Lexical Summary bradus: Slow, sluggish Original Word: βραδύς Strong's Exhaustive Concordance slow. Of uncertain affinity; slow; figuratively, dull -- slow. HELPS Word-studies 1021 bradýs – properly, slow, as in taking time to deliberate (Js 1:19); unhurried, while still moving forward after considering all the facts. NAS Exhaustive Concordance Word Originof uncertain origin Definition slow NASB Translation slow (3). Thayer's Greek Lexicon STRONGS NT 1021: βραδύςβραδύς βραδεια, βραδυ, slow; a. properly: εἰς τί, James 1:19. b. metaphorically, dull, inactive, in mind; stupid, slow to apprehend or believe (so Homer, Iliad 10, 226; opposed to συνετός, Polybius 4, 8, 7; τόν νοῦν, Dionysius Halicarnassus, de Art. oratt. 7 (de Lysias judic.); δυσμαθία βραδύτης ἐν μαθησει, Plato, defin., p. 415 e.): with a dative of respect, τῇ καρδία, Luke 24:25. (Synonym: see ἀργός, at the end.) The word underlying Strong’s 1021 appears three times in the Greek New Testament, capturing a disposition of slowness or tardiness. In Luke 24:25 it modifies “heart,” describing a sluggish response of faith. In James 1:19 it twice modifies imperatives, prescribing a measured slowness in speaking and in anger. Together these uses chart a biblical tension: slowness can be sinful when it resists divine revelation but virtuous when it restrains the flesh. Occurrences in the New Testament 1. Luke 24:25 – Describing the disciples on the Emmaus road as “slow to believe.” Luke 24:25 – Spiritual Slowness to Believe Berean Standard Bible: “He said to them, ‘How foolish you are, and how slow to believe all that the prophets have spoken!’” Context: On Resurrection Day the risen Christ meets two disciples whose sorrow revealed a deficient grasp of Scripture. Jesus diagnoses their problem not as intellectual inability but as moral reluctance; the slowness concerns the heart, not the mind. Their tardiness delays their recognition of the risen Lord, yet Christ graciously corrects them by opening “the Scriptures” (Luke 24:27), demonstrating that a sluggish heart is remedied by Christ-centered exposition. Theologically, the verse underscores the unity of Old and New Testaments. A “slow” heart fails to keep pace with the progressive revelation that culminates in Christ. Historically, this accusation echoes Israel’s frequent hesitation to trust God’s word during the wilderness wanderings (Numbers 14:11), highlighting continuity in human unbelief and divine patience. James 1:19 – Deliberate Temperament in Speech and Anger : “My beloved brothers, understand this: Everyone should be quick to listen, slow to speak, and slow to anger.” Unlike the rebuke in Luke, James’ instruction commends slowness as a positive discipline. The pairing with “quick to listen” defines a balanced Christian temperament: eagerness toward receptive hearing and cautious restraint in reactive expression. In the immediate context, such slowness protects the implanted word (James 1:21) from being choked by self-assertive anger that “does not produce the righteousness of God” (James 1:20). James reflects sapiential traditions that prize controlled speech (Proverbs 17:27) and restrained anger (Proverbs 14:29). By adopting the same Greek term, the apostle links the ethics of the new covenant community to the wisdom of Israel while rooting it in regeneration through “the word of truth” (James 1:18). Semantic Range and Literary Nuance The term denotes a lack of speed or promptness. Whether that quality is commendable or censurable depends on its object: • Toward God’s revelation: slowness manifests unbelief and must be repented of (Luke 24:25). This polarity illustrates the biblical ethic of appropriate haste: quick in faith and obedience, slow in reactive passions. Old Testament Roots and Intertextual Echoes In the Septuagint, cognate forms describe God as “slow to anger” (Exodus 34:6; Joel 2:13), highlighting His patient mercy. James likely alludes to this divine attribute, calling believers to mirror the Father’s longsuffering. Conversely, the prophetic laments against stubborn Israel (Psalm 78:8) anticipate Christ’s charge of slowness in Luke 24:25. Thus the New Testament usage situates believers within the narrative of covenant faithfulness and failure. Christological and Redemptive Significance • Christ exposes and heals spiritual slowness: His death and resurrection fulfill what the slow-hearted failed to grasp, and His exposition accelerates their faith. Ethical and Pastoral Application 1. Expository preaching should aim to quicken sluggish hearts by unveiling Christ across Scripture. Contemporary Discipleship Implications Digital culture prizes immediacy; the biblical call distinguishes between timely eagerness for God’s truth and deliberate pacing in emotional reactions. Spiritual formation practices—meditative reading, silence, and contemplative prayer—cultivate the commendable slowness James envisions while countering the culpable slowness named by Jesus. Summary Strong’s 1021 illuminates two complementary discipleship rhythms: be swift to trust the whole counsel of God, yet purposely slow in the impulses of tongue and temper. The term therefore serves as a concise biblical gauge of both unbelief and mature self-control, guiding the church to align its pace with the mind and heart of Christ. Englishman's Concordance Luke 24:25 Adj-NMPGRK: ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ NAS: foolish men and slow of heart KJV: fools, and slow of heart to believe INT: foolish and slow of heart James 1:19 Adj-NMS James 1:19 Adj-NMS Strong's Greek 1021 |
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