KJV: Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
YLT: reasonings bringing down, and every high thing lifted up against the knowledge of God, and bringing into captivity every thought to the obedience of the Christ,
Darby: overthrowing reasonings and every high thing that lifts itself up against the knowledge of God, and leading captive every thought into the obedience of the Christ;
ASV: casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ;
λογισμοὺς | arguments |
Parse: Noun, Accusative Masculine Plural Root: λογισμός Sense: a reckoning, computation. |
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καθαιροῦντες | overthrowing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: καθαιρέω Sense: to take down. |
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πᾶν | every |
Parse: Adjective, Accusative Neuter Singular Root: πᾶς Sense: individually. |
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ὕψωμα | high thing |
Parse: Noun, Accusative Neuter Singular Root: ὕψωμα Sense: thing elevated, height. |
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ἐπαιρόμενον | lifting itself up |
Parse: Verb, Present Participle Middle, Accusative Neuter Singular Root: ἐπαίρω Sense: to lift up, raise up, raise on high. |
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κατὰ | against |
Parse: Preposition Root: κατά Sense: down from, through out. |
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γνώσεως | knowledge |
Parse: Noun, Genitive Feminine Singular Root: γνῶσις Sense: knowledge signifies in general intelligence, understanding. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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αἰχμαλωτίζοντες | taking captive |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: αἰχμαλωτίζω Sense: to lead away captive. |
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νόημα | thought |
Parse: Noun, Accusative Neuter Singular Root: νόημα Sense: a mental perception, thought. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ὑπακοὴν | obedience |
Parse: Noun, Accusative Feminine Singular Root: ὑπακοή Sense: obedience, compliance, submission. |
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Χριστοῦ | of Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
Greek Commentary for 2 Corinthians 10:5
The same military figure The reasonings or imaginations (λογισμους logismous old word from λογιζομαι logizomai to reckon, only here in N.T. and Romans 2:15) are treated as forts or citadels to be conquered. [source]
Same metaphor. υπσωμα Hupsōma from υπσοω hupsoō is late Koiné{[28928]}š word (in lxx, Plutarch, Philo, papyri) for height and that figure carried on by επαιρομενον epairomenon Paul aims to pull down the top-most perch of audacity in their reasonings against the knowledge of God. We need Paul‘s skill and courage today. Bringing every thought into captivity (αιχμαλωτιζοντες παν νοημα aichmalōtizontes pān noēma). Present active participle of αιχμαλωτιζω aichmalōtizō common Koiné{[28928]}š verb from αιχμαλωτος aichmalōtos captive in war (αιχμη aichmē spear, αλωτος halōtos verbal of αλισκομαι haliskomai to be taken). See note on Luke 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For noēma (device) see note on 2 Corinthians 2:11. To the obedience of Christ Objective genitive, “to the obedience unto Christ.” That is Paul‘s conception of intellectual liberty, freedom in Christ. Deissmann (St. Paul, p. 141) calls this “the mystic genitive.” [source]
Present active participle of αιχμαλωτιζω aichmalōtizō common Koiné{[28928]}š verb from αιχμαλωτος aichmalōtos captive in war See note on Luke 21:24. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For noēma (device) see note on 2 Corinthians 2:11. [source]
Objective genitive, “to the obedience unto Christ.” That is Paul‘s conception of intellectual liberty, freedom in Christ. Deissmann (St. Paul, p. 141) calls this “the mystic genitive.” [source]
Not the weapons, but we: we war, casting down, etc. [source]
Only here and Romans 8:39. Falling in with the metaphor of strongholds. High military works thrown up, or lofty natural fastnesses with their battlements of rock. The word is also used in the Septuagint and Apocrypha of mental elevation, as Job 24:24, where the Septuagint reads “his haughtiness hath harmed many.” [source]
Rev., is exalted. Aeschylus uses a similar metaphor in Atossa's dream of the two women whom Xerxes yoked to his chariot: “And the one towered ( ἐπουργοῦτο ) loftily in these trappings” (“Persae,” 190). [source]
Or leading away captive. The military metaphor is continued; the leading away of the captives after the storming of the stronghold. See on captives, Luke 4:18. The campaign against the Cilician pirates resulted in the reduction of a hundred and twenty strongholds and the capture of more than ten thousand prisoners. [source]
See on 2 Corinthians 3:14. [source]
In pursuance of the metaphor. The obedience is the new stronghold into which the captives are led. This is indicated by the preposition εἰς intoor unto. [source]
Reverse Greek Commentary Search for 2 Corinthians 10:5
Lit., made strength. So Wyc., made might. A Hebrew form of expression. Compare 2 Corinthians 10:5. [source]
Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER- conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER- -DIVIDER- 2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER- authority which commands submission. -DIVIDER- -DIVIDER- 3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER- -DIVIDER- The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER- Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER- -DIVIDER- [source]
