Hebrews 12:14

body { font-family: ‘Times New Roman’, serif; line-height: 1.6; margin: 20px; color: #333; }
h2, h3 { color: #222; margin-top: 30px; border-bottom: 1px solid #ccc; padding-bottom: 5px; }
h3 { margin-top: 25px; color: #444; border-bottom: none; }
blockquote { background-color: #f9f9f9; border-left: 5px solid #ccc; margin: 1.5em 20px; padding: 1em 15px; font-style: italic; color: #555; }
p { margin-bottom: 1em; text-align: justify; }
ul { margin-left: 20px; list-style-type: disc; }
ol { margin-left: 20px; }
li { margin-bottom: 0.5em; }
b { font-weight: bold; }
i { font-style: italic; }
.greek-text { font-family: ‘Gentium Basic’, ‘Palatino Linotype’, serif; }

An Exegetical Analysis of Hebrews 12:14 in the Context of Sanctification

This exegetical study of ‘That Entire Sanctification is a definite act of God’s grace, subsequent to the New Birth, by which the believer’s heart is purified and made holy’ is based on a b-greek discussion from October 28, 1999.

The initial premise of this discussion asserts that Entire Sanctification is a definitive act of divine grace, occurring subsequent to the New Birth, through which a believer’s heart is purified and rendered holy. It is posited that this state is not achieved progressively through human effort, struggle, or suppression, but rather is obtained instantaneously by faith in the atoning blood of Jesus Christ. The text underscores the paramount importance of holiness of life and purity of heart within Christian living, citing various scriptural passages to substantiate this doctrinal position.

The primary exegetical issue under examination concerns the precise grammatical function and semantic implication of the phrase οὗ χωρὶς in Hebrews 12:14. Specifically, the question arises whether the initial οὗ should be interpreted as the genitive singular relative pronoun (which), referring to ἁγιασμός (holiness/sanctification), or if it should be understood as the negative particle οὐ (not), serving to intensify the adverbial preposition χωρὶς (without/separately). The choice between these interpretations significantly alters the meaning of the clause, impacting whether holiness is presented as an essential prerequisite for seeing the Lord, or if the emphasis is on the communal aspect of seeing the Lord not “separately.”

Διώκετε εἰρήνην μετὰ πάντων καὶ τὸν ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον.

Greek text (Nestle 1904)

Key differences with SBLGNT (2010):

• There are no substantial textual variants between Nestle 1904 and SBLGNT 2010 for Hebrews 12:14 that would impact the specific grammatical issue of οὗ χωρὶς versus a hypothetical οὐ χωρὶς. Both editions consistently present the text as οὗ χωρὶς, reinforcing the established reading as a relative pronoun.
• The SBLGNT (2010), like Nestle 1904 and NA28, preserves the genitive singular relative pronoun οὗ (whose/which), indicating that the perceived “difference” discussed in the original post is an interpretative query rather than a divergence in manuscript readings between critical editions.

Textual criticism (NA28), lexical notes (KITTEL, BDAG):

The NA28 critical apparatus for Hebrews 12:14 offers no significant variants for the phrase οὗ χωρὶς, thus confirming the stability of this reading across the major textual traditions. This absence of variant readings strongly supports the interpretation of οὗ as a relative pronoun, as found in the vast majority of Greek manuscripts.

Lexical analysis of key terms further informs the interpretation:

• ἁγιασμός (hagiasmos): According to BDAG, this term denotes “the process of making holy, sanctification” or “the state of being holy, holiness, sanctity.” KITTEL (TDNT) elaborates on ἁγιασμός as God’s act of making holy, which entails both separation from the profane and dedication to God, resulting in an ethical and spiritual transformation in the believer. The concept is intrinsically linked to God’s own holiness.
• χωρίς (choris): BDAG defines this as an adverbial preposition meaning “without, separate from.” When used with a genitive, it signifies “apart from, independent of, or without.” Its regular use in postpositive position following a genitive object (as seen with οὗ) is a common Greek idiom.
• ὄψεται (opsetai): This is the future tense of ὁράω (horaō), meaning “to see, perceive, experience.” In this eschatological context, “seeing the Lord” refers to experiencing His presence, particularly in a salvific or revelatory sense, often associated with ultimate salvation or judgment (BDAG, KITTEL).
• Κύριος (Kyrios): In this context, it refers to God/Christ, as is common in the Septuagint and New Testament when used absolutely.

Translation Variants

The grammatical and rhetorical analysis centers on the proposed alternative readings of οὗ χωρὶς. The standard interpretation, supported by diacritical marks in critical editions and common Greek idiom, understands οὗ as a genitive singular relative pronoun (masculine or neuter), referring back to τὸν ἁγιασμόν (holiness/sanctification). In this reading, the clause functions adverbially, establishing holiness as an indispensable condition for seeing the Lord. The structure οὗ χωρὶς is a regular idiomatic expression in Greek for “without which.”

The alternative interpretation, suggested by the initial query, posits οὐ as a simple negative particle modifying χωρὶς, leading to a sense of “not separately.” This would imply a meaning such as “not separately will anyone see the Lord,” thereby emphasizing the communal aspect of seeing the Lord (connected to “peace with all” in the preceding phrase). However, this interpretation faces significant grammatical obstacles. As noted in the b-greek discussion, to convey “not separately will anyone ever see the Lord” in ordinary Greek idiom, one would typically expect a more complex construction, perhaps involving οὐδὲ…οὐκ or a similar double negative structure that explicitly negates the verb. The simple juxtaposition of οὐ χωρὶς before a verb phrase like οὐδεὶς ὄψεται is not the standard way to express such a thought. Moreover, the presence of the rough breathing and accent on οὗ in manuscripts and critical editions unequivocally marks it as a relative pronoun, distinguishing it from the negative particle οὐ. Rhetorically, the traditional reading places strong emphasis on personal holiness as a prerequisite for divine encounter, aligning with the broader theological thrust of the Epistle to the Hebrews concerning perseverance and moral purity.

Conclusions and Translation Suggestions

Based on the consistent textual evidence, standard Greek grammatical principles, and idiomatic usage, the overwhelming consensus supports interpreting οὗ as the genitive singular relative pronoun, referring to ἁγιασμός (holiness/sanctification). This renders the phrase “without which” and firmly establishes holiness as a necessary condition for experiencing the presence of the Lord. The alternative reading, while attempting to introduce a communal emphasis, is grammatically untenable and unsupported by the critical text.

1. Pursue peace with all people, and holiness, without which no one will see the Lord.
2. Strive for peace with everyone, and for sanctification, for without it, no one will see the Lord.
3. Make every effort to live in peace with everyone and to be holy, because without such holiness no one will see the Lord.