Hebrews 5:14 (Maturity, Solid Food, and Perceptive Faculties)

SBLGNT: τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.

The cooordinating conjunction that begins this verse in terms of translation (a postpositive particle) is δέ, which probably is adversative whereas the grammatical subject of ἐστιν is ἡ στερεὰ τροφή ("solid food"); by the article, we know that the noun phrase is grammatically feminine with respect to its morphology. See Going Deeper with NT Greek for a discussion of how Hebrews 5:14 transitions from 5:13.

τελείων is genitive plural masculine of the adjective τέλειος ("perfect, mature, complete, adult, full grown") and functions predicatively here (Zerwick-Grosvenor, page 664; Robertson, Grammar, page 497). Robertson calls τελείων, a "predicate genitive" (Word Pictures in the New Testament), and David Allen insists the word is fronted in order to make it emphatic (Hebrews in the NAC Series). Moreover, he severely criticizes the NIV handling of Hebrews 5:14, especially the latter part of the verse.

Going Deeper with New Testament Greek: "Here, τελείων functions substantively, in the slot of the predicate nominative. Yet, as a genitive, τελείων communicates possession. Solid food belongs to mature Christians."

Köstenberger, Andreas J.; Merkle, Benjamin L; Plummer, Robert L. Going Deeper with New Testament Greek: An Intermediate Study of the Grammar and Syntax of the New Testament (Kindle Locations 12385-12387). B&H Publishing Group. Kindle Edition.

Rogers and Rogers: "[τέλειος] refers to those who should assume adult responsibilities. The author is using terms of human development to describe the readers’ development in faith (Buchanan; BBC; for a parallel in the DSS s. 1QS 1:10-11)."

τῶν refers back to τελείων (Zerwick-Grosvenor), both are genitive plural masculine forms. Compare Going Deeper with New Testament Greek (Kindle Edition, Location 12389).

διὰ τὴν ἕξιν-William Lane explains that one can interpret ἕξις as referring to a state ("condition, capacity") or to a process ("exercise, use"). In other words, one could construe the term passively or actively. He cites Philo, Allegorical Interpretation of the Law 3.210 and The Prologue to Sirach. After weighing the options, Lane appears to favor the second sense: compare RSV, NEB, ESV and NET. One tipping point for Lane is the participle γεγυμνασμένα, which possibly favors the active sense.

For the potential meaning of ἕξις, see BDAG and John A. L. Lee. “Hebrews 5:14 and Ἕξις: A History of Misunderstanding.” Novum Testamentum 39, no. 2 (1997): 151–76. http://www.jstor.org/stable/1561248.

BDAG on τὰ αἰσθητήρια-αἰσθητήριον, ου, τό ⟦aisthētḗrion⟧ (Hippocr. et al.; Herm. Wr. 7, 3; Jer 4:19; 4 Macc 2:22; Philo) lit. ‘organ of sense’; fig. capacity for discernment, faculty, of the ability to make moral decisions (s. PLinde, De Epicuri Vocab., Bresl. Philol. Abh. X/3, 1906, 32) τὰ αἰσθητήρια γεγυμνασμένα ἔχειν πρὸς διάκρισιν καλοῦ τε και κακοῦ have one’s faculties trained to distinguish betw. good and evil Hb 5:14 (cp. Galen, De Dign. Puls. 3, 2 vol. VIII 892 K. αἰσθητήριον ἔχειν γεγυμνασμένον; Iren. 4, 38, 2 [Harv. II 294, 12] appears to have Hb 5:14 in mind).—DELG s.v. 1. ἀΐω. TW.

γεγυμνασμένα ἐχόντων-the first word is a perfect participle middle-passive accusative neuter plural; ἐχόντων is a present active participle genitive masculine plural and it's adverbially modified by the prepositional phrase διὰ τὴν ἕξιν. See Going Deeper with the New Testament (location 12391) and the Brill Dictionary of Ancient Greek entry for γυμνάζω, page 445.

Robertson's Word Pictures: "For this predicate use of the participle with εχω see Luke 13:6; Luke 14:19. 'By reason of use' one gains such skill." But see Paul Ellingworth, Hebrews, page 309.

πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ-Most writers see the distinctions made here as moral categories. The Hebrew Bible undoubtedly shaped the writer's language for good and evil, but Harold Attridge says Hellenistic writings are closer parallels. See Attridge, Hebrews, page 161; B.F. Westcott (The Epistle to the Hebrews, page 136) cites Genesis 3:5; Deuteronomy 1:39; Isaiah 7:16. Compare Numbers 14:23 LXX.

Hebrews 5:13 (Babes, Milk, and Solid Food)

WH: πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν·

Logically, when translating, begin with γὰρ for this verse as well. Some translations have "for, now" while others leave the conjunctive particle untranslated.

Expositor's GT: "The reference of γὰρ is somewhat obscure. It seems intended to substantiate the last clause of Hebrews 5:12 : 'Ye cannot receive solid food, for you have no experience of the word of righteousness.' But he softens the statement by generalising it."

The writer of Hebrews generalizes his words in 5:12 by supplying the adjective πᾶς to 5:13.

When clarifying the significance of γὰρ in the passage, E.C. Wickham writes: "The particle implies that the sentence so introduced is meant to justify and explain the metaphor" (Epistle to the Hebrews, page 38). He believes the writer of Hebrews wants to get across the idea that his audience needs milk, which is suitable food for babes, but not for mature adults. The Hebrews apparently are not ready for "full moral teaching" (Ibid.). They must be stirred mentally to this point. Moffatt suggests that the "solid food" in Hebrews involves the Melchizedekian high priesthood of Christ, which seems plausible in view of the literary context.

Dr. Randolph Yeager refers to γὰρ as a "causal conjunction" (Renaissance New Testament).

ὁ μετέχων-William Lane explains that in this setting, the articular present participle likely denotes "living on (a diet of)." See Hebrews 1-8 in the WBC Series; compare Zerwick-Grosvenor, page 663. The present participle agrees grammatically with the adjective πᾶς as does the article ὁ and the construction as a whole functions substantivally.

γάλακτος (genitive singular neuter of γάλα)-I talked about this word in my post regarding Hebrews 5:12: "milk" when used as a scriptural metaphor refers to the elements or mere rudiments (the ABCs of the Christian faith). Commentators point out that ancient writers commonly employed this metaphor (see 1 Corinthians 3:1-2; 1 Peter 2:2).

ἄπειρος is a predicate adjective (Yeager) and occurs only here in the GNT.

BDAG: ἄπειρος, ον ⟦ápeiros⟧ I pert. to lack of knowledge or capacity to do someth., unacquainted with, unaccustomed to (‘lacking the ability to make trial [s. πεῖρα] of’; Pind., Hdt., et al.; Epict. 2, 24, 3; OGI 669, 11; pap e.g. PSI 522, 4 [also s. Preis.]; LXX; Philo, Agr. 160 [a beginner is ἄ.], Op. M. 171; Jos., Bell. 6, 291; Iren. 1, 8, 1 [Harv. I 68, 5]), of an immature Christian ἄ. λόγου δικαιοσύνης unacquainted w. the teaching about uprightness Hb 5:13 (the gen. as freq., e.g. PGiss 68, 17 ἄ. τῶν τόπων; Jos., Ant. 7, 336; Ath. 27, 1).—DELG s.v. πεῖρα. M-M. TW.

λόγου δικαιοσύνης-Dana Harris (Hebrews) follows William Lane and cites P. Ellingworth while offering six possible ways to understand this genitival construction. L.T. Johnson (Hebrews: A Commentary, page 156) cites Hebrews 2:2; 4:2; 7:28; 13:7 along with four classical references that might shed light on λόγου δικαιοσύνης. He thinks that λόγος here refers to "calculation or reasoning" as opposed to speech. Compare Herodotus I.209. Zerwick and Grosvenor reckon that Hebrews 5:14b "implies teaching of uprightness or even Christian doctrine as a whole" (pages 663-664).

νήπιος γάρ ἐστιν-The conjunction γὰρ introduces an explanatory clause and we encounter a "copulative sentence" at the conclusion of this passage (Going Deeper with New Testament Greek, Revised Edition).

Allen: "The final clause introduced by gar functions as a reason for the immediately preceding statement and is translated 'being still an infant.' Although a subordinate clause, it receives semantic emphasis by being placed at the end of v. 13. The word 'infant' here refers to a child who has not been weaned."

Allen, David L. Hebrews: 35 (New American Commentary) (Kindle Locations 10489-10491). B&H Publishing. Kindle Edition.