Heb 5:11-14 | RWP | e4.org | Of whom ( περ ου ). Or "concerning which," for ου can be either masculine or neuter (genitive). It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers ( ) before going on with the argument ( ). Hard of interpretation ( δυσερμηνευτος ). Late and rare verbal compound ( δυσ, ερμηνευω ), in Diodorus and Philo, here only in N.T. Hard to explain because of the strange (to Jews) line taken, but still more because of their dulness. Dull of hearing ( νωθρο ταις ακοαις ). Old adjective (papyri also), from negative νη and ωθεω , to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and (slack, sluggish). Plato calls some students νωθρο (stupid).

‏ Hebrews 5:11-14

Of whom ( περ ου ). Or "concerning which," for ου can be either masculine or neuter (genitive). It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers (5:11-6:20) before going on with the argument (7:1-28).

Hard of interpretation ( δυσερμηνευτος ). Late and rare verbal compound ( δυσ, ερμηνευω ), in Diodorus and Philo, here only in N.T. Hard to explain because of the strange (to Jews) line taken, but still more because of their dulness.

Dull of hearing ( νωθρο ταις ακοαις ). Old adjective (papyri also), from negative νη and ωθεω, to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and 6:12 (slack, sluggish). Plato calls some students νωθρο (stupid).

Teachers ( διδασκαλο ). Predicate nominative after εινα.

By reason of the time ( δια τον χρονον ). Alas, what a commentary on modern Christians.

That some one teach you the rudiments ( του διδασκειν υμας τινα τα στοιχεια ). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person ( υμας, you) and the thing ( τα στοιχεια, the rudiments) and the accusative of general reference ( τινα, as to some one). For στοιχεια see Ga 4:3, 9; Col 2:8.

Of the first principles of the oracles of God ( της αρχης των λογιων του θεου ). Three genitives linked to each other. Αρχης (beginning) illustrates τα στοιχεια, just before, the A B C of Christian teaching like Heb 6:1f. Λογιον is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God's words, in N.T. used for the O.T. (Ac 7:38; Rom 3:2), of God's word through Christians (1Pe 4:11), of the substance of Christian teaching (Heb 5:12).

Of milk ( γαλακτος ). Because still babes (1Co 3:2) and not able to chew "solid food" ( στερεας τροφης ), without intellectual and spiritual teeth.

Without experience ( απειρος ). Old adjective (alpha privative and πειρα, trial). Inexperienced. The babe ( νηπιος, old word, negative νη and επος, word like Latin infans, infant, not able to talk), not able to chew if one uses only milk and is without teeth. Perhaps moral truth is meant by "word of righteousness" (cf. 1:2; 2:3 for the word spoken by Christ).

For full-grown men ( τελειων ). Predicate genitive. The word is for adults, relative perfection ( τελειο ) in contrast with babes as in 1Co 2:6; 3:1; 13:11; Php 3:15; Eph 4:4, not absolute perfection (Mt 5:48).

Their senses ( τα αισθητηρια ). The organs of perception (Stoic term for sense organs) from αισθανομα (Lu 9:45), in Plato, Galen, Hippocrates, here only in N.T.

Exercised ( γεγυμνασμενα ). Perfect passive participle of γυμναζω, to exercise (naked, γυμνος ). Galen uses αισθητηρια γεγυμνασμενα together after εχω as we have here. For this predicate use of the participle with εχω see Lu 13:6; 14:19f. "By reason of use" one gains such skill.

To discern ( προς διακρισιν ). "For deciding between" (from διακρινω ), old word with ablative καλου τε κα κακου (between good and evil). See 1Co 12:1; Rom 14:1.