| Chapter 5 |
| Click To Go To Verse 1 2 3 4 5 6 7 8 9 10 11 12 13 14 |
1 | Stephens 1550 Textus Receptus
paV gar arciereuV ex anqrwpwn lambanomenoV uper anqrwpwn kaqistatai ta proV ton qeon ina prosferh dwra te kai qusiaV uper amartiwn
Scrivener 1894 Textus Receptus
paV gar arciereuV ex anqrwpwn lambanomenoV uper anqrwpwn kaqistatai ta proV ton qeon ina prosferh dwra te kai qusiaV uper amartiwn
Byzantine Majority
paV gar arciereuV ex anqrwpwn lambanomenoV uper anqrwpwn kaqistatai ta proV ton qeon ina prosferh dwra te kai qusiaV uper amartiwn
Alexandrian
paV gar arciereuV ex anqrwpwn lambanomenoV uper anqrwpwn kaqistatai ta proV ton qeon ina prosferh dwra te kai qusiaV uper amartiwn
Hort and Westcott
paV gar arciereuV ex anqrwpwn lambanomenoV uper anqrwpwn kaqistatai ta proV ton qeon ina prosferh dwra te kai qusiaV uper amartiwn
Latin Vulgate
5:1 omnis namque pontifex ex hominibus adsumptus pro hominibus constituitur in his quae sunt ad Deum ut offerat dona et sacrificia pro peccatis
King James Version
5:1 For every high priest taken from among men is ordained for men in things [pertaining] to God, that he may offer both gifts and sacrifices for sins:
American Standard Version
5:1 For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
Bible in Basic English
5:1 Every high priest who is taken from among men is given his position to take care of the interests of men in those things which have to do with God, so that he may make offerings for sins.
Darby's English Translation
5:1 For every high priest taken from amongst men is established for men in things relating to God, that he may offer both gifts and sacrifices for sins;
Douay Rheims
5:1 For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
Noah Webster Bible
5:1 For every high priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
Weymouth New Testament
5:1 For every High Priest is chosen from among men, and is appointed to act on behalf of men in matters relating to God, in order to offer both gifts and sin-offerings,
World English Bible
5:1 For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.
Young's Literal Translation
5:1 For every chief priest -- out of men taken -- in behalf of men is set in things pertaining to God, that he may offer both gifts and sacrifices for sins,
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2 | Stephens 1550 Textus Receptus
metriopaqein dunamenoV toiV agnoousin kai planwmenoiV epei kai autoV perikeitai asqeneian
Scrivener 1894 Textus Receptus
metriopaqein dunamenoV toiV agnoousin kai planwmenoiV epei kai autoV perikeitai asqeneian
Byzantine Majority
metriopaqein dunamenoV toiV agnoousin kai planwmenoiV epei kai autoV perikeitai asqeneian
Alexandrian
metriopaqein dunamenoV toiV agnoousin kai planwmenoiV epei kai autoV perikeitai asqeneian
Hort and Westcott
metriopaqein dunamenoV toiV agnoousin kai planwmenoiV epei kai autoV perikeitai asqeneian
Latin Vulgate
5:2 qui condolere possit his qui ignorant et errant quoniam et ipse circumdatus est infirmitate
King James Version
5:2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
American Standard Version
5:2 who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity;
Bible in Basic English
5:2 He is able to have feeling for those who have no knowledge and for those who are wandering from the true way, because he himself is feeble;
Darby's English Translation
5:2 being able to exercise forbearance towards the ignorant and erring, since he himself also is clothed with infirmity;
Douay Rheims
5:2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
Noah Webster Bible
5:2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
Weymouth New Testament
5:2 and must be one who is able to bear patiently with the ignorant and erring, because he himself also is beset with infirmity.
World English Bible
5:2 The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness.
Young's Literal Translation
5:2 able to be gentle to those ignorant and going astray, since himself also is compassed with infirmity;
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3 | Stephens 1550 Textus Receptus
kai dia tauthn ofeilei kaqwV peri tou laou outwV kai peri eautou prosferein uper amartiwn
Scrivener 1894 Textus Receptus
kai dia tauthn ofeilei kaqwV peri tou laou outwV kai peri eautou prosferein uper amartiwn
Byzantine Majority
kai dia tauthn ofeilei kaqwV peri tou laou outwV kai peri eautou prosferein uper amartiwn
Alexandrian
kai di authn ofeilei kaqwV peri tou laou outwV kai peri autou prosferein peri amartiwn
Hort and Westcott
kai di authn ofeilei kaqwV peri tou laou outwV kai peri eautou prosferein peri amartiwn
Latin Vulgate
5:3 et propter eam debet quemadmodum et pro populo ita etiam pro semet ipso offerre pro peccatis
King James Version
5:3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.
