Understanding δελεάζω (deleazō) Strong’s G1185: The Divine Warning of Dangerous Enticement That Reveals Sin’s Deceptive Strategy

Pronunciation Guide: del-eh-AD-zo (δελεάζω)

Basic Definition

Strong’s G1185: δελεάζω (deleazō) describes the act of luring or enticing through bait or deception. It carries the imagery of a trap being set to catch prey by tempting with something desirable. In biblical usage, it primarily refers to the enticement toward sin or false teaching, highlighting the deceptive mechanism behind temptation. The word vividly portrays how human desires can be exploited to lead one away from godliness.

Etymology and Morphology

• Part of Speech: Verb
• Root: δέλεαρ (delear) – “bait” or “trap”
• Origin: Classical Greek
• Primary Usage: Found in narrative and teaching sections, particularly in ethical instructions and warnings
• Frequency: Rare – appears only 3 times in the New Testament
• Semantic Domain: Deception, temptation, moral corruption

δελεάζω Morphology:

• δελεάζω (present active indicative, 1st person singular) – I entice/bait
• δελεάζει (present active indicative, 3rd person singular) – he/she/it entices/baits
• δελεάζοντες (present active participle, nominative plural masculine) – enticing/baiting
• δελεάζουσιν (present active indicative, 3rd person plural) – they entice/bait
• δελεαζόμενος (present passive participle, nominative singular masculine) – being enticed/baited

Origin & History

The verb δελεάζω derives from the noun δέλεαρ (delear), which literally means “bait” or “lure” used in fishing or hunting. In classical Greek literature, the term was commonly employed in fishing contexts. Aristotle used it in his “Historia Animalium” when describing fishing techniques, noting how certain fish were attracted by specific baits. This fishing imagery was then metaphorically applied to human interactions, particularly to describe deceptive persuasion.

In the Hellenistic period, the term gained moral connotations. The Stoic philosopher Epictetus used δελεάζω to describe how external pleasures can entrap a person’s soul. The Septuagint (LXX) rarely employs this term, suggesting its more prominent usage in Hellenistic rather than Hebrew thought. By the time of the New Testament, the word had developed strong moral overtones specifically connected to the enticement toward wrongdoing through the exploitation of desires.

Expanded Definitions & Translation Options

• Fishing Metaphor: To bait a hook to catch fish; the literal, original meaning
• Deceptive Enticement: To lure or entice through deception
• Moral Corruption: To exploit desires to lead someone into sin
• Strategic Deception: To intentionally use attractive means to capture or ensnare
• Seductive Persuasion: To appeal to someone’s desires to influence their behavior

δελεάζω Translation Options:

• “To bait” – Emphasizes the fishing origins of the term and captures the imagery of setting a trap with something appealing
• “To entice” – Highlights the appeal to desires that may not be immediately recognized as harmful
• “To lure” – Stresses the drawing power of the deception and the victim’s movement toward danger
• “To allure” – Captures the attractive quality of the bait while suggesting possible danger
• “To ensnare through desire” – A more expanded translation that incorporates both the method and the psychological mechanism

Biblical Usage

In the New Testament, δελεάζω appears only three times, but each usage powerfully illuminates the dangerous psychology of temptation. James provides the first occurrence in his analysis of temptation’s mechanics, where he reveals that temptation works by exploiting our own desires. The two other occurrences appear in 2 Peter, where the author warns against false teachers who use deceptive tactics to lead people astray.

What’s particularly noteworthy is how δελεάζω reveals sin’s methodology—it doesn’t force but entices. Sin presents itself as desirable and beneficial, hiding its deadly consequences. This understanding helps explain why temptation can be so powerful; it doesn’t appear as evil but as something good and desirable, just as bait appears beneficial to a fish unaware of the hook hidden within.

• “But each one is tempted when he is drawn away by his own desires and enticed [δελεαζόμενος].” James 1:14
• “Having eyes full of adultery and that cannot cease from sin, enticing [δελεάζοντες] unstable souls.” 2 Peter 2:14
• “For when they speak great swelling words of emptiness, they allure [δελεάζουσιν] through the lusts of the flesh.” 2 Peter 2:18

Cultural Insights

In the ancient Mediterranean fishing culture, understanding bait and lures was essential knowledge. Fishermen on the Sea of Galilee—where several of Yeshua’s disciples worked—would carefully select and prepare different baits for different fish. Some bait would be designed to float, others to sink; some would be brightly colored to attract attention, while others would mimic the appearance of natural prey. This fishing context would have made δελεάζω an especially powerful metaphor for Yeshua’s followers, many of whom were former fishermen.

