2 Corinthians 10:5

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2 Corinthians 10:5 in Multiple Translations

Berean Standard Bible BSB

We tear down arguments and every presumption set up against the knowledge of God; and we take captive every thought to make it obedient to Christ.

King James Version 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;

American Standard Version 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;

Bible in Basic English BBE

Putting an end to reasonings, and every high thing which is lifted up against the knowledge of God, and causing every thought to come under the authority of Christ;

Free Bible Version FBV

Every high wall that stands tall and proud against the knowledge of God is knocked down. Every rebel idea is captured and brought into obedient agreement with Christ.

Geneva Bible 1599 GNV

Casting downe the imaginations, and euery high thing that is exalted against the knowledge of God, and bringing into captiuitie euery thought to the obedience of Christ,

Young's Literal Translation 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,

World English Bible WEB

throwing 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,

Noah Webster Bible WBS

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;

Douay-Rheims 1899 DRV

And every height that exhalteth itself against the knowledge of God, and bringing into captivity every understanding unto the obedience of Christ;

Translation for Translators T4T

Specifically, I show that the human arguments that they use to deceive people are completely wrong. When they proudly say things that keep other people from knowing God, I show them that they are completely wrong. I also enable people to change their ways of thinking so that they think about everything as Christ wants them to think.

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Berean Amplified Bible — 2 Corinthians 10:5

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Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

2 Corinthians 10:5 Interlinear (Deep Study)

BIB

GRK λογισμους καθαιρουντες και παν υψωμα επαιρομενον κατα της γνωσεως του θεου και αιχμαλωτιζοντες παν νοημα εις την υπακοην του χριστου

λογισμους logismos G3053 thought Noun-APM

καθαιρουντες kathaireō G2507 to take down Verb-PAP-NPM

και kai G2532 and Conj

παν pas G3956 all Adj-ASN

υψωμα hupsōma G5313 height Noun-ASN

επαιρομενον epairō G1869 to lift up Verb-PMP-ASN

κατα kata G2596 according to Prep

της ho G3588 the/this/who Art-GSF

γνωσεως gnōsis G1108 knowledge Noun-GSF

του ho G3588 the/this/who Art-GSM

θεου theos G2316 God Noun-GSM

και kai G2532 and Conj

αιχμαλωτιζοντες aichmalōtizō G163 to capture Verb-PAP-NPM

παν pas G3956 all Adj-ASN

νοημα noēma G3540 mind/thought Noun-ASN

εις eis G1519 toward Prep

την ho G3588 the/this/who Art-ASF

υπακοην hupakoē G5218 obedience Noun-ASF

του ho G3588 the/this/who Art-GSM

χριστου Christos G5547 Christ Noun-GSM

Greek Word Study

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Greek Word Reference — 2 Corinthians 10:5

λογισμους logismos G3053 "thought" Noun-APM

A thought or reasoning is a computation or a mental process. In Romans 2:15, it refers to the conscience, and in 2 Corinthians 10:5, it's about bringing thoughts under control. This term is about thinking and reasoning.

Definition: λογισμός, -οῦ, ὁ (λογίζομαι), [in LXX: Psa.33:10-11, Pro.19:21, Isa.66:18, al. (מַחֲשָׁבָה) ;] a reasoning, thought: Rom.2:15, 2Co.10:5.† (AS)

Usage: Occurs in 2 NT verses. KJV: imagination, thought See also: 2 Corinthians 10:5; Romans 2:15.

καθαιρουντες kathaireō G2507 "to take down" Verb-PAP-NPM

This verb means to take something down, like lowering a body from a cross. It's used in Luke and Acts to describe removing someone from power or destroying something.