American Standard Version
5:3 and by reason thereof is bound, as for the people, so also for himself, to offer for sins.
Bible in Basic English
5:3 And being feeble, he has to make sin-offerings for himself as well as for the people.
Darby's English Translation
5:3 and, on account of this infirmity, he ought, even as for the people, so also for himself, to offer for sins.
Douay Rheims
5:3 And therefore he ought, as for the people, so also for himself, to offer for sins.
Noah Webster Bible
5:3 And by reason of this he ought, as for the people, so also for himself, to offer for sins.
Weymouth New Testament
5:3 And for this reason he is required to offer sin-offerings not only for the people but also for himself.
World English Bible
5:3 Because of this, he must offer sacrifices for sins for the people, as well as for himself.
Young's Literal Translation
5:3 and because of this infirmity he ought, as for the people, so also for himself to offer for sins;
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4 | Stephens 1550 Textus Receptus
kai ouc eautw tiV lambanei thn timhn alla o kaloumenoV upo tou qeou kaqaper kai o aarwn
Scrivener 1894 Textus Receptus
kai ouc eautw tiV lambanei thn timhn alla o kaloumenoV upo tou qeou kaqaper kai o aarwn
Byzantine Majority
kai ouc eautw tiV lambanei thn timhn alla kaloumenoV upo tou qeou kaqaper kai aarwn
Alexandrian
kai ouc eautw tiV lambanei thn timhn alla kaloumenoV upo tou qeou kaqwsper kai aarwn
Hort and Westcott
kai ouc eautw tiV lambanei thn timhn alla kaloumenoV upo tou qeou kaqwsper kai aarwn
Latin Vulgate
5:4 nec quisquam sumit sibi honorem sed qui vocatur a Deo tamquam Aaron
King James Version
5:4 And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron.
American Standard Version
5:4 And no man taketh the honor unto himself, but when he is called of God, even as was Aaron.
Bible in Basic English
5:4 And no man who is not given authority by God, as Aaron was, takes this honour for himself.
Darby's English Translation
5:4 And no one takes the honour to himself but as called by God, even as Aaron also.
Douay Rheims
5:4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
Noah Webster Bible
5:4 And no man taketh this honor to himself, but he that is called by God, as was Aaron:
Weymouth New Testament
5:4 And no one takes this honourable office upon himself, but only accepts it when called to it by God, as Aaron was.
World English Bible
5:4 No man takes this honor on himself, but he is called by God, just like Aaron was.
Young's Literal Translation
5:4 and no one to himself doth take the honour, but he who is called by God, as also Aaron:
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5 | Stephens 1550 Textus Receptus
outwV kai o cristoV ouc eauton edoxasen genhqhnai arcierea all o lalhsaV proV auton uioV mou ei su egw shmeron gegennhka se
Scrivener 1894 Textus Receptus
outwV kai o cristoV ouc eauton edoxasen genhqhnai arcierea all o lalhsaV proV auton uioV mou ei su egw shmeron gegennhka se
Byzantine Majority
outwV kai o cristoV ouc eauton edoxasen genhqhnai arcierea all o lalhsaV proV auton uioV mou ei su egw shmeron gegennhka se
Alexandrian
outwV kai o cristoV ouc eauton edoxasen genhqhnai arcierea all o lalhsaV proV auton uioV mou ei su egw shmeron gegennhka se
Hort and Westcott
outwV kai o cristoV ouc eauton edoxasen genhqhnai arcierea all o lalhsaV proV auton uioV mou ei su egw shmeron gegennhka se
Latin Vulgate
5:5 sic et Christus non semet ipsum clarificavit ut pontifex fieret sed qui locutus est ad eum Filius meus es tu ego hodie genui te
King James Version
5:5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
American Standard Version
5:5 So Christ also glorified not himself to be made a high priest, but he that spake unto him, Thou art my Son, This day have I begotten thee:
Bible in Basic English
5:5 In the same way Christ did not take for himself the glory of being made a high priest, but was given it by him who said, You are my Son, this day I have given you being:
Darby's English Translation
5:5 Thus the Christ also has not glorified himself to be made a high priest; but he who had said to him, Thou art my Son, I have to-day begotten thee.
