Understanding ἐκκακέω (ekkakeō) Strong’s G1573: The Divine Invitation to Persistent Prayer Despite Weariness

Pronunciation Guide: ek-kak-EH-oh

Basic Definition

Strong’s G1573: ἐκκακέω (ekkakeō) describes the act of losing heart, becoming weary, or growing faint in the face of opposition or delay. It conveys the human tendency to surrender to spiritual fatigue when prayers seem unanswered or challenges persist. In the New Testament, this word often appears in contexts encouraging believers to resist this natural inclination toward spiritual exhaustion and instead persist in prayer and righteous living.

Etymology and Morphology

• Part of Speech: Verb
• Root Words: Compound of ἐκ (ek, “out of”) and κακός (kakos, “bad, evil, worthless”)
• Language Origin: Koine Greek
• Primary Usage: Found in Pauline epistles and Luke’s Gospel, primarily in teaching passages about perseverance
• Semantic Domain: Emotional states, perseverance, prayer

ἐκκακέω Morphology:

• ἐκκακῶμεν (1st person plural present active subjunctive) – “let us not lose heart”
• ἐκκακεῖν (present active infinitive) – “to lose heart”
• ἐκκακήσητε (2nd person plural aorist active subjunctive) – “you might lose heart”
• ἐκκακῶ (1st person singular present active indicative) – “I am losing heart”
• ἐκκακήσῃ (3rd person singular aorist active subjunctive) – “he/she might lose heart”

Origin & History

The term ἐκκακέω emerges from the combination of the preposition ἐκ (ek), meaning “out of” or “from,” and the adjective κακός (kakos), meaning “bad,” “evil,” or “worthless.” Its etymology suggests the idea of “giving out into badness” or “failing from weakness.” The literal sense implies surrendering to difficulty or yielding to evil through exhaustion.

While relatively rare in classical Greek literature, similar constructions appear in the works of Polybius (Histories, 4.19.10) in describing military forces becoming demoralized in battle. In the Septuagint, though the exact form ἐκκακέω does not appear, conceptually similar terms express spiritual weariness, particularly in the Psalms where David frequently expresses his struggle against despondency. The early church father Origen (Commentary on Romans, 7.5) employs this term when discussing spiritual perseverance in the face of tribulation, emphasizing it as a critical virtue for the developing Christian community.

Expanded Definitions & Translation Options

• To lose heart or become discouraged to the point of giving up
• To grow weary in doing good or in prayer
• To become faint-hearted in the face of opposition
• To surrender to spiritual fatigue or exhaustion
• To fail in persistence or perseverance

ἐκκακέω Translation Options:

• Lose heart – Captures the emotional dimension of giving up due to internal discouragement, particularly appropriate in contexts dealing with suffering (2 Corinthians 4:1,16)
• Grow weary – Emphasizes the gradual nature of spiritual fatigue, particularly fitting when discussing ongoing good works (Galatians 6:9)
• Faint – Conveys the image of collapsing under pressure, appropriate in urgent contexts (Luke 18:1)
• Give up – Directly addresses the action resulting from discouragement, useful in direct exhortations (2 Thessalonians 3:13)
• Become discouraged – Highlights the emotional process leading to potential abandonment of faith or practice

Biblical Usage

The verb ἐκκακέω appears six times in the New Testament, consistently in contexts addressing spiritual perseverance. Its first appearance in Luke 18:1 establishes its significance within the framework of persistent prayer, where the Messiah explicitly teaches disciples “that they ought always to pray and not lose heart” (ἐκκακεῖν). This instructive use is then reinforced through the parable of the persistent widow, creating a powerful theological connection between prayer, persistence, and divine response.

Paul adopts this term as particularly significant in his theology of endurance. In his Corinthian correspondence, he employs ἐκκακέω to address perseverance in ministry despite opposition (2 Corinthians 4:1,16) and later in his letters to the Galatians and Thessalonians regarding persistence in doing good despite delayed visible results. This consistent usage suggests that both Jesus and Paul identified the tendency to “lose heart” as a significant spiritual vulnerability requiring specific scriptural encouragement.

