νοήματα noēmata

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2 Corinthians 2:11  In this passage, Paul spoke about forgiveness. He forgave for the sake of the Corinthians. Then Paul explained the reason for the forgiveness, using a   ἵνα μὴ with the subjunctive to describe the future event of standing before Christ. Paul wrote “so that we would not be deprived (“πλεονεκτηθῶμεν”) by satan; for we are not ignorant of his (νοήματα). 

 

2 Corinthians 3:14  Paul described the veil over the people of Israel today when they read the Old Testament. Only faith in Jesus as Messiah lifts that veil. The noemata (τὰ νοήματα) of the people of Israel were hardened (ἐπωρώθη –aorist passive indicative).  ¹Paul wrote: ἀλλ’ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον ὅτι ἐν Χριστῷ καταργεῖται· Therefore, the hardening of the noemata relates to hardness, which obscures their ability to perceive the truth of the Old Testament. The noemata relate directly to spiritual perception (seeing) of the truth in the Scriptures.

 

2 Corinthians 4:4  ²Paul wrote: ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. The god of this has blinded (ἐτύφλωσεν–aorist active indicative) the noemata of the unbelieving so as not to shine forth the lighting of the Gospel of the glory of Christ, Who is the icon of God. Therefore, the devil blinds the noemata of faithless (ἀπίστων–plural), just like their noemata can be hardened. Notice that when the devil blinds the noemata of the faithless , the noemata no longer shine forth the lighting of the Gospel of the glory of Christ. But for the blinding of the noemata, the noemata would shing forth with the glory of the Gospel. Therefore, blinding the noemata inhibits the Gospel shining forth in the faithless. The noemata describes the things that allow spiritual perception of the truth.

2 Corinthians 11:3  ³Paul wrote: φοβοῦμαι δὲ μή πως, ὡς ὁ ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν Χριστόν. Paul was concerned that just as the serpent deceived Eve in his craftiness, so also your noemata may be corrupted  from the simplicity and the purity which are in Christ. The noemata face the devil corrupting the noemata. The noemata enable believers to perceive the simplicity and purity in Christ.

 

Philippians 4:7 In Philippians 4:4-7, Paul described the four pillars of peace, the keys to overcoming anxiety. Paul then described the peace of God. The peace of God surpasses all νοῦν , which guards your hearts (καρδίας) and νοήματα. Notice the connection between νοῦν and νοήματα in the verse. 

Key Concepts: the peace of God surpassing all noun  νοῦν shall guard your the hearts of you τὰς καρδίας ὑμῶν and the τὰ νοήματα ὑμῶν in Christ Jesus. Therefore, the heart and the noemata are not the same thing, but related as to targets of God’s peace. The peace of God guards both the the heart and the noemata. Philippians 4:7 The μεριμνᾶτε anxiety is resloved thorugh prayer and supplication. Once prayed for, the peace of God then gaurds the heart and noemata against μεριμνᾶτε. Therefore, μεριμνᾶτε relates directly to the heart and the noemata.  The source of μεριμνᾶτε appears to be in the heart and the noemata. The noemata have a direct relationship to the heart. 

 

2 Corinthians 10:5 Taking captive πᾶν νόημα (accusative neuter singular) all thought. Therefore,  we have many νόημα, and they often need to be taken captive. They are bad things, at times. by γνώσεως is lifted up against God. Therefore, we know that the bad things are lifted up against the γνώσεως of God. So, putting all those words together, we see that the νόημα are against the knowledge of God, and need to be taken captive.

The weapons (ὅπλα) of our warfare (στρατείας)  are not fleshly (σαρκικὰ, but powers (δυνατὰ) in God to the  demolition (καθαίρεσιν) of fortresses (ὀχυρωμάτων) . λογισμοὺς are part of the high things (ὕψωμα) lifting itself up agains tthe knowledge (γνώσεως) of God,