2 Corinthians 4:5

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2 Corinthians 4:5 in Multiple Translations

Berean Standard Bible BSB

For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.

King James Version KJV

For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.

American Standard Version ASV

For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake.

Bible in Basic English BBE

For our preaching is not about ourselves, but about Christ Jesus as Lord, and ourselves as your servants through Jesus.

Free Bible Version FBV

We are not promoting ourselves, but Christ Jesus as Lord. In fact we are your servants for Jesus' sake.

Geneva Bible 1599 GNV

For we preach not our selues, but Christ Iesus the Lord, and our selues your seruaunts for Iesus sake.

Young's Literal Translation YLT

for not ourselves do we preach, but Christ Jesus — Lord, and ourselves your servants because of Jesus;

World English Bible WEB

For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,

Noah Webster Bible WBS

For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.

Douay-Rheims 1899 DRV

For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Jesus.

Translation for Translators T4T

That is why, when we(exc) teach people, we do not boast about ourselves, as some people say that we do. Instead, we teach you that Jesus Christ is our Lord. We ourselves are only your servants. We want to honor and obey Jesus.

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Berean Amplified Bible — 2 Corinthians 4:5

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Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

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 4:5 Interlinear (Deep Study)

BIB

GRK ου γαρ εαυτους κηρυσσομεν αλλα χριστον ιησουν κυριον εαυτους δε δουλους υμων δια ιησουν

ου ou G3756 no Particle-N

γαρ gar G1063 for Conj

εαυτους heautou G1438 themself F-1APM

κηρυσσομεν kērussō G2784 to preach Verb-PAI-1P

αλλα alla G235 but Conj

χριστον Christos G5547 Christ Noun-ASM

ιησουν Iēsous G2424 Joshua Noun-ASM

κυριον kurios G2962 lord: God Noun-ASM

εαυτους heautou G1438 themself F-1APM

δε de G1161 then Conj

δουλους doulos G1401 slave Noun-APM

υμων su G4771 you Pron-2GP

δια dia G1223 through/because of Prep

ιησουν Iēsous G2424 Joshua Noun-ASM

Greek Word Study

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Greek Word Reference — 2 Corinthians 4:5

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

εαυτους heautou G1438 "themself" F-1APM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

κηρυσσομεν kērussō G2784 "to preach" Verb-PAI-1P

To preach means to proclaim or herald a message, especially the gospel. It is used in Mark 1:45 and Luke 4:18-19 to describe Jesus' ministry of proclaiming God's truth. This preaching is a public declaration of God's message.

Definition: κηρύσσω [in LXX chiefly for קָרָא ;] to be a herald, to proclaim: Mrk.1:45 7:36, Luk.4:18-19" (LXX) (but see Field, Notes, 174) Luk.8:39, Rom.2:21, 1Co.9:27, Gal.5:11, al.; in NT, chiefly of the proclamation of the Gospel, to proclaim, preach: τὸ εὐαγέλιον, Mat.4:23 9:35 24:14 26:13, Mrk.1:14 13:10 14:9 16:15, Gal.2:2, Col.1:23, 1Th.2:9; before εἰς, Mrk.1:39 13:10, Luk.4:44, 1Th.2:9; ἵνα, Mrk.6:12; with inf.. Rom.2:21; κ. Χριστόν, Ἰησοῦν, Act.8:5 9:20 19:13, 1Co.1:23 15:12, 2Co.1:19 11:4, Php.1:15; 1Ti.3:16 (cf. προ-κηρύσσω) (AS)

Usage: Occurs in 60 NT verses. KJV: preacher(-er), proclaim, publish See also: 1 Corinthians 1:23; Luke 24:47; 1 Peter 3:19.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

χριστον Christos G5547 "Christ" Noun-ASM

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.

ιησουν Iēsous G2424 "Joshua" Noun-ASM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

κυριον kurios G2962 "lord: God" Noun-ASM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

εαυτους heautou G1438 "themself" F-1APM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

δουλους doulos G1401 "slave" Noun-APM

This word also means a slave or servant, like in Romans 6:19 and Luke 1:38. It describes someone who is subject to another person or is in a state of subjection. This concept is about being under someone's control.

