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 enlisted men to say [i.e., to testify falsely against Stephen, verse 13], "We heard him criticizing Moses and [even] 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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Seeing this, certain experts in the law of Moses said to themselves, "This man is speaking against God."
Therefore I tell you, people will be forgiven of every sin and abusive word spoken [against God]. But abusive words spoken against the Holy Spirit will not be forgiven. And whoever speaks an [abusive] word against the Son of man will be forgiven [of it], but whoever speaks [an abusive word] against the Holy Spirit will not be forgiven [of it], not in this world nor the one to come.
Then the head priest tore at his clothing [i.e., as an expression of frustration], saying, "He has spoken against God [i.e., by claiming Deity for Himself]. What additional need do we have for witnesses? Look, you [yourselves] have now heard him speaking against God.
"Why does this man talk this way? He is speaking against God. Who can forgive sins except one, that is, God?"
Truly I tell you, all of mankind's sins and the abusive language that they use in speaking against God [and men] can be forgiven. But the person who speaks against the Holy Spirit can never be forgiven, for he is guilty of a never ending sin."
And every person who speaks an [abusive] word against the Son of man will be forgiven of it, but the person who speaks abusive words against the Holy Spirit will not be forgiven of it.
And they said many other derogatory things against Him.
how can you people say to Him, whom the Father set apart and sent into the world, 'You are speaking abusively [i.e., about God],' because I said, 'I am the Son of God'? He is the One whom the Father set apart [i.e., for His service] and sent into the world.
But when the Jews saw the large crowds [gathered to hear the Gospel] they became very jealous and took sharp issue with the things Paul said, and [even] spoke against them.
When the Jews resisted [Paul's efforts] and spoke against him and his message, he shook out his clothing [i.e., an expression of rejection and contempt] and said to them "Let your blood be on your own heads [i.e., you are responsible for whatever harm comes from your action]; I am not responsible. From now on I will go [and preach] to the Gentiles [only]."
For God's name is being spoken against among the Gentiles because of your behavior, just as it is written. [See Isa. 52:5].
And I saw a beast coming up out of the ocean. It had ten horns and seven heads, and [it had] ten crowns on his horns and on each head there was a blasphemous name [i.e., a name that slandered God].
And he opened his mouth to speak slanderous words against God and against His name and His Tabernacle, that is, those living in heaven.
And people were seared by the intense heat, and they cursed the name of God, who had control over these judgments [i.e., the authority to inflict them], but they refused to repent and honor God. [See verse 2].
and they cursed the God of heaven because of their pains and their sores. But they [still] refused to repent of their [evil] deeds.
And huge hailstones, weighing about one hundred pounds each, fell on people from the sky, and they cursed God because of this plague of hailstones, for it was an extremely severe plague.
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 tell you, people will be forgiven of every sin and abusive word spoken [against God]. But abusive words spoken against the Holy Spirit will not be forgiven.
Therefore I tell you, people will be forgiven of every sin and abusive word spoken [against God]. But abusive words spoken against the Holy Spirit will not be forgiven.
Then the head priest tore at his clothing [i.e., as an expression of frustration], saying, "He has spoken against God [i.e., by claiming Deity for Himself]. What additional need do we have for witnesses? Look, you [yourselves] have now heard him speaking against God.
Then the head priest tore at his clothing [i.e., as an expression of frustration], saying, "He has spoken against God [i.e., by claiming Deity for Himself]. What additional need do we have for witnesses? Look, you [yourselves] have now heard him speaking against God.
Truly I tell you, all of mankind's sins and the abusive language that they use in speaking against God [and men] can be forgiven.
Truly I tell you, all of mankind's sins and the abusive language that they use in speaking against God [and men] can be forgiven.
Then the experts in the law of Moses and the Pharisees began to reason [in their minds], saying, "Who is this man who speaks things against God [i.e., by claiming the ability to forgive sins]? Who can forgive sins except God only?"
