and us.
Jesus said to them: Verily, verily I say to you, before Abraham came into being, I was.
The Jews answered and said to him: We do not stone you for a good work, but for your impious words; and because you, being man, make yourself God.
The Jews answered and said to him: We do not stone you for a good work, but for your impious words; and because you, being man, make yourself God.
do you say of him, whom the Father has sanctified, and sent into the world, You speak impiously, because I said, I am the Son of God?
Then Pilate said to them: Take him yourselves, and judge him according to your law. Then the Jews said to him: It is not lawful for us to put any one to death;
The Jews answered: We have a law, and according to our law he ought to die, because he made himself the Son of God.
And they brought forward false witnesses, who said: This man ceases not to speak words against this holy place, and the law.
And they brought forward false witnesses, who said: This man ceases not to speak words against this holy place, and the law.
and drove him out of the city, and stoned him. And the witnesses laid down their clothes at the feet of a young man called Saul.
But when the Jews saw the multitudes, they were filled with envy, and spoke against those things which were spoken by Paul, contradicting and reviling.
But when they set themselves in opposition, and reviled, he shook his clothing, and said to them: Your blood be upon your own head; I am clean. Henceforth I will go to the Gentiles.
For you have brought these men here, who are neither robbers of temples, nor revilers of your goddess.
Then, why not say, (as we are slanderously reported as saying, and, as some affirm, that we do say,) Let us do evil, that good may come? Of such persons the condemnation is just.
Let all bitterness and anger and wrath and clamor and impious speaking be put away from you, with all malice:
But now do you also put away all these anger, wrath, malice, reviling, obscene language from your mouth.
The salutation of me, Paul, with my own hand. Remember my bonds. Grace be with you. Amen.
For men will be lovers of themselves, lovers of money, boasters, proud, revilers, disobedient to parents, unthankful, unholy,
to revile no one, not to be contentious, but gentle, showing all meekness to all men.
Yet, these dreamers also in like manner defile the flesh, despise government, and speak evil of dignitaries. But Michael the archangel, when, contending with the devil, he disputed about the body of Moses, durst not bring a railing accusation, but said: The Lord rebuke you. read more. But these speak evil of the things which they know not: and those things which they know naturally, as animals without reason, in these they corrupt themselves.
Morish
In scripture this does not always refer to speaking evil of God, to which the word is now restricted. The same Greek word is translated 'railing' in 1Ti 6:4; Jude 1:9; and 'evil speaking' in Eph 4:31, as it might well be rendered elsewhere. Blaspheming the name of the Lord was under the Jewish economy punishable by death: the son of Shelomith who had married an Egyptian, was stoned to death for this sin. Le 24:11,14,23. The blasphemy against the Holy Ghost was attributing the Lord's action of casting out demons to the agency of Satan
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But the Pharisees, when they heard it, said: This man does not cast out the demons, unless by Beelzebul, the prince of the demons. But Jesus, knowing their thoughts, said to them: Every kingdom divided against itself is brought to desolation. And no city or house divided against itself shall stand. read more. And if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand? And if I cast out demons by Beelzebul, by whom do your sons cast them out? For this reason, they shall be your judges. But if I cast out demons by the Spirit of God, then the kingdom of God has already come upon you. Or, how can any one enter the house of the strong man and spoil his goods, unless he first bind the strong man? and then he will plunder his house. He that is not with me, is against me; and he that gathers not with me, scatters. Therefore I say to you, That every sin and impious speech shad be forgiven men: but the impious speech against the Spirit shall not be forgiven men. And whoever shall speak a word against the Son of man, it shall be forgiven him: but whoever shall speak against the Holy Spirit, it shall not be for given him, either in the present age, or in that which is to come.
Let all bitterness and anger and wrath and clamor and impious speaking be put away from you, with all malice:
he is mad with conceit, knowing nothing, but has a morbid fondness for questions and contentions about words, out of which come envy, strife, railing, evil suspicions,
But Michael the archangel, when, contending with the devil, he disputed about the body of Moses, durst not bring a railing accusation, but said: The Lord rebuke you.
Smith
in its technical English sense, signifies the speaking evil of God and in this sense it is found
etc. But according to its derivation it may mean any species of calumny and abuse: see
etc. Blasphemy was punished by stoning, which was inflicted on the son of Shelomith.
On this charge both our Lord and St. Stephen were condemned to death by the Jews. The blasphemy against the Holy Ghost,
consisted in attributing to the power of Satan those unquestionable miracles which Jesus performed by "the finger of God" and the power of the Holy Spirit. It is plainly such a state of wilful, determined opposition to God and the Holy Spirit that no efforts will avail to lead to repentance. Among the Jews it was a sin against God answering to treason in our times.
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And whoever shall speak a word against the Son of man, it shall be forgiven him: but whoever shall speak against the Holy Spirit, it shall not be for given him, either in the present age, or in that which is to come.
Verily I say to you, All sins shall be forgiven the sons of men, and whatever impious speeches they may utter;
But when they set themselves in opposition, and reviled, he shook his clothing, and said to them: Your blood be upon your own head; I am clean. Henceforth I will go to the Gentiles.
For the name of God is reviled among the Gentiles, on account of you, as it is written.
But Michael the archangel, when, contending with the devil, he disputed about the body of Moses, durst not bring a railing accusation, but said: The Lord rebuke you.