• “Then Jesus told his disciples a parable to show them that they should always pray and not lose heart [ἐκκακεῖν].” Luke 18:1
• “Therefore, since through God’s mercy we have this ministry, we do not lose heart [ἐκκακοῦμεν].” 2 Corinthians 4:1
• “Therefore we do not lose heart [ἐκκακοῦμεν]. Though outwardly we are wasting away, yet inwardly we are being renewed day by day.” 2 Corinthians 4:16
• “Let us not become weary [ἐκκακῶμεν] in doing good, for at the proper time we will reap a harvest if we do not give up.” Galatians 6:9
• “But you, brothers and sisters, do not grow weary [ἐκκακήσητε] in doing good.” 2 Thessalonians 3:13
• “For this reason I ask you not to lose heart [ἐκκακεῖν] at my tribulations on your behalf, for they are your glory.” Ephesians 3:13

Cultural Insights

The concept conveyed in ἐκκακέω would have resonated deeply within the first-century Mediterranean world, where perseverance (ὑπομονή, hypomonē) was considered a cardinal virtue. In the Jewish tradition of Jesus’ day, rabbinical teaching emphasized the importance of persistent prayer through the concept of “kavanah” (כַּוָּנָה) – focused intention and devotion in prayer. The parable of the persistent widow in Luke 18 connects directly with this cultural understanding, presenting a marginalized woman whose only recourse against injustice was persistent petition – a powerful metaphor for prayer that Jesus’ audience would have immediately recognized.

The ancient Mediterranean was also a shame-honor culture where public displays of giving up could bring dishonor not only to oneself but to one’s community. Paul’s repeated exhortations against “losing heart” therefore carry additional weight within this cultural framework – suggesting that perseverance was not merely a personal virtue but a communal testimony. The early Messianic communities, facing increasing persecution, would have found particular strength in these reminders that persistence in faith, despite opposition, carried significant spiritual and cultural importance.

Theological Significance

The theological richness of ἐκκακέω reveals profound insights into both human nature and divine character. The frequency with which Scripture warns against “losing heart” acknowledges the reality of spiritual fatigue as a common human experience, validating the struggle while simultaneously providing divine perspective for overcoming it. This recognition demonstrates יהוה’s intimate understanding of human frailty and His compassionate provision of encouragement.

More significantly, the call to resist “losing heart” reveals profound theological truths about God’s character and His relationship with humanity. The parable connected with the first usage in Luke 18 portrays God not as an unwilling judge who must be badgered into response, but rather as a loving Father more eager to respond than the most dedicated petitioner is to ask. The implication is clear: our persistence in prayer is not about changing God’s reluctance but about developing our own spiritual capacity to receive what He already desires to give. This reframes “not losing heart” as less about human willpower and more about aligning with divine timing and purposes – a profound shift that points to God’s sovereignty operating alongside human agency.

This theology reaches its pinnacle in Paul’s usage in 2 Corinthians 4:16, where not losing heart is directly connected to inner renewal even amidst outward decay. Here, Paul reveals that perseverance is not merely about human determination but about participating in the divine transformation process – allowing momentary affliction to produce eternal glory through persistent faith and prayer.

Personal Application

The biblical call to “not lose heart” speaks directly to our contemporary experience of spiritual fatigue and prayer discouragement. When our petitions seem to go unanswered, when justice appears delayed, or when ministry efforts show little visible fruit, the temptation to ἐκκακέω – to spiritually collapse inward – becomes powerful. Yet Scripture’s consistent exhortation reminds us that persistence in prayer and good works is not merely a spiritual discipline but a profound statement of trust in God’s character and timing.