Definition: καθ-αιρέω, -ῶ [in LXX for נָתַץ, פָּרַץ, יָרַד, etc. ;] __1. to take down: with accusative of person(s) (the technical term for removal after crucifixion, Field, Notes, 44), Mrk.15:36, 46, Luk.23:53, Act.13:29. __2. to put down by force, pull down, destroy: ἀποθήκας, Luk.12:18 (opposite to οἰκοδομεῖν); δυνάστας, Luk.1:52; ἔθνη, Act.13:19; pass., Act.19:27 (diminished, Field, Notes, 129 f.); figuratively, to refute: λογισμούς, 2Co.10:5.† (AS)

Usage: Occurs in 9 NT verses. KJV: cast (pull, put, take) down, destroy See also: 2 Corinthians 10:5; Luke 1:52; Mark 15:46.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

παν pas G3956 "all" Adj-ASN

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

υψωμα hupsōma G5313 "height" Noun-ASN

A height or elevated place, used in Romans 8:39 to describe something that is high or lofty, or a barrier that is lifted up, as in 2 Corinthians 10:5. It refers to something that is raised up or elevated.

Definition: ὕψωμα, -τος, τό [in LXX: Job.24:24 (†), Jdth.10:8 13:4 15:9 * ;] __(a) height: Rom.8:39; __(b) that which is lifted up, a barrier: 2Co.10:5.† (AS)

Usage: Occurs in 2 NT verses. KJV: height, high thing See also: 2 Corinthians 10:5; Romans 8:39.

επαιρομενον epairō G1869 "to lift up" Verb-PMP-ASN

To lift up means to raise something or someone, like in Luke 24:50 where Jesus lifts up his hands to bless his disciples. It can also mean to be proud or arrogant, as in 2 Corinthians 10:5.

Definition: ἐπ-αίρω [in LXX for נָשָׂא, רוּם, etc. ;] to lift up, raise: τ. ἀρτέμονα, Act.27:40; χεῖρας, Luk.24:50, 1Ti.2:8; κεφαλάς, Luk.21:28; ὀφθαλμούς, Mat.17:8, Luk.6:20 16:23 18:13, Jhn.4:35 6:5 17:1; φωνήν, Luk.11:27, Act.2:14 14:11 22:22; τ. πτέρναν (figuratively), Jhn.13:18. Pass., Act.1:9; metaphorically, to be lifted up with pride: 2Co.10:5 11:20.† (AS)

Usage: Occurs in 19 NT verses. KJV: exalt self, poise (lift, take) up See also: 1 Timothy 2:8; John 6:5; Matthew 17:8.

κατα kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γνωσεως gnōsis G1108 "knowledge" Noun-GSF

Knowledge or understanding is what this word represents, especially of spiritual truth, as in 1 Corinthians 1:5. It's about having insight or awareness, like in Luke 11:52.

Definition: γνῶσις, -εως, ἡ (γιγνώσκω), [in LXX chiefly for דַּעַת ;] __1. a seeking to know, inquiry, investigation. __2. knowledge, in NT, specially of the kn. of spiritual truth: absol., Luk.11:52, Rom.2:20 15:14, 1Co.1:5 (Lft., Notes, 147) 8:1, 7, 10, 11, 13:2, 8 14:6, 2Co.6:6 8:7 11:6, Eph.3:19, Col.2:3, 1Pe.3:7, 2Pe.1:5, 6; with genitive obj., σωτηρίας, Luk.1:77; τ. δόξης τ. θεοῦ, 2Co.4:6; τ. θεοῦ, 2Co.2:14 10:5; Χριστοῦ Ἰησοῦ, Php.3:8 (see Deiss., LAE, 383.8), 2Pe.3:18; with genitive subjc., θεοῦ, Rom.11:33; λόγος γνώσεως, 1Co.12:8; ψευδωνύμου γνώσεως, 1Ti.6:20.† SYN.: σοφία, φρόνησις (cf. ἐπί-γνωσις and see Lft. on Col.2:3; Cremer, 156). (AS)

Usage: Occurs in 28 NT verses. KJV: knowledge, science See also: 1 Corinthians 1:5; 2 Corinthians 8:7; 1 Peter 3:7.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αιχμαλωτιζοντες aichmalōtizō G163 "to capture" Verb-PAP-NPM

To capture or make someone a prisoner is what this word means. It's used in Luke 21:24 and Romans 7:23 to describe being held captive. The Bible also uses it metaphorically.

