Strong’s Greek 2635 represents malicious or defamatory speech directed “down” upon another, the verbal counterpart to contempt in the heart. It moves beyond mere criticism to the intent of damage—undermining reputation, questioning character, and usurping God’s prerogative as final Judge.

Occurrences in the New Testament

• James 4:11 uses three cognate forms to drive home a communal prohibition: “Brothers, do not slander one another. Anyone who speaks against his brother or judges him speaks against the law and judges it…”.
• 1 Peter 2:12 addresses slander coming from outside the church: “Conduct yourselves with such honor among the Gentiles that, though they slander you as evildoers, they may see your good deeds and glorify God on the day He visits us.”
• 1 Peter 3:16 brings the theme full circle: “keeping a clear conscience, so that those who slander you may be put to shame by your good behavior in Christ.”

Historical and Cultural Background

In the Greco-Roman world reputation (honor/shame) functioned as social currency. Public accusation could ruin livelihoods or even invite legal sanction. Early believers were labeled “atheists” (for rejecting the pantheon) and accused of cannibalism or incest (misreadings of the Lord’s Supper and love feasts). Peter writes into this context, assuring persecuted congregations that consistent holiness will ultimately silence lies. James, ministering to scattered Jewish believers, confronts a subtler danger—slander within the congregation itself—warning that internal detraction violates the royal law of love as surely as external persecution does.

Theological Significance

1. Violation of the Ninth Commandment. Slander constitutes bearing false witness (Exodus 20:16), thus opposing God’s truthfulness.
2. Assault on the Imago Dei. By denigrating another person, the slanderer treats lightly the divine image (Genesis 1:27; James 3:9-10).
3. Usurpation of Divine Judgment. James links slander with judging the law, implying an assumption of authority that belongs exclusively to God (Romans 14:10-12).
4. Hindrance to Gospel Witness. Peter shows that slander distorts public perception of Christ’s body, yet faithful conduct can transform calumny into doxology (1 Peter 2:12).

Relation to Kindred Terms

• blasphēmeō (Strong’s 987) speaks evil of God, whereas 2635 targets fellow humans.
• diabole (Strong’s 1228; “Devil,” the slanderer) identifies Satan as archetypal accuser; human slander mimics demonic activity.
• psithurismos (Strong’s 5587; “whispering”) and katalalia (Strong’s 2636; “backbiting”) denote covert forms of the same sin.

Pastoral and Practical Application

1. Congregational Health. Elders must cultivate a culture where grievances are addressed directly (Matthew 18:15-17) rather than through rumor.
2. Personal Speech Ethics. Believers are to “let your ‘Yes’ be yes” (Matthew 5:37) and “speak the truth in love” (Ephesians 4:15), ensuring that correction is restorative, not destructive.
3. Apologetic Witness. When slander arises from unbelievers, the prescribed defense is exemplary conduct and clear conscience, not retaliatory speech (1 Peter 3:15-16).
4. Spiritual Warfare. Recognizing slander as satanic in origin equips the church to counter it with prayer, truth, and unity.

Old Testament Roots and Continuity

Leviticus 19:16 forbids going about as a talebearer; Proverbs catalogs slander among the detestable “six things the LORD hates” (Proverbs 6:16-19). James and Peter therefore stand firmly in prophetic tradition, demonstrating canonical harmony.

Christ as Model and Antidote

Isaiah 53:7 depicts Messiah silent before accusations; the Gospels show Jesus enduring false charges without sinning in return. His example undergirds Peter’s exhortation and empowers believers by the indwelling Spirit to overcome evil with good (Romans 12:21).

Early Church Reception

Second-century apologists (Justin Martyr, Athenagoras) answered pagan slanders by public defense and moral excellence, mirroring Peter’s counsel. Church orders such as the Didache warn against “evil speaking,” seeing it as lethal to fellowship and evangelism alike.

Contemporary Relevance

Digital media magnifies the reach and speed of slander. The timeless instruction of James 4 and 1 Peter equips modern believers: restrain the tongue, verify facts, assume charitable motives, and let virtuous living refute false allegations.

Summary

Strong’s 2635 confronts the speech that tears down. Scripture treats such speech not as a minor lapse but as a fundamental breach of love, truth, and reverence for God’s law. Whether the slander comes from within or without, the antidote is the same—obedience to the royal law, Christlike conduct, and unwavering confidence that God vindicates His people.