Douay Rheims
5:5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son, this day have I begotten thee.
Noah Webster Bible
5:5 So also Christ glorified not himself to be made a high priest; but he that said to him, Thou art my Son, to-day have I begotten thee.
Weymouth New Testament
5:5 So Christ also did not claim for Himself the honour of being made High Priest, but was appointed to it by Him who said to Him, 'My Son art Thou: I have to-day become Thy Father;'
World English Bible
5:5 So also Christ didn't glorify himself to be made a high priest, but he who said to him, 'You are my Son. Today I have become your father.'
Young's Literal Translation
5:5 so also the Christ did not glorify himself to become chief priest, but He who spake unto him: 'My Son thou art, I to-day have begotten thee;'
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6 | Stephens 1550 Textus Receptus
kaqwV kai en eterw legei su iereuV eiV ton aiwna kata thn taxin melcisedek
Scrivener 1894 Textus Receptus
kaqwV kai en eterw legei su iereuV eiV ton aiwna kata thn taxin melcisedek
Byzantine Majority
kaqwV kai en eterw legei su iereuV eiV ton aiwna kata thn taxin melcisedek
Alexandrian
kaqwV kai en eterw legei su iereuV eiV ton aiwna kata thn taxin melcisedek
Hort and Westcott
kaqwV kai en eterw legei su iereuV eiV ton aiwna kata thn taxin melcisedek
Latin Vulgate
5:6 quemadmodum et in alio dicit tu es sacerdos in aeternum secundum ordinem Melchisedech
King James Version
5:6 As he saith also in another [place], Thou [art] a priest for ever after the order of Melchisedec.
American Standard Version
5:6 as he saith also in another place, Thou art a priest for ever After the order of Melchizedek.
Bible in Basic English
5:6 As he says in another place, You are a priest for ever after the order of Melchizedek.
Darby's English Translation
5:6 Even as also in another place he says, Thou art a priest for ever according to the order of Melchisedec.
Douay Rheims
5:6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
Noah Webster Bible
5:6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
Weymouth New Testament
5:6 as also in another passage He says, 'Thou art a priest for ever, belonging to the order of Melchizedek.'
World English Bible
5:6 As he says also in another place, 'You are a priest forever, After the order of Melchizedek.'
Young's Literal Translation
5:6 as also in another place He saith, 'Thou art a priest -- to the age, according to the order of Melchisedek;'
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7 | Stephens 1550 Textus Receptus
oV en taiV hmeraiV thV sarkoV autou dehseiV te kai ikethriaV proV ton dunamenon swzein auton ek qanatou meta kraughV iscuraV kai dakruwn prosenegkaV kai eisakousqeiV apo thV eulabeiaV
Scrivener 1894 Textus Receptus
oV en taiV hmeraiV thV sarkoV autou dehseiV te kai ikethriaV proV ton dunamenon swzein auton ek qanatou meta kraughV iscuraV kai dakruwn prosenegkaV kai eisakousqeiV apo thV eulabeiaV
Byzantine Majority
oV en taiV hmeraiV thV sarkoV autou dehseiV te kai ikethriaV proV ton dunamenon swzein auton ek qanatou meta kraughV iscuraV kai dakruwn prosenegkaV kai eisakousqeiV apo thV eulabeiaV
Alexandrian
oV en taiV hmeraiV thV sarkoV autou dehseiV te kai ikethriaV proV ton dunamenon swzein auton ek qanatou meta kraughV iscuraV kai dakruwn prosenegkaV kai eisakousqeiV apo thV eulabeiaV
Hort and Westcott
oV en taiV hmeraiV thV sarkoV autou dehseiV te kai ikethriaV proV ton dunamenon swzein auton ek qanatou meta kraughV iscuraV kai dakruwn prosenegkaV kai eisakousqeiV apo thV eulabeiaV
Latin Vulgate
5:7 qui in diebus carnis suae preces supplicationesque ad eum qui possit salvum illum a morte facere cum clamore valido et lacrimis offerens et exauditus pro sua reverentia
King James Version
5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
American Standard Version
5:7 Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear,
Bible in Basic English
5:7 Who in the days of his flesh, having sent up prayers and requests with strong crying and weeping to him who was able to give him salvation from death, had his prayer answered because of his fear of God.