Definition: δοῦλος, -η, -ον, [in LXX, ὁ δ. nearly always for עֶבֶד; ὁ δ. chiefly for שִׁפְחָה ,אָמָה ;] __1. in bondage to, subject to: Rom.6:19. __2. As subst., ὁ, ἡ δ., a slave; __(a) fem., ἡ δ., a female slave, bondmaid (Cremer, 702; DB, iii, 215): Luk.1:38, 48 Act.2:18" (LXX) ; __(b) masc., ὁ δ., a slave, bond-man: Mat.8:9 18:23, al.; opposite to ἐλεύθερος, 1Co.7:22 12:13, Gal.3:28, Eph.6:8, Col.3:11, Rev.6:15 13:16 19:18; opposite to κύριος, δεσπότης, οἰκοδεσπότης, Mat.10:24 13:27, 28 Luk.12:46, Jhn.15:15, Eph.6:5, Col.3:22 4:1, al.; metaphorically, δ. Χριστοῦ, τοῦ Χρ., Ἰησοῦ Χρ., Rom.1:1, 1Co.7:22, Gal.1:10, Eph.6:6, Php.1:1, Col.4:12, Jas.1:1, 2Pe.1:1, Ju 1; δ. τ. θεοῦ, τ. κυρίου, Act.16:17, 2Ti.2:24, Tit.1:1, 1Pe.2:16, Rev.7:3 15:3; δ. πονηρός, ἀχρεῖος, κακός, Mat.18:32 24:48 25:26, 30, Luk.17:10 19:22; δ. ἁμαρτίας, Jhn.8:34, Rom.6:17, 20; τ. φθορᾶς, 2Pe.2:19. SYN.: διάκονος (q.V.), θεράπων, ὐπηρέτης (see DB, iii, 377; iv, 461, 469; DCG, i, 221; ii, 613; Cremer, 215, 702). (AS)

Usage: Occurs in 119 NT verses. KJV: bond(-man), servant See also: 1 Corinthians 7:21; Luke 20:11; 1 Peter 2:16.

υμων su G4771 "you" Pron-2GP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

ιησουν Iēsous G2424 "Joshua" Noun-ASM

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

Study Notes — 2 Corinthians 4:5

Show Verse Quote Highlights

Context
Cross References
2 Corinthians 4:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Corinthians 4:5
Jamieson-Fausset-Brown on 2 Corinthians 4:5
Matthew Poole's Commentary on 2 Corinthians 4:5
Trapp's Commentary on 2 Corinthians 4:5
Ellicott's Commentary on 2 Corinthians 4:5
Adam Clarke's Commentary on 2 Corinthians 4:5
Cambridge Bible on 2 Corinthians 4:5
Barnes' Notes on 2 Corinthians 4:5
Whedon's Commentary on 2 Corinthians 4:5
Sermons on 2 Corinthians 4:5

Context — The Light of the Gospel

3And even if our gospel is veiled, it is veiled to those who are perishing. 4The god of this age has blinded the minds of unbelievers, so they cannot see the light of the gospel of the glory of Christ, who is the image of God.

5For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.

6For God, who said, “Let light shine out of darkness,” made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ. 7Now we have this treasure in jars of clay to show that this surpassingly great power is from God and not from us.

Cross References

	Reference	Text (BSB)
1	2 Corinthians 1:24	Not that we lord it over your faith, but we are fellow workers with you for your joy, because it is by faith that you stand firm.
2	1 Corinthians 1:23	but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles,
3	1 Thessalonians 2:5–6	As you know, we never used words of flattery or any pretext for greed. God is our witness! Nor did we seek praise from you or from anyone else, although as apostles of Christ we had authority to demand it.
4	2 Corinthians 5:14–15	For Christ’s love compels us, because we are convinced that One died for all, therefore all died. And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again.
5	Galatians 5:13	For you, brothers, were called to freedom; but do not use your freedom as an opportunity for the flesh. Rather, serve one another in love.
6	Philippians 2:11	and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
7	Philippians 1:15	It is true that some preach Christ out of envy and rivalry, but others out of goodwill.
8	Titus 1:11	who must be silenced. For the sake of dishonorable gain, they undermine entire households and teach things they should not.
9	1 Corinthians 3:5–6	What then is Apollos? And what is Paul? They are servants through whom you believed, as the Lord has assigned to each his role. I planted the seed and Apollos watered it, but God made it grow.
10	2 Peter 2:3	In their greed, these false teachers will exploit you with deceptive words. The longstanding verdict against them remains in force, and their destruction does not sleep.