Then the experts in the law of Moses and the Pharisees began to reason [in their minds], saying, "Who is this man who speaks things against God [i.e., by claiming the ability to forgive sins]? Who can forgive sins except God only?"
how can you people say to Him, whom the Father set apart and sent into the world, 'You are speaking abusively [i.e., about God],' because I said, 'I am the Son of God'? He is the One whom the Father set apart [i.e., for His service] and sent into the world.
how can you people say to Him, whom the Father set apart and sent into the world, 'You are speaking abusively [i.e., about God],' because I said, 'I am the Son of God'? He is the One whom the Father set apart [i.e., for His service] and sent into the world.
And you are not taking into consideration that it would be profitable to you for one man to die for the people, so that the entire nation would not be destroyed."
And you are not taking into consideration that it would be profitable to you for one man to die for the people, so that the entire nation would not be destroyed." Now he did not say this on his own [i.e., he was not aware of the significance of his words], but since he was head priest that year, he was prophesying [i.e., predicting] that Jesus should die for the nation.
Now he did not say this on his own [i.e., he was not aware of the significance of his words], but since he was head priest that year, he was prophesying [i.e., predicting] that Jesus should die for the nation. And not just [die] for the [Jewish] nation, but also that He would assemble together into one body the children of God who were scattered [throughout the world].
And not just [die] for the [Jewish] nation, but also that He would assemble together into one body the children of God who were scattered [throughout the world].
So, Pilate said to them, "Take him yourselves and judge him according to your [own] law." [But] the Jews replied to him, "It is not permissible for us to put anyone to death."
So, Pilate said to them, "Take him yourselves and judge him according to your [own] law." [But] the Jews replied to him, "It is not permissible for us to put anyone to death." [They said this] so that the words Jesus had spoken would be fulfilled, regarding the kind of death He would die. [Note: Jesus had predicted he would be "lifted up," indicating a Roman crucifixion. See 12:32-33].
[They said this] so that the words Jesus had spoken would be fulfilled, regarding the kind of death He would die. [Note: Jesus had predicted he would be "lifted up," indicating a Roman crucifixion. See 12:32-33].
Then, when the leading priests and the [Temple] guards saw Him, they shouted out, "Crucify him, crucify him!" Pilate responded by saying, "Take him yourselves and crucify him, because I do not find him guilty of any crime."
Then, when the leading priests and the [Temple] guards saw Him, they shouted out, "Crucify him, crucify him!" Pilate responded by saying, "Take him yourselves and crucify him, because I do not find him guilty of any crime." The Jews replied, "We have a law which requires that he ought to die because he claimed to be the Son of God."
The Jews replied, "We have a law which requires that he ought to die because he claimed to be the Son of God."
But they shouted loudly and refused to listen, and then all of them rushed at him.
But they shouted loudly and refused to listen, and then all of them rushed at him. They threw him out of the city and stoned him [to death]. Those who witnessed [the incident] placed their clothes at the feet of a young man named Saul.
They threw him out of the city and stoned him [to death]. Those who witnessed [the incident] placed their clothes at the feet of a young man named Saul. So, they stoned Stephen [to death] as he called out to the Lord, saying, "Lord Jesus, receive my spirit [as I die]."
So, they stoned Stephen [to death] as he called out to the Lord, saying, "Lord Jesus, receive my spirit [as I die]." Then he kneeled down and called out in a loud voice, "Lord, do not hold them responsible for this sin [of killing me]." And when he said this he fell asleep [in death].
Then he kneeled down and called out in a loud voice, "Lord, do not hold them responsible for this sin [of killing me]." And when he said this he fell asleep [in death].
For God's name is being spoken against among the Gentiles because of your behavior, just as it is written. [See Isa. 52:5].
For God's name is being spoken against among the Gentiles because of your behavior, just as it is written. [See Isa. 52:5].
But now you also should stop practicing them: anger, wrath, malice, slander, filthy language from your mouth.