Definition: αἰχμαλωτίζω (αἰχμάλωτος), [in LXX chiefly for שׁבה ;] in late writers = cl. αἰχμάλωτον ποιῶ (ἄγω), to take or lead captive: before εἰς, Luk.21:24 (cf. Tob.1:10); metaphorically, Rom.7:23, 2Co.10:5, 2Ti.3:6.† (AS)

Usage: Occurs in 3 NT verses. KJV: lead away captive, bring into captivity See also: 2 Corinthians 10:5; Luke 21:24; Romans 7:23.

παν pas G3956 "all" Adj-ASN

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

νοημα noēma G3540 "mind/thought" Noun-ASN

A thought or purpose, like a perception or idea, as in 2 Corinthians 2:11 and 10:5. It can also refer to the mind or intellect, like in 2 Corinthians 3:14.

Definition: νόημα, -τος, τό (νοέω) [in LXX: Sir.21:11, Bar.2:8, 3Ma.5:30 * ;] a thought, purpose, design: 2Co.2:11 10:5 11:3, Php.4:7. Meton., of the mind, 2Co.3:14 4:4.† (AS)

Usage: Occurs in 6 NT verses. KJV: device, mind, thought See also: 2 Corinthians 2:11; 2 Corinthians 10:5; Philippians 4:7.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υπακοην hupakoē G5218 "obedience" Noun-ASF

Obedience is the meaning of this word, used in Romans 6:16 to describe submitting to God's commands. It involves attentive listening and compliance with authority, like obeying God's laws.

Definition: ὑπακοή, -ῆς, ἡ (ὑπακούω), [in LXX: 2Ki.22:36 (עֲנָוָה); in Aq.: 2Ki.23:23 * ;] obedience (opposite to παρακοή); __1. in general, absol., εἰς ὑ., Rom.6:16; with genitive subjc., 2Co.7:15 10:6, Phm 21; with genitive obj., Rom.1:5 (Lft, Notes, 246) Rom.16:26, 1Pe.1:22; τ. Χριστοῦ, 2Co.10:5. __2. Of obedience to God's commands: absol., 1Pe.1:2; opposite to ἁμαρτία, Rom.6:16; τέκνα ὑπακοῆς, 1Pe.1:14; with genitive subj., Rom.15:18 16:19. __3. Of Christ's obedience: absol., Heb.5:8; with genitive subj., Rom.5:19. (The word is not found except in LXX, NT and eccl.).† (AS)

Usage: Occurs in 14 NT verses. KJV: obedience, (make) obedient, obey(-ing) See also: 1 Peter 1:2; Philemon 1:21; 1 Peter 1:14.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χριστου Christos G5547 "Christ" Noun-GSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

Study Notes — 2 Corinthians 10:5

Show Verse Quote Highlights

Context
Cross References
2 Corinthians 10:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Corinthians 10:5
Jamieson-Fausset-Brown on 2 Corinthians 10:5
Matthew Poole's Commentary on 2 Corinthians 10:5
Trapp's Commentary on 2 Corinthians 10:5
Ellicott's Commentary on 2 Corinthians 10:5
Adam Clarke's Commentary on 2 Corinthians 10:5
Cambridge Bible on 2 Corinthians 10:5
Barnes' Notes on 2 Corinthians 10:5
Whedon's Commentary on 2 Corinthians 10:5
Sermons on 2 Corinthians 10:5

Context — Paul’s Apostolic Authority

3For though we live in the flesh, we do not wage war according to the flesh. 4The weapons of our warfare are not the weapons of the flesh. Instead, they have divine power to demolish strongholds.

5We demolish arguments and every presumption set up against the knowledge of God; and we take captive every thought to make it obedient to Christ.

6And we will be ready to punish every act of disobedience, as soon as your obedience is complete. 7You are looking at outward appearances. If anyone is confident that he belongs to Christ, he should remind himself that we belong to Christ just as much as he does.

