An Exegetical Examination of ἕξις in Hebrews 5:14
This exegetical study of ‘The Semantic Range of ἕξις in Hebrews 5:14′ is based on a b-greek discussion concerning the interpretation of this term in its New Testament context, originating from an unspecified date. The discussion highlights a significant divergence in the translation of the Greek word ἕξις (hexis), particularly in Hebrews 5:14. While the lexicon BDAG (Bauer, Danker, Arndt, Gingrich) proposes “a state of maturity” as a primary meaning for this context, leading to a translation such as “But solid food is for adults, who because of their mature state have their senses trained to distinguish between good and evil,” it also acknowledges that most Greek lexicons and established translations typically render the word as “exercise” or “practice.”
The main exegetical issue revolves around the precise semantic range of ἕξις within Hebrews 5:14 and how this influences the understanding of spiritual maturity and discernment. The core question is whether the author emphasizes the *process* of training/practice (rendering ἕξις as “exercise” or “habit acquired through practice”) or the *resultant state* of spiritual development (“maturity” or “developed faculty”). This choice profoundly impacts the theological implications regarding Christian growth and the pathway to discerning good from evil, particularly for “adults” (τελείων) in faith.
τελείων δὲ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. (Nestle 1904)
Key differences with SBLGNT (2010):
- No significant textual differences regarding the word ἕξις or its immediate context exist between the Nestle 1904 text and the SBLGNT (2010) for Hebrews 5:14.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
From a textual critical perspective (NA28), the reading of ἕξις in Hebrews 5:14 is exceptionally well-attested across the manuscript tradition, with no significant variants that alter its form or meaning in this context. The scholarly consensus firmly supports the presence of ἕξις as it appears in the Nestle 1904 and NA28 editions.
Lexically, the term ἕξις (hexis) carries a rich philosophical background, prominently from Aristotle, where it denotes a “state,” “habit,” or “disposition” acquired through repeated activity or practice. It implies a stable, enduring condition that is not innate but developed.
According to KITTEL (Theological Dictionary of the New Testament), ἕξις in Hellenistic thought refers to an acquired, settled disposition, often ethical, distinguishing it from an innate capacity. It is a “habit” or “state” resulting from persistent engagement, particularly in the realm of moral virtue. The term implies a transformation from potentiality to actuality through disciplined repetition.
BDAG (Bauer, Danker, Arndt, Gingrich, 3rd ed.) offers a nuanced semantic range for ἕξις:
- “a state of maturity, being mature” (p. 423), specifically for Hebrews 5:14. This interpretation emphasizes the *outcome* of development. It frames ἕξις as the spiritual maturity achieved, enabling discernment.
- “practice, exercise, training” (p. 423), aligning with the more common understanding of acquiring a skill through repetition. This meaning focuses on the *process* of spiritual discipline and the habit formed through it.
The tension lies in whether the term highlights the *process of formation* (practice/exercise) or the *achieved state* (maturity/disposition). The original query correctly identifies this dichotomy, noting that while BDAG favors “state of maturity” for Heb 5:14, many other lexicons and translations opt for “exercise/practice.”
Translation Variants with Grammatical & Rhetorical Analysis
The phrase in question is “τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.” Grammatically, “διὰ τὴν ἕξιν” is a prepositional phrase using *διά* with the accusative, indicating the *cause* or *reason* for something. The noun ἕξις is in the accusative case, governed by *διά*. The participle “γεγυμνασμένα” (perfect passive participle from γυμνάζω, “to train, exercise”) describes the senses (τὰ αἰσθητήρια) as “having been trained.” This grammatical construction points to the acquired nature of discernment, whether through a process or as a resultant state.
Rhetorically, the author of Hebrews contrasts “infants” (νήπιοι) who need milk with “adults” (τελείων) who consume solid food. This contrast underscores a progression in spiritual understanding and the capacity for discernment. The phrase “διὰ τὴν ἕξιν” explains *how* these adults have developed their senses. If ἕξις refers to “practice,” the emphasis is on the *active discipline* required for growth. If it refers to a “state of maturity,” the emphasis is on the *attained condition* that enables advanced discernment. Both interpretations fit the broader context of spiritual maturation, but they subtly shift the focus between the means and the end.
Translating ἕξις as “exercise” or “practice” (e.g., KJV, ESV, NASB) suggests that it is through the repeated *application* of their senses that these adults have become skilled in discernment. This aligns well with “γεγυμνασμένα,” which literally means “exercised” or “trained.” This view emphasizes ongoing spiritual discipline.
Translating ἕξις as “mature state” or “habitual disposition” (as BDAG suggests and some modern translations infer) emphasizes the *established character* or *developed faculty* that results from such practice. Here, ἕξις represents the culmination of spiritual development that now allows for effortless discernment. This highlights the stability and internalisation of the trained senses.
Conclusions and Translation Suggestions
The term ἕξις in Hebrews 5:14 is best understood as encompassing both the *process* of habituation and the *resultant state* of a cultivated disposition. Its philosophical background highlights that a “state” or “habit” is not innate but acquired through consistent “practice.” Therefore, a translation that captures this dynamic interplay will be most faithful to the original intent.
