Prepared for Hebrews in Greek on March 30, 2001.
The Greek root τελει- represents 5 different words of 14 different occurrences in the Epistle to the Hebrews.1 There are three nouns, each of which occurs 1 time in the epistle: τελειότης, τελείωσις, and τελειωτής; one adjective, τέλειος, which occurs 2 times in the epistle; and one verb, τελειόω, which occurs 9 times in the epistle.2 The cognate noun τέλος seems to carry the most basic unit of meaning for all of these words, which means goal or end.3
The first noun, τελειότης,4 is a noun that communicates a state of being.5 It seems to occur in three different senses that are best summed up as “integrity,” “fullness,” and “maturity.” (1) The first sense is found in Judges 9:16, 19, where the word is a translation of the Hebrew word תָּמִים, which the NAS translates “integrity.”6 (2) The second sense is found in Wisdom 6:15, where reference is made to “complete understanding” (see also Wisdom 12:17). To think upon wisdom is to have a fullness of understanding (vv. 15–17). Colossians 3:14 may also be categorized under this sense (i.e., “the complete bond”). (3) In Hebrews 6:1, the third sense is found, where the NAS translates this word as “maturity.” Here the author of Hebrews is exhorting his readers to leave “the elementary teaching about the Christ, [and] press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment.” This state of maturity is contrasted with the elementary teaching of Christ and the foundational and most basic elements of the Christian faith. The emphasis of τελειότης seems to be referring to a state or certain level of spiritual growth and development in contrast to immaturity.7
The second noun, τελείωσις,8 is a verbal noun which names the action.9 It seems to occur in three different senses. (1) The predominant sense in the OT is “installation” or “ordination.” This idea is of initiating or making qualified for a task. It most commonly refers to “the ram of τελείωσις” that was used in the ordination of priests.10 A similar sense seems to be the emphasis in Hebrews 7:11, where it is asserted that perfection did not come through the Levitical priesthood. In other words, if the Levitical line of priests had been qualified for the work of redemption, then there would have been no need for a new Priest after a new order. The very fact that a new Priest has come and a new order has been established shows the imperfection of the old order and its priests. (2) The second sense has the idea of “bringing to an end or goal.” This is supported in Luke 1:45, where Mary “believed that there would be a fulfillment of what had been spoken to her by the Lord.” In the immediate context, Mary had just been told that she was to be the mother of the Messiah. The passage clearly has the element of prediction or prophecy. Elizabeth commends Mary for her faith that God would indeed bring these things to pass.11
The third noun, τελειωτής,12 is also a verbal noun which names the actor.13 Since it only occurs once in the Scripture, its sense cannot be confirmed from other passages. It appears to have possibly been coined by AH.14 But as far as etymology is concerned, whereas τελείωσις is the act of bringing something to its goal or end, τελειωτής is the one who brings it there. This word’s only occurrence is in Hebrews 12:2, where believers are instructed to fix their “eyes on Jesus, the author and perfecter of faith.” He is the one who brings believers’ faith to its end or goal.
The adjective, τέλειος,15 probably has four different senses. (1) Its first sense communicates the idea of being “mature.” In Hebrews 5:14, AH rebukes his readers for their lack of progression in the Christian faith. They should have reached a level of maturity where they would be teaching others, but instead they needed to be taught again the basics, the milk of the Word. All that immature believers can handle is milk. The spiritual meat of the Word is for the spiritually mature. (2) A second sense is “better in quality” or “meeting a higher standard.” Hebrews 9:11 refers to the heavenly tabernacle as being more perfect than the earthly one. It is of a better quality and meets a higher standard. (3) A third sense is “moral perfection.” One interesting usage of this sense is in Matthew 5:48, where Christ commands, “Therefore you are to be perfect, as your heavenly Father is perfect.” Whatever perfect means in this verse must be defined by what it means to say the Father is perfect. The believer is to strive for the highest level of moral perfection. (4) A fourth sense is “initiated.”
The verb, τελειόω,16 most likely comes from the adjective τέλειος.17 It seems to have at least three general senses. (1) The first sense seems to be “to make qualified.” Hebrews 2:10 refers to Christ being perfected through sufferings. It was not as though Christ lacked moral perfection, but rather to be qualified to be our high priest, He had to experience human suffering. Hebrews 5:9 also makes reference to his qualification for being a Savior because of His suffering (v. 8). (2) The second sense seems to carry the idea of “a change from one state to a better one.” This sense appears often in Hebrews (7:28; 9:9; 10:1, 14; 12:23). (3) The third sense seems to communicate “the accomplishing of an ongoing activity.” This sense is supported by its usage in Hebrews 7:19 and possibly 11:40.
In conclusion, the stem τελει- seems to have at least these 7 basic senses. (1) First, it appears to have the idea of “moral perfection.” (2) Second, it seems to carry the idea of “maturity.” (3) Third, it seems to have the idea of “being qualified.” (4) Fourth, it seems to carry the idea of “full and complete.” (5) Fifth, it seems to carry the idea of “accomplishment” or “fulfillment.” (6) Sixth, it seems to carry the idea of “consecration” or “initiation.” (7) Seventh, it appears to communicate “reaching the highest standard.”
