and Alexander “over to Satan that they [evidently the observers of the action in the congregation] may be taught by discipline not to blaspheme.” (1 Tim. 1:20; compare 2 Timothy 2:16-18.) James showed that the rich, as a class, were prone to “blaspheme the fine name” by which the disciples were called. (Jas. 2:6, 7; compare John 17:6; Acts 15:14.) In the “last days” blasphemers would abound (2 Tim. 3:1, 2), as the book of Revelation also foretells by statement and by symbol.—Rev. 13:1-6; 16:9-11, 21; 17:3.

TRADITIONAL VIEWS OF BLASPHEMY

Evidently toward the start of the Common Era, rabbinical teaching fostered the erroneous view that Leviticus 24:10-23 prohibited as blasphemous the very pronunciation of the name Jehovah. Talmudic tradition also prescribed that when the religious judges heard testimony setting forth blasphemous words supposedly used by the accused, they were to rend their garments, following the example at 2 Kings 18:37; 19:1-4. (The Jewish Encyclopedia [1903], Vol. III, p. 237; compare Matthew 26:65.) Among professed Christians of the early centuries, apostates and also those who denied the faith under persecution were considered as blasphemers. In the early part of the second century C.E., Governor Pliny’s letter to Emperor Trajan concerning the prosecution of Christians relates that certain alleged Christians were made to offer up pagan sacrifices and even reviled the name of Christ; whereas Pliny observes, “there is no forcing, it is said, those who are really Christians into any of these compliances.” (Harvard Classics, Vol. 9, pp. 426, 427) Somewhat later, Polycarp, known as the bishop of Smyrna, when ordered by a consul to renounce Christ is said to have replied: “These eighty-six years I have served him, and he never did me any harm: how, then, can I blaspheme my King and my Saviour?”

BLASTUS

(Blasʹtus) [sprout, shoot].

The man in charge of the bedchamber of King Herod Agrippa I. Because of his position of influence, the people of Tyre and Sidon first won him over, perhaps by bribery, when they sued for peace with Herod.—Acts 12:20.

BLEMISH

A physical or moral defect, imperfection; unsoundness; “anything bad.” (Deut. 17:1) In contrast with Jehovah, who is “perfect in his activity [“without blemish (spotless) are his works,” Sy],” of Israel God said: “They have acted ruinously on their own part; they are not his children, the defect is their own.”—Deut. 32:4, 5.

A Levitical priest ministering before the God of perfection, therefore, had to be free from such physical blemishes as blindness, lameness, a slit nose, abnormalities such as an elongated hand, a hunched back, fractured hand, consumptive thinness, eye or skin diseases, a broken hand or foot, and broken or crushed testicles. (Lev. 21:18-20) Free from such defects, Israel’s high priest well represented the great High Priest Jesus Christ, who is “guileless, undefiled.”—Heb. 7:26.

Soundness, freedom from blemish, was required of the sacrificial animals under the Mosaic law. (Ex. 12:5; Lev. 4:3, 28; Deut. 15:21) The same was also true of the sacrifices in connection with the pictorial temple envisioned by Ezekiel. (Ezek. 43:22, 23) In like manner, Christ, “an unblemished and spotless lamb,” “offered himself without blemish to God.”—1 Pet. 1:19; Heb. 9:14.

Among persons whose physical appearance is described as having “no defect” were Absalom, the Shulammite girl, and certain sons of Israel in Babylon. (2 Sam. 14:25; Song of Sol. 4:7; Dan. 1:4) Everyone under the Law was encouraged to watch out for and protect one another, lest they become blemished in any way. “In case a man should cause a defect in his associate, then just as he has done, so it should be done to him. Fracture for fracture, eye for eye, tooth for tooth; the same sort of defect he may cause in the man, that is what should be caused in him.” (Lev. 24:19, 20) The apostle expressed concern over keeping the Christian congregation free from blemishes in a spiritual sense.—Eph. 1:4; 5:27; Col. 1:22; see also Jude 24.

BLESSING

A making or pronouncing holy; a request of God for the bestowal of divine favor; bestowing goodness; favor; extolling as holy; glorifying; speaking well of; protecting or guarding from evil; bringing happiness.

The various forms of the Hebrew words generally translated “bless” or “blessing” occur about 400 times in the Scriptures. The verb ba·rakhʹ, usually rendered “bless,” is sometimes translated “kneel” or “kneel down.” (Gen. 24:11; 2 Chron. 6:13; Ps. 95:6) In a few passages the word is rendered “salute” (AV), “wish . . . well” (NW) (1 Sam. 25:14); “congratulate” (NW) (1 Chron. 18:10); “greet” (NW) (2 Ki. 4:29). The noun form of the Hebrew word is found in the name of the Low Plain of Beracah (“Blessing”), for it was here that Jehoshaphat and his people blessed Jehovah.—2 Chron. 20:26.

The Jewish Sopherim or Scripture copyists emended several passages to read “bless” instead of “curse” (1 Ki. 21:10, 13; Job 1:5, 11; 2:5, 9), holding the view that it was blasphemous even to note anyone’s cursing God.

The Greek verb eu·lo·geʹo literally means “to speak well of,” a combination of eu, meaning “well,” and loʹgos, “word.” It occurs in the verb, noun and adjective forms more than sixty-five times in the Christian Greek Scriptures. In only one place (Rom. 16:18) is the term used in an unfavorable sense, as “complimentary speech” to seduce one’s heart. Another Greek word, ma·kaʹri·os, translated “blessed” in some versions, conveys the thought of happiness, and is so rendered in several translations.—Matt. 5:3-11; compare AV; AT; Ro; ED; NW; Yg.

The Scriptures use “bless” and “blessing” in at least four principal aspects: (1) God to man, Jehovah’s blessing bestowed upon humankind in general and upon individuals; (2) man to God, humans blessing God; also blessing Christ; (3) men to other men, men blessing other men and (4) a person being a blessing to others.

BLESSINGS FROM JEHOVAH

“The blessing of Jehovah—that is what makes rich, and he adds no pain with it.” (Prov. 10:22) Jehovah blesses those whom he approves by protecting, prospering, guiding, giving success and supplying their needs, with a beneficial outcome for them.

Jehovah’s goodwill toward his earthly creations was expressed at the time he brought them forth. To the animal kinds created on the fifth day, God’s blessing was a pronouncement of his purpose regarding them. (Gen. 1:22) When God blessed Adam and Eve at the end of the sixth day, this was a bestowal of goodness that would enable them, if obedient, to remain in his favor, for he provided all their spiritual and material needs.—Gen. 1:28; 2:9; 5:2.

After Jehovah had completed his earthly creative work on the six creative days, nothing was lacking for the welfare of his creation. (Gen. 1:31) Then God rested or desisted from this work, blessing the seventh day, declaring it sacred, holy. Happiness with endless blessing was the prospect set before human creation.—Gen. 2:3; Ex. 20:11.

When Noah and his family came out of the ark, Jehovah looked with favor on them, blessing them and giving them a statement of his will for them. By doing Jehovah’s will they would prosper with his favor and protection.—Gen. 9:1.

Of vital importance to all mankind is the blessing concerning Abraham and his Seed. (Gen. 12:3; 18:18; 22:18) Jehovah blessed Abraham and Sarah by miraculously renewing their reproductive powers,