Cross References

	Reference	Text (BSB)
1	Hebrews 4:12	For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.
2	Isaiah 55:7	Let the wicked man forsake his own way and the unrighteous man his own thoughts; let him return to the LORD, that He may have compassion, and to our God, for He will freely pardon.
3	1 Peter 1:14–15	As obedient children, do not conform to the passions of your former ignorance. But just as He who called you is holy, so be holy in all you do,
4	Romans 7:23	But I see another law at work in my body, warring against the law of my mind and holding me captive to the law of sin that dwells within me.
5	Matthew 15:19	For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, and slander.
6	Romans 1:21	For although they knew God, they neither glorified Him as God nor gave thanks to Him, but they became futile in their thinking and darkened in their foolish hearts.
7	Jeremiah 4:14	Wash the evil from your heart, O Jerusalem, so that you may be saved. How long will you harbor wicked thoughts within you?
8	1 Corinthians 3:19	For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness.”
9	Isaiah 2:11–12	The proud look of man will be humbled, and the loftiness of men brought low; the LORD alone will be exalted in that day. For the Day of the LORD of Hosts will come against all the proud and lofty, against all that is exalted— it will be humbled—
10	Psalms 139:2	You know when I sit and when I rise; You understand my thoughts from afar.

2 Corinthians 10:5 Summary

[This verse means that as followers of Christ, we have the power to overcome any idea or mindset that goes against God's truth. We can do this by trusting in God's power, as mentioned in Ephesians 6:10-18, and filling our minds with Scripture, such as Psalm 119:11. By doing so, we can bring our thoughts under the control of Christ and live a life that honors God, as seen in Colossians 3:2. This is an important part of living a life that is obedient to Christ, and is supported by other verses such as Romans 8:5-6.]

Frequently Asked Questions

What does it mean to tear down arguments and every presumption set up against the knowledge of God?

This means to reject and overcome any idea or mindset that contradicts the truth of God, as seen in 2 Corinthians 10:5, and instead, trust in the power of God as mentioned in Ephesians 6:10-18 to stand against such strongholds.

How can we take captive every thought to make it obedient to Christ?

We can do this by filling our minds with Scripture, such as Psalm 119:11, and praying for the Holy Spirit's help to bring our thoughts under the control of Christ, as seen in Romans 8:5-6 and 2 Corinthians 10:5.

Is this verse talking about physical warfare or spiritual warfare?

This verse is talking about spiritual warfare, as mentioned in 2 Corinthians 10:3-4, where the weapons of our warfare are not of this world, but have divine power to demolish strongholds, and as also seen in Ephesians 6:12.

How does this relate to our everyday lives?

This verse relates to our everyday lives by reminding us that our thoughts and attitudes have spiritual consequences, and we must choose to bring them under the control of Christ, as seen in Colossians 3:2 and 2 Corinthians 10:5, in order to live a life that honors God.

Reflection Questions

What are some common arguments or presumptions in my life that I need to tear down and replace with the knowledge of God?
How can I practically take captive every thought to make it obedient to Christ in my daily life?
In what ways can I use the divine power available to me to demolish strongholds in my life, as mentioned in 2 Corinthians 10:4?
What role does the Holy Spirit play in helping me to bring my thoughts under the control of Christ, as seen in Romans 8:13-14 and 2 Corinthians 10:5?

Gill's Exposition on 2 Corinthians 10:5

Casting down imaginations,.... Or "reasonings"; the carnal reasonings of the minds of natural men against God, his providences and purposes, against Christ, and the methods of salvation, and every

Jamieson-Fausset-Brown on 2 Corinthians 10:5

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; Casting down imaginations - a

