Hebrews 5:14

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Hebrews 5:14 in Multiple Translations

Berean Standard Bible BSB

But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.

King James Version 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.

American Standard Version ASV

But solid food is for fullgrown men, even those who by reason of use have their senses exercised to discern good and evil.

Bible in Basic English BBE

But solid food is for men of full growth, even for those whose senses are trained by use to see what is good and what is evil.

Free Bible Version FBV

Solid food is for grown-ups—those who by always using their brains have learned to tell the difference between good and evil.

Geneva Bible 1599 GNV

But strong meate belongeth to them that are of age, which through long custome haue their wits exercised, to discerne both good and euill.

Young's Literal Translation 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.

World English Bible WEB

But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.

Noah Webster Bible WBS

But strong food 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.

Douay-Rheims 1899 DRV

But strong meat is for the perfect; for them who by custom have their senses exercised to the discerning of good and evil.

Translation for Translators T4T

But the more advanced spiritual truth is for people who are spiritually mature, just like [MET] solid food is for people who are physically mature. They can tell the difference between what is good and what is evil, because they have trained themselves to keep doing that.

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Berean Amplified Bible — Hebrews 5:14

BAB

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.

Hebrews 5:14 Interlinear (Deep Study)

BIB

GRK τελειων δε εστιν η στερεα τροφη των δια την εξιν τα αισθητηρια γεγυμνασμενα εχοντων προς διακρισιν καλου τε και κακου

τελειων teleios G5046 perfect Adj-GPM

δε de G1161 then Conj

εστιν eimi G1510 to be Verb-PAI-3S

η ho G3588 the/this/who Art-NSF

στερεα stereos G4731 strong Adj-NSF

τροφη trophē G5160 food Noun-NSF

των ho G3588 the/this/who Art-GPM

δια dia G1223 through/because of Prep

την ho G3588 the/this/who Art-ASF

εξιν hexis G1838 habit/practice Noun-ASF

τα ho G3588 the/this/who Art-APN

αισθητηρια aisthētērion G145 sense Noun-APN

γεγυμνασμενα gumnazō G1128 to train Verb-RPP-APN

εχοντων echō G2192 to have/be Verb-PAP-GPM

προς pros G4314 to/with Prep

διακρισιν diakrisis G1253 discernment Noun-ASF

καλου kalos G2570 Fair (Havens) Adj-GSN

τε te G5037 and/both Particle

και kai G2532 and Conj

κακου kakos G2556 evil/harm: evil Adj-GSN

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Greek Word Reference — Hebrews 5:14

τελειων teleios G5046 "perfect" Adj-GPM

This word describes something or someone as complete or mature, like a fully grown person. In Philippians 3:15, it refers to being spiritually mature, and in Hebrews 5:14, it describes those who are mature in their faith.

Definition: τέλειος, -α, -ον (τέλος), [in LXX chiefly for שָׁלֵם, תָּמִים and cogn. forms ;] having reached its end, finished, mature, complete, perfect; __1. of persons, primarily of physical development, __(a) full-grown, mature: Heb.5:14; ethically: Php.3:15; opposite to νήπιος (-άζειν), 1Co.2:6 14:20, Eph.4:13; τ. καὶ πεπληροφορημένοι, Col.4:12; τ. ἐν Χριστῷ, Col.1:28; __(b) complete, perfect (expressing the simple idea of complete goodness, without reference either to maturity or to the philosophical idea of a τέλος; see Hort on Jas.1:4): Mat.5:48 19:21, Jas.1:4 3:2; of God, Mat.5:48. __2. Of things, complete, perfect: Rom.12:2; ἔργον, Jas.1:4; νόμος, Jas.1:25; δώρημα, Jas.1:17; ἀγάπη, 1Jn.4:18; τὸ τ., 1Co.13:10; compar., τελειοτέρα (σκηνή), Heb.9:11. (There is probably no reference in St. Paul's usage to the use of this term in the ancient mysteries; cf. ICC on Col.1:28; but see also Lft., in l, and Notes, 173 f.) † SYN.: see: ὁλόκληρος (and cf. Rendall, He., 158 ff.) (AS)

Usage: Occurs in 17 NT verses. KJV: of full age, man, perfect See also: 1 Corinthians 2:6; Hebrews 9:11; Hebrews 5:14.

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.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

η ho G3588 "the/this/who" Art-NSF

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.

