Lexical Summary phrenapataó: To deceive the mind, to delude Original Word: φρεναπατάω Strong's Exhaustive Concordance deceive. From phrenapates; to be a mind-misleader, i.e. Delude -- deceive. see GREEK phrenapates HELPS Word-studies Cognate: 5422 phrenapatáō (from 5424 /phrḗn, "inner-outlook regulating behavior" and 538 /apatáō, "deceive by distorting") – properly, to act from a distorted perspective (warped sense of reality) which "redefines reality" (facts) – i.e. to fit one's self-deception (used only in Gal 6:3). See 5423 (phrenapatēs). 5422 /phrenapatáō ("confused inside-out") means to become the victim of one's own confused mind-set – which then blames God for it or makes others "the scapegoat." This mind-set is detached from reality and leaves someone in their own fantasy world. "More is implied in this word (5422 /phrenapatáō) than in apataō ('to cheat, beguile, deceive'), for it brings out the idea of subjective fancies" (J. Thayer). This term was apparently "coined by Paul" (N. Turner). NAS Exhaustive Concordance Word Originfrom phrenapatés Definition to deceive the mind NASB Translation deceives (1). Thayer's Greek Lexicon STRONGS NT 5422: φρεναπατάωφρεναπατάω, φρεναπάτω; (φρεναπάτης, which see): τινα, to deceive anyone's mind, Galatians 6:3 ("more is implied by this word than by ἀπαταν, for it brings out the idea of subjective fancies" (Lightfoot ad loc.); cf. Green, Critical Notes at the passage). (Ecclesiastical and Byzantine writings.) Topical Lexicon Concept OverviewStrong’s Greek 5422, φρεναπατάω, speaks to the tragic capacity of the human heart to mislead itself. Combined from “mind” and “to cheat,” the term conveys more than ordinary deception; it pictures a person allowing prideful delusion to cloud sober judgment, thereby embracing error as truth. While Scripture frequently warns against being deceived by others, this verb focuses on the inward betrayal that occurs when a man or woman chooses a flattering illusion over divine reality. Classical and Septuagint Background In classical Greek writings φρεναπατάω was used for an orator’s cunning flattery or a dreamlike delusion that lulls the hearer into false security. The Septuagint employs related language when describing the enticement of idols (Isaiah 44:20) or the seduction of a wayward heart (Jeremiah 49:16). These usages prepare the biblical reader to recognize self-deception as a moral fault, not a mere mistake: to lie to oneself is to resist the light God graciously provides. New Testament Occurrence: Galatians 6:3 “If anyone thinks he is something when he is nothing, he deceives himself.” (Galatians 6:3) Paul addresses believers tempted to regard themselves as spiritually superior. In context, the apostle has just urged the Galatians to “carry one another’s burdens” (Galatians 6:2). Self-importance makes such service impossible, so Paul exposes its folly. The middle voice of φρεναπατάω underscores personal responsibility: the subject brings deception upon his own mind. This diagnosis complements Paul’s earlier rebuke of the Galatians’ fascination with legalistic performance (Galatians 3:1). Whether by works of law or inflated self-appraisal, spiritual pride blinds the heart to grace. Self-Deception Elsewhere in Scripture Though φρεναπατάω appears only once, Scripture repeatedly confronts the same phenomenon with other verbs: • 1 Corinthians 3:18—“Let no one deceive himself.” These parallels confirm that self-deception is a perennial danger for both Old and New Covenant people. Pride, partial obedience, or denial of sin all produce the same effect: an inward fog that obscures God’s truth. Theological Significance 1. The doctrine of human depravity. Self-deception displays the depth of the fall. The unregenerate heart prefers darkness (John 3:19), while the regenerate believer must remain vigilant, for remnants of the flesh still incline toward false self-confidence (Romans 12:3). 2. The necessity of divine revelation. Only God’s Word, energized by the Spirit, can pierce the haze of inward deceit (Hebrews 4:12). Regular exposure to Scripture and honest fellowship enables believers to view themselves rightly. 3. The call to humility. Galatians 6:3 anchors humility in realism: creaturely dependence and the recognition that any good within us is the fruit of grace (1 Corinthians 4:7). Historical Reception Early church writers cited Galatians 6:3 when warning monks against vainglory. Chrysostom observed that bragging about ascetic achievements nullified reward. During the Reformation, commentators contrasted φρεναπατάω with the reformational principle of sola gratia: reliance upon personal merit deceives both conscience and mind. Pastoral and Discipleship Implications • Accountability: Small-group and one-to-one discipleship provide mirrors that expose hidden pride. Homiletical Insights Preachers can illustrate φρεναπατάω through: • The parable of the Pharisee and the tax collector (Luke 18:9-14). Sermons that expose self-deception must also unveil the gospel remedy: repentance and fresh trust in the sufficiency of Christ. Conclusion Strong’s 5422 reminds the church that the gravest lies are often those we tell ourselves. Galatians 6:3 reveals a heart inclined to overestimate its own virtue, yet offers the liberating alternative of honest humility before God. By embracing the light of Scripture, seeking Spirit-led community, and serving others, believers escape the snare of φρεναπατάω and walk in the freedom of truthful self-knowledge under the lordship of Jesus Christ. Forms and Transliterations φρεναπατα φρεναπατᾷ phrenapata phrenapatā̂iLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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