The Meaning of Hebrews 5:12 Explained

Hebrews 5:12

KJV: For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

YLT: for even owing to be teachers, because of the time, again ye have need that one teach you what are the elements of the beginning of the oracles of God, and ye have become having need of milk, and not of strong food,

Darby: For when for the time ye ought to be teachers, ye have again need that one should teach you what are the elements of the beginning of the oracles of God, and are become such as have need of milk, and not of solid food.

ASV: For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food.

KJV Reverse Interlinear

For  when for  the time  ye ought  to be  teachers,  ye have  need  that one teach  you  again  which  [be] the first  principles  of the oracles  of God;  and  are become such as  have  need  of milk,  and  not  of strong  meat. 

What does Hebrews 5:12 Mean?

Verse Meaning

Every Christian becomes capable of instructing others when he or she learns the elementary truths of the faith. This is true whether one has the gift of teaching (i.e, the ability to communicate with unusual clarity and effectiveness) or not. However, when we fail to pass on what we know, we begin to lose what we know. Eventually, we may need to relearn the most basic teachings of Scripture. When we stop growing, we start shrinking. We do not just stay the same.
"Christians who have really progressed in the faith ought to be able to instruct others (as 1 Peter 3:15 shows; cf. Romans 2:21)." [1]

Context Summary

Hebrews 5:11-14 - "press On Unto Full Growth"
The teacher has to suit his pace to his scholars. How much we miss because we are such inapt pupils! Milk is food which has passed through another's digestion. Many cannot get their spiritual nutrition direct from God's Word, but have to live on what others have obtained and have passed on in speech or book. Seek a first-hand acquaintance with the things of God. We grow by feeding and exercise.
We must leave the first principles, as a builder leaves the foundation; he is never so much on it as when farthest above it. The third and fourth principles, Hebrews 5:2, are the Jewish equivalents of the first and second, Hebrews 5:1. Notice the r.v. marginal reading for seeing in Hebrews 5:6 -"the while." So long as men continue to tread the love of God under foot, they cannot repent and be restored. The failure, as with unproductive soil, is not on account of a failure of heaven, but because the soil is hard and obdurate. If we are unproductive, it is due to our own hard-heartedness. [source]

Chapter Summary: Hebrews 5

1  The honor of our Savior's priesthood
11  Negligence in the knowledge thereof is reproved

Greek Commentary for Hebrews 5:12

Teachers [διδασκαλοι]
Predicate nominative after ειναι — einai By reason of the time Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion 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. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
By reason of the time [δια τον χρονον]
Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion 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. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
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 For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion 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. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Of the first principles of the oracles of God [της αρχης των λογιων του τεου]
Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion 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. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Of milk [γαλακτος]
Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
When for the time ye ought to be teachers [ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον]
Rend. for when ye ought to be teachers by reason of the time. A.V. entirely obscures the true meaning, which is that, because of the time during which the readers have been under instruction, they ought to be able to instruct others. [source]
Again [πάλιν]
Not with teach you, as A.V., but with ye have need. The position of the word is emphatic. Again ye have need of being taught the very rudiments of divine truth which ye were taught long ago. [source]
Which be [τινὰ]
A.V. takes the pronoun as interrogative ( τίνα ). Better indefinite as subject of διδάσκειν teachRend. “ye have need that some one teach you.” [source]
The first principles of the oracles [τα, στοιχεῖα τῆς ἀρχῆς τῶν λογίων]
Lit. the rudiments of the beginning of the oracles. The phrase στοιχεῖα τῆς ἀρχῆς N.T.oIt is = primary elements. For στοιχεῖα see on Galatians 4:3. λόγιον is a diminutive, meaning strictly a brief utterance, and used both in classical and biblical Greek of divine utterances. In Class. of prose oracles. Philo uses it of the O.T. prophecies, and his treatise on the Ten Commandments is entitled περὶ τῶν δέκα λογίων . In lxx often generally - “the word or words of the Lord,” see Numbers 24:16; Deuteronomy 33:9; Psalm 12:6; Psalm 18:30, etc. It was used of the sayings of Jesus, see Polycarp, Ad Phil. vii. From the time of Philo, of any sacred writing, whether discourse or narrative. Papias and Irenaeus have τὰ κυριακὰ λόγια dominicaloracles. The meaning here is the O.T. sayings, especially those pointing to Christ. [source]
And are become [καὶ γεγόνατε]
As in Hebrews 5:11, implying degeneracy. The time was when you needed the strong meat of the word. [source]
Milk [γάλακτος]
Comp. 1 Corinthians 3:2. Answering to rudiments. [source]
Strong meat [στερεὰς τροφῆς]
Lit. solid meat. See on steadfast, 1 Peter 5:9. More advanced doctrinal teaching. The explanation of the Melchisedec priesthood to which the writer was about to pass involved the exhibition for the first time of the opposition of the N.T. economy of salvation to that of the old, and of the imperfection and abrogation of the O.T. priesthood. To apprehend this consequence of N.T. revelation required alert and matured minds. This is why he pauses to dwell on the sluggish mental and spiritual condition of his readers. [source]