- “But solid food is for the mature, for those who, *through constant practice*, have trained their senses to distinguish good from evil.”
This translation emphasizes the continuous, active discipline (practice) required to achieve spiritual discernment, aligning with the verbal idea embedded in γεγυμνασμένα. - “But solid food is for the mature, for those who, *by their developed disposition*, have their senses trained to distinguish good from evil.”
This translation highlights the resultant, stable spiritual state or habitual faculty (disposition) that has been cultivated, enabling sophisticated discernment, as suggested by BDAG’s “state of maturity.” - “But solid food is for the mature, for those who, *through the habituation of their senses*, have them trained to distinguish good from evil.”
This option seeks to bridge the two main interpretations, emphasizing that the “habituation” (ἕξις) is both the process and the acquired state, leading to refined discernment.
On Thu, Mar 10, 2011 at 12:29 PM, Robert Campanaro wrote:
John A. L. Lee, A History of New Testament Lexicography (SBG 8; New York: Peter Lang, 2003), has an excellent chapter on this very word (pp. 279-295). He argues that ἕξις means “condition.”
Stephen Carlson
I haven’t seen the chapter in Lee’s book to which Stephen Carlson refers. But after looking at the question from scratch, here’s my take:
First let me cite the BDAG entry verbatim; for brevity’s sake, with transliteration rather than with Greek font:
hEXIS, EWS, hH (Pre-Socr. et al., IIasos 98, 16 [I BC]; POxy 2190, 16 [I AD]; LXX; in var. mngs. ‘physical/mental state, proficiency, skill’) in the only place in which it is used in our lit. it refers to a state of maturity, maturity (cp. ‘characteristic’ Philo, Leg. All. 1, 10, 3; ‘skill, proficiency’: Polyb. 10, 47, 7; 21, 9, 1; Diod. S. 2, 29, 4; Sir prol 1:11; IIasos s. above; EpArist 121) AISQHTHRIA DIA THN hE. GEGUMNASMENA (solid food is for adults who) because of their mature state (have) their senses trained (to distinguish between good and evil) Hb 5:14 (so JLee, NovT 39, ’97, 151–76, esp. p. 166; MKiley, CBQ 42, ’80, 501–3: ‘characteristic state [as adults]’). With the exception of ASouter, A Pocket Lexicon to the Gk. NT 1916 (s. s.v. ‘condition, state’), lexicons of NT Gk., as well as versions and translations of the NT, gener. render hEX. in our pass. w. ‘exercise, practice’.—DELG s.v. 1 ECW. TW. Sv.
LSJ offers the following item that seems to me most relevant for hEXIS:
(ECW intr.) a being in a certain state, a permanent condition as produced by practice (PRAXIS), diff. from SCESIS (which is alterable)
It might be well to have the text of Heb 5:14 before our eyes also:
Heb. 5:14 τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. [Heb. 5:14 TELEIWN DE ESTIN hH STEREA TROFH, TWN DIA THN hEXIN TA AISQHTHRIA GEGUMNASMENA ECONTWN PROS DIAKRISIN KALOU TE KAI KAKOU.]
The upshot seems to me to be that hEXIS means a condition achieved by practice. As I recollect Aristotle’s Ethics, virtues are defined by him as hEXEIS, dispositions that have been ingrained by practice so that one responds to stimuli in a manner that is in the interest of one’s health or secure status. Consequently, I am inclined to think that BDAG is right here, although my first inclination was to doubt it. So I think that “state of maturity” in Heb 5:14 is quite right, and in fact, the observation of the author of Hebrews in this instance strikes me as being distinctly in line with the Aristotelian conception of virtue.
Carl W. Conrad Department of Classics, Washington University (Retired)
I don’t think “exercise/practice” would be the most accurate translation for ἕξις (hEXIS). I’m not sure about the usage of this word in Koine, but in Attic this word usually means a state or a stable disposition. If we are talking about the disposition in the soul, we are talking about the disposition to distinguish (correctly or wrongly) between good and evil, to act and feel in a certain way, etc. Hence virtues and vices are ἕξεις (hEXEIS) because they are stable dispositions in one’s soul to conduct his/her life in a certain way. The word for “exercise/practice” might be ἐνέργεια (ENERGEIA) or πρᾶξις (PRAXIS).
Emil Salim
On Thu, Mar 10, 2011 at 10:29 AM, Robert Campanarowrote:
Then perhaps we ought to look at the whole consruction again:
Heb. 5:14 τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.
[Heb. 5:14 TELEIWN DE ESTIN hH STEREA TROFH, TWN DIA THN hEXIN TA AISQHTHRIA GEGUMNASMENA ECONTWN PROS DIAKRISIN KALOU TE KAI KAKOU.]
As can readily be seen, your suggestion is really quite impossible. It is TWN .. ECONTWN that is rather in apposition to TELEIWN. Within the participial phrase enclosed by TWN ECONTWN, TA AISQHTERIA is object of ECONTWN and GEGUMNASMENA is predicate acc. with TA AISQHTERIA: “having their senses trained.” hEXIN is acc. sg. object of the preposition DIA.