στερεα stereos G4731 "strong" Adj-NSF

This word means strong or firm, like a solid rock. In the Bible, it's used to describe someone who is steadfast and unshakeable in their faith, like in 1 Peter 5:9. It's about being stable and sure.

Definition: στερεός, -ά, -όν [in LXX: Num.8:4 (מִקְשָׁה); σ. πέτρα, Isa.5:28 (צַר), etc. ;] hard, firm, solid: τροψή, Heb.5:12, 14; θεμέλιος, figuratively, 2Ti.2:19. Metaphorical, __(a) in bad sense, hard, cruel (Hom., al.); __(b) in good sense, steadfast, firm: τ. πίστει, 1Pe.5:9.† (AS)

Usage: Occurs in 4 NT verses. KJV: stedfast, strong, sure See also: 1 Peter 5:9; Hebrews 5:12; Hebrews 5:14.

τροφη trophē G5160 "food" Noun-NSF

This word refers to food or nourishment, whether physical or spiritual. It's used in Matthew 3:4 and John 4:8 to describe physical food, and in Hebrews 5:12 to describe spiritual nourishment.

Definition: τροφή, -ῆς, ἡ (τρέφω), [in LXX for לֶחֶם, מָזוֹן, אֹכֶל, etc. ;] nourishment, food: Mat.3:4 6:25 10:10 24:45, Luk.12:23, Jhn.4:8, Act.2:46 9:19 14:17 27:33-34, 36 27:38 Jas.2:15. Metaphorical: Heb.5:12, 14.† (AS)

Usage: Occurs in 16 NT verses. KJV: food, meat See also: Acts 2:46; Hebrews 5:14; Hebrews 5:12.

των ho G3588 "the/this/who" Art-GPM

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.

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.

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.

εξιν hexis G1838 "habit/practice" Noun-ASF

This word means habit or practice, like a usual way of doing things. It's used in Hebrews 5:14 to talk about spiritual growth. It's about what we're used to.

Definition: ἐξις, -εως, ἡ (ἔχω), [in LXX, cf. Sir, prol.9 ;] habit, use, experience: Heb.5:14.† (AS)

Usage: Occurs in 1 NT verses. KJV: use See also: Hebrews 5:14.

τα ho G3588 "the/this/who" Art-APN

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.

αισθητηρια aisthētērion G145 "sense" Noun-APN

A sense or feeling that helps us understand and judge things, like our conscience

Definition: αἰσθητήριον, -ου, τό (αἰσθάνομαι), [in LXX: Jer.4:19 (קִיר), 4Ma.2:22 * ;] sense, organ of perception: Heb.5:14 (MM, VGT, see word).† (AS)

Usage: Occurs in 1 NT verses. KJV: senses See also: Hebrews 5:14.

γεγυμνασμενα gumnazō G1128 "to train" Verb-RPP-APN

This verb means to train or exercise, either physically or mentally. It appears in 1 Timothy 4:7 and Hebrews 5:14, emphasizing the importance of spiritual discipline and training.

Definition: γυμνάζω (γυμνός), [in LXX: 2Ma.10:15 * ;] __1. properly, to exercise naked. __2. Generally, to exercise, train the body or mind: 1Ti.4:7, Heb.5:14 12:11, 2Pe.2:14.† (AS)

Usage: Occurs in 4 NT verses. KJV: exercise See also: 1 Timothy 4:7; Hebrews 5:14; Hebrews 12:11.

εχοντων echō G2192 "to have/be" Verb-PAP-GPM

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

προς pros G4314 "to/with" Prep

A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.

Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)

Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.

διακρισιν diakrisis G1253 "discernment" Noun-ASF

Discernment is the act of judgment or estimation, as seen in Romans 14:1 and 1 Corinthians 12:10. It involves using wisdom to understand and evaluate situations.

Definition: διά-κρισις, -εως, ἡ (διακρίνω) [in LXX for מִפְלָשׂ, Job.37:16 * ;] the act of judgment, discernment: Rom.14:1, 1Co.12:10, Heb.5:14.† (AS)

Usage: Occurs in 3 NT verses. KJV: discern(-ing), disputation See also: 1 Corinthians 12:10; Hebrews 5:14; Romans 14:1.

καλου kalos G2570 "Fair (Havens)" Adj-GSN

Something or someone that is kalos is fair, beautiful, or good, like the stones in Luke 21:5 or the fish in Matthew 13:48.