2 Corinthians 4:5 Summary

[This verse means that as followers of Jesus, we should not try to bring attention to ourselves, but instead, we should point others to Jesus and serve them in humility. This is similar to what Jesus taught in Matthew 20:26-28, where He said that true greatness is found in serving others. By proclaiming Jesus Christ as Lord and serving others, we can show the world what it means to follow Jesus. As it says in John 13:35, people will know that we are disciples of Jesus by our love for one another.]

Frequently Asked Questions

What does it mean to proclaim Jesus Christ as Lord?

To proclaim Jesus Christ as Lord means to acknowledge and declare that He is the supreme authority and ruler of our lives, as seen in Romans 10:9, where it says that if we confess with our mouth that Jesus is Lord, we will be saved.

How can we be servants of others for Jesus' sake?

Being servants of others for Jesus' sake means humbly serving and loving others as Jesus did, as seen in Matthew 20:26-28, where Jesus teaches that true greatness is found in serving others.

What is the relationship between proclaiming Jesus Christ and being servants of others?

Proclaiming Jesus Christ as Lord and being servants of others are closely related, as seen in 2 Corinthians 4:5, where the two are mentioned together, indicating that our proclamation of Jesus should be accompanied by a humble and servant-like attitude towards others.

How does this verse relate to the concept of humility in the Bible?

This verse highlights the importance of humility in the Bible, as seen in Philippians 2:3-8, where Jesus is described as humbling Himself and becoming a servant, and we are called to follow His example.

Reflection Questions

What does it mean for me to proclaim Jesus Christ as Lord in my daily life?
How can I serve others for Jesus' sake in my community and in my relationships?
What are some ways that I can humble myself and become a servant of others, just like Jesus?
How can I ensure that my proclamation of Jesus Christ is accompanied by a genuine servant-like attitude towards others?

Gill's Exposition on 2 Corinthians 4:5

For we preach not ourselves,.... These words contain a reason why the apostles behaved themselves in the manner described, 2 Corinthians 4:2 and serve to explain in what sense this inspired writer is

Jamieson-Fausset-Brown on 2 Corinthians 4:5

For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For. Their blindness is not our fault, as if we sought self in our preaching.

Matthew Poole's Commentary on 2 Corinthians 4:5

For we preach not ourselves: for a man to preach himself, is to preach the devices and imaginations of his own heart, instead of the revealed will of God; to make his discourses the evomitions of his own lusts and passions; or to make himself the end of his preaching; preaching merely for filthy lucre sake, or to supply himself with bread, or for the ostentation of his own wit, and learning, and parts. But we preach Christ Jesus the Lord; we preach what he hath commanded us to preach, and he is the subject of our discourses; we either preach what Christ is, or declare in our preaching what he hath done and suffered for sinners, or what he hath commanded us to do in order to our and your obtaining of life and salvation through him. And in our preaching, though in the first place we are Christ’ s servants, who hath commanded us to go and preach, and who is the subject matter of our preaching, and whose honour and glory is the end of all our preaching; yet we are also your servants: really so, not in that we serve your lusts and humours, and speak smooth things, Such as may be pleasing to your humours; but for Jesus’ sake, because in revealing the will of God to you, and in publishing the grace of the gospel to you, we do you the highest service we can in your eternal concerns.

Trapp's Commentary on 2 Corinthians 4:5

5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. Ver. 5. We preach not ourselves] We are Christ’ s paranymphs or spokesmen, and must woo for him. Now if we should speak one word for him and two for ourselves, as all self-seekers do, how can we answer it?

Ellicott's Commentary on 2 Corinthians 4:5

(5) For we preach not ourselves.—The words, like those about “commending ourselves,” imply a reference to something that had been said. He was charged with being egotistic in his preaching, perhaps with special reference to passages like 1 Corinthians 2:1-4; 1 Corinthians 3:1-10; 1 Corinthians 4:11-13. He indignantly repudiates that charge. “Christ Jesus” had been all along the subject of his preaching. (Comp. 1 Corinthians 2:2.) So far as he had spoken of himself at all, it had been as a minister and servant for their sake (1 Corinthians 3:22-23; 1 Corinthians 9:19).

