KJV: But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
YLT: and of perfect men is the strong food, who because of the use are having the senses exercised, unto the discernment both of good and of evil.
Darby: but solid food belongs to full-grown men, who, on account of habit, have their senses exercised for distinguishing both good and evil.
ASV: But solid food is for fullgrown men, even those who by reason of use have their senses exercised to discern good and evil.
| τελείων | [for the] mature |
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Parse: Adjective, Genitive Masculine Plural Root: τέλειος Sense: brought to its end, finished. |
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| δέ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| στερεὰ | solid |
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Parse: Adjective, Nominative Feminine Singular Root: στερεός Sense: strong, firm, immovable, solid, hard, rigid. |
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| τροφή | food |
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Parse: Noun, Nominative Feminine Singular Root: τροφή Sense: food, nourishment. |
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| τῶν | the [ones] |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἕξιν | constant use |
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Parse: Noun, Accusative Feminine Singular Root: ἕξις Sense: a habit whether of body or mind. |
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| αἰσθητήρια | senses |
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Parse: Noun, Accusative Neuter Plural Root: αἰσθητήριον Sense: faculty of the mind for perceiving, understanding, judging. |
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| γεγυμνασμένα | training |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Plural Root: γυμνάζω Sense: to exercise naked (in a palaestra or school of athletics). |
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| διάκρισιν | distinguishing |
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Parse: Noun, Accusative Feminine Singular Root: διάκρισις Sense: a distinguishing, discerning, judging. |
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| καλοῦ | good |
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Parse: Adjective, Genitive Neuter Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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| τε | both |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| κακοῦ | evil |
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Parse: Adjective, Genitive Neuter Singular Root: κακός Sense: of a bad nature. |
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Greek Commentary for Hebrews 5:14
Predicate genitive. The word is for adults, relative perfection Their senses The organs of perception (Stoic term for sense organs) from αιστανομαι aisthanomai (Luke 9:45), in Plato, Galen, Hippocrates, here only in N.T. Exercised Perfect passive participle of γυμναζω gumnazō to exercise (naked, γυμνος gumnos). Galen uses αιστητηρια γεγυμνασμενα aisthētēria gegumnasmena together after εχω echō as we have here. For this predicate use of the participle with εχω echō see Luke 13:6; Luke 14:19. “By reason of use” one gains such skill. To discern “For deciding between” (from διακρινω diakrinō), old word with ablative καλου τε και κακου kalou te kai kakou (between good and evil). See 1 Corinthians 12:1; Romans 14:1. [source]
This rendering is clumsy. Rend. solid food is for full-grown men. For τελείων full-grownsee on 1 Corinthians 2:6. Often by Paul, as here, in contrast with νήπιοι immatureChristians. See 1 Corinthians 2:6; 1 Corinthians 3:1; 1 Corinthians 13:11; Ephesians 4:4. Paul has the verb νηπιάζειν tobe a child in 1 Corinthians 14:20. [source]
For use rend. habitude. N.T.oIt is the condition produced by past exercise. Not the process as A.V., but the result. [source]
N.T.oOrgans of perception; perceptive faculties of the mind. In lxx see Jeremiah 4:19; 4Macc. 2:22. [source]
See on 2 Peter 2:14, and see on 1 Timothy 4:7. [source]
Not moral good and evil, but wholesome and corrupt doctrine. The implication is that the readers' condition is such as to prevent them from making this distinction. [source]
Reverse Greek Commentary Search for Hebrews 5:14
Lit., judgings of thoughts. The primary meaning of διαλογισμός is a thinking-through or over. Hence of those speculations or reasonings in one's mind which take the form of scruples. See on Mark 7:21. Διάκρισις has the same sense as in the other two passages where it occurs (1 Corinthians 12:10; Hebrews 5:14); discerning with a view to forming a judgment. Hence the meaning is, “receive these weak brethren, but not for the purpose of passing judgment upon their scruples.” [source]
Present middle imperative (indirect), “take to yourselves.” Yet not to doubtful disputations (μη εις διακρισεις διαλογισμων mē eis diakriseis dialogismōn). “Not for decisions of opinions.” Note δια dia (between, two or δυο duo) in both words. Discriminations between doubts or hesitations. For διακρισις diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
“Not for decisions of opinions.” Note δια dia (between, two or δυο duo) in both words. Discriminations between doubts or hesitations. For διακρισις diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
Late word from προπητης prophētēs and προπημι prophēmi to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God‘s message under the guidance of the Holy Spirit. Discernings of spirits (διακρισεις πνευματων diakriseis pneumatōn). Διακρισις Diakrisis is old word from διακρινω diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). Divers kinds of tongues No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω hermēneuō from ερμης Hermēs (the god of speech). Cf. on διερμηνευω diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
Διακρισις Diakrisis is old word from διακρινω diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). [source]
Paul is not here drawing a distinction between exoteric and esoteric wisdom as the Gnostics did for their initiates, but simply to the necessary difference in teaching for babes (1 Corinthians 3:1) and adults or grown men (common use of τελειος teleios for relative perfection, for adults, as is in 1 Corinthians 14:20; Philemon 3:15; Ephesians 4:13; Hebrews 5:14). Some were simply old babes and unable in spite of their years to digest solid spiritual food, “the ample teaching as to the Person of Christ and the eternal purpose of God. Such ‹wisdom‘ we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This ‹wisdom‘ is discerned in the Gospel of John, as compared with the other Evangelists” (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity. [source]