But now you also should stop practicing them: anger, wrath, malice, slander, filthy language from your mouth.
[These are people] who were once enlightened [by the Gospel message], who had experienced the gift from heaven [i.e., forgiveness, never ending life, etc. See Rom. 6:23], who had partaken of the Holy Spirit [See Acts 2:38],
[These are people] who were once enlightened [by the Gospel message], who had experienced the gift from heaven [i.e., forgiveness, never ending life, etc. See Rom. 6:23], who had partaken of the Holy Spirit [See Acts 2:38], and who had experienced the good teaching of God and the powers of the coming age [i.e., they had already received some of the blessings of the Christian life, perhaps even miraculous signs].
and who had experienced the good teaching of God and the powers of the coming age [i.e., they had already received some of the blessings of the Christian life, perhaps even miraculous signs]. (OMITTED TEXT)
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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Seeing this, certain experts in the law of Moses said to themselves, "This man is speaking against God."
For evil thoughts, murder, extramarital affairs, sexual immorality, stealing, perjury, slander --- [all these] come from a person's heart,
Then the head priest tore at his clothing [i.e., as an expression of frustration], saying, "He has spoken against God [i.e., by claiming Deity for Himself]. What additional need do we have for witnesses? Look, you [yourselves] have now heard him speaking against God.
And those who passed by [the cross] shouted abuse at Him and shook their heads [in derision],
And those who passed by [the cross] shouted abuse at Him and shook their heads [in derision],
"Why does this man talk this way? He is speaking against God. Who can forgive sins except one, that is, God?"
greedy desires, wickedness, deceit, unrestrained indecency, envy, slander, arrogance and foolishness.
You [yourselves] have heard him speaking against God. What do you people think [i.e., about such statements]?" And they all condemned Him as deserving the death penalty.
And those who passed by the cross shouted abuse at Him and shook their heads [in derision], saying, "Ha, you who said you would destroy the Temple and rebuild it in three days,
And those who passed by the cross shouted abuse at Him and shook their heads [in derision], saying, "Ha, you who said you would destroy the Temple and rebuild it in three days,
And they said many other derogatory things against Him.
And they said many other derogatory things against Him.
Then one of the criminals, who was hanging [on a cross also] spoke abusively to Him, saying, "Are you not the Christ [i.e., God's specially chosen one]? [If you are], then save yourself and us."
Then one of the criminals, who was hanging [on a cross also] spoke abusively to Him, saying, "Are you not the Christ [i.e., God's specially chosen one]? [If you are], then save yourself and us."
Jesus answered them, "Truly, truly, I tell you, before Abraham was born, I am." [Note: The words "I am" were probably construed as a reference to being Deity. See Ex. 3:14].
The Jews answered Him, "We are not stoning you for a good deed, but for your abusive speech [i.e., about God], and because you are claiming to be God, even though you are [only] a man."
The Jews answered Him, "We are not stoning you for a good deed, but for your abusive speech [i.e., about God], and because you are claiming to be God, even though you are [only] a man."
how can you people say to Him, whom the Father set apart and sent into the world, 'You are speaking abusively [i.e., about God],' because I said, 'I am the Son of God'? He is the One whom the Father set apart [i.e., for His service] and sent into the world.
So, Pilate said to them, "Take him yourselves and judge him according to your [own] law." [But] the Jews replied to him, "It is not permissible for us to put anyone to death."
The Jews replied, "We have a law which requires that he ought to die because he claimed to be the Son of God."
They had arranged for the false witnesses to say, "This man will not stop speaking against the Temple and the law of Moses,
They had arranged for the false witnesses to say, "This man will not stop speaking against the Temple and the law of Moses,
They threw him out of the city and stoned him [to death]. Those who witnessed [the incident] placed their clothes at the feet of a young man named Saul.
But when the Jews saw the large crowds [gathered to hear the Gospel] they became very jealous and took sharp issue with the things Paul said, and [even] spoke against them.
