τέλειος, -a, -ov, (τέλος), in classic Grk. sometimes also τος, τον, (cf. W. § 11, 1), fr. Hom. down, Sept. several times for Dow, DNA, etc.; prop. brought to its end, finished; wanting nothing necessary to completeness ; perfect: ἔργον, Jas.i.4; ἡ ἀγάπη, 1 In. iv. 18; ὁ νόμος, Jas. i. 25; [δώρημα, Jas. i. 17]; τελειοτέρα σκηνή, a more perfect (excellent) tabernacle, Heb. ix. 11; τὸ τέλειον, substantively, that which is perfect: consummate human integrity and virtue, Ro. xii. 2 [4]. take it here as an adj. belonging to θέλημα) ; the perfect state of all things, to be ushered in by the return of Christ from heaven, 1 Co. xiii. 10; of men, full-grown, adult; of full age, mature, (Aeschyl. Ag. 1504; Plat. lege. 11 p.929¢.): Heb. v.14; τέλ. ἀνήρ (Xen. Cyr. 1, 2,4sq.; 8, 7,6; Philo de cherub. § 32; opp. to παιδίον νήπιον, Polyb. 5, 29,2; for other exx. fr. other auth. see Bleek, Brief a. d. Hebr. ii. 2 p. 133 sq.), μέχρι ον εἰς ἄνδρα τέλειον, until we rise to the same level of knowledge which we ascribe to a full-grown man, until we can be likened toa full-grown man, Eph. iv. 13 (opp. to νήπιοι, 14); τέλειοι ταῖς φρεσί (opp. to παιδία and νηπιάζοντες ταῖς φρεσί), 1 Co. xiv. 20 [here A. V. men]; absol. of τέλειοι, the perfect, i. 6. the more intelligent, ready to apprehend divine things, 1 Co. ii. 6[R.V. mre. full-grown] (opp. to νήπιοι ἐν Χριστῷ, iii. 1; in simple opp. to νήπιος, Philo de legg. alles. i. § 30; for 7.35, opp. to μανθάνων, 1 Chr. xxv. 8; [ef. Bp. Lghtft. on Col. i. 28; Phil. iii. 15]); of mind and character, one who has reached the proper height of virtue and integrity: Mt. v. 48; xix. 21; Phil. iii. 15 [ef. Bp. Lghtft. u.s.]; Jas. i.4; in an absol. sense, of God: Mt. v.48; τέλειος ἀνήρ, Jas. 111. 2 (τέλ. δίκαιος, Sir. xliv. 17); as respects understanding and goodness, Col. iv. 12; τέλ. ἄνθρωπος ἐν Χριστῷ, Col. i. 28 [ef. Bp. Lghtft. u.s. Syn. see ὁλόκληρος, and Trench ἃ xxii.].

τέλειος teleios 19x

brought to completion; fully accomplished, fully developed, Jas. 1:4a; fully realized, thorough, 1 Jn. 4:18; complete, entire, as opposed to what is partial and limited, 1 Cor. 13:10; full grown of ripe age, 1 Cor. 14:20; Eph. 4:13; Heb. 5:14; fully accomplished in Christian enlightenment, 1 Cor. 2:6; Phil. 3:15; Col. 1:28; perfect in some point of character, without shortcoming in respect of a certain standard, Mt. 5:48; 19:21; Col. 4:12; Jas. 1:4b; 3:2; perfect, consummate, Rom. 12:2; Jas. 1:17, 25; compar. of higher excellence and efficiency, Heb. 9:11*

τέλειος, -α, -ον

(< τέλος), [in LXX chiefly for שָׁלֵם, תָּמִים and cogn. forms ;]

having reached its end, finished, mature, complete, perfect;

of persons, primarily of physical development,

full-grown, mature: He 5:14; ethically: Phl 3:15; opp. to νήπιος (-άζειν), I Co 2:6 14:20, Eph 4:13; τ. καὶ πεπληροφορημένοι, Col 4:12; τ. ἐν Χριστῷ, Col 1:28;

complete, perfect (expressing the simple idea of complete goodness, without reference either to maturity or to the philosophical idea of a τέλος; v. Hort on Ja 1:4): Mt 5:48 19:21, Ja 1:4 3:2; of God, Mt 5:48.