Definition: καλός, -ή, -όν, [in LXX chiefly for טוֹבָה ,טוֹב, also for יָפֶה, etc. ;] __1. primarily, of outward form ("related to . . . ἀγαθός as the appearance to the essence," Cremer, 339), fair, beautiful: λίθοι (BV, goodly), Luk.21:5. __2. In reference to use, of that which is well adapted to its ends, good, excellent: of fish, τ. καλά (opposite to σαπρά), Mat.13:48; σπέρμα, Mat.13:24, 27, 37, 38; καρπός, Mat.3:10 7:17-19 12:33, Luk.3:9 [WH] 6:43; δένδρον (opposite to σαρπόν), Mat.12:33, Luk.6:43; γῆ, Mat.13:8, 23 Mrk.4:8, 20 Luk.8:15; τ. ἅλας, Mrk.9:50, Luk.14:34; ὁ νόμος, Rom.7:16, 1Ti.1:8; διδασκαλία, 1Ti.4:6; καρδία κ. καὶ ἀγαθή, Luk.8:15; παραθήκη, 2Ti.1:14; μέτρον, Luk.6:38; βαθμός, 1Ti.3:13; θεμέλιος, 1Ti.6:19; τὸ κ., 1Th.5:21; μαργαρίται, Mat.13:45; οἶνος, Jhn.2:10; ποιμήν, Jhn.10:11, 14; διάκονος, 1Ti.4:6; οἰκονόμος, 1Pe.4:10; στρατιώτης, 2Ti.2:3; στρατεία, 1Ti.1:18; ἀγών, 1Ti.6:12, 2Ti.4:7; ὁμολογία, 1Ti.6:12, 13; ἔργον, Mat.26:10, Mrk.14:6, Jhn.10:33, 1Ti.3:1; pl., Jhn.10:32; καλόν, with inf. and dative, Mat.18:8, 9 1Co.7:1, 26 9:15; id. with accusative and inf., Mat.17:4, Mrk.9:5, 43, 45, 47, Luk.9:33, Heb.13:9; before εἰ, Mat.26:24, Mrk.9:42 14:21; ἐάν, 1Co.7:8. __3. Ethically, good, in the sense of right, fair, noble, honourable: Gal.4:18, Heb.5:14; ἔργα, Mat.5:16, 1Ti.5:10, 25 6:18, Tit.2:7, 14 3:8, 14 (Field, Notes, 223f.), Heb.10:24, 1Pe.2:12; ἀναστροφή, Jas.3:13, 1Pe.2:12; συνείδησις, Heb.13:18; before ἐνώπιον, Rom.12:17, 2Co.8:21, 1Ti.2:3; το] κ. ποιεῖν (κατεργάζεσθαι), Rom.7:18, 21 2Co.13:7, Gal.6:9, Jas.4:17; καλόν ἐστιν, with inf., Mat.15:26 (T, ἔξεστιν), Mrk.7:27, Rom.14:21, Gal.4:18; μαρτυρία, 1Ti.3:7; ὄνομα, Jas.2:7; καύχημα, 1Co.5:6 (neg.); θεοῦ ῥῆμα, Heb.6:5. κ. does not occur in Re.† SYN.: see: ἀγαθός. (AS)

Usage: Occurs in 90 NT verses. KJV: X better, fair, good(-ly), honest, meet, well, worthy See also: 1 Corinthians 5:6; Luke 6:43; 1 Peter 2:12.

τε te G5037 "and/both" Particle

A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.

Definition: τέ, enclitic copulative particle (= Lat. -que as καί = and, ac, atque, not very frequently in NT, more than two-thirds of the occurrences being in Ac. __1. τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (BL, §77, 8): Mat.28:12, Jhn.4:42, Act.2:33, 37 40 10:22 11:21, al. __2. Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Act.26:16 Rom.14:8), as well . . . as also, both . . . and: Luk.12:45, Act.1:1 15:9, 21:30, al.; τὲ . . . δέ, and . . . and, Act.19:2; τὲ γάρ . . . ὁμοίως δὲ καί, Rom.1:26, 27. (AS)

Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.

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.

κακου kakos G2556 "evil/harm: evil" Adj-GSN

This word means evil or worthless, describing something or someone as bad or depraved. It appears in Matthew 21:41 and Romans 13:3, contrasting with what is good. It is often translated as 'evil' or 'wicked'.