The doctrinal significance of this root in the argument of the author of Hebrews is very evident. The book of Hebrews contains 14 usages of this root—more than any other book—which make up over 12% of its occurrences. Clearly this is a major theme in the book, which seems to be expressed in three different areas. (1) First, AH speaks of Christ as having been made perfect. This was accomplished through sufferings (2:10; 5:9). Christ was qualified to be our High Priest because He was a man who underwent trials and temptations (Hebrews 2:17–18). AH refers also to the perfection of Christ’s work and His priesthood in comparison to the weak human high priests and their priesthood (7:11, 28). (2) Second, there is the emphasis on the necessity of going on to maturity (5:11–6:1). Believers are to press on to a higher level of growth in the Christian life. (3) The third is the inability of the law and the Old Covenant to do what the New Covenant can do, that is, make perfect those ones who come to God through Christ (10:1). Christ has perfected forever by his sacrifice those who are being sanctified (10:14) and will perfect them in the sense of bringing their faith to completion (12:2). There is a more full revelation of God’s redemptive work through Christ under the New Covenant. In summary, Christ, the perfect Mediator of the better covenant, is able to bring those who come to him both positionally and experientially to moral perfection.
Notes
1. There are a combined 115 different occurrences of this root in the LXX and NT, which occur in 110 verses in 52 different forms. It occurs 67 times in the LXX, 48 times in the canonical literature and 19 times in the non-canonical literature. It occurs 48 times in the NT. ↩
2. There is a sixth word from this root, τελείως, an adverb meaning “completely” or “perfectly,” which does not occur in Hebrews. It occurs a total of 5 times in the LXX and NT, 4 times in the non-canonical literature (Judith 11:6; 2 Maccabees 12:42; 3 Maccabees 3:26; 7:22), and once in the NT in 1 Peter 1:13. ↩
3. Other cognates include τελεσφορέω, τελευταῖος, τελευτάω, τελευτή, τελέω, τελώνης, and τελώνιον. ↩
4. This word occurs a combined total of 8 times in the LXX and the NT and occurs in 4 different forms. It occurs 6 times in the LXX, 2 times in the canonical literature and 4 times in the non-canonical literature. This word is used to translate the Hebrew adjective תָּמִים (which means “complete”). It occurs 2 times in the NT, in Colossians 3:14 and Hebrews 6:1. ↩
5. The -οτης ending communicates the state of being in a certain condition. In this case it communicates the state of being perfect or complete. ↩
6. This sense does not seem to fit well with the others. This is most likely the case because the Hebrew word תָּמִים, which often means “complete,” can also mean “integrity.” And since τελειότης is the word most often used to translate תָּמִים, it is used in these contexts even though it does not fit exactly the meaning of the Hebrew word. ↩
7. A fourth sense may appear in Colossians 3:14, where the idea of “moral perfection” may be present (i.e., “the bond which produces perfection”). ↩
8. This word occurs a combined total of 19 times in the LXX and the NT in 3 different forms. It occurs 17 times in the LXX, 14 times in the canonical literature and 3 times in the non-canonical literature. This word is used to translate most often the Hebrew noun מִלֻּאִים (which means installation, consecration, or ordination). It occurs 2 times in the NT, in Luke 1:45 and Hebrews 7:11. ↩
9. The -ωσις ending makes it into a verbal idea designating the action communicated by its cognate adjective. ↩
10. Exodus and Leviticus have 10 and 11 occurrences respectively. ↩
11. There are other ways to interpret this verse. ↩
12. This word occurs only 1 time in the LXX and the NT. Its only occurrence is found in Hebrews 12:2. ↩
13. The -ωτης ending makes it into a verbal idea designating the personal actor of an action. Here it communicates the one who brings something to completion or perfection. ↩
14. From now on AH will be used for the author of Hebrews. ↩
15. This word occurs a combined total of 38 times in 36 verses in the LXX and the NT in 16 different forms. It occurs 19 times in the LXX, 17 times in the canonical literature and 2 times in the non-canonical literature. This word is used to translate the Hebrew adjective תָּמִים (which means complete). It occurs 19 times in the NT. Its 2 occurrences in Hebrews are found in 5:14 and 9:11. ↩
16. This word occurs a combined total of 44 times in the LXX and the NT in 27 different forms. It occurs 21 times in the LXX, 14 times in the canonical literature and 7 times in the non-canonical literature. Among the words translated from the Hebrew are the following verbs: the piel of מָלֵא, the qal of כָּלַל, and the qal of כָּלָה. It occurs 23 times in the NT. Its 9 occurrences in Hebrews are found in 2:10; 5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; and 12:23. ↩
17. The -οω ending is causative and communicates a bringing to the state of its cognate adjective. In this case it would mean, in its most basic sense, “a bringing to the state of being complete or perfect,” or in the passive, “to become perfect.” ↩