In
Hebrews 6:1, the Greek wording offers helpful nuance regarding whether the verse should be understood as “unto perfection” or “toward perfection.” The key phrase is
ἐπὶ τὴν τελειότητα φερώμεθα. The preposition
ἐπὶ with the accusative most often expresses movement
toward a goal. The noun
τελειότητα refers to fullness, maturity, or completeness, not an already-achieved state of flawless perfection. The verb
φερώμεθα is a subjunctive form meaning “let us be carried” or “let us move,” which emphasizes the process of progressing forward.
When these elements are taken together, the Greek suggests a journey of spiritual growth rather than a state of perfection already obtained. Many English translations reflect this by rendering the phrase as “let us go on to maturity” or “let us press on toward perfection.” The context reinforces this sense of ongoing development, since the author urges his readers to leave behind elementary teachings and advance into deeper understanding.
Therefore, while the traditional wording “unto perfection” is not wrong, the Greek grammar and context most naturally support the idea of pressing forward
toward maturity or perfection, highlighting direction and growth rather than arrival. This is probably why Paul gave this mea culpa in Romans 7
We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. I do not understand what I do. For what I want to do I do not do, but what I hate I do. And if I do what I do not want to do, I agree that the law is good. As it is, it is no longer I myself who do it, but it is sin living in me. For I know that good itself does not dwell in me, that is, in my sinful nature, for I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do, but the evil I do not want to do, this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.