1 Korintus 3:11

3:11 For no one can lay any foundation other than what is being laid, which is Jesus Christ.

Efesus 4:14

4:14 So ¹  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ² 

Ibrani 5:12-13

5:12 For though you should in fact be teachers by this time, ³  you need someone to teach you the beginning elements of God’s utterances. ⁴  You have gone back to needing ⁵  milk, not ⁶  solid food. 5:13 For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant.

Ibrani 5:1

5:1 For every high priest is taken from among the people ⁷  and appointed ⁸  to represent them before God, ⁹  to offer both gifts and sacrifices for sins.

1 Petrus 2:2

2:2 And ¹⁰  yearn ¹¹  like newborn infants for pure, spiritual milk, ¹²  so that by it you may grow up to ¹³  salvation, ¹⁴ 

[4:14]  ¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ² tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

[5:12]  ³ tn Grk “because of the time.”

[5:12]  ⁴ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ⁵ tn Grk “you have come to have a need for.”

[5:12]  ⁶ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.

[5:1]  ⁷ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ⁸ tn Grk “who is taken from among people is appointed.”

[5:1]  ⁹ tn Grk “appointed on behalf of people in reference to things relating to God.”

[2:2]  ¹⁰ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

[2:2]  ¹¹ tn Grk “getting rid of…yearn for.”

[2:2]  ¹² tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.

[2:2]  ¹³ tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.

[2:2]  ¹⁴ tc The Byzantine text lacks εἰς σωτηρίαν (ei" swthrian, “to salvation”), while the words are found in the earliest and best witnesses (Ì⁷² א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.