Of things, complete, perfect: Ro 12:2; ἔργον, Ja 1:4; νόμος, ib. 25; δώρημα, ib. 17; ἀγάπη, I Jo 4:18; τὸ τ., I Co 13:10; compar., τελειοτέρα (σκηνή), He 9:11.

(There is probably no reference in St. Paul's usage to the use of this term in the ancient mysteries; cf. ICC on Col 1:28; but v. also Lft., in l, and Notes, 173 f.) †

SYN.: v.s. ὁλόκληρος (and cf. Rendall, He., 158 ff.)

“‘OdoxAnpos and τέλειος occur together, though their order is reversed, at'Jam. i. 4,“ perfect and entire” (cf. Philo, De Sac. Ab. et Cain. 33: Zumdea καὶ ὁλόκληρα Kal τέλεια : Dio Chrysostom, Orat. 12, p. 203); ὁλόκληρος only once besides in the N. T. (1 Thess. v. 23); ὁλοκληρία also, but in a physical not an ethical sense, once (Acts iii. 16; cf. Isai. i. 6). ‘OddxAnpos signifies first, as its etymology declares, that which retains all which was allotted to it at the first (Ezek. xv. 5), being thus whole and entire in all its parts (ὁλόκληρος καὶ παντελής, Philo, De Merc. Meret. 1) ; with nothing necessary for its completeness wanting. Thus Darius would have been well pleased not to have taken Babylon if only Zopyrus, who had maimed himself to carry out the stratagem by which it fell, were ὁλόκληρος still (Plutarch, Reg. et Imper. Apoph.). Again, unhewn §xxu. SYNONYMS OF THE NEW TESTAMENT. 75 stones, as having lost nothing in the process of shaping and polishing, are ὁλόκληροι (Deut. xxvii. 6; 1 Mace. iv. 47) ; perfect weeks are ἑβδομάδες ὁλόκληροι (Lev. xxiii. 15) ; and a man ἐν ὁλοκλήρῳ δέρματι is ‘in a whole skin’ (Lucian, Philops. 8). We next find ὁλόκληρος expressing that integrity of body, with nothing redundant, nothing deficient (cf. Lev. xxi. 17-23), which was required of the Levitical priests as a condition of their ministering at the altar, which also might not be wanting in the sacrifices they offered. In both these senses Josephus uses it (Antt. iii. 12. 2); 88: does Philo continually. It is with him the standing word for this integrity of the priests and of the sacrifice, to the necessity of which he often recurs, seeing in it, and rightly, a mystical significance, and that these are ὁλόκληροι θυσίαι ὁλοκλήρῳ Θεῷ (De Vict. 2; De Vict. Off. τ, ὁλόκληρον Kal παντελῶς μώμων ἀμέτοχον : De Agricul. 29; De Cherub. 28; cf. Plato, Legg. vi. 759 ε). Τέλειος is used by Homer (Il. i. 66) in the same sense. It is not long before ὁλόκληρος and oroxKAnpia, like the Latin ‘integer’ and ‘integritas,’ are transferred from bodily to mental and moral completeness (Suetonius, Claud. 4). The only approach to this in the Apocrypha is Wisd. XV. 3, ὁλόκληρος δικαιοσύνη : but in an interesting and important passage in the Phedrus of Plato (250c¢; cf. Tim. 44 €), ὁλόκληρος expresses the perfection of man before the Fall; I mean, of course, the Fall as Plato contemplated it; when to men, as yet ὁλόκληροι καὶ ἀπαθεῖς κακῶν, Were vouchsafed ὁλόκληρα φάσματα, as contrasted with those weak partial glimpses of the Eternal Beauty, which are all that to most men are now vouchsafed. That person then or thing is ὁλόκληρος, which is ‘omnibus numeris absolutus,’ or ἐν μηδενὶ λειπόμενος, as St. James himself (i. 4) explains the word. The various applications of τέλειος are all referable to the τέλος, which is its ground. In a natural sense the τέλειοι are the adult, who, having attained the full limits 76 SYNONYMS OF THE NEW TESTAMENT. § XXII. of stature, strength, and mental power within their reach, have in these respects attained their τέλος, as distinguished from the νέοι or παῖδες, young men or boys (Plato, Legg. xi. 9296: Xenophon, Cyr. viii. 7.6; Polybius, v. 29. 2). This image of full completed growth, as contrasted with infancy and childhood, underlies the ethical use of τέλειοι by St. Paul, he setting these over against the νήπιοι ἐν Χριστῷ (1 Cor. ii. 6; xiv. 20; Ephes. iv. 13, 14; Phil. iii. 15; Heb. v. 14; cf. Philo, De Agricul. 