The Meaning of 1 Corinthians 2:4 Explained

1 Corinthians 2:4

KJV: And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:

YLT: and my word and my preaching was not in persuasive words of human wisdom, but in demonstration of the Spirit and of power --

Darby: and my word and my preaching, not in persuasive words of wisdom, but in demonstration of the Spirit and of power;

ASV: And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power:

KJV Reverse Interlinear

And  my  speech  and  my  preaching  [was] not  with  enticing  words  of man's  wisdom,  but  in  demonstration  of the Spirit  and  of power: 

What does 1 Corinthians 2:4 Mean?

Verse Meaning

Paul did not design his content ("message," logos) and or his delivery ("preaching," kerygma) to impress his hearers with his eloquence or wisdom. Rather he emphasized the simple message he announced. His preaching was a demonstration, not a performance. Conviction came as a result of the Holy Spirit"s power, not the "wisdom" of the preacher. We should not interpret this verse as deprecating persuasion but as a warning that conviction does not come as a result of persuasive arguments. It comes as the Holy Spirit opens blind eyes when we herald the gospel. The warning is against self-reliance in the preacher.
"Those who minister the Word must prepare and use every gift God has given them-but they must not put their confidence in themselves." [1]
"Mere human sophia may dazzle and overwhelm and seem to be unanswerable, but ... it does not penetrate to those depths of the soul which are the seat of the decisions of a lifetime." [2]
"It is possible for arguments to be logically irrefutable, yet totally unconvincing." [3]

Context Summary

1Co 2:1-5 - God's Glory In Men's Weakness
Like the sons of Jesse before Samuel, so do the successive regiments on which the world relies pass before Christ. The wise, the mighty, the noble, the great, the things that are! And the King says, I have not chosen these. The warriors with whom He will win the world to Himself are the nobodies, the ciphers, the people who in the world's estimate do not count. Do not depreciate yourself, but give yourself to Him; He will find a niche for you and make your life worth living. Notice that God has put you into union with Christ Jesus. Everything we need for life and godliness is in Him; only let us make all that we can of our wonderful position and possessions.
Paul came to Corinth from Athens, where he had sought to win his hearers by a studied and philosophical discourse as best adapted to their needs. But as he entered Corinth, he appears to have deliberately determined that his theme would be the crucified Lord, and expressed in the simplest phrases. When we speak the truth as it is in Jesus, the Spirit is ever at hand to enforce our testimony by His demonstration and power. [source]

Chapter Summary: 1Co 2

1  Paul declares that his preaching,
4  though it bring not excellence of speech, or of human wisdom,
5  yet consists in the power of God;
6  and so far excels the wisdom of this world, that the natural man cannot understand it

Greek Commentary for 1 Corinthians 2:4

Not in persuasive words of wisdom [ουκ εν πιτοις σοπιας λογοις]
This looks like a false disclaimer or mock modesty, for surely the preacher desires to be persuasive. This adjective πιτος — pithos (MSS. πειτος — peithos) has not yet been found elsewhere. It seems to be formed directly from πειτω — peithō to persuade, as πειδος — pheidos (πιδος — phidos) is from πειδομαι — pheidomai to spare. The old Greek form πιτανος — pithanos is common enough and is used by Josephus (Ant. VIII. 9. 1) of “the plausible words of the lying prophet” in 1 Kings 13. The kindred word πιτανολογια — pithanologia occurs in Colossians 2:4 for the specious and plausible Gnostic philosophers. And gullible people are easy marks for these plausible pulpiteers. Corinth put a premium on the veneer of false rhetoric and thin thinking. [source]
But in demonstration [αλλ εν αποδειχει]
In contrast with the plausibility just mentioned. This word, though an old one from αποδεικνυμι — apodeiknumi to show forth, occurs nowhere else in the New Testament. Spirit (πνευμα — pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις — dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
plausibility []
just mentioned. This word, though an old one from αποδεικνυμι — apodeiknumi to show forth, occurs nowhere else in the New Testament. Spirit (πνευμα — pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις — dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
Spirit [πνευμα]
(πνευμα — pneuma) here can be the Holy Spirit or inward spirit as opposed to superficial expression and power (δυναμις — dunamis) is moral power rather than intellectual acuteness (cf. 1 Corinthians 1:18). [source]
In demonstration [ἐν ἀποδείξει]
Only here in the New Testament. Lit., a showing forth. [source]