Definition: κακός, -ή, -όν [in LXX chiefly for רַע ;] __1. in general, opposite to ἀγαθός, καλός, in various senses, bad, mean, base, worthless (cl.). __2. In ethical sense, base, evil, wicked: of persons, Mat.21:41 24:48, Php.3:2, Rev.2:2; διαλογισμοί, Mrk.7:21; ὁμιλίαι, 1Co.15:33; ἐπιθυμία (Pro.12:12), Col.3:5; ἔργον, Rom.13:3; neut., κακόν, τὸ κ., evil: Jhn.18:23, Act.23:9, Rom.7:21 14:20 16:19, 1Co.13:5, Heb.5:14, 1Pe.3:10-11, 3Jn.11; pl., Rom.1:30, 1Co.10:6, 1Ti.6:10, Jas.1:13; κ. (τὸ, τὰ κ.) ποιεῖν (πράσσειν), Mat.27:23, Mrk.15:14, Luk.23:22, Jhn.18:30, Rom.3:8 7:19 13:4, 2Co.13:7, 1Pe.3:12; κατεργάζεσθαι, Rom.2:9; of wrongs inflicted, Act.9:13, Rom.12:17, 21 13:10, 1Th.5:15, 2Ti.4:14, 1Pe.3:9. __3. pernicious, harmful, evil: Luk.16:25, Act.16:28 28:5, Tit.1:12, Jas.3:8, Rev.16:2 (Cremer, 325, 741). † SYN.: see: (ἄθεσμος) (AS)

Usage: Occurs in 46 NT verses. KJV: bad, evil, harm, ill, noisome, wicked See also: 1 Corinthians 10:6; Luke 23:22; 1 Peter 3:9.

Study Notes — Hebrews 5:14

Show Verse Quote Highlights

Context
Cross References
Hebrews 5:14 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 5:14
Jamieson-Fausset-Brown on Hebrews 5:14
Matthew Poole's Commentary on Hebrews 5:14
Trapp's Commentary on Hebrews 5:14
Ellicott's Commentary on Hebrews 5:14
Adam Clarke's Commentary on Hebrews 5:14
Cambridge Bible on Hebrews 5:14
Barnes' Notes on Hebrews 5:14
Whedon's Commentary on Hebrews 5:14
Sermons on Hebrews 5:14

Context — Milk and Solid Food

12Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food! 13For everyone who lives on milk is still an infant, inexperienced in the message of righteousness.

14But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 2:14–15	The natural man does not accept the things that come from the Spirit of God. For they are foolishness to him, and he cannot understand them, because they are spiritually discerned. The spiritual man judges all things, but he himself is not subject to anyone’s judgment.
2	1 Thessalonians 5:21	but test all things. Hold fast to what is good.
3	Ephesians 1:18	I ask that the eyes of your heart may be enlightened, so that you may know the hope of His calling, the riches of His glorious inheritance in the saints,
4	Philippians 1:9–10	And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ,
5	Isaiah 7:15	By the time He knows enough to reject evil and choose good, He will be eating curds and honey.
6	1 Corinthians 2:6	Among the mature, however, we speak a message of wisdom—but not the wisdom of this age or of the rulers of this age, who are coming to nothing.
7	Ephesians 4:13	until we all reach unity in the faith and in the knowledge of the Son of God, as we mature to the full measure of the stature of Christ.
8	Matthew 6:22–23	The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!
9	1 Kings 3:9	Therefore give Your servant an understanding heart to judge Your people and to discern between good and evil. For who is able to govern this great people of Yours?”
10	Philippians 3:15	All of us who are mature should embrace this point of view. And if you think differently about some issue, God will reveal this to you as well.

Hebrews 5:14 Summary

Hebrews 5:14 teaches that as believers grow in their faith, they should be able to understand and apply deeper spiritual truths, which is compared to eating 'solid food'. This means that mature believers should be able to distinguish between good and evil, and make wise decisions based on their understanding of God's word (see Romans 12:2). To get to this point, believers need to continually practice and apply the teachings of Scripture to their lives, and seek the guidance of the Holy Spirit. As we grow in our faith, we should also be looking for ways to serve and disciple others, as Jesus taught in Matthew 28:19-20.

Frequently Asked Questions

What is meant by 'solid food' in Hebrews 5:14?