Reverse Greek Commentary Search for Hebrews 5:12

Acts 7:38 Living oracles [λογια ζωντα]
A λογιον — logion is a little word (diminutive of λογος — logos). Common in the old Greek, lxx, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) “Logia of Jesus.” Oxyrhynchus papyri fragments called “Logia of Jesus” are of much interest though only fragments. The Greeks used it of the “oracles” or brief sayings from Delphi. In the N.T. the word occurs only four times (Acts 7:38; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). Here the participle ζωντα — zōnta living, is the same used by Peter (1 Peter 2:4.), stone In Romans 3:2 Paul refers to the substance of the law and of prophecy. In Hebrews 5:12 the writer means the substance of the Christian religious teaching. [source]
Romans 3:2 The oracles [τὰ λόγια]
Diminutive. Strictly, brief utterances. Both in classical and biblical Greek, of divine utterances. In classical Greek, of prose oracles. See Acts 7:38; Hebrews 5:12; 1 Peter 4:11. Not especially Messianic passages, but the Old Testament scriptures with the law and the promises. [source]
Romans 3:2 The oracles of God [τα λογια του τεου]
In the accusative case, therefore, the object of επιστευτησαν — episteuthēsan Λογιον — Logion is probably a diminutive of λογος — logos word, though the adjective λογιος — logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
Romans 3:2 First of all [πρωτον μεν]
As in Romans 1:8; 1 Corinthians 11:18 Paul does not add to his “first.” He singles out one privilege of the many possessed by the Jew. They were intrusted with (επιστευτησαν — episteuthēsan). First aorist passive indicative of πιστευω — pisteuō to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4. The oracles of God In the accusative case, therefore, the object of επιστευτησαν — episteuthēsan Λογιον — Logion is probably a diminutive of λογος — logos word, though the adjective λογιος — logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
Galatians 4:3 Elements of the world [τὰ στοιχεῖα τοῦ κόσμου]
For the word στοιχεῖα in N.T. see Colossians 2:8, Colossians 2:20; Hebrews 5:12; 2 Peter 3:10, 2 Peter 3:12. See on 2 Peter 3:10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 2 Peter 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; “the days, months, times,” etc. (Galatians 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Hebrews 1:7we read, “who maketh his angels winds.” Paul also recognizes elemental forces of the spiritual world. The thorn is “a messenger of Satan” (2 Corinthians 12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be “delivered to Satan” (1 Corinthians 5:5); the Kingdom of God is opposed by “principalities and powers” (1 Corinthians 15:24); Christians wrestle against “the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions” (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In Galatians 4:8, “did service to them which by nature are no gods,” appears to be = “in bondage under the elements,” suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Galatians 4:10), which were controlled by the heavenly bodies and their spirits. -DIVIDER-
-DIVIDER-
[source]