Matthew Poole's Commentary on 2 Corinthians 10:5

Casting down imaginations; logismouv, reasonings; and every high thing, every height of reasoning, that exalteth itself against the knowledge of God. The great troublers of this church of Corinth were the heathen philosophers, and such as had sucked in their principles; with whose notions, which were conclusions drawn from reason not sanctified and subdued to the will of God, divers doctrines of faith would not agree. St. Paul tells them, that the gospel, (which was the great weapon of his warfare), through the power of God, was mighty to pull down the strong holds which unbelief had in the carnal understanding of men, to overthrow their reasonings, the heights of them, which exalted themselves against the doctrine of faith; and to bring pan nohma, every thought, or counsel into a captivity to the obedience of Christ: so as whatsoever was revealed by the apostles from the Spirit of God, men readily agreed and yielded obedience to; whatever their thoughts or reasonlings about it were, they gave credit to it; not because it appeared rational to them, but upon the Divine authority of the revelation; submitting their reason to that, and believing it the most rational thing in the world, that they should believe what God affirmed, and do what God commanded; and this blessed effect the gospel had in all those who heartily embraced it: for indeed to give an assent to a proposition, merely upon a sensible or rational demonstration, is no faith, that is, no Divine faith. Truly to believe, in a Divine sense, is to assent to a proposition upon the credit of the revelation, though we cannot make it out by our reason: and this it is to have our thoughts brought into a captivity to the obedience of Christ. That whereas reason, as it is since the fall subjected in man, riseth up in arms against several Divine propositions, and saith: How can these things be? How can one be three, and three one? How could the Divine and human nature unite in one person? How can the dead rise? &c.: The believer audit verbum Dei et tacet, readeth these things, and others of the like nature, plainly asserted in holy writ, and chides down his reason; resolving to give credit to these things merely because God hath said them, who cannot lie. Thus our nohmata, thoughts, counsels, reasonings, deliberations, conclusions, all the product of our understanding, is brought into a captivity to the obedience of Christ; and reason itself, which is the governess and mistress of the soul of man, is made a captive to revelation. And in this appeared the mighty power of the weapons of the apostle’ s warfare.

Trapp's Commentary on 2 Corinthians 10:5

5 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; Ver. 5. Casting down imaginations] As the spittle that comes out of a man’ s month slayeth serpents, so doth that which proceedeth out of the mouths of God’ s faithful ministers quell and kill evil imaginations, carnal reasonings, which are that legion of domestic devils, that hold near intelligence with the old serpent. Nemo sibi de suo palpet: quisque sibi Satan est. Corrupt reason, like Eve and Job’ s wife, is always drawing us from God. Out-of-doors with this Hagar. And bringing into captivity] See here the process of St Paul’ s ministry. He overthrows, captivates, subdues to the obedience of the Lord Christ. See the like, Jeremiah 1:10. Chosroes, king of Parthia, was so subdued by the Romans, that he made a law that none of his successors should ever wage war with them again. So here.

Ellicott's Commentary on 2 Corinthians 10:5

(5) Casting down imaginations.—The participle is in agreement with the “we war not” of 2 Corinthians 10:3. In the Greek word rendered “imaginations,” we have the noun derived from the verb rendered “think,” or reckon, in 2 Corinthians 10:2. It would be better, perhaps, to carry on the continuity by rendering it thoughts, or even reckonings.Every high thing that exalteth itself.—The noun probably belongs, like “stronghold,” to the language of military writers, and indicates one of the rock fortresses, the “Tot congesta manu præruptis oppida saxis,” [“Towns piled high on rocks precipitous,”] —Virgil, Georg. i. 156. which were so conspicuous in all ancient systems of defence. Against the knowledge of God.—The parable and the interpretation are here obviously blended. The thoughts of men resist the knowledge of God as the stronghold of rebels resists the armies of the rightful king. Bringing into captivity every thought.—The verb is used by St. Paul again in Romans 7:23; 2 Timothy 3:6. There can be no doubt that “the obedience of Christ “means “obedience to Christ,” and it had better, therefore, be so translated.