Reverse Greek Commentary Search for 1 Corinthians 2:4

Acts 18:24 Eloquent [λόγιος]
Only here in New Testament. The word is used in Greek literature in several senses. As λόγος means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history ( λογιώτατοι ) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the god of speech and eloquence. 3. Of a learned person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned )especially as the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See 1 Corinthians 1:12; 1 Corinthians 2:4; 2 Corinthians 10:10. [source]
Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Romans 15:19 In power of signs and wonders [εν δυναμει σημειων και τερατων]
Note all three words as in Hebrews 2:4, only here δυναμις — dunamis is connected with σημεια — sēmeia and τερατα — terata See all three words used of Paul‘s own work in 2 Corinthians 12:12 and in 2 Thessalonians 2:9 of the Man of Sin. See note on 1 Thessalonians 1:5; 1 Corinthians 2:4 for the “power” of the Holy Spirit in Paul‘s preaching. Note repetition of εν δυναμει — en dunamei here with πνευματος αγιου — pneumatos hagiou [source]
1 Corinthians 10:13 Common to man [ἀνθρώπινος]
The word means what belongs to men, human. It occurs mostly in this epistle; once in Romans 6:19, meaning after the manner of men, popularly (see note). See James 3:7; 1 Peter 2:13; 1 Corinthians 2:4, 1 Corinthians 2:13; 1 Corinthians 4:3. It may mean here a temptation which is human, i.e., incident or common to man, as A.V., or, inferentially, a temptation adapted to human strength; such as man can bear, Rev. The words are added as an encouragement, to offset the warning “let him that thinketh,” etc. They are in danger and must watch, but the temptation will not be beyond their strength. [source]
1 Corinthians 1:21 Through its wisdom [δια της σοπιας]
Article here as possessive. The two wisdoms contrasted. Knew not God (ουκ εγνω — ouk egnō). Failed to know, second aorist (effective) active indicative of γινωσκω — ginōskō solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). “Now that God‘s wisdom has reduced the self-wise world to ignorance” (Findlay). Through the foolishness of the preaching Perhaps “proclamation” is the idea, for it is not κηρυχις — kēruxis the act of heralding, but κηρυγμα — kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα — kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας — sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
1 Corinthians 1:21 Through the foolishness of the preaching [δια της μωριας του κηρυγματος]
Perhaps “proclamation” is the idea, for it is not κηρυχις — kēruxis the act of heralding, but κηρυγμα — kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα — kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας — sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
2 Corinthians 12:9 My strength []
The best texts omit my, thus turning the answer into a general proposition: strength is perfected in weakness; but besides the preeminent frigidity of replying to a passionate appeal with an aphorism, the reference to the special power of Christ is clear from the words power of Christ, which almost immediately follow. Compare 1 Corinthians 2:3, 1 Corinthians 2:4; 2 Corinthians 4:7; Hebrews 11:34. Rev., rightly, retains my italicized. [source]
2 Corinthians 12:12 Signs [σημεῖα]
See on Matthew 24:24. Stanley observes that the passage is remarkable as containing (what is rare in the history of miracles) a direct claim to miraculous powers by the person to whom they were ascribed. Compare 1 Corinthians 2:4; Romans 15:19. [source]
2 Corinthians 1:12 Not in fleshly wisdom [ouk en sophiāi sarkikēi)]
See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι — anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
2 Corinthians 1:12 The testimony of our conscience [το μαρτυριον της συνειδησεως ημων]
In apposition with καυχησις — kauchēsis Sincerity of God (ειλικρινειαι του τεου — eilikrineiāi tou theou). Like δικαιοσυνη τεου — dikaiosunē theou (Romans 1:17; Romans 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης — eilikrinēs See note on 1 Corinthians 5:8. Not in fleshly wisdom See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι — anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
2 Corinthians 10:10 Weighty and strong [πησιν]
These adjectives can be uncomplimentary and mean “severe and violent” instead of “impressive and vigorous.” The adjectives bear either sense. His bodily presence (βαρειαι και ισχυραι — hē parousia tou sōmatos). This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος — asthenēs). His speech of no account Perfect passive participle of ο λογος εχουτενημενος — exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
2 Corinthians 10:10 His speech of no account [αστενης]
Perfect passive participle of ο λογος εχουτενημενος — exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
Colossians 2:4 Enticing words [πιθανολογίᾳ]
Rev., persuasiveness of speech. Only here in the New Testament. In classical Greek, of probable argument as opposed to demonstration. So Plato: “Reflect whether you are disposed to admit of probability ( πιθανολογίᾳ ) and figures of speech in matters of such importance” (“Theaetetus,” 163). Compare 1 Corinthians 2:4. [source]
Colossians 2:4 May delude [παραλογιζηται]
Present middle subjunctive of παραλογιζομαι — paralogizomai old verb, only here in N.T., from παρα — para and λογιζομαι — logizomai to count aside and so wrong, to cheat by false reckoning, to deceive by false reasoning (Epictetus). With persuasiveness of speech (εν πιτανολογιαι — en pithanologiāi). Rare word (Plato) from πιτανος — pithanos and λογος — logos speech, adapted to persuade, then speciously leading astray. Only here in N.T. One papyrus example. The art of persuasion is the height of oratory, but it easily degenerates into trickery and momentary and flashy deceit such as Paul disclaimed in 1 Corinthians 2:4 (ουκ εν πιτοις σοπιας λογοις — ouk en pithois sophias logois) where he uses the very adjective πιτος — pithos (persuasive) of which πιτανος — pithanos (both from πειτω — peithō) is another form. It is curious how winning champions of error, like the Gnostics and modern faddists, can be with plausibility that catches the gullible. [source]
Colossians 2:4 With persuasiveness of speech [εν πιτανολογιαι]
Rare word (Plato) from πιτανος — pithanos and λογος — logos speech, adapted to persuade, then speciously leading astray. Only here in N.T. One papyrus example. The art of persuasion is the height of oratory, but it easily degenerates into trickery and momentary and flashy deceit such as Paul disclaimed in 1 Corinthians 2:4 (ουκ εν πιτοις σοπιας λογοις — ouk en pithois sophias logois) where he uses the very adjective πιτος — pithos (persuasive) of which πιτανος — pithanos (both from πειτω — peithō) is another form. It is curious how winning champions of error, like the Gnostics and modern faddists, can be with plausibility that catches the gullible. [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Thessalonians 1:5 Not only - but also [ουκμονον αλλα και]
Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Titus 1:3 In the message [εν κηρυγματι]
See note on 1 Corinthians 1:21; 1 Corinthians 2:4 for this word, the human proclamation (preaching) of God‘s word. Wherewith I was intrusted (ο επιστευτην — ho episteuthēn). Accusative relative ο — ho retained with the first aorist passive indicative of πιστευω — pisteuō as in 1 Timothy 1:11. See note on 1 Timothy 2:7. Of God our Saviour In Titus 1:4 he applies the words “του σωτηρος ημων — tou sōtēros hēmōn ” to Christ. In Titus 2:13 he applies both τεου — theou and σωτηρος — sōtēros to Christ. [source]