Galatians 4:3 We were held in bondage [ημεις ημετα δεδουλωμενοι]
Periphrastic past perfect of δουλοω — douloō to enslave, in a permanent state of bondage. Under the rudiments of the world (υπο τα στοιχεια του κοσμου — hupo ta stoicheia tou kosmou). Στοιχος — Stoichos is row or rank, a series. So στοιχειον — stoicheion is any first thing in a στοιχος — stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (κοσμος — kosmos as the orderly material universe as in Colossians 2:8, Colossians 2:20). See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Galatians 4:3 Under the rudiments of the world [υπο τα στοιχεια του κοσμου]
Στοιχος — Stoichos is row or rank, a series. So στοιχειον — stoicheion is any first thing in a στοιχος — stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Colossians 2:8 Rudiments [στοιχεῖα]
See on 2 Peter 3:10. Rudimentary teachings, as in Hebrews 5:12; applicable alike to Jewish and to Gentile teaching. Ceremonialism - meats, drinks, washings, Essenic asceticism, pagan symbolic mysteries and initiatory rites - all belonged to a rudimentary moral stage. Compare Colossians 2:11, Colossians 2:21, and Galatians 4:9. [source]
Colossians 2:5 Steadfastness [στερέωμα]
Only here in the New Testament. See on 1 Peter 5:9. The kindred adjective στερεός solidoccurs 2 Timothy 2:19; Hebrews 5:12; 1 Peter 5:9; and the verb στερεόω tomake solid, Acts 3:7; Acts 16:5. The military metaphor is continued. Faith is represented as a host solidly drawn up: your solid front, close phalanx. The verb is found in this sense in the Apocrypha, Ezekiel href="/desk/?q=eze+13:5&sr=1">Ezekiel 13:5, where the noun has the sense of stronghold: “They stood not ἐν στερέωματι inthe stronghold.” So Psalm 17:2, “The Lord is my strength;” stronghold or bulwark. The firmament, Genesis 1:6; Ezekiel 1:22. In Esther 9:22, of the confirmation of a letter. [source]
Colossians 2:8 Rudiments [στοιχος]
Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. [source]
Colossians 2:8 Lest there shall be any one [μη τις εσται]
Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6. That maketh spoil of you (ο συλαγωγων — ho sulagōgōn). Articular present active participle of συλαγωγεω — sulagōgeō late and rare (found here first) verb (from συλη — sulē booty, and αγω — agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. Through his philosophy The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος — philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια — paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος — stoicheia). Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Colossians 2:8 Through his philosophy [δια της πιλοσοπιας]
The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος — philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια — paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος — stoicheia). Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Colossians 2:8 Tradition [παραδιδωμι]
Old word from στοιχεια — paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος — stoicheia). Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
1 Timothy 4:6 Nourished up [ἐντρεφόμενος]
Better, nourishing thyself. N.T.oolxx. The participle indicates the means by which Timothy may become a good minister. Comp. Hebrews 5:12-14. [source]
2 Timothy 2:19 The foundation of God standeth sure [ὁ στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν]
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]
2 Timothy 2:19 Firm [στερεος]
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]
Hebrews 6:1 Leaving the principles of the doctrines of Christ [ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον]
Lit. leaving the word of the beginning concerning Christ. Ἀφέντες leavingor dismissing does not imply ceasing to believe in elementary truths or to regard them as important, but leaving them “as a builder leaves his foundation in erecting his building” (Bruce). The word of the beginning of Christ is practically = the rudiments of the beginning, Hebrews 5:12; that rudimentary view of Christ's person and office which unfolds into the doctrine of his priesthood. Up to this point the writer has shown only that the permanent elements of the old covenant remain and are exalted in Christ. The more difficult point, which it will require matured perception to grasp, is that Christ's priesthood involves the entire abolition of the old covenant. [source]
Hebrews 1:6 And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Hebrews 5:12 Of the first principles of the oracles of God [της αρχης των λογιων του τεου]
Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion 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. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Hebrews 10:32 Call to remembrance [αναμιμνησκεστε]
Present middle imperative of αναμιμνησκω — anamimnēskō as in 2 Corinthians 7:15 “remind yourselves.” The former days were some distance in the past (Hebrews 5:12), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. After ye were enlightened First aorist passive participle of πωτιζω — phōtizō in the same sense as in Hebrews 6:4 (regeneration) and like “the full knowledge of the truth” in Hebrews 10:26. Conflict Late word from ατλεω — athleō to engage in a public contest in the games (2 Timothy 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Hebrews 2:10 for the benefit of “sufferings” in training. [source]
Hebrews 5:12 Teachers [διδασκαλοι]
Predicate nominative after ειναι — einai By reason of the time Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion 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. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Hebrews 5:12 By reason of the time [δια τον χρονον]
Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion 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. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Hebrews 5:12 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 For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion 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. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Hebrews 6:1 Wherefore [διο]
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]
1 Peter 4:11 Oracles [λόγια]
In classical Greek, of the oracular responses of heathen deities. Here, divine utterances or revelations. Compare Acts 7:38; Romans 3:2; Hebrews 5:12. [source]
1 Peter 4:11 Speaking as it were oracles of God [ως λογια τεου]
No predicate in this conclusion of the condition. For λογια τεου — logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον — Logion (old word) is a diminutive of λογος — logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει — ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
2 Peter 3:10 The elements [στοιχεῖα]
Derived from στοῖχος , a row, and meaning originally one of a row or series; hence a component or element. The name for the letters of the alphabet, as being set in rows. Applied to the four elements - fire, air, earth, water; and in later times to the planets and signs of the zodiac. It is used in all ethical sense in other passages; as in Galatians 4:3, “elements or rudiments of the world.” Also of elementary teaching, such as the law, which was fitted for an earlier stage in the world's history; and of the first principles of religious knowledge among men. In Colossians 2:8, of formal ordinances. Compare Hebrews 5:12. The kindred verb στοιχέω , to walk, carries the idea of keeping in line, according to the radical sense. Thus, walk according to rule (Galatians 6:16); walkest orderly (Acts 21:24). So, too, the compound συστοιχέω , only in Galatians 4:25, answereth to, lit., belongs to the same row or column with. The Greek grammarians called the categories of letters arranged according to the organs of speech συστοιχίαι . Here the word is of course used in a physical sense, meaning the parts of which this system of things is composed. Some take it as meaning the heavenly bodies, but the term is too late and technical in that sense. Compare Matthew 24:29, the powers of the heaven. [source]
2 Peter 3:10 As a thief [ως κλεπτης]
That is suddenly, without notice. This very metaphor Jesus had used (Luke 12:39; Matthew 24:43) and Paul after him (1 Thessalonians 5:2) and John will quote it also (Revelation 3:3; Revelation 16:15).In the which (εν ηι — en hēi). The day when the Lord comes.Shall pass away Future middle of παρερχομαι — parerchomai old verb, to pass by.With a great noise (ροιζηδον — roizēdon). Late and rare adverb (from ροιζεω ροιζος — roizeōτα στοιχεια — roizos) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.The elements Old word (from λυτησεται — stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω — luthēsetai). Future passive of στοιχεια — luō to loosen, singular because καυσουμενα — stoicheia is neuter plural.With fervent heat Present passive participle of καυσος — kausoō late verb (from καυσομενα — kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω — kausomena (from κατακαησεται — kaiō to burn).Shall be burned up (κατακαιω — katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται — katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω — heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
2 Peter 3:10 Shall pass away [παρελευσονται]
Future middle of παρερχομαι — parerchomai old verb, to pass by.With a great noise (ροιζηδον — roizēdon). Late and rare adverb (from ροιζεω ροιζος — roizeōτα στοιχεια — roizos) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.The elements Old word (from λυτησεται — stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω — luthēsetai). Future passive of στοιχεια — luō to loosen, singular because καυσουμενα — stoicheia is neuter plural.With fervent heat Present passive participle of καυσος — kausoō late verb (from καυσομενα — kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω — kausomena (from κατακαησεται — kaiō to burn).Shall be burned up (κατακαιω — katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται — katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω — heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
2 Peter 3:10 The elements [στοιχος]
Old word (from λυτησεται — stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω — luthēsetai). Future passive of στοιχεια — luō to loosen, singular because καυσουμενα — stoicheia is neuter plural.With fervent heat Present passive participle of καυσος — kausoō late verb (from καυσομενα — kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω — kausomena (from κατακαησεται — kaiō to burn).Shall be burned up (κατακαιω — katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται — katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω — heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]