Darby's English Translation
5:7 Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety;)
Douay Rheims
5:7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
Noah Webster Bible
5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears to him that was able to save him from death, and was heard, in that he feared;
Weymouth New Testament
5:7 For Jesus during his earthly life offered up prayers and entreaties, crying aloud and weeping as He pleaded with Him who was able to bring Him in safety out of death, and He was delivered from the terror from which He shrank.
World English Bible
5:7 Who in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear,
Young's Literal Translation
5:7 who in the days of his flesh both prayers and supplications unto Him who was able to save him from death -- with strong crying and tears -- having offered up, and having been heard in respect to that which he feared,
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8 | Stephens 1550 Textus Receptus
kaiper wn uioV emaqen af wn epaqen thn upakohn
Scrivener 1894 Textus Receptus
kaiper wn uioV emaqen af wn epaqen thn upakohn
Byzantine Majority
kaiper wn uioV emaqen af wn epaqen thn upakohn
Alexandrian
kaiper wn uioV emaqen af wn epaqen thn upakohn
Hort and Westcott
kaiper wn uioV emaqen af wn epaqen thn upakohn
Latin Vulgate
5:8 et quidem cum esset Filius didicit ex his quae passus est oboedientiam
King James Version
5:8 Though he were a Son, yet learned he obedience by the things which he suffered;
American Standard Version
5:8 though he was a Son, yet learned obedience by the things which he suffered;
Bible in Basic English
5:8 And though he was a Son, through the pain which he underwent, the knowledge came to him of what it was to be under God's orders;
Darby's English Translation
5:8 though he were Son, he learned obedience from the things which he suffered;
Douay Rheims
5:8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered:
Noah Webster Bible
5:8 Though he was a Son, yet he learned obedience by the things which he suffered;
Weymouth New Testament
5:8 Although He was God's Son, yet He learned obedience from the sufferings which He endured;
World English Bible
5:8 though he was a Son, yet learned obedience by the things which he suffered;
Young's Literal Translation
5:8 through being a Son, did learn by the things which he suffered -- the obedience,
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9 | Stephens 1550 Textus Receptus
kai teleiwqeiV egeneto toiV upakouousin autw pasin aitioV swthriaV aiwniou
Scrivener 1894 Textus Receptus
kai teleiwqeiV egeneto toiV upakouousin autw pasin aitioV swthriaV aiwniou
Byzantine Majority
kai teleiwqeiV egeneto toiV upakouousin autw pasin aitioV swthriaV aiwniou
Alexandrian
kai teleiwqeiV egeneto pasin toiV upakouousin autw aitioV swthriaV aiwniou
Hort and Westcott
kai teleiwqeiV egeneto pasin toiV upakouousin autw aitioV swthriaV aiwniou
Latin Vulgate
5:9 et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae
King James Version
5:9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
American Standard Version
5:9 and having been made perfect, he became unto all them that obey him the author of eternal salvation;
Bible in Basic English
5:9 And when he had been made complete, he became the giver of eternal salvation to all those who are under his orders;
Darby's English Translation
5:9 and having been perfected, became to all them that obey him, author of eternal salvation;
Douay Rheims
5:9 And being consummated, he became, to all that obey him, the cause of eternal salvation.
Noah Webster Bible
5:9 And being made perfect, he became the author of eternal salvation to all them that obey him;
Weymouth New Testament
5:9 and so, having been made perfect, He became to all who obey Him the source and giver of eternal salvation.
World English Bible
5:9 and having been made perfect, he became to all of those who obey him the author of eternal salvation,
Young's Literal Translation
5:9 and having been made perfect, he did become to all those obeying him a cause of salvation age-during,
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10 | Stephens 1550 Textus Receptus
prosagoreuqeiV upo tou qeou arciereuV kata thn taxin melcisedek
Scrivener 1894 Textus Receptus
prosagoreuqeiV upo tou qeou arciereuV kata thn taxin melcisedek
Byzantine Majority
prosagoreuqeiV upo tou qeou arciereuV kata thn taxin melcisedek
Alexandrian
prosagoreuqeiV upo tou qeou arciereuV kata thn taxin melcisedek
Hort and Westcott
prosagoreuqeiV upo tou qeou arciereuV kata thn taxin melcisedek
Latin Vulgate
5:10 appellatus a Deo pontifex iuxta ordinem Melchisedech
King James Version
5:10 Called of God an high priest after the order of Melchisedec.
