Lexical Summary baskainó: To bewitch, to cast an evil eye Original Word: βασκαίνω Strong's Exhaustive Concordance bewitch. Akin to phasko; to malign, i.e. (by extension) to fascinate (by false representations) -- bewitch. see GREEK phasko HELPS Word-studies 940 baskaínō (from baskanos, "to cast an evil spell, wishing injury upon someone; to bewitch") – properly, to exercise evil power over someone, like putting them under a spell; (used only in Gal 3:1); (figuratively) captivate ("be spellbinding"), appealing to someone's vanity and selfishness; "to blight by the evil eye, bewitch" (Abbott-Smith). [In classical Greek, Aristotle used 940 (baskaínō) for "bewitching through the use of an evil power." That is, putting someone under a spell so they no longer could think (act) according to reason. 940 (baskaínō) is also associated with envy (so Josephus V:425; Demosthenes 20,24; Theocr. 5,13, ala Abbott-Smith).] NAS Exhaustive Concordance Word Originfrom baskanos (slanderous) Definition to slander, hence by ext. to bewitch NASB Translation bewitched (1). Thayer's Greek Lexicon STRONGS NT 940: βασκαίνωβασκαίνω: 1 aorist ἐβασκανα, on which form cf. Winers Grammar, (75 (72)); 83 (80); (Buttmann, 41 (35); Lob. ad Phryn., p. 25f; Paralip., p. 21f); (βάζω, βάσκω (φάσκω) to speak, talk); τινα (Winer's Grammar, 223 (209)); 1. to speak ill of one, to slander, traduce him (Demosthenes 8, 19 (94, 19); Aelian v. h. 2, 13, etc.). 2. to bring evil on one by feigned praise or an evil eye, to charm, bewitch one (Aristotle, probl. 20, 34 (p. 926{b}, 24); Theocritus, 6, 39; Aelian nat. an. 1, 35); hence, of those who lead away others into error by wicked arts (Diodorus 4, 6): Galatians 3:1. Cf. Schott (or Lightfoot) at the passage; Lob. ad Phryn., p. 462. Topical Lexicon Overview of New Testament Usage Strong’s Greek 940 appears only once in the canonical Greek text, at Galatians 3:1. The rarity of its occurrence heightens its exegetical weight: Paul selects a striking verb to expose the spiritual delusion overtaking the Galatian believers. Context in Galatians Galatians 3 opens with an impassioned rebuke: “O foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified.” (Galatians 3:1). Paul is addressing a church that had welcomed Judaizing teachers who insisted that Gentile converts embrace works of the Law (notably circumcision) to attain full covenant status. By asking “Who has bewitched you?” Paul diagnoses their regression from grace to law-keeping as a spell-like intrusion upon sound reason. Their error is not minor confusion but an enchantment that obstructs the clear vision of Christ crucified. Paul’s rhetorical move underscores three realities: 1. The Galatians once possessed an unobstructed understanding of Christ’s atoning work. Historical Background In the first-century Greco-Roman world, popular belief held that words, rituals, and the “evil eye” could exert malignant influence. Citizens feared spoken curses, amulets, and occult charms. Paul appropriates a culturally familiar concept to unmask the power of false teaching. By doing so he both contextualizes the danger and demythologizes it: the real peril lies not in sorcery itself but in doctrines that obscure the sufficiency of Christ. Theological Implications 1. Spiritual warfare: Paul’s language implies an unseen hostility that uses human agents to misdirect believers (compare 2 Corinthians 11:3–4; 1 Timothy 4:1). Related Old and New Testament Themes • Old Covenant warnings against occult practices (Deuteronomy 18:10–12) reveal the perennial danger of substituting human-initiated power for God’s revelation. Patristic and Early Church Reflections Early commentators such as John Chrysostom stressed that the Galatians were “spellbound not by incantations but by persuasive arguments,” affirming that intellectual seduction can equal sorcery in its effect. Tertullian framed legalistic distortions as “another gospel,” drawing on Galatians 1:6–9 to insist on doctrinal purity against both pagan magic and heretical teaching. Applications for Ministry • Preachers must keep the cross central, consciously counteracting any teaching that conditions salvation on ritual, ethnicity, or meritorious deeds. Pastoral Considerations Bewitchment often appears in contemporary forms: syncretism, prosperity promises, legalistic demands, or psychological manipulation. Shepherds guard the flock by exposing such “spells” with Scripture, prayer, and transparent community life. Paul’s example encourages a direct yet compassionate confrontation—he calls the Galatians “foolish” but immediately points them back to Christ. Summary Strong’s Greek 940 serves as a vivid wake-up call. Though occurring only once, it encapsulates the peril of any teaching that diverts believers from the crucified and risen Lord. The verb’s connotation of sorcery underscores how irrational and enslaving doctrinal error can be. For every generation, the remedy remains the same: the clear, proclaimed, Spirit-illuminated gospel of Jesus Christ. Forms and Transliterations βασκανεί βάσκανος βασκάνω βάσταγμα βαστάγματα εβασκανεν ἐβάσκανεν ebaskanen ebáskanenLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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