What do the individual words in Hebrews 5:12 mean?

Even for you ought to be teachers by the time again need of you have [one] to teach you what [is] the principles of the beginning of the oracles - of God and you have become need [those] having of milk and not of solid food
καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ καὶ γεγόνατε χρείαν ἔχοντες γάλακτος [καὶ] οὐ στερεᾶς τροφῆς

καὶ  Even 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ὀφείλοντες  you  ought 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ὀφείλω  
Sense: to owe.
εἶναι  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
διδάσκαλοι  teachers 
Parse: Noun, Nominative Masculine Plural
Root: διδάσκαλος  
Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man.
χρόνον  time 
Parse: Noun, Accusative Masculine Singular
Root: χρόνος  
Sense: time either long or short.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
χρείαν  need  of 
Parse: Noun, Accusative Feminine Singular
Root: χρεία  
Sense: necessity, need.
ἔχετε  you  have 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
τοῦ  [one] 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
διδάσκειν  to  teach 
Parse: Verb, Present Infinitive Active
Root: διδάσκω  
Sense: to teach.
τινα  what  [is] 
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
στοιχεῖα  principles 
Parse: Noun, Accusative Neuter Plural
Root: στοιχεῖον  
Sense: any first thing, from which the others belonging to some series or composite whole take their rise, an element, first principal.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἀρχῆς  beginning 
Parse: Noun, Genitive Feminine Singular
Root: ἀρχή  
Sense: beginning, origin.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
λογίων  oracles 
Parse: Noun, Genitive Neuter Plural
Root: λόγιον  
Sense: a brief utterance, a divine oracle (doubtless because oracles were generally brief).
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
γεγόνατε  you  have  become 
Parse: Verb, Perfect Indicative Active, 2nd Person Plural
Root: γίνομαι  
Sense: to become, i.
χρείαν  need 
Parse: Noun, Accusative Feminine Singular
Root: χρεία  
Sense: necessity, need.
ἔχοντες  [those]  having 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
γάλακτος  of  milk 
Parse: Noun, Genitive Neuter Singular
Root: γάλα  
Sense: milk.
στερεᾶς  of  solid 
Parse: Adjective, Genitive Feminine Singular
Root: στερεός  
Sense: strong, firm, immovable, solid, hard, rigid.
τροφῆς  food 
Parse: Noun, Genitive Feminine Singular
Root: τροφή  
Sense: food, nourishment.