American Standard Version
5:10 named of God a high priest after the order of Melchizedek.
Bible in Basic English
5:10 Being named by God a high priest of the order of Melchizedek.
Darby's English Translation
5:10 addressed by God as high priest according to the order of Melchisedec.
Douay Rheims
5:10 Called by God a high priest according to the order of Melchisedech.
Noah Webster Bible
5:10 Called by God a high priest after the order of Melchisedec.
Weymouth New Testament
5:10 For God Himself addresses Him as a High Priest for ever, belonging to the order of Melchizedek.
World English Bible
5:10 named by God a high priest after the order of Melchizedek.
Young's Literal Translation
5:10 having been addressed by God a chief priest, according to the order of Melchisedek,
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11 | Stephens 1550 Textus Receptus
peri ou poluV hmin o logoV kai dusermhneutoV legein epei nwqroi gegonate taiV akoaiV
Scrivener 1894 Textus Receptus
peri ou poluV hmin o logoV kai dusermhneutoV legein epei nwqroi gegonate taiV akoaiV
Byzantine Majority
peri ou poluV hmin o logoV kai dusermhneutoV legein epei nwqroi gegonate taiV akoaiV
Alexandrian
peri ou poluV hmin o logoV kai dusermhneutoV legein epei nwqroi gegonate taiV akoaiV
Hort and Westcott
peri ou poluV hmin o logoV kai dusermhneutoV legein epei nwqroi gegonate taiV akoaiV
Latin Vulgate
5:11 de quo grandis nobis sermo et ininterpretabilis ad dicendum quoniam inbecilles facti estis ad audiendum
King James Version
5:11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
American Standard Version
5:11 Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing.
Bible in Basic English
5:11 Of whom we have much to say which it is hard to make clear, because you are slow of hearing.
Darby's English Translation
5:11 Concerning whom we have much to say, and hard to be interpreted in speaking of it, since ye are become dull in hearing.
Douay Rheims
5:11 Of whom we have much to say, and hard to be intelligibly uttered: because you are become weak to hear.
Noah Webster Bible
5:11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
Weymouth New Testament
5:11 Concerning Him we have much to say, and much that it would be difficult to make clear to you, since you have become so dull of apprehension.
World English Bible
5:11 Of whom we have many words to say, and hard to interpret, seeing you have become dull of hearing.
Young's Literal Translation
5:11 concerning whom we have much discourse and of hard explanation to say, since ye have become dull of hearing,
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12 | Stephens 1550 Textus Receptus
kai gar ofeilonteV einai didaskaloi dia ton cronon palin creian ecete tou didaskein umaV tina ta stoiceia thV archV twn logiwn tou qeou kai gegonate creian econteV galaktoV kai ou stereaV trofhV
Scrivener 1894 Textus Receptus
kai gar ofeilonteV einai didaskaloi dia ton cronon palin creian ecete tou didaskein umaV tina ta stoiceia thV archV twn logiwn tou qeou kai gegonate creian econteV galaktoV kai ou stereaV trofhV
Byzantine Majority
kai gar ofeilonteV einai didaskaloi dia ton cronon palin creian ecete tou didaskein umaV tina ta stoiceia thV archV twn logiwn tou qeou kai gegonate creian econteV galaktoV kai ou stereaV trofhV
Alexandrian
kai gar ofeilonteV einai didaskaloi dia ton cronon palin creian ecete tou didaskein umaV tina ta stoiceia thV archV twn logiwn tou qeou kai gegonate creian econteV galaktoV [kai] ou stereaV trofhV
Hort and Westcott
kai gar ofeilonteV einai didaskaloi dia ton cronon palin creian ecete tou didaskein umaV tina ta stoiceia thV archV twn logiwn tou qeou kai gegonate creian econteV galaktoV ou stereaV trofhV
Latin Vulgate
5:12 etenim cum deberetis magistri esse propter tempus rursum indigetis ut vos doceamini quae sint elementa exordii sermonum Dei et facti estis quibus lacte opus sit non solido cibo
King James Version
5:12 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.