2); they correspond in fact to the πατέρες of 1 John ii. 13, 14, as distinct from the νεανίσκοι and παιδία. Nor is this ethical use of τέλειος confined to Scripture. The Stoics distinguished the τέλειος in philosophy from the προκόπτων, just as at 1 Chron. xxv. 8 the τέλειον are set over against the μανθάνοντες. With the heathen, those also were τέλειοι who had been initiated into the mysteries; for just as the Lord’s Supper was called τὸ τέλειον (Bingham, Christ. Antiquities, i. 4. 3), because there was nothing beyond it, no privilege into which the Christian has not entered, so these τέλειοι of heathen initiation obtained their name as having been now introduced into the latest and crowning mysteries of all. It will be seen that there is a certain ambiguity in our word ‘ perfect,’ which, indeed, it shares with τέλειος itself ; this, namely, that they are both employed now in a relative, now in an absolute sense; for only so could our Lord have said, “Be ye therefore perfect (τέλειοι), as your Heavenly Father is perfect” (τέλειος), Matt. v. 48; ef. xix. 21. The Christian shall be ‘ perfect,’ yet not in the sense in which some of the sects preach the doctrine of perfection, who, as soon as their words are looked into, are found either to mean nothing which they could not have expressed by a word less liable to misunderstanding ; or to mean something which no man in this life shall attain, and which he who affirms he has attained is deceiving himself, or others, or both. The faithful man §xxu. SYNONYMS OF THE NEW TESTAMENT. 77 shall be ‘ perfect,’ that is, aiming by the grace of God to be fully furnished and firmly established in the knowledge and practice of the things of God (Jam. iii. 2; Col. iv. 12: τέλειος Kal πεπληροφορημένος) ; not a babe in Christ to the end, ‘not always employed in the elements, and infant propositions and practices of religion, but doing noble actions, well skilled in the deepest mysteries of faith and holiness.’! In this sense St. Paul claimed to be τέλειος. even while almost in the same breath he disclaimed the being τετελειωμένος (Phil. iii. 12, 15). The distinction then is plain. The ὁλόκληρος is one who has preserved, or who, having once lost, has now regained, his completeness: the τέλειος is one who has attained his moral end, that for which he was intended, namely, to be a man in Christ; however it may be true that, having reached this, other and higher ends will open out before him, to have Christ formed in him more and more.? In the ὁλόκληρος no grace which ought to be in a Christian man is deficient; in the τέλειος. no grace is merely in its weak imperfect beginnings, but all have reached a certain ripeness and maturity. “Ολοτελής, occurring once in the N. T. (1 Thess. v. 23; cf. Plutarch, De Plac. Phil. v. 21), forms a connecting link between the two, holding on to ὁλόκληρος in its first half, to τέλειος in its second. “A ptvos, occurring only once in the N. T. (2 Tim. iii. 17), and there presently explained more fully as ἐξηρτισμένος, approximates in meaning more closely to ὁλόκληρος, with which we find it joined by Philo (De Plant. 29), than to τέλειος. It is explained by Calvin, ‘in quo nihil est mutilum,’—see further the quotation from Theodoret in Suicer, S.v.,—and is found opposed to χωλός (Chrysostom), to ? On the sense in which ‘ perfection’ is demanded of the Christian, there is ἃ discussion at large by Jeremy Taylor, Doctrine and Practice of Repentance, i. 3. 40-56, from which this quotation is drawn. * Seneca (Zp. 120) says of one, ‘Habebat perfectum animum, ad summam sui adductus.’ 78 SYNONYMS OF THE NEW TESTAMENT. ὃ xxi. κολοβός (Olympiodorus), to ἀνάπηρος (Theodoret). Vulcan in Lucian (Sacrif. 6) is οὐκ ἄρτιος τὼ πόδε. If we ask ourselves under what special aspects completeness is contemplated in ἄρτιος, it would be safe to answer that it is not as the presence only of all the parts which are necessary for that completeness, but involves further the adaptation and aptitude of these parts for the ends which they were designed to serve. The man of God, St. Paul would say (2 Tim. iii. 17), should be furnished and accomplished with all which is necessary for the carrying out of the work to which he is appointed. ὃ xxiii. στέφανος, διάδημα.

