Heb. 10:14 KJV (With Strong’s)

gar (Greek #1063)
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
KJV usage: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.
Pronounce: gar
Origin: a primary particle
by one
heis (Greek #1520)
a primary numeral; one
KJV usage: a(-n, -ny, certain), + abundantly, man, one (another), only, other, some. See also 1527, 3367, 3391, 3762.
Pronounce: hice
Origin: (including the neuter (etc.) ἕν)
prosphora (Greek #4376)
presentation; concretely, an oblation (bloodless) or sacrifice
KJV usage: offering (up).
Pronounce: pros-for-ah'
Origin: from 4374
he hathf perfected
teleioo (Greek #5048)
to complete, i.e. (literally) accomplish, or (figuratively) consummate (in character)
KJV usage: consecrate, finish, fulfil, make) perfect.
Pronounce: tel-i-o'-o
Origin: from 5046
eis (Greek #1519)
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
KJV usage: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).
Pronounce: ice
Origin: a primary preposition
dienekes (Greek #1336)
carried through, i.e. (adverbially with 1519 and 3588 prefixed) perpetually
KJV usage: + continually, for ever.
Pronounce: dee-ay-nek-es'
Origin: neuter of a compound of 1223 and a derivative of an alternate of 5342
them that are sanctified
hagiazo (Greek #37)
to make holy, i.e. (ceremonially) purify or consecrate; (mentally) to venerate
KJV usage: hallow, be holy, sanctify.
Pronounce: hag-ee-ad'-zo
Origin: from 40
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections

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Cross References


Ministry on This Verse

Heb. 2:11• 11For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, (Heb. 2:11)
Heb. 6:13‑14• 13For when God made promise to Abraham, because he could swear by no greater, he sware by himself,
14Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.
(Heb. 6:13‑14)
Heb. 13:12• 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. (Heb. 13:12)
Acts 20:32• 32And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32)
Acts 26:13• 13At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. (Acts 26:13)
Rom. 15:16• 16That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. (Rom. 15:16)
1 Cor. 1:2• 2Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Cor. 1:2)
Eph. 5:26• 26That he might sanctify and cleanse it with the washing of water by the word, (Eph. 5:26)
Jude 1• 1Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: (Jude 1)
 Perfected Himself as risen and glorified, He has perfected those set apart to God. Both the perfecting here and the sanctification in Heb. 10:10 are completed actions, the effect of which does not pass away. (Hebrews 10:8-14 by W. Kelly)
 The Father and the Son could do no more for our sins than is already accomplished in the sacrifice of Jesus, and revealed to our faith in the written word. There is growth, there ought to be advance, and there may be declension, in holiness; but this is not the question here, which treats of the Christian standing through Christ's offering. And this admits of no degrees. It is always perfect for every believer. (Hebrews 10:8-14 by W. Kelly)

J. N. Darby Translation

For by one offering he has perfected in perpetuitye the sanctifiedg.

JND Translation Notes

See Note b, ch. 5.6. Having perfectly completed the work, he could sit down, and abide so, having done all; it is in contrast with the priests. They stood daily; he is set down "for a continuance." Connecting "in perpetuity" with sacrifice spoils the whole force of the passage.
Not "being," nor "having been," "sanctified", but the objects of this operation, those about whom God was doing this. As to date, "we have been sanctified," ver. 10.

W. Kelly Translation

For by one offering he hath perfected continuously the sanctified1.

WK Translation Notes

sanctified:... the present participle may be used abstractedly apart from the question of the action or the passion. But the perfect tense could not be used as it is in verse 10 about the same persons at the same time, if the object were to define by ἀγιαζόμενοι that we are only under a process of sanctifying now going on, but as yet imperfect. For while the present may express either the actual time or the abstract character and object of the operation, the perfect necessarily gives the permanent result of a terminated action, and therefore affirms that we have been and are sanctified through the offering of the body of Jesus Christ once for all. It is no question of God’s counsel respecting us, but of a present abiding effect of Christ’s finished work. Hence to lay stress on ἀγιαζομενοι as if it must needs indicate a process going on is not only arbitrary, because the present participle does not always convey this force, but even negatived by ἠγιασμένοι which decides the time and excludes what is imperfect. It is not potentiality, but a present fact and a continuous character acquired by Christians through the accomplished and accepted sacrifice of Christ. To translate therefore in verse 14 τοὺς ἀγιαζομένους as "them who are being sanctified" is, under the appearance of literal precision, to prove that we have never seen the true spirit of the passage, and that we do not understand the apostle’s doctrine on this great head; and the rather too as τετελείωκεν ("he hath perfected") in the same clause is irreconcilable with this effort to get rid of sanctification here as a standing condition, by denying the abstract force of the present participle as used in this case. It is interesting to observe that in the same chapter (ver. 29) the Spirit employs the aorist ἠγιάσθη to describe him who had once been a baptized confessor of Christ crucified, but afterward turned out an apostate. That tense simply states the fact historically; whereas the perfect, adding to it the idea of an existing result, could not properly be used of one who had spurned Christ and counted the blood of the covenant a common thing. It is not true that he had advanced so far in the spiritual life that this blood had been applied by faith, or that its hallowing or purifying effects were visible in his life. Such talk is merely imaginative, not only without scripture, but neglecting the obvious intimation of that which is said; for the passage says nothing of spiritual life, or of applying the blood by faith, or of purifying effects visible or invisible, but only of sinning willfully after having received the knowledge of the truth. Be it ever so exact and full, this in no way implies in itself a divine work in the conscience so that the person was born again and converted to God, but such a clear full and certain knowledge as many unconverted men possess who nevertheless hold fast the truth in unrighteousness. Very different is the statement in Heb. 9:14 where the blood of Christ is said to purify the conscience from dead works in order to serve (i.e. religiously) the true God. (Bible Treasury N11:335) [See also note on Acts 20:32]
the sanctified: [See note to Heb. 10:10]