American Standard Version
5:12 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.
Bible in Basic English
5:12 And though by this time it would be right for you to be teachers, you still have need of someone to give you teaching about the first simple rules of God's revelation; you have become like babies who have need of milk, and not of solid food.
Darby's English Translation
5:12 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.
Douay Rheims
5:12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk, and not of strong meat.
Noah Webster Bible
5:12 For when for the time ye ought to be teachers, ye have need of one to teach you again which are the first principles of the oracles of God; and are become such as have need of milk, and not of strong food.
Weymouth New Testament
5:12 For although, considering the long time you have been believers, you ought now to be teachers of others, you really need some one to teach you over again the very rudiments of the truths of God, and you have come to require milk instead of solid food.
World English Bible
5:12 For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food.
Young's Literal Translation
5:12 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,
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13 | Stephens 1550 Textus Receptus
paV gar o metecwn galaktoV apeiroV logou dikaiosunhV nhpioV gar estin
Scrivener 1894 Textus Receptus
paV gar o metecwn galaktoV apeiroV logou dikaiosunhV nhpioV gar estin
Byzantine Majority
paV gar o metecwn galaktoV apeiroV logou dikaiosunhV nhpioV gar estin
Alexandrian
paV gar o metecwn galaktoV apeiroV logou dikaiosunhV nhpioV gar estin
Hort and Westcott
paV gar o metecwn galaktoV apeiroV logou dikaiosunhV nhpioV gar estin
Latin Vulgate
5:13 omnis enim qui lactis est particeps expers est sermonis iustitiae parvulus enim est
King James Version
5:13 For every one that useth milk [is] unskilful in the word of righteousness: for he is a babe.
American Standard Version
5:13 For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe.
Bible in Basic English
5:13 For everyone who takes milk is without experience of the word of righteousness: he is a child.
Darby's English Translation
5:13 For every one that partakes of milk is unskilled in the word of righteousness, for he is a babe;
Douay Rheims
5:13 For every one that is a partaker of milk, is unskillful in the word of justice: for he is a little child.
Noah Webster Bible
5:13 For every one that useth milk, is unskillful in the word of righteousness: for he is a babe.
Weymouth New Testament
5:13 By people who live on milk I mean those who are imperfectly acquainted with the teaching concerning righteousness.
World English Bible
5:13 For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby.
Young's Literal Translation
5:13 for every one who is partaking of milk is unskilled in the word of righteousness -- for he is an infant,
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14 | Stephens 1550 Textus Receptus
teleiwn de estin h sterea trofh twn dia thn exin ta aisqhthria gegumnasmena econtwn proV diakrisin kalou te kai kakou
Scrivener 1894 Textus Receptus
teleiwn de estin h sterea trofh twn dia thn exin ta aisqhthria gegumnasmena econtwn proV diakrisin kalou te kai kakou
Byzantine Majority
teleiwn de estin h sterea trofh twn dia thn exin ta aisqhthria gegumnasmena econtwn proV diakrisin kalou te kai kakou
Alexandrian
teleiwn de estin h sterea trofh twn dia thn exin ta aisqhthria gegumnasmena econtwn proV diakrisin kalou te kai kakou
Hort and Westcott
teleiwn de estin h sterea trofh twn dia thn exin ta aisqhthria gegumnasmena econtwn proV diakrisin kalou te kai kakou
Latin Vulgate
5:14 perfectorum autem est solidus cibus eorum qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali
King James Version
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.
American Standard Version
5:14 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
5:14 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.
Darby's English Translation
5:14 but solid food belongs to full-grown men, who, on account of habit, have their senses exercised for distinguishing both good and evil.
Douay Rheims
5:14 But strong meat is for the perfect; for them who by custom have their senses exercised to the discerning of good and evil.
Noah Webster Bible
5:14 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.
Weymouth New Testament
5:14 Such persons are mere babes. But solid food is for adults--that is, for those who through constant practice have their spiritual faculties carefully trained to distinguish good from evil.
World English Bible
5:14 But solid food is for full grown men, those who by reason of use have their senses exercised to discern good and evil.
Young's Literal Translation
5:14 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.
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