τέλειος, lit. ‘having reached its end (τέλος). Hence (1) “ fullgrown,” ‘‘ mature,” (a) of fersons—BGU IV. 1100! (marriage-contract—time of Augustus) τ]έλιον οὖσαζν» πρὸς βίου κοινωνίαν [ἀν]δρί, P Oxy III. 485° (a.p. 178) κληρονόμοις [αἸὐ τῆ]ς TeAclfo]ys, “to her heirs being of age,” 26. II. 237 Vi 15 (a.p. 186) περὶ τοῦ τὰς ἤδη τελείας γυναῖκας γενομένας ἑαυτῶν εἶναι κυρίας, εἴτε βούλονται παρὰ τοῖς ἀνδράσιν μένειν εἴτε μή, ““ 411 proving that women who have attained maturity are mistresses of their persons, and can remain with their husbands or not as they choose” (Edd.), (4) of anxzmals—BGU IV. 1067!2 (A.D. 101-102) ἀλεκτόρων τελείων τεσσάρων, ‘four full-grown cocks,” P Grenf II. 4613 (a.p. 137) πεπρακέναι αὐτῷ ὄνο(ν) θήτελίαν (see note). (2) ‘‘in good working order or condition” —P Oxy II. 2784 (a.p. 17) μύλο]ν ἕν[α] τ[έλει[ο]ν Θηβαεικόν, ‘gqne perfect Theban mill” (Edd.), i. IX. 1207 (A.D. 175-6?) ἀλεκτρυόνων τελείων τεσσάρων, ὀρνείθων τελείων τοκάδων ὀκτώ, ‘4 cocks in perfect condition, 8 laying hens in perfect condition”’ (Ed.), 2. VI. gog*® (A.D. 225) ἀκάνθας ἀριθμῷ τελείας δεκατέσσαρας, “fourteen acacia-trees in good condition’’ (Edd.), P Tebt II. 406%? (c. Α.Ὁ. 266) λυχνεία τελεία, ‘a complete lampstand,” and P Giss I. 122 (vi/a.D.) a receipt for the sale of certain arourae τῆς πρὸς ἀλλήλους συμπεφωνημένης τελ]είας καὶ ἀξίᾳς τιμῆς. (3) ‘“‘complete,”’ “final ”— P Tebt II. 361° (A.D. 132) ἀριθμ(ητικοῦ) τελείο(υ) τ[ο]ῦ ts (ἔτους), ‘‘for the full ἀριθμητικόν of the 16% year” (Edd.), 26. 335° (mid. iii/A.pD.) τελείαν ἀπόφασιν, “ final verdict,” P Oxy VI. go2 (c. A.p. 465) εἰς τελείαν yap ἀνατροπὴν Kal eis αἰχάτην πεῖνων (1. ἐσχάτην πεῖναν) περιέστην, ‘“‘and I have been reduced to complete ruin and the extremity of hunger” (Edd.). For the form τέλεος, see the interesting petition of a physician to the Praefect asking to be relieved from certain public duties on the ground of his profession, P Fay 10674 (¢. A.D. 140) ὅπως] τέλεον ἀπολύονται τῶν [λειτουρ])γιῶν οἱ τὴν ἰατρικὴν ἐπιστήίμην] μεταχειριζόμενοι, “παῖ complete exemption from compulsory services be granted to persons practising the profession of physician’’ (Edd.). Reference may also be made to Knox’s note in Herodas (ed. Headlam), p- 3336. For the relation of the epithet τέλειος in Paul to the language of the ancient mysteries, see Lightfoot ad Col 18, also the careful study of the word in Kennedy St. Paul and the Mystery Religions, p. 130 ff.