What do the individual words in 1 Corinthians 2:4 mean?

And the message of me the preaching [were] not in persuasive of wisdom words but demonstration of [the] Spirit of power
καὶ λόγος μου τὸ κήρυγμά οὐκ ἐν πειθοῖς σοφίας λόγοις ἀλλ’ ἀποδείξει Πνεύματος δυνάμεως

λόγος  message 
Parse: Noun, Nominative Masculine Singular
Root: λόγος  
Sense: of speech.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
κήρυγμά  preaching 
Parse: Noun, Nominative Neuter Singular
Root: κήρυγμα  
Sense: that which is proclaimed by a herald or public crier, a proclamation by herald.
οὐκ  [were]  not 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
πειθοῖς  persuasive 
Parse: Adjective, Dative Masculine Plural
Root: πειθός 
Sense: persuasive.
σοφίας  of  wisdom 
Parse: Noun, Genitive Feminine Singular
Root: σοφία  
Sense: wisdom, broad and full of intelligence; used of the knowledge of very diverse matters.
λόγοις  words 
Parse: Noun, Dative Masculine Plural
Root: λόγος  
Sense: of speech.
ἀποδείξει  demonstration 
Parse: Noun, Dative Feminine Singular
Root: ἀπόδειξις  
Sense: a making manifest, showing forth.
Πνεύματος  of  [the]  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
δυνάμεως  of  power 
Parse: Noun, Genitive Feminine Singular
Root: δύναμις  
Sense: strength power, ability.