When the Jews resisted [Paul's efforts] and spoke against him and his message, he shook out his clothing [i.e., an expression of rejection and contempt] and said to them "Let your blood be on your own heads [i.e., you are responsible for whatever harm comes from your action]; I am not responsible. From now on I will go [and preach] to the Gentiles [only]."
For you have brought these men here --- [men] who have neither desecrated our temple nor defamed our goddess.
And why should we not say, "Let us do what is wrong so something good will come from it," as some people slanderously claim that we are saying? These people deserve to be condemned.
Do not allow what you consider good to be spoken against [i.e., the exercise of a liberty by the strong to eat anything must not become the occasion of criticism by the weak].
So, put away from you all [kinds of] bitterness and anger and wrath and brawling and slander, along with all [kinds of] malice [i.e., bad attitudes],
But now you also should stop practicing them: anger, wrath, malice, slander, filthy language from your mouth.
This greeting [is being written] by me, Paul, in my own handwriting. Remember my imprisonment. [Note: This was probably a request for them to pray for him]. May God's favor be with you.
For people will be lovers of themselves, lovers of money, boastful, arrogant, abusive talkers, disobedient to their parents, ungrateful, unholy,
to slander no one, to be peaceful, to be considerate [or, "gentle"] and to show every courtesy to all people.
In the same way, these people have dreams of committing physically corruptive practices; they reject authority over them [i.e., by both God and men], and speak against glorious [i.e., heavenly] beings. But, when the ruling angel Michael disputed with the devil over [the final disposal of] the body of Moses, [even] he did not dare to bring derogatory charges against him [i.e., the devil], but said, "May the Lord rebuke you." [Note: Some suggest that this account appeared in an apocryphal book, possibly "The Assumption of Moses"]. read more. But these people [i.e., the "certain men" of verse 4] speak against whatever they do not understand, and what they do understand naturally, the way animals do, proves to be their ruination.
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 when the Pharisees heard this, they said, "This man does not drive out evil spirits except by [the power of] Beelzebub, the chief of evil spirits." Knowing their thoughts Jesus said to them, "Every kingdom [plagued] with internal division will end in ruin. And every city or household divided from within will not survive. read more. If Satan drives out Satan, he is divided against himself, [so] how then can his kingdom stand? And if I drive out evil spirits by [the power of] Beelzebub, by whom do they [i.e., your people] drive them out? So, they become your judges. But if I drive out evil spirits by [the power of] the Holy Spirit, then [that is evidence that] the kingdom of God has come into your midst [i.e., by my presence and ministry]. Or, how can someone enter a strong man's house and steal his belongings unless he first ties up the strong man? Only then will he be able to steal [his belongings] from his house. The person who is not on my side is [actually] against me. And the person who does not gather [people to me] is [actually] driving them away [from me]. Therefore I tell you, people will be forgiven of every sin and abusive word spoken [against God]. But abusive words spoken against the Holy Spirit will not be forgiven. And whoever speaks an [abusive] word against the Son of man will be forgiven [of it], but whoever speaks [an abusive word] against the Holy Spirit will not be forgiven [of it], not in this world nor the one to come.
So, put away from you all [kinds of] bitterness and anger and wrath and brawling and slander, along with all [kinds of] malice [i.e., bad attitudes],
that person is conceited. He does not understand anything, but has an unhealthy concern for controversy and arguments over words, which produce envy, dissension, abusive language, evil suspicions,
But, when the ruling angel Michael disputed with the devil over [the final disposal of] the body of Moses, [even] he did not dare to bring derogatory charges against him [i.e., the devil], but said, "May the Lord rebuke you." [Note: Some suggest that this account appeared in an apocryphal book, possibly "The Assumption of Moses"].
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 speaks an [abusive] word against the Son of man will be forgiven [of it], but whoever speaks [an abusive word] against the Holy Spirit will not be forgiven [of it], not in this world nor the one to come.