Adam Clarke's Commentary on 2 Corinthians 10:5

Verse 5. Casting down imaginations] δογισμους. Reasonings or opinions. The Greek philosophers valued themselves especially on their ethic systems, in which their reasonings appeared to be very profound and conclusive; but they were obliged to assume principles which were either such as did not exist, or were false in themselves, as the whole of their mythologic system most evidently was: truly, from what remains of them we see that their metaphysics were generally bombast; and as to their philosophy, it was in general good for nothing. When the apostles came against their gods many and their lords many with the ONE SUPREME and ETERNAL BEING, they were confounded, scattered, annihilated; when they came against their various modes of purifying the mind-their sacrificial and mediatorial system, with the LORD JESUS CHRIST, his agony and bloody sweat, his cross and passion, his death and burial, and his glorious resurrection and ascension, they sunk before them, and appeared to be what they really were, as dust upon the balance, and lighter than vanity. Every high thing] Even the pretendedly sublime doctrines, for instance, of Plato, Aristotle, and the Stoics in general, fell before the simple preaching of Christ crucified. The knowledge of God] The doctrine of the unity and eternity of the Divine nature, which was opposed by the plurality of their idols, and the generation of their gods, and their men-made deities. It is amazing how feeble a resistance heathenism made, by argument or reasoning, against the doctrine of the Gospel! It instantly shrunk from the Divine light, and called on the secular power to contend for it! Popery sunk before Protestantism in the same way, and defended itself by the same means. The apostles destroyed heathenism wherever they came; the Protestants confuted popery wherever their voice was permitted to be heard. Bringing into captivity every thought] HEATHENISM could not recover itself; in vain did its thousands of altars smoke with reiterated hecatombs, their demons were silent, and their idols were proved to be nothing in the world. POPERY could never, by any power of self-reviviscence, restore itself after its defeat by the Reformation: it had no Scripture, consecutively understood; no reason, no argument; in vain were its bells rung, its candles lighted, its auto da fe's exhibited; in vain did its fires blaze; and in vain were innumerable human victims immolated on its altars! The light of God penetrated its hidden works of darkness, and dragged its three-headed Cerberus into open day; the monster sickened, vomited his henbane, and fled for refuge to his native shades. The obedience of Christ] Subjection to idols was annihilated by the progress of the Gospel among the heathens; and they soon had but one Lord, and his name one.

Cambridge Bible on 2 Corinthians 10:5

5. casting down] This is not spoken of the weapons, but of the Apostles.imaginations] Rather, as margin, reasonings (consilia, Vulgate, counceilis, Wiclif).The rendering ‘imaginations’ comes from Tyndale. St Paul refers to the efforts of human reason to deal with things beyond it, the best corrective of which is and always will be the simple proclamation of God’s message to man.exalteth itself] Or, is exalted.against the knowledge of God] For this phrase see Proverbs 2:5; Hosea 6:6; 1 Corinthians 15:34; Colossians 1:10, and the kindred phrase in Isaiah 11:9; 2 Peter 2:20. Here it signifies that by which we know God, i.e. the Gospel. See 1 Corinthians 2:10; 1 Corinthians 13:12; Galatians 4:9.bringing into captivity] Another military metaphor. See note on 2 Corinthians 10:3.every thought] The word is the same as in ch. 2 Corinthians 2:11, 2 Corinthians 3:14, 2 Corinthians 4:4. It occurs only in Philippians 4:7 and in this Epistle.

Barnes' Notes on 2 Corinthians 10:5

Casting down imaginations - Margin, reasonings. The word is probably used here in the sense of device, and refers to all the plans of a wicked world; the various systems of false philosophy; and the

Whedon's Commentary on 2 Corinthians 10:5

5. Casting—This participle, like having, in 2 Corinthians 10:6, refers, through our, in 2 Corinthians 10:4, to we in 2 Corinthians 10:3.

Sermons on 2 Corinthians 10:5

	Sermon	Description
	(Biblical Manhood) -Morning Brunch by Paul Washer	In this sermon, the speaker emphasizes the importance of being a godly example to our children. He shares his desire for his son to see him on his knees, weeping with joy about Jes
	Questions & Answers by Warren Wiersbe	In this sermon, the preacher emphasizes the importance of creativity in preaching the word of God. He shares a humorous anecdote about two farmers discussing their church service,
	(Om Orientation) Discipline - Part 1 by Jonathan McRostie	In this sermon, the speaker emphasizes the importance of disciplining our thoughts. He highlights that our thoughts play a crucial role in shaping our actions and words. The speake
	Voices From Hell Speaking to America - Part 1 by Alan Cairns	This sermon emphasizes the importance of discerning between different sins and understanding that while all sin is damnable, not all sin is equal. It encourages believers to engage
	The Grace and Duty of Being Spiritually Minded #1 by John Owen	The sermon transcript discusses the importance of being spiritually minded and the dangers of being influenced by the world. The preacher emphasizes that the preaching and publishi
	Overcoming Depression by Neil T. Anderson	Neil T. Anderson addresses the pervasive issue of depression, sharing personal experiences and emphasizing the importance of understanding both the emotional and spiritual dimensio
	Blood Covenant - Part 1 by Bob Phillips	In this sermon, the speaker emphasizes the importance of listening to the entire series of tapes in numerical order to fully understand the teaching. The speaker references Psalm 2