Only here, 2 Corinthians 10:5, and Luke 21:24. See on captives, Luke 4:18. The warlike figure is maintained. Lit., making me prisoner of war. [source]
Used together only here, 1 Corinthians 12:8; Colossians 2:3. There is much difference of opinion as to the precise distinction. It is agreed on all hands that wisdom is the nobler attribute, being bound up with moral character as knowledge is not. Hence wisdom is ascribed in scripture only to God or to good men, unless it is used ironically. See 1 Corinthians 1:20; 1 Corinthians 2:6; Luke 10:21. Cicero calls wisdom “the chief of all virtues.” The earlier distinction, as Augustine, is unsatisfactory: that wisdom is concerned with eternal things, and knowledge with things of sense; for γνῶσις knowledgeis described as having for its object God (2 Corinthians 10:5); the glory of God in the face of Christ (2 Corinthians 4:6); Christ Jesus (Philemon 3:8). As applied to human acquaintance with divine things, γνῶσις knowledgeis the lower, σοφία wisdomthe higher stage. Knowledge may issue in self-conceit. It is wisdom that builds up the man (1 Corinthians 8:1). As attributes of God, the distinction appears to be between general and special: the wisdom of God ruling everything in the best way for the best end; the knowledge of God, His wisdom as it contemplates the relations of things, and adopts means and methods. The wisdom forms the plan; the knowledge knows the ways of carrying it out. [source]
See note on this late and vivid verb for capture and slavery Luke 21:24; note on 2 Corinthians 10:5. Surely it is a tragic picture drawn by Paul with this outcome, “sold under sin” (Romans 7:14), “captivity to the law of sin” (Romans 7:23). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds. [source]
Rare verb (Xenophon) to carry on a campaign against. Only here in N.T. The law of my mind (τωι νομωι του νοος tōi nomōi tou noos). The reflective intelligence Paul means by νοος noos “the inward man” of Romans 7:22. It is this higher self that agrees that the law of God is good (Romans 7:12, Romans 7:16, Romans 7:22). Bringing me into captivity See note on this late and vivid verb for capture and slavery Luke 21:24; note on 2 Corinthians 10:5. Surely it is a tragic picture drawn by Paul with this outcome, “sold under sin” (Romans 7:14), “captivity to the law of sin” (Romans 7:23). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds. [source]
This rendering is inadmissible, the word being habitually used with the accusative (direct objective) case of the person or thing triumphed over, and never of the triumphing subject. Hence, to lead in triumph. It occurs only here and Colossians 2:15. It is not found in any Greek author later than Paul's date. It is derived from θρίαμβος ahymn to Bacchus, sung in festal processions, and was used to denote the Roman “triumph,” celebrated by victorious generals on their return from their campaigns. The general entered the city in a chariot, preceded by the captives and spoils taken in war, and followed by his troops, and proceeded in state along the sacred way to the Capitol, where he offered sacrifices in the temple of Jupiter. He was accompanied in his chariot by his young children, and sometimes by confidential friends, while behind him stood a slave, holding over his head a jewelled crown. The body of the infantry brought up the rear, their spears adorned with laurel. They shouted “triumph!” and sang hymns in praise of the gods or of their leader. Paul describes himself and the other subjects of Christ's grace under the figure of this triumphal pomp, in which they are led as trophies of the Redeemer's conquest. Render, as Rev., which always leadeth us in triumph in Christ. Compare 2 Corinthians 10:5. [source]
As 2 Corinthians 10:5. It is noticeable that these are the only two instances out of nineteen in the New Testament where the word is used figuratively. [source]
The phrase is unique in N.T. olxx. Among Orientals the lifting up of the hands accompanied taking an oath, blessing, and prayer. The custom passed over into the primitive church, as may be seen from the mural paintings in the catacombs. See Clement, Ad Corinth. xxix, which may possibly be a reminiscence of this passage. The verb ἐπαίρειν toraise, twice in Paul, 2 Corinthians 10:5; 2 Corinthians 11:20; but often in Luke. Ὁσίους holyoP. See on Luke 1:75. [source]
Only here in Pastorals. See on captives, Luke 4:18; and see on 2 Corinthians 10:5. [source]
“Taking captive.” Present active participle of αιχμαλωτιζω aichmalōtizō for which see note on 2 Corinthians 10:5; Romans 7:23. Silly women (γυναικαρια gunaikaria). Literally, “little women” (diminutive of γυνη gunē), found in Diocles (comedian of 5 century b.c.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests “society ladies.” It is amazing how gullible some women are with religious charlatans who pose as exponents of “new thought.” Laden with sins Perfect passive participle of σωρευω sōreuō old word from Aristotle down (from σωρος sōros a heap) to heap up. In N.T. only here and Romans 12:20. Associative instrumental case αμαρτιαις hamartiais Divers (ποικιλαις poikilais). Many coloured. See note on Titus 3:3. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his “heavenly harem” in Illinois and the recent infamous “House of David” in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. Αγομενα Agomena (present passive participle) means “continually led astray or from time to time.” [source]
See note on Romans 16:7 for this word, also in Colossians 4:10. Used metaphorically like the verb aichmalōtizō in 2 Corinthians 10:5, though some hold that Epaphras became a prisoner with Paul in Rome. [source]