τέλειος (teleios) — perfect. τέλειος and τέλεος, α, ον, in Trag., Attic dialect, and Doric dialectalso ος, ον, [Refs 5th c.BC+] is alone used by [Refs 8th c.BC+], neither form in [Refs 8th c.BC+]; τέλεος is alone used by [Refs 5th c.BC+] are recommended by [Refs 6th c.AD+]; τέλειος first in [Refs 2nd c.BC+], frequently in Papyri [Refs 3rd c.BC+] adverb is sometimes τέλεον[Refs 2nd c.AD+], etc., τέλειον [Refs 2nd c.AD+]: the form τέλεως, accusative τέλεων, with plural τέλεῳ, is found in [Refs 4th c.BC+]: the form τέληον in [Refs]: (τέλος):—perfect, of victims, entire, without spot or blemish, ἀρνῶν αἰγῶν τε τελείων [Refs 8th c.BC+]; βοτὸν τ. [Refs]; τὸνς ϝεξήκοντα τελέονς ὄϝινς (accusative plural) [Refs 5th c.BC+]; of sacrifices, ἱερὰ τ. perfect, of full tale or number, or performed with all rites, [Refs 8th c.BC+] is probably the surest bird of augury (compare τελήεις). __b in Dialects, ={κύριος}, fully constituted, valid, ἐν ἀγορᾷ τελείῳ [Refs 4th c.BC+]; authoritative, final, ἁ δέ κα ϝράτρα ἁ δαμοσία τελεία εἴε ¯ δικάδο ¯ σα [Refs]; τὸ θέθμιον.. τέλεον εἶμεν [Refs 5th c.BC+]; so in Trag., τελεία ψῆφος a final decision, [Refs 5th c.BC+]

2. of animals, full-grown, τέλεον νεαροῖς ἐπιθύσας [Refs 8th c.BC+]; ἐπ᾽ οὗ θύεται τὰ τ. τῶν προβάτων, opposed to γαλαθηνά, [Refs 5th c.BC+]; τ. ζῷον defined in [Refs 2nd c.AD+]; as substantive, τέλειον καὶ δέκα ἄρνες [Refs 3rd c.BC+]; τ. ἵππος, opposed to πῶλος, [Refs 5th c.BC+]; τ. ἅρμα a chariot drawn by horses, opposed to ἅρμα πωλικόν, [Refs 4th c.BC+]; of trees, [Refs 4th c.BC+]; εἰκὼν τελεία life-sized, [Refs 2nd c.BC+]; of a torsionengine, full-sized, opposed to to the model of one, [Refs 3rd c.BC+]: of human beings, full-grown, adult, [Refs 5th c.BC+]

2. b married, τέλειοι οἱ γεγαμηκότες [Refs 2nd c.AD+]; Ἥρα Τελεία is so explained at Stymphalus, [Refs 3rd c.BC+]

3. of persons, accomplished, perfect in his kind, in relation to quality, [Refs 5th c.BC+]; τ. σοφιστής [Refs 5th c.BC+]; κατὰ πάντα [Refs 5th c.BC+]; οἱ τ. δογματικοί [Refs 2nd c.AD+]; but ἡ τελεία μαῖα the trained or qualified midwife, distinguished from ἡ ἀρίστη (the trained and experienced midwife), [Refs 2nd c.AD+]