No; rather the distinction here is clearly moral, so “good” and “evil” are pretty clearly the best English for KAKOS and KALOS. In Koine KALOS is commonly enough used in the sense of “morally good.”
Carl W. Conrad Department of Classics, Washington University (Retired)
On Thu, Mar 10, 2011 at 12:29 PM, Robert Campanaro wrote:
John A. L. Lee, A History of New Testament Lexicography (SBG 8; New York: Peter Lang, 2003), has an excellent chapter on this very word (pp. 279-295). He argues that ἕξις means “condition.”
Stephen Carlson
I haven’t seen the chapter in Lee’s book to which Stephen Carlson refers. But after looking at the question from scratch, here’s my take:
First let me cite the BDAG entry verbatim; for brevity’s sake, with transliteration rather than with Greek font:
hEXIS, EWS, hH (Pre-Socr. et al., IIasos 98, 16 [I BC]; POxy 2190, 16 [I AD]; LXX; in var. mngs. ‘physical/mental state, proficiency, skill’) in the only place in which it is used in our lit. it refers to a state of maturity, maturity (cp. ‘characteristic’ Philo, Leg. All. 1, 10, 3; ‘skill, proficiency’: Polyb. 10, 47, 7; 21, 9, 1; Diod. S. 2, 29, 4; Sir prol 1:11; IIasos s. above; EpArist 121) AISQHTHRIA DIA THN hE. GEGUMNASMENA (solid food is for adults who) because of their mature state (have) their senses trained (to distinguish between good and evil) Hb 5:14 (so JLee, NovT 39, ’97, 151–76, esp. p. 166; MKiley, CBQ 42, ’80, 501–3: ‘characteristic state [as adults]’). With the exception of ASouter, A Pocket Lexicon to the Gk. NT 1916 (s. s.v. ‘condition, state’), lexicons of NT Gk., as well as versions and translations of the NT, gener. render hEX. in our pass. w. ‘exercise, practice’.—DELG s.v. 1 ECW. TW. Sv.
LSJ offers the following item that seems to me most relevant for hEXIS:
(ECW intr.) a being in a certain state, a permanent condition as produced by practice (PRAXIS), diff. from SCESIS (which is alterable)
It might be well to have the text of Heb 5:14 before our eyes also:
Heb. 5:14 τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. [Heb. 5:14 TELEIWN DE ESTIN hH STEREA TROFH, TWN DIA THN hEXIN TA AISQHTHRIA GEGUMNASMENA ECONTWN PROS DIAKRISIN KALOU TE KAI KAKOU.]
The upshot seems to me to be that hEXIS means a condition achieved by practice. As I recollect Aristotle’s Ethics, virtues are defined by him as hEXEIS, dispositions that have been ingrained by practice so that one responds to stimuli in a manner that is in the interest of one’s health or secure status. Consequently, I am inclined to think that BDAG is right here, although my first inclination was to doubt it. So I think that “state of maturity” in Heb 5:14 is quite right, and in fact, the observation of the author of Hebrews in this instance strikes me as being distinctly in line with the Aristotelian conception of virtue.
Carl W. Conrad Department of Classics, Washington University (Retired)
I don’t think “exercise/practice” would be the most accurate translation for ἕξις (hEXIS). I’m not sure about the usage of this word in Koine, but in Attic this word usually means a state or a stable disposition. If we are talking about the disposition in the soul, we are talking about the disposition to distinguish (correctly or wrongly) between good and evil, to act and feel in a certain way, etc. Hence virtues and vices are ἕξεις (hEXEIS) because they are stable dispositions in one’s soul to conduct his/her life in a certain way. The word for “exercise/practice” might be ἐνέργεια (ENERGEIA) or πρᾶξις (PRAXIS).
Emil Salim
On Thu, Mar 10, 2011 at 10:29 AM, Robert Campanarowrote:
Then perhaps we ought to look at the whole consruction again:
Heb. 5:14 τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.
[Heb. 5:14 TELEIWN DE ESTIN hH STEREA TROFH, TWN DIA THN hEXIN TA AISQHTHRIA GEGUMNASMENA ECONTWN PROS DIAKRISIN KALOU TE KAI KAKOU.]
As can readily be seen, your suggestion is really quite impossible. It is TWN .. ECONTWN that is rather in apposition to TELEIWN. Within the participial phrase enclosed by TWN ECONTWN, TA AISQHTERIA is object of ECONTWN and GEGUMNASMENA is predicate acc. with TA AISQHTERIA: “having their senses trained.” hEXIN is acc. sg. object of the preposition DIA.
No; rather the distinction here is clearly moral, so “good” and “evil” are pretty clearly the best English for KAKOS and KALOS. In Koine KALOS is commonly enough used in the sense of “morally good.”
Carl W. Conrad Department of Classics, Washington University (Retired)
One man’s treasure is another man’s trash…
One man’s treasure is another man’s trash…