Adam Clarke's Commentary on 2 Corinthians 4:5

Verse 5. For we preach not ourselves] We neither proclaim our own wisdom nor power; we have nothing but what we have received; we do not wish to establish our own authority, nor to procure our own emolument. But Christ Jesus the Lord] We proclaim the author of this glorious Gospel as CHRIST, οχριστος, the same as המשיח hammashiach, the MESSIAH, the Anointed One; him of whom the prophets wrote; and who is the expectation, as he is the glory, of Israel, We proclaim him as JESUS יהושע Yehoshua, the Saviour and Deliverer, who saves men from their sins. See Matthew 1:21. And we proclaim Jesus of Nazareth to be the long-expected Messiah; and that there will be none other. And farther we proclaim this Jesus the Messiah to be the LORD, οκυριος, the great Ruler who has all power in heaven and earth; who made and governs the world; and who can save to the uttermost all that come to God through him. Such was the Redeemer preached by St. Paul. And ourselves your servants] Labouring as fervently and as faithfully for your eternal interests as your most trusty slaves can do for your secular welfare. And we do this for Christ's sake; for although we by our labour show ourselves to be your servants, yea, your slaves, δουλους, yet it is a voluntary service; and we are neither employed by you nor receive our wages from you. We belong to Jesus; and are your servants on his account, and by his order.

Cambridge Bible on 2 Corinthians 4:5

5. For we preach not ourselves] A reason is here given for the foregoing statement. If St Paul’s Gospel be hid, it is not because it is his own, and therefore destined to come to nought (see ch. 2 Corinthians 3:7). No, it is the Gospel of Christ which he preaches, and if any refuse to listen to it, it is because he has suffered himself to be blinded by the devil. See note on 2 Corinthians 4:3.but Christ Jesus the Lord] i.e. Christ Jesus as Lord, not ourselves.and ourselves your servants] The original is stronger, and ourselves your slaves. “He does not say ‘the slaves of Jesus,’ but what is by far more humble and lowly, ‘your slaves.’ Yet that he may not appear to speak or think in too abject a strain, he adds, ‘for Jesus’ sake.’ ” Estius.

Barnes' Notes on 2 Corinthians 4:5

For we preach not ourselves - The connection here is not very apparent, and the design of this verse has been variously understood. The connection seems to me to be this.

Whedon's Commentary on 2 Corinthians 4:5

5. Preach not ourselves—Literally, Proclaim not ourselves. The professed party of Christ might, in fact, think so little of Christ as to have ample room for proclaiming themselves; but Paul’s ideal

Sermons on 2 Corinthians 4:5

	Sermon	Description
	When Preachers Do Not Preach Against Sin by David Wilkerson	In this sermon, the preacher tells the story of Nathan confronting King David about his sin. Nathan uses a parable about a rich man who steals a beloved lamb from his neighbor to i
	The Sifting Process by David Wilkerson	In this sermon, the preacher focuses on the concept of the sifting process as mentioned in Luke 22:31-32. He emphasizes that sifting times are sandwiched between revelation and use
	The Indestructible Man (Kansas City) - Part 1 by Leonard Ravenhill	In this sermon, the preacher begins by expressing gratitude for the holy word of God and the martyrs who sacrificed their lives for it. He acknowledges the Holy Spirit's role in en
	(Grace Baptist) Die to Self by Bill McLeod	In this sermon, the preacher discusses the concept of bad things turning out good, both in Scripture and in contemporary life. He uses the example of David fleeing from King Saul a
	Broken Vessels by Manley Beasley	In this sermon, the preacher emphasizes the importance of not preaching oneself, but rather preaching Christ Jesus as the Lord. He highlights that God has shined His light in our h
	The Ministry by Chuck Smith	In this sermon, the speaker emphasizes the importance of the Christian ministry and the role of the messenger. He highlights the need for ministers to focus on the message they are
	(Exodus) Exodus 20:26 by J. Vernon McGee	In this sermon, the preacher shares a personal story about a boy who was deeply moved by the message of Jesus. The preacher emphasizes the importance of focusing on Jesus rather th