Truly I tell you, all of mankind's sins and the abusive language that they use in speaking against God [and men] can be forgiven.
When the Jews resisted [Paul's efforts] and spoke against him and his message, he shook out his clothing [i.e., an expression of rejection and contempt] and said to them "Let your blood be on your own heads [i.e., you are responsible for whatever harm comes from your action]; I am not responsible. From now on I will go [and preach] to the Gentiles [only]."
For God's name is being spoken against among the Gentiles because of your behavior, just as it is written. [See Isa. 52:5].
But, when the ruling angel Michael disputed with the devil over [the final disposal of] the body of Moses, [even] he did not dare to bring derogatory charges against him [i.e., the devil], but said, "May the Lord rebuke you." [Note: Some suggest that this account appeared in an apocryphal book, possibly "The Assumption of Moses"].
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,
See Verses Found in Dictionary
Therefore I tell you, people will be forgiven of every sin and abusive word spoken [against God]. But abusive words spoken against the Holy Spirit will not be forgiven.
Therefore I tell you, people will be forgiven of every sin and abusive word spoken [against God]. But abusive words spoken against the Holy Spirit will not be forgiven. And whoever speaks an [abusive] word against the Son of man will be forgiven [of it], but whoever speaks [an abusive word] against the Holy Spirit will not be forgiven [of it], not in this world nor the one to come.
And whoever speaks an [abusive] word against the Son of man will be forgiven [of it], but whoever speaks [an abusive word] against the Holy Spirit will not be forgiven [of it], not in this world nor the one to come.
And those who passed by [the cross] shouted abuse at Him and shook their heads [in derision],
Truly I tell you, all of mankind's sins and the abusive language that they use in speaking against God [and men] can be forgiven. But the person who speaks against the Holy Spirit can never be forgiven, for he is guilty of a never ending sin."
And those who passed by the cross shouted abuse at Him and shook their heads [in derision], saying, "Ha, you who said you would destroy the Temple and rebuild it in three days,
And every person who speaks an [abusive] word against the Son of man will be forgiven of it, but the person who speaks abusive words against the Holy Spirit will not be forgiven of it.
And they said many other derogatory things against Him.
Then one of the criminals, who was hanging [on a cross also] spoke abusively to Him, saying, "Are you not the Christ [i.e., God's specially chosen one]? [If you are], then save yourself and us."
Then they enlisted men to say [i.e., to testify falsely against Stephen, verse 13], "We heard him criticizing Moses and [even] God."
They had arranged for the false witnesses to say, "This man will not stop speaking against the Temple and the law of Moses,
And why should we not say, "Let us do what is wrong so something good will come from it," as some people slanderously claim that we are saying? These people deserve to be condemned.
Do not allow what you consider good to be spoken against [i.e., the exercise of a liberty by the strong to eat anything must not become the occasion of criticism by the weak].
So, put away from you all [kinds of] bitterness and anger and wrath and brawling and slander, along with all [kinds of] malice [i.e., bad attitudes],
For I testify about Epaphras, that he has worked hard for you, and [also] for those people in Laodicia and Hierapolis. [Note: These are towns close to Colosse].
to slander no one, to be peaceful, to be considerate [or, "gentle"] and to show every courtesy to all people.
But, when the ruling angel Michael disputed with the devil over [the final disposal of] the body of Moses, [even] he did not dare to bring derogatory charges against him [i.e., the devil], but said, "May the Lord rebuke you." [Note: Some suggest that this account appeared in an apocryphal book, possibly "The Assumption of Moses"].
But, when the ruling angel Michael disputed with the devil over [the final disposal of] the body of Moses, [even] he did not dare to bring derogatory charges against him [i.e., the devil], but said, "May the Lord rebuke you." [Note: Some suggest that this account appeared in an apocryphal book, possibly "The Assumption of Moses"]. But these people [i.e., the "certain men" of verse 4] speak against whatever they do not understand, and what they do understand naturally, the way animals do, proves to be their ruination.