Understanding βραδύς (bradys) Strong’s G1021: The Spiritual Significance of Slowness in Heart and Understanding

Pronunciation Guide: brah-DOOS (as in “brah” + “loose” without the “l”)

Basic Definition

Strong’s G1021: βραδύς (bradys) describes something that is slow, delayed, or sluggish. In the New Testament, it particularly refers to slowness in mental faculties, understanding, or spiritual perception. The term carries connotations of dullness, hesitation, or reluctance, especially regarding belief or comprehension of divine truth.

Etymology and Morphology

• Part of speech: Adjective
• Origin: Ancient Greek
• Root: Possibly related to Proto-Indo-European *gʷreh₂d- (heavy, weighty)
• Used primarily in narrative and teaching contexts
• Appears in contexts of rebuke or correction
• Contrasted with concepts of readiness and swiftness

βραδύς Morphology:

• βραδύς (masculine nominative singular) – slow, dull
• βραδεῖα (feminine nominative singular) – slow, dull
• βραδύ (neuter nominative singular) – slow, dull
• βραδεῖς (masculine/feminine nominative plural) – slow, dull
• βραδέα (neuter nominative plural) – slow, dull

Origin & History

The term βραδύς has ancient origins in classical Greek, where it primarily denoted physical slowness or delay. In Homer’s works, particularly the Iliad and Odyssey (8th century BCE), the word and its derivatives described warriors who were “slow of foot” or ships that moved sluggishly through water. Aristotle used βραδύς in his Physics to discuss motion and relative speeds.

In the Septuagint (LXX), the Greek translation of the Hebrew Scriptures completed around the 2nd century BCE, βραδύς and related terms appear sparingly. Notable usages include Exodus 4:10, where Moses describes himself as “slow of speech” (βραδύγλωσσος), and Proverbs 14:29, where it relates to being “slow to anger” as a virtue. By the time of the New Testament, the term had developed metaphorical dimensions, particularly relating to mental and spiritual slowness rather than merely physical speed.

Expanded Definitions & Translation Options

• Physically slow, delayed, or taking longer than expected
• Mentally sluggish, dull in understanding or perception
• Spiritually resistant or reluctant to believe
• Delayed in action or response, hesitant
• Deliberately measured or unhurried (in a potentially positive sense)

βραδύς Translation Options:

• Slow – The most literal and common translation, though in English this can lack the connotation of mental dullness often present in the Greek
• Dull – Captures the mental aspect effectively, especially in contexts regarding understanding
• Sluggish – Conveys both physical and mental dimensions of reluctance or resistance
• Hesitant – Appropriate when the emphasis is on reluctance rather than inability
• Obtuse – In contexts where spiritual or intellectual stubbornness is emphasized

Biblical Usage

In the New Testament, βραδύς appears explicitly only three times, but each instance carries significant theological weight. Its first appearance is in Luke 24:25, where the risen Messiah rebukes His disciples on the road to Emmaus as being “slow of heart to believe.” Here, βραδύς characterizes their spiritual dullness and resistance to accepting prophetic fulfillment despite the evidence. This usage reveals how cognitive understanding and heart belief are interconnected in biblical thinking.

The other two occurrences are found in James 1:19, where being “slow to speak” and “slow to anger” are presented as virtues. This positive application of βραδύς demonstrates how deliberate slowness can be spiritually beneficial when applied to speech and emotional reactions. The term thus carries both negative and positive connotations depending on context.

• “And He said to them, ‘O foolish men and slow [βραδεῖς] of heart to believe in all that the prophets have spoken!'” Luke 24:25
• “This you know, my beloved brethren. But everyone must be quick to hear, slow [βραδὺς] to speak and slow [βραδὺς] to anger.” James 1:19

Cultural Insights

In the ancient Mediterranean world, quickness of mind was highly valued in Greek philosophical circles, while in Hebrew thinking, quickness to listen to wisdom and slowness to speak were esteemed qualities. The disciples’ “slowness of heart” that Yeshua (Jesus) rebukes in Luke 24:25 reflects a uniquely Jewish understanding of the heart (לֵב, lev) as the center not just of emotions but of intellect, will, and spiritual perception.