Only here in the New Testament. Rev., better, discernment: sensitive moral perception. Used of the senses, as Xenophon: “perception of things sweet or pungent” (“Memorabilia,” i., 4,5). Of hearing: “It is possible to go so far away as not to afford a hearing” (“Anabasis,” iv., 6,13). The senses are called αἰσθήσεις . See Plato, “Theaetetus,” 156. Plato uses it of visions of the gods (“Phaedo,” 111). Compare αἰσθητήρια senses Hebrews 5:14. Discernment selects, classifies, and applies what is furnished by knowledge. [source]
Present active subjunctive of περισσευω perisseuō may keep on overflowing, a perpetual flood of love, “yet more and more” The delicate spiritual perception (αιστησις aisthēsis old word from αιστανομαι aisthanomai only here in N.T. as the verb only in Luke 9:45 in N.T.) can be cultivated as in αιστητηριον aisthētērion (Hebrews 5:14) [source]
Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce Admonishing (νουτετουντες nouthetountes). Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” Every man Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
oP. Only here in Pastorals. Hebrews 5:14; Hebrews 12:11; 2 Peter 2:14. From γυμνός nakedIn Class. Of training naked in gymnastic exercises; also, metaphorically, of training for or practicing an art or profession. [source]
Late word (Polybius, Philo) from μεσος mesos (middle), a middle man. In N.T. only here, Galatians 3:20; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. Between God and men (τεου και αντρωπων theou kai anthrōpōn). Ablative case (though objective genitive may explain it) after μεσιτης mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. Himself man No “himself” (αυτος autos) in the Greek. [source]
Ablative case (though objective genitive may explain it) after μεσιτης mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. [source]
See note on 2 Timothy 1:9. Old wives‘ fables (γραωδεις μυτους graōdeis muthous). On μυτος muthos see note on 2 Timothy 1:4. Γραωδεις Graōdeis late word (Strabo, Galen) from γραυς graus old woman, and ειδος eidos (look, appearance). Such as old women tell to children like the Gnostic aeons. Exercise thyself Present active imperative of γυμναζω gumnazō originally to exercise naked Old and common verb, but in N.T. only here and Hebrews 5:14; Hebrews 12:11. [source]
Present active imperative of γυμναζω gumnazō originally to exercise naked Old and common verb, but in N.T. only here and Hebrews 5:14; Hebrews 12:11. [source]
Wrong. Στερεὸς sureis attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N.T.o Θεμέλιος foundationis an adjective, and λίθος stoneis to be supplied. It is not to be taken by metonymy for οἰκία house(2 Timothy 2:20), but must be interpreted consistently with it, and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation. By “the sure foundation of God” is meant the church, which is “the pillar and stay of the truth” (1 Timothy 3:15), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of “the sound teaching” (1 Timothy 1:10), which is “according to godliness” (1 Timothy 6:3), and which is deposited in it. “The mystery of godliness “ is intrusted to it (1 Timothy 3:16). Its servants possess “the mystery of the faith” (1 Timothy 3:9). In 1 Corinthians 3:11, Christ is represented as “ the chief corner-stone.” In Ephesians 2:20, the church is built “upon the foundation of the apostles and prophets,” with Christ as the corner-stone, and grows into a “holy temple ( ναὸν ) in the Lord.” Here, the church itself is the foundation, and the building is conceived as a great dwelling-house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. 1 Corinthians 3:16, 1 Corinthians 3:17. Στερεός firmonly here, Hebrews 5:12, Hebrews 5:14, and 1 Peter 5:9(note). Ἕστηκεν standethin contrast with overthrow (2 Timothy 2:18). [source]
Old adjective, solid, compact, in N.T. only here, 1 Peter 5:9; Hebrews 5:12, Hebrews 5:14. See στερεωμα stereōma in Colossians 2:5. For τεμελιος themelios see note on 1 Corinthians 3:11; Romans 15:20; 1 Timothy 6:19. Cf. εδραιωμα hedraiōma in 1 Timothy 3:15. Seal (σπραγις sphragis). See 1 Corinthians 9:2; Romans 4:11. Knoweth Timeless aorist active indicative of γινωσκω ginōskō Quotation from Numbers 16:5. Let every one depart (αποστητω πας apostētō pās). Paraphrase of Numbers 16:27; Isaiah 26:13; Isaiah 52:11; Jeremiah 20:9. Second aorist active imperative of απιστημι aphistēmi (intransitive use), “Let every one stand off from.” Probably another echo of the rebellion of Korah. [source]
Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
A classical phrase (Thucydides), προς pros with the accusative neuter singular articular participle of παρειμι pareimi to be beside. Not joyous, but grievous Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην didachēn in apposition with τεμελιον themelion may mean that there are only four included in the τεμελιον themelion Two are qualitative genitives after τεμελιον themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
Reading of A B in place of ακαταπαυστους akatapaustous (alpha privative and verbal of καταπαυω katapauō to cease). “Unable to stop.” This a late verbal, only here in N.T. It is probable that ακαταπαστους akatapastous is merely a misspelling of ακαταπαυστους akatapaustous sin Ablative case as in 1 Peter 4:1 Insatiable lust.Enticing (δελεαζοντες deleazontes). Present active participle of δελεαζω deleazō to catch by bait as in 2 Peter 2:18; James 1:14.Unsteadfast Late verbal adjective (alpha privative and στηριζω stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην gegumnasmenēn). Perfect passive predicate participle with εχοντες echontes from γυμναζω gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα kataras tekna). Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]
Late verbal adjective (alpha privative and στηριζω stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην gegumnasmenēn). Perfect passive predicate participle with εχοντες echontes from γυμναζω gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα kataras tekna). Hebraism like τεκνα υπακοης tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι kataratoi). [source]
Perfect passive predicate participle with εχοντες echontes from γυμναζω gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium. [source]
Not perfected, as 1 John 4:17but perfect as the result of having been perfected. Compare Hebrews 5:14; James 1:4; James 3:2. [source]