Consider implementing a “persistence practice” in your own spiritual life by identifying one area where you’ve been tempted to “lose heart” – perhaps an unanswered prayer, a difficult relationship, or a ministry challenge. Rather than measuring success by visible outcomes, reframe your persistence as an act of worship that declares: “I trust Your character enough to keep asking, seeking, and knocking.” As you practice this perspective shift, journal both your struggles with ἐκκακέω and the moments of unexpected renewal, watching for the pattern Paul describes where outward circumstances may not change immediately, but inward renewal becomes the sustaining miracle that prevents spiritual surrender.

Related Words

• ἀθυμέω (athymeō, pronounced ah-thoo-MEH-oh) – To be disheartened or discouraged, focusing more on the emotional state of disappointment rather than the action of giving up. While ἐκκακέω emphasizes the act of surrender to weariness, ἀθυμέω highlights the emotional discouragement that might precede it. See G120
• ἀκηδιάω (akēdiaō, pronounced ah-kay-dee-AH-oh) – To experience spiritual listlessness or apathy, particularly in monastic literature. While not appearing in the New Testament, this later Greek term developed to describe the “noonday demon” of spiritual sloth that tempts believers to neglect spiritual disciplines. Unlike ἐκκακέω which can result from opposition, ἀκηδιάω often stems from spiritual dryness or routine. See G166
• ὀλιγοψυχέω (oligopsycheō, pronounced oh-lee-go-psoo-KHEH-oh) – To be fainthearted or discouraged, literally “small-souled.” This rare term emphasizes the diminishing of spiritual courage rather than weariness from persistence. Where ἐκκακέω often relates to long-term endurance, ὀλιγοψυχέω addresses immediate courage in the face of challenges. See G3642
• ὑπομένω (hypoménō, pronounced hoo-po-MEN-oh) – To remain under, endure, or persevere – essentially the opposite action to ἐκκακέω. While ἐκκακέω describes surrendering to weariness, ὑπομένω represents the victorious persistence that Scripture commands in its place. See G5278
• ἐνκακέω (enkakeō, pronounced en-kak-EH-oh) – A variant spelling of ἐκκακέω found in some manuscripts, carrying identical meaning but with a different prepositional prefix (ἐν instead of ἐκ). The textual variants show how these forms were sometimes used interchangeably in Koine Greek. See G1573

Did You Know?

• Did you know? The concept behind ἐκκακέω appears in modern psychological research as “persistence fatigue” – the documented phenomenon where humans naturally grow weary of pursuing goals that show delayed rewards. Neuroscience confirms what Scripture identified centuries ago: without specific strategies for persistence, humans naturally surrender to discouragement when results aren’t immediately visible. The biblical exhortations against “losing heart” reveal a divine understanding of human psychology that predates modern research by millennia.
• Did you know? The Messiah’s parable of the persistent widow (connected with the first usage of ἐκκακέω) gains additional power when we understand ancient Middle Eastern judicial systems. Unlike modern courts with scheduled hearings, ancient judges often sat in city gates where petitioners would need to approach them repeatedly to gain attention. Jesus’ audience would have immediately recognized the widow’s persistence as not merely stubbornness but the only available strategy within their cultural system – making His application to prayer all the more profound.
• Did you know? While ἐκκακέω appears only six times in the New Testament, the concept it represents was so significant in early Christian understanding that specialized spiritual practices developed to combat it. Desert fathers like Evagrius Ponticus (4th century) developed specific prayers and meditations to address what they called “acedia” (from Greek ἀκηδία) – spiritual sloth or weariness – which they considered among the most dangerous spiritual threats. These early Christian spiritual directors recognized that “not losing heart” required not just willpower but intentional spiritual formation.

Remember This

ἐκκακέω reminds us that spiritual persistence is not the absence of weariness but the choice to continue faithfully even when our hearts grow heavy – trusting that the God who sees our struggles is already moving toward divine response in His perfect timing.