In this context, 'solid food' refers to deeper spiritual truths and teachings that are meant for mature believers, as opposed to 'milk' which is basic foundational knowledge, see 1 Corinthians 3:2 and 1 Peter 2:2 for similar references to spiritual growth and nourishment.

How do we 'train our senses to distinguish good from evil'?

This is achieved through constant use and practice of applying God's word to our lives, as well as seeking the guidance of the Holy Spirit, as seen in Romans 12:2 and Ephesians 5:10, where believers are called to discern what is pleasing to God.

What is the significance of being 'mature' in the context of Hebrews 5:14?

To be mature means to have grown in faith and understanding, no longer needing to be taught the basic principles, but rather able to teach and disciple others, as mentioned in Hebrews 5:12 and Matthew 28:19-20.

How can I know if I am ready for 'solid food'?

You can assess your readiness by evaluating your ability to understand and apply deeper spiritual truths, as well as your desire to grow in your faith and serve others, see 2 Timothy 2:15 and James 1:5 for guidance on spiritual growth and maturity.

Reflection Questions

What are some areas in my life where I need to discern good from evil, and how can I apply the teachings of Scripture to make wise decisions?
In what ways can I 'train my senses' to be more sensitive to the leading of the Holy Spirit and the teachings of God's word?
How can I balance the need for deeper spiritual growth with the importance of not forgetting the basic principles of the faith?
What are some ways I can serve and disciple others, as a mature believer, and how can I prioritize this in my life?
What are some potential consequences of not progressing from 'milk' to 'solid food' in my spiritual journey, and how can I avoid stagnation?

Gill's Exposition on Hebrews 5:14

But strong meat belongeth to them that are of full age,.... Or perfect; see 1 Corinthians 2:6.

Jamieson-Fausset-Brown on Hebrews 5:14

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.

Matthew Poole's Commentary on Hebrews 5:14

But strong meat belongeth to them that are of full age; but those great, deep, and high mysteries of the gospel concerning Christ’ s natures, their hypostatical union, his offices, his actual fulfilling all his types in the Old Testament both personal and mystical, with the prophecies of his gospel church state, and his mediatory kingdom, &c., these are the strong meat and food of grown Christians, who have reached some maturity in the knowledge of these gospel mysteries, and are of a full age in understanding, ; reaching on to the measure of the stature of the fulness of Christ in knowledge and grace, . Even those who by reason of use; even those who dia thn ezin, by a gracious habit of wisdom and knowledge infused and perfected by long study, practice, and exercise of themselves in the word of righteousness, by which they are able to apprehend and improve the highest doctrines of the mystery of Christ. Have their senses: ta aisyhthria are, strictly, organs or instruments of sense, as the eye, the tongue, and the hand, by a metonymy, express seeing, tasting, and feeling; and so is by analogy applied to the inward senses and faculties of the soul, whereby they discern and relish gospel doctrines. Exercised: gegumnasmena strictly notes such an exercise as wrestlers use for a victory with all their might and strength, being trained up to it by long exercise. The spiritual organs or faculties of Christians are well instructed, practised, made apt and ready, as the external ones are, for their proper work. To discern both good and evil: prov diakrisin, for the discerning and differencing things, so as the mind discerns what doctrine is true and what is false by the word of righteousness, and the will chooseth what is good and refuseth what is evil, the affections love good and hate evil. As the senses external can by exercise discern what food is gustful, pleasing, and wholesome for the person, and what is nauseous and unwholesome; so the grown Christian is improved by the exercise of his spiritual senses, that can by his enlightened mind discern higher gospel doctrines, and by his renewed will relish the sublimer mysteries of Christ as they are revealed to him. Such the Christian Hebrews ought to have been, so able proficients in the school of Christ.

Trapp's Commentary on Hebrews 5:14

14 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. Ver. 14. To them that are of full age] Or that are perfect, τελειων, comparatively perfect, not only past the spoon, but full grown. Who by reason of use] Gr. By reason of habit, got by continual custom and long practice, as in an expert artist. Have their senses exercised] αισθητηοια, their inward senses, for the soul also hath her senses, as the body hath. Instead of seeing, faith; of hearing, obedience; of smelling, hope; of tasting, charity; of touching, humility. These are exercised in the saints with such an exercise as wrestlers use, or such as contend for victory, put forth to the utmost, as that which they have been trained up to, and can therefore very well skill of. To discern good and evil] "Doth not the ear try words? and the mouth taste his meat?" Job 12:11. "Eye hath not seen," &c., 1 Corinthians 2:9. Where the carcase is the eagles will be. Saints have a spiritual sagacity, and they lay hold on eternal life.