The Jewish concept of כָּבֵד לֵב (kaved lev, “heavy-hearted”) from Exodus, describing Pharaoh’s hardened heart, shares conceptual space with βραδὺς τῇ καρδίᾳ (“slow of heart”). Both expressions describe a spiritual stubbornness or resistance to divine truth. This connection would have been obvious to first-century Jewish listeners, creating a sobering parallel between Pharaoh’s resistance to God’s messenger Moses and the disciples’ initial reluctance to believe in the resurrection of the Messiah, God’s ultimate Messenger.

Theological Significance

The concept of βραδύς reveals a profound theological truth about human nature and divine revelation. Our natural state is one of spiritual dullness—we are inherently “slow of heart” to perceive and believe divine realities. This slowness is not merely intellectual but spiritual, affecting the whole person. Even the disciples, who had walked closely with Yeshua for three years, struggled with slowness of heart when confronted with the resurrection.

This human condition highlights the necessity of divine grace and illumination. In the Emmaus road account, it was only when Yeshua “opened their minds to understand the Scriptures” (Luke 24:45) that the disciples overcame their spiritual sluggishness. This demonstrates that spiritual understanding is ultimately a gift from God rather than a natural human capacity.

Conversely, in James 1:19, we see how βραδύς can represent positive spiritual discipline when applied to speech and anger. Being “slow to speak and slow to anger” reflects יהוה (Yahweh)’s own character as “slow to anger” (אֶרֶךְ אַפַּיִם, erek appayim) repeatedly described in the Hebrew Scriptures (e.g., Exodus 34:6). Thus, some forms of slowness are divine attributes we are called to emulate.

Personal Application

The concept of βραδύς invites us to honest self-examination: In what ways might we be “slow of heart to believe” God’s promises and purposes? The disciples on the Emmaus road had all the prophetic evidence and even Jesus walking beside them, yet they still struggled with spiritual dullness. Similarly, we often fail to recognize God’s work in our lives even when surrounded by evidence of His faithfulness.

Conversely, we are called to cultivate positive forms of βραδύς—becoming people who are slow to speak, slow to anger, and quick to listen. This requires intentional spiritual discipline and self-awareness. When we catch ourselves being quick to anger but slow to believe God’s promises, we can invite the Holy Spirit to “open our minds” as Yeshua did for His disciples. True transformation comes when we recognize our natural slowness in spiritual matters and seek divine illumination.

Related Words

• ταχύς (tachys, tah-KHOOS) – Quick, swift, prompt; the direct opposite of βραδύς, often used for positive readiness in spiritual matters. See G5036
• νωθρός (nōthros, no-THROS) – Sluggish, slothful, dull; similar to βραδύς but emphasizes laziness rather than slowness of understanding. See G3576
• βραδύτης (bradytēs, brah-doo-TAYS) – Slowness, delay; the noun form derived from βραδύς, used in reference to God’s patience. See G1022
• σκληροκαρδία (sklērokardia, sklay-ro-kar-DEE-ah) – Hardness of heart; a related concept to “slowness of heart” but emphasizing stubborn resistance rather than dullness. See G4641
• ὀκνηρός (oknēros, ok-nay-ROS) – Slothful, hesitant, reluctant; shares conceptual space with βραδύς but focuses more on reluctance due to fear or laziness. See G3636

Did you Know?

• The modern Greek word βραδύς still means “slow,” but has developed into everyday expressions like “βραδινό” (evening/night) – conceptually the “slow” or late part of the day. This linguistic evolution demonstrates how concepts of slowness and lateness are intimately connected across cultures and time.
• The Eastern Orthodox tradition has developed spiritual practices around the concept of “slow heart,” teaching that hurried prayer and Scripture reading can lead to spiritual dullness. Their practice of “slow reading” (bradylegesis) encourages believers to counteract modern haste by deliberately slowing down their engagement with sacred texts.
• The medical term “bradycardia” (slow heart rate) derives from the same root as βραδύς combined with καρδία (heart). While modern medicine views bradycardia as a physical condition, ancient Greek medicine often connected physical slowness with mental temperament, believing a “slow heart” physically affected one’s thinking processes – not unlike the biblical connection between heart and understanding.

Remember This

When we are quick to doubt and slow to believe, we need the Messiah to walk alongside us as He did on the Emmaus road, patiently opening the Scriptures and our hearts to receive their transforming truth.