Watsons
BLASPHEMY, ?????????, properly denotes calumny, detraction, reproachful or abusive language, against whomsoever it be vented. That ????????? and its conjugates are very often applied, says Dr. Campbell, to reproaches not aimed against God, is evident from the following passages: Mt 12:31-32; 27:39; Mr 15:29; Lu 22:65; 23:39; Ro 3:8; 14:16; 1Co 4:13; 10:30; Eph 4:31; 1Ti 6:4; Tit 3:2; 1Pe 4:14; Jude 1:9-10; Ac 6:11,13; 2Pe 2:10-11; in the much greater part of which the English translators, sensible that they could admit no such application, have not used the words blaspheme or blasphemy, but rail, revile, speak evil, &c. In one of the passages quoted, a reproachful charge brought even against the devil is called ?????? ??????????, Jude 1:9; and rendered by them, "railing accusation." The import of the word ????????? is maledicentia, in the largest acceptation; comprehending all sorts of verbal abuse, imprecation, reviling, and calumny. And let it be observed, that when such abuse is mentioned as uttered against God, there is probably no change made in the signification of the word: the change is only in the application; that is, in the reference to a different object. The idea conveyed in the explanation now given is always included, against whomsoever the crime be committed. In this manner every term is understood that is applicable to both God and man. Thus the meaning of the word disobey is the same, whether we speak of disobeying God or of disobeying man. The same may be said of believe, honour, fear, &c. As, therefore, the sense of the term is the same, though differently applied, what is essential to constitute the crime of detraction in the one case, is essential also in the other. But it is essential to this crime, as commonly understood, when committed by one man against another, that there be in the injurious person the will or disposition to detract from the person abused. Mere mistake in regard to character, especially when the mistake is not conceived by him who entertains it to lessen the character, nay, is supposed, however erroneously, to exalt it, is never construed by any into the crime of defamation. Now, as blasphemy is in its essence the same crime, but immensely aggravated by being committed against an object infinitely superior to man, what is fundamental to the very existence of the crime will be found in this, as in every other species which comes under the general name. There can be no blasphemy, therefore, where there is not an impious purpose to derogate from the Divine Majesty, and to alienate the minds of others from the love and reverence of God. The blasphemer is no other than the calumniator of Almighty God. To constitute the crime, it is as necessary that this species of calumny be intentional, He must be one, therefore, who by his impious talk endeavours to inspire others with the same irreverence towards the Deity, or perhaps, abhorrence of him, which he indulges in himself. And though, for the honour of human nature, it is to be hoped that very few arrive at this enormous guilt, it ought not to be dissembled, that the habitual profanation of the name and attributes of God by common swearing, is but too manifest an approach toward it. There is not an entire coincidence: the latter of these vices may be considered as resulting solely from the defect of what is good in principle and disposition; the former from the acquisition of what is evil in the extreme: but there is a close connection between them, and an insensible gradation from the one to the other. To accustom one's self to treat the Sovereign of the universe with irreverent familiarity, is the first step; malignly to arraign his attributes, and revile his providence, is the last. The first divine law published against it, "He that blasphemeth the name of the Lord," (or Jehovah, as it is in the Hebrew) "shall be put to death," Le 24:16, when considered along with the incidents that occasioned it, suggests a very atrocious offence in words, no less than abuse or imprecations vented against the Deity. For, in what way soever the crime of the man there mentioned be interpreted,
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Therefore I say to you, That every sin and impious speech shad be forgiven men: but the impious speech against the Spirit shall not be forgiven men.
Therefore I say to you, That every sin and impious speech shad be forgiven men: but the impious speech against the Spirit shall not be forgiven men. And whoever shall speak a word against the Son of man, it shall be forgiven him: but whoever shall speak against the Holy Spirit, it shall not be for given him, either in the present age, or in that which is to come.
And whoever shall speak a word against the Son of man, it shall be forgiven him: but whoever shall speak against the Holy Spirit, it shall not be for given him, either in the present age, or in that which is to come.
And they that passed by reviled him, shaking their heads,
Verily I say to you, All sins shall be forgiven the sons of men, and whatever impious speeches they may utter; but whoever will speak impiously against the Holy Spirit shall never have forgiveness, but is subject to eternal condemnation.
And those who passed by reviled him, shaking their heads, and saying: Aha! you that destroy the temple, and build it in three days,
And whoever shall speak a word against the Son of man, it shall be forgiven him; but he that speaks impiously against the Holy Spirit, shall not be forgiven.
And many other impious things they said to him.
And one of the evil-doers that were hanged reviled him, saying: If you are the Christ, save yourself and us.
Then they instigated men to say: We have heard him speak impious words against Moses, and against God.
And they brought forward false witnesses, who said: This man ceases not to speak words against this holy place, and the law.
Then, why not say, (as we are slanderously reported as saying, and, as some affirm, that we do say,) Let us do evil, that good may come? Of such persons the condemnation is just.
Let all bitterness and anger and wrath and clamor and impious speaking be put away from you, with all malice:
For I testify for him, that he has a great zeal for you and those in Laodicea and those in Hierapolis.
to revile no one, not to be contentious, but gentle, showing all meekness to all men.
But Michael the archangel, when, contending with the devil, he disputed about the body of Moses, durst not bring a railing accusation, but said: The Lord rebuke you.
But Michael the archangel, when, contending with the devil, he disputed about the body of Moses, durst not bring a railing accusation, but said: The Lord rebuke you. But these speak evil of the things which they know not: and those things which they know naturally, as animals without reason, in these they corrupt themselves.