Ellicott's Commentary on Hebrews 5:14

(14) Strong meat.—“Solid food belongs to full-grown men.” If they occupied themselves with the rudiments alone, their spiritual senses could not be trained by use (or, habit) in distinguishing between good and evil, truth and falsehood, in the various systems of teaching which men offered as the doctrine of Christ.

Adam Clarke's Commentary on Hebrews 5:14

Verse 14. But strong meat] The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fulness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows. By reason of use] Who, by constant hearing, believing, praying, and obedience, use all the graces of God's Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of Jesus Christ our Lord. Have their senses exercised] The word αισθητηρια signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: viz. all objects of light; difference of sounds; of tastes or savours; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities. There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them. Hence in Scripture we are said, even in spiritual things, to see, hear, taste, smell, and touch or feel. These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection. In the adult Christian these senses are said to be γεγυμνασμενα, exercised, a metaphor taken from the athletae or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, c., that they might be the better prepared for the actual contests when they took place. So these employ and improve all their powers, and in using grace get more grace and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under God, on this exercise-on the proper use which they make of the grace already given them by God. Can any reader be so dull as not to understand this?

Cambridge Bible on Hebrews 5:14

14. belongeth to them that are of full age] The solid food of more advanced instruction pertains to the mature or “perfect.”by reason of use] “Because of their habit,” i.e. from being habituated to it. This is the only place in the N.T. where this important word ἕξις habitus occurs.their senses] Their spiritual faculties (αἰσθητήρια. It does not occur elsewhere in the N.T.)exercised] Trained, or disciplined by spiritual practice.to discern both good and evil] Lit., “the discrimination of good and evil.” By “good and evil” is not meant “right and wrong” because there is no question here of moral distinctions; but excellence and inferiority in matters of instruction. To the natural man the things of the spirit are foolishness; it is only the spiritual man who can “distinguish between things that differ” and so “discriminate the transcendent” (1 Corinthians 2:14-15; Romans 2:18; Philippians 1:9-10). The phrase “to know good and evil” is borrowed from Hebrew (Genesis 2:17, &c), and is used to describe the first dawn of intelligence (Isaiah 7:15-16).

Barnes' Notes on Hebrews 5:14

Strong meat - Solid food pertains to those of maturer years. So it is with the higher doctrines of Christianity. They can be understood and appreciated only by those who are advanced in Christian experience.

Whedon's Commentary on Hebrews 5:14

14. Strong meat belongeth… full age—The strong meat comes after Hebrews 7:1, and consists in starting from Melchizedek, and evolving the whole priesthood of Christ as based in the Old Testament, and superstructured in the New.

Sermons on Hebrews 5:14

	Sermon	Description
	02 How Our Minds Can Be Transformed by Zac Poonen	This sermon emphasizes the importance of having the mind of Christ, highlighting the need for a transformation in our thinking to discern good and evil according to God's perfect w
	(Genesis) - Part 2 by Zac Poonen	In this sermon, the speaker focuses on the importance of God's declaration that His creation is good. He points out that there is one day in the creation account where God does not
	Spiritual Discernment - What Is Spiritual Discernment? by Stephen Kaung	In this sermon, the preacher emphasizes the importance of love in the life of a believer. They highlight how the love of God fills the heart of a believer and is expressed in pract
	Hebrews 4 & 5 by Pat Kenney	In this sermon, the preacher emphasizes the importance of not taking the word of God lightly. He warns against simply being inspired by the message without truly internalizing and
	Christ, Our Great High Priest by Paris Reidhead	In this sermon, the preacher emphasizes the theme of holiness throughout the Bible. He highlights that God desires a holy people and that the Bible is a holy scripture that reveals
	The Real or the Plastic by Reuben Walter	In this sermon, the preacher emphasizes the importance of being watchful and prayerful, as we do not know when the time of the Lord's return will be. He encourages the congregation
	Let Us Go on - Part 2 by Roy Hession	In this sermon, the preacher discusses the concept of being captive to the world and the need to break free from its influence. He refers to the prince of the power of the air, who