3. b of things, φάρμακον τελεώτατον [Refs 5th c.BC+]; τ. ἀρετή, φιλία, etc., [Refs 4th c.BC+]; of a syllogism in the 1st pers. figure, the other figures being ἀτελεῖς, [Refs 2nd c.AD+] a serious, dangerous illness, [Refs 5th c.BC+]; ἀδικία τελέα, τελεωτάτη, absolute, [Refs 5th c.BC+]; συνθέσεις λευκὰς τελείας δέκα τρεῖς thirteen complete white suits, [Refs 2nd c.AD+]; τ. ἀποζυγή complete divorce, [Refs 4th c.AD+]; ὕνις τελεία, κράβακτος ξύλινος τ., etc., [Refs 3rd c.AD+]; of land, fully inundated, opposed to ἀβροχικός, [Refs 6th c.AD+], probably in [Refs 6th c.AD+]

4. of prayers, vows, etc., fulfilled, accomplished, εὐχωλαί [Refs 5th c.BC+]; of omens or predictions, ὄψις ὀνείρου οὐ τελέη a vision which imported nothing, [Refs 5th c.BC+]

5. of numbers, full, complete, τελέους ἑπτὰ μῆνας [Refs 5th c.BC+]; τ. ἐνιαυτός the great year, [Refs 5th c.BC+]

5. b in Arithm., of perfectnumbers, which are equal to the sum of their divisors, as [Refs 3rd c.BC+] (3 is τ. because it has ἀρχή, μέσον, τέλος, [Refs]

6. τ. κρατήρ, i.e. the third bowl offered to Ζεὺς Σωτήρ, [Refs 5th c.BC+]

II. of the gods, having power to fulfil prayer, all-powerful (as implied in [Refs 5th c.BC+]; of Hera ζυγία, the presiding goddess of marriage (see.[Refs 5th c.BC+]; of Apollo, [Refs 3rd c.BC+]; of the Eumenides, [Refs 4th c.BC+]: generally, θεοὶ τέλειοι τέλειαί τε [Refs 4th c.BC+]. the head or lord of the house, [Refs 4th c.BC+]

III. ={τελευταῖος}, last, [Refs 5th c.BC+]

IV. τέλειον, τό, a royal banquet, as a translated of the [Refs 5th c.BC+]

V. ἡ τελεία (i.e. στιγμή) the full point, [Refs 4th c.BC+]

V.2. ἡ τελεία (i.e. ἀντίδοτος) the perfect antidote, effective against all poisons, Scrib. Larg.177.

VI. Τέλεος (i.e. μήν(, ὁ, name of a month at Epidaurus, [Refs]

VII. adverb τελέως finally, absolutely, with full authority, [Refs 4th c.BC+]

VII.2. completely, absolutely, thoroughly, τ. ἐς ἀσθενὲς ἔρχεται [Refs 5th c.BC+]; τ. ἐκκλησιάσαιμεν perfectly, [Refs 5th c.BC+]; τ. μ᾽ ὑπῆλθε completely deceived me, [Refs 4th c.BC+]; τ. ἑστιᾶν perfectly, [Refs 5th c.BC+]; τ. κινήσεται absolutely, [Refs 5th c.BC+]; τ. γὰρ ἡμᾶς ἐνώχλει he was a perfect nuisance to us, [Refs 3rd c.BC+]; τ. γυμνάζειν put a person through the τέλειον γυμνάσιον, [Refs 2nd c.AD+]; μέσα τ. completely neutral, [Refs] adverb allowed by Thom.Mag.p.358 R., but τελείως is found in [LXX+5th c.BC+]

VII.3. the neuter τέλεον is also used as adverb in later Prose, [Refs 2nd c.AD+]

VIII. comparative and superlative: [Refs 8th c.BC+] prevail, though the other forms occur in [Refs 4th c.BC+]. comparative adverb τελεώτερον [Refs 8th c.BC+]