Exploring the Meaning of Phobeo in Greek

φοβέω means “to fear.” In the passages cited here, it appears both as an inner reaction to danger or uncertainty and as a response shaped by authority, public pressure, and divine reassurance.

Occurrences

“But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, don’t be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit.”” (Matthew 1:20)

Here φοβέω frames Joseph’s hesitation about taking Mary as his wife. The angel’s command “don’t be afraid” addresses a fear that could block obedient action, and the explanation that the conception is “of the Holy Spirit” directly answers the concern that would naturally provoke fear.

“But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee,” (Matthew 2:22)

In this scene φοβέω describes a fear tied to political circumstance: hearing who reigns in Judea makes him “afraid to go there.” The narrative sets that fear alongside guidance (“Being warned in a dream”), so fear functions as a realistic response to threat while also standing at a turning point that leads to withdrawal into Galilee.

“But when the multitudes saw it, they marveled and glorified God, who had given such authority to men.” (Matthew 9:8)

The crowd’s response is described as amazement and worship rather than fear. In the flow of these occurrences, this verse provides a contrast: in a moment where a fearful reaction might be expected when “authority” is displayed, the emphasis falls on glorifying God.

“Therefore don’t be afraid of them, for there is nothing covered that will not be revealed; and hidden that will not be known.” (Matthew 10:26)

φοβέω is used in a prohibition: “don’t be afraid of them.” The reason given is the certainty of disclosure—what is “covered” will be “revealed.” Fear of people is treated as something that secrecy might feed, but the promise of eventual exposure undercuts that fear’s power.

“Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna.” (Matthew 10:28)

This verse places two fears side by side. First, it rejects fear directed toward human persecutors (“those who kill the body”), because their reach is limited. Then it commands fear toward the one with greater power—able to “destroy both soul and body in Gehenna.” φοβέω thus functions not only as an emotion but as a directed stance: the question is not whether fear exists, but whom it is aimed at.

“Therefore don’t be afraid. You are of more value than many sparrows.” (Matthew 10:31)

Here φοβέω is again a reassurance. The argument appeals to value: the hearers’ worth exceeds that of “many sparrows,” so fear is countered by the assurance of care and attention implied by that valuation. The force is personal and pastoral: fear is met with a claim about the hearer’s standing.

“When he would have put him to death, he feared the multitude, because they counted him as a prophet.” (Matthew 14:5)

In this narrative note, φοβέω describes fear of public reaction. The feared object is “the multitude,” and the stated reason is their estimation of the man as “a prophet.” Fear here is social and political: it restrains an intended action (“would have put him to death”) because the crowd’s opinion makes consequences feel dangerous.

“But immediately Jesus spoke to them, saying, “Cheer up! It is I! Don’t be afraid.”” (Matthew 14:27)

In this moment of sudden reassurance, φοβέω is what Jesus directly addresses. The imperatives move from encouragement (“Cheer up!”) to recognition (“It is I!”) to the command not to fear, so fear is treated as a response that can be calmed by presence and identification.

“But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, “Lord, save me!”” (Matthew 14:30)

φοβέω is depicted as immediate and consequential: seeing “the wind was strong” produces fear, and fear accompanies the physical crisis (“beginning to sink”). The verse presents fear as bound up with perception of danger and as the emotional backdrop to a desperate prayer for rescue.

“When the disciples heard it, they fell on their faces, and were very afraid.” (Matthew 17:6)

This occurrence intensifies φοβέω: they were “very afraid.” Their bodily reaction—falling “on their faces”—matches the heightened fear, suggesting an overwhelming response to what they “heard.” Fear here is not merely caution; it is a consuming reaction expressed physically.

“Jesus came and touched them and said, “Get up, and don’t be afraid.”” (Matthew 17:7)

Fear is met with approach and contact: “Jesus came and touched them.” The command “Get up” answers their prostration, and “don’t be afraid” answers their terror. φοβέω is treated as something that can be interrupted by reassurance and restored composure.

“But if we say, ‘From men,’ we fear the multitude, for all hold John as a prophet.”” (Matthew 21:26)

Here φοβέω appears in deliberation: “we fear the multitude.” The fear is strategic, tied to what “all” believe about John. The speaker’s concern is not a direct physical threat stated in the verse, but the pressure exerted by a unified public judgment; fear functions as a constraint on what can be said.

Sense and Usage

Across these passages, φοβέω gathers around three recurring patterns. First, it appears as fear that hinders movement or decision: Joseph is warned not to fear taking Mary (Matthew 1:20), and someone becomes afraid to return to Judea because of who reigns there (Matthew 2:22). In both cases fear is tied to a concrete situation—family choice in the first, political rule in the second—and in both cases divine communication in a dream stands near the fear, addressing it with direction.

Second, φοβέω frequently marks fear of people, especially crowds and opponents. “Don’t be afraid of them” (Matthew 10:26) sets fear in relation to opposition and to the expectation that what is hidden will be revealed. Matthew 14:5 and Matthew 21:26 sharpen this into fear of “the multitude,” where public sentiment (“they counted him as a prophet”; “all hold John as a prophet”) becomes a force that shapes leaders’ actions and speech. In these verses fear is not portrayed as private anxiety; it is a social pressure with practical outcomes.

Third, φοβέω is used both to forbid fear and to redirect it. Matthew 10:28 is the clearest example: fear is not erased but re-aimed from those who “kill the body” to the one with ultimate power over “both soul and body.” This places fear within a moral and theological hierarchy: the object of fear matters, because different objects have different capacities and different claims. The surrounding reassurances (“You are of more value than many sparrows,” Matthew 10:31) show that the command not to fear does not deny danger; it counters fear with a different set of realities—value, disclosure, and the limits of human power.

In the episodes of immediate peril and awe, φοβέω is vividly embodied. Seeing strong wind produces fear that coincides with sinking and a plea for rescue (Matthew 14:30). Hearing something produces fear so intense that the disciples fall facedown (Matthew 17:6). In both contexts, the response to fear comes through direct address: “Don’t be afraid” is paired with “Cheer up! It is I!” (Matthew 14:27) and with physical touch and the command to rise (Matthew 17:7). Fear, then, is portrayed as both spontaneous and responsive—arising quickly from what is seen or heard, and calmed by assurance, presence, and instruction.

Imagery

The word’s scenes give fear tangible shapes: a troubled night of deliberation answered by a dream-voice (Matthew 1:20), the calculated caution that changes a travel plan (Matthew 2:22), the intimidation of a crowd’s consensus (Matthew 14:5; Matthew 21:26), and the raw moment of crisis in wind and water where fear and sinking appear together (Matthew 14:30). Alongside these, the repeated refrain “don’t be afraid” (Matthew 1:20; 10:26; 10:31; 14:27; 17:7) presents fear as something confronted not only by inner resolve but by truth spoken into a situation—truth about what will be revealed, what powers are limited, and who is present.

Sources: Lexical data from Strong’s Exhaustive Concordance and the Translators Brief Lexicon of Extended Strongs for Greek (STEPBible, CC BY). Occurrence data from the Translators Amalgamated Greek New Testament (STEPBible, CC BY). Scripture quotations from the World English Bible (public domain).