The cultural significance extends beyond mere fishing, however. In the Greco-Roman world, certain philosophical schools warned against pleasures as “baits” used by fortune to ensnare people into moral corruption. Epicureans particularly cautioned against being “baited” by excessive pleasures that would ultimately lead to pain. This cultural background enriches our understanding of James’s warning—just as fish don’t see the hook but only the bait, humans often see only the apparent pleasure of sin without recognizing the destruction that follows.

Theological Significance

The use of δελεάζω in scripture provides profound insight into the nature of sin and temptation in Yahweh’s divine wisdom. Rather than portraying temptation as an overwhelming external force that compels us against our will, James reveals it as a process that exploits our own desires. This understanding affirms human responsibility while exposing sin’s deceptive methodology. The concept emphasizes that sin doesn’t typically present itself as evil but disguises itself as something good, desirable, and beneficial—a theological insight crucial for developing spiritual discernment.

Moreover, the fishing metaphor embedded in δελεάζω aligns with Yeshua’s own use of fishing imagery when He called His disciples to become “fishers of men” (Matthew 4:19). This creates a striking contrast: while the Enemy “fishes” for humans through deceptive enticement to destroy them, the Messiah and His followers “fish” for humans through truth and love to save them. The juxtaposition highlights the fundamental difference between God’s kingdom and the kingdom of darkness—one operates through deception, the other through truth.

Personal Application

Understanding δελεάζω transforms how we approach temptation in our daily lives. Rather than seeing temptation as something that suddenly overwhelms us, we can recognize it as a process that begins with our own desires being targeted with carefully designed “bait.” This awareness enables us to practice heightened spiritual vigilance, especially regarding those areas where we know our desires are strongest and most vulnerable to exploitation.

When we feel drawn toward something that seems desirable yet contradicts God’s Word, we can pause and ask: “Is this a δελεάζω moment? Am I seeing only the bait while the hook remains hidden?” This practice of spiritual discernment allows us to see beyond the immediate appeal of temptation to recognize its ultimate consequences. By God’s grace, we can learn to distinguish between genuine good and deceptive bait, choosing the path of life rather than being lured toward destruction.

Related Words

• ἀπατάω (apataō) – to deceive, delude, or mislead (ap-at-AH-oh). While δελεάζω focuses on the enticement aspect of deception through bait, ἀπατάω emphasizes the broader concept of deception through any means. The two concepts often work together: enticement (δελεάζω) is commonly employed as a method of deception (ἀπατάω). See G538
• πειράζω (peirazō) – to test, tempt, or try (pay-RAD-zo). This term has a broader semantic range than δελεάζω, covering testing, proving, and tempting. While δελεάζω specifically describes the enticement mechanism of temptation, πειράζω can refer to the entire process of temptation or even positive testing intended for growth. See G3985
• πλανάω (planaō) – to cause to wander, mislead, or deceive (plan-AH-oh). This term emphasizes causing someone to stray from the right path, often through error or deception. Unlike δελεάζω, which focuses on the attractive bait, πλανάω highlights the resulting disorientation and wandering from truth. See G4105
• σκανδαλίζω (skandalizō) – to cause to stumble, to place an obstacle (skan-dal-ID-zo). While δελεάζω describes allurement toward sin, σκανδαλίζω focuses on creating obstacles that cause one to fall. The first attracts through desire; the second trips through impediments. See G4624
• θηρεύω (thēreuō) – to hunt, catch, or entrap (thay-REU-oh). This term shares the predatory imagery of δελεάζω but focuses more on the aggressive pursuit and capture rather than the specific method of using bait. See G2340

Did you Know?

• Did you know? The fishing techniques on the Sea of Galilee during Yeshua’s time involved multiple baiting methods that would have made δελεάζω a particularly vivid metaphor for His disciples. Fishermen would often mix bread with aromatic substances to create enticing bait that would draw fish from considerable distances—similar to how temptation often begins at a distance before drawing us closer to danger.
• Did you know? Modern psychology’s understanding of addiction closely parallels the concept of δελεάζω. Addictive substances or behaviors initially present as pleasurable “bait,” but the “hook” of dependency and harm remains hidden until the person is ensnared. James’s ancient description of being “drawn away by desires and enticed” aligns remarkably well with contemporary understanding of how addictive patterns develop through the exploitation of the brain’s reward pathways.
• Did you know? In ancient Greek military strategy, the concept of δελεάζω was applied to warfare through the tactic of feigned retreat. Armies would pretend to flee (the bait) to lure enemy forces into a vulnerable position where they could be ambushed (the hook). This military application of “baiting” provides a powerful illustration of how the Enemy employs strategic deception rather than mere brute force in spiritual warfare.

Remember This

δελεάζω reminds us that temptation’s power lies not in its force but in its fraudulence—sin doesn’t conquer us, it cons us by offering desirable bait while hiding the deadly hook within.