Lexical Summary deilos: Cowardly, timid, fearful Original Word: δειλός Strong's Exhaustive Concordance fearful. From deos (dread); timid, i.e. (by implication) faithless -- fearful. HELPS Word-studies 1169 deilós (an adjective derived from deidō, "fear-driven") – properly, dreadful, describing a person who loses their "moral gumption (fortitude)" that is needed to follow the Lord. 1169 /deilós ("fearful of losses") refers to an excessive fear (dread) of "losing," causing someone to be fainthearted (cowardly) – hence, to fall short in following Christ as Lord. [1169 /deilós is always used negatively in the NT and stands in contrast to the positive fear which can be expressed by 5401 /phóbos ("fear," see Phil 2:12).] NAS Exhaustive Concordance Word Originfrom deos Definition cowardly, fearful NASB Translation afraid (2), cowardly (1). Thayer's Greek Lexicon STRONGS NT 1169: δειλόςδειλός, δείλη, δειλόν (δείδω to fear), timid, fearful: Matthew 8:28; Mark 4:40; in Revelation 21:8 of Christians who through cowardice give way under persecutions and apostatize. (From Homer down.) Topical Lexicon OverviewStrong’s Greek 1169 surfaces four times in the New Testament, each instance exposing the tension between fear rooted in unbelief and the courage that flows from faith and reverent awe of God. The word describes a spirit that shrinks back when God calls for trust and obedience, contrasting sharply with the bold confidence produced by the Spirit. Occurrences in Scripture • Matthew 8:26 – During the Galilean storm Jesus asks, “You of little faith, why are you so afraid?”. The disciples’ panic reveals how cowardice opposes reliance on Christ’s presence. Old Testament and Intertestamental Background The Septuagint employs related terms to translate Hebrew words such as yare’ (fear) and chare (tremble), often in contexts where Israel cowered before enemies instead of trusting the LORD (for example, Deuteronomy 20:8; Isaiah 35:4). Jewish literature between the Testaments linked cowardice with apostasy, preparing first-century readers to see faithlessness as moral failure rather than an innocuous emotion. Christ’s Rebuke of Fear In both sea-calming episodes Jesus treats fear not as a harmless feeling but as a contradiction of faith. The narrative setting—boats threatened by wind and waves—mirrors the chaos imagery of the Old Testament where only God subdues the sea (Job 38:8-11; Psalm 89:9). By sleeping through the storm and then commanding it to be still, Jesus identifies Himself with Yahweh. The disciples’ cowardice therefore reveals a failure to perceive His divine authority. The rebuke functions pastorally: believers are called to trust the Savior’s sovereignty even when circumstances appear lethal. Faith versus Cowardice in Discipleship New Testament teaching consistently presents two mutually exclusive orientations: 1. Fear of man that retreats from obedience (Matthew 10:28; John 12:42-43). δειλός belongs to the first category. It is not mere caution but moral weakness that capitulates to unbelief. The disciples eventually outgrow this fear, as seen in Acts, illustrating the sanctifying trajectory intended for every follower of Jesus. Eschatological Warning Revelation 21:8 places the cowardly at the head of a list that includes the unbelieving and the detestable. In apocalyptic perspective, cowards are those who renounce allegiance to Christ under persecution. The warning complements earlier exhortations: “Be faithful unto death, and I will give you the crown of life” (Revelation 2:10). Eternal destiny hinges on persevering loyalty, not on initial profession alone. The passage equips the church to face tribulation with steadfast courage. Reverence, Not Craven Fear Hebrews 12:28 balances the discussion by urging reverence (δέος). The same root expresses the proper response to God’s majesty. Scripture thus differentiates between paralyzing cowardice and worshipful awe. The former surrenders to circumstances; the latter bows before God and therefore stands firm before men. Historical Reception Early Christian writers such as Tertullian and Polycarp viewed martyrdom as the ultimate repudiation of δειλός. The capitulation of believers during the Decian persecution (third century) sparked debates about readmitting the lapsed, showing how seriously the ancient church regarded cowardice. Ministry and Pastoral Implications • Preaching: Highlight the sufficiency of Christ’s presence to dispel fear. Contemporary Application Modern believers confront cultural pressures that tempt them to silence convictions on sexuality, exclusivity of Christ, or sanctity of life. Revelation 21:8 reminds the church that cowardice is not an acceptable strategy. The antidote is a renewed vision of the exalted Christ, whose authority over storms, nations, and history guarantees ultimate vindication for those who stand firm. Summary Strong’s Greek 1169 exposes the moral dimension of fear. Whether in a storm-tossed boat or before a persecuting empire, discipleship calls for courageous faith rooted in sovereign grace and reverent awe. Forms and Transliterations δειλοι δειλοί δειλοις δειλοίς δειλοῖς δειλός δεους δέους deiloi deiloí deilois deiloîs deous déousLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 8:26 Adj-NMPGRK: αὐτοῖς Τί δειλοί ἐστε ὀλιγόπιστοι NAS: to them, Why are you afraid, you men of little faith? KJV: are ye fearful, O ye of little faith? INT: to them Why fearful are you O [you] of little faith Mark 4:40 Adj-NMP Hebrews 12:28 N-GNS Revelation 21:8 Adj-DMP Strong's Greek 1169 |
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