Hebrews 13:4

An Exegetical Analysis of Hebrews 13:4a: Indicative Statement or Imperative Command?

This exegesis examines the grammatical and rhetorical implications of Hebrews 13:4a, focusing on whether the verbless clause Τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος should be understood as an indicative statement or an imperative command. The discussion highlights the ambiguity inherent in Greek verbless clauses and the crucial role of co-text and broader theological context in resolving such ambiguities. Key arguments favor an imperative reading, positing an elliptical ἔστω (let it be) due to the surrounding parenetic discourse and the logical connection with the subsequent explanatory clause regarding divine judgment against sexual immorality. The analysis also briefly addresses the historical reception of this verse in early church interpretations.

The Main Exegetical Issue

The primary exegetical issue in Hebrews 13:4a concerns the mood of the main clause: Τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος. As a verbless clause, it lacks an explicit finite verb “to be” (εἰμί). This grammatical feature allows for two principal interpretations: either it is a declarative statement (indicative), asserting that “Marriage is honorable among all,” or it is an exhortation (imperative), commanding “Let marriage be honorable among all.” The choice between these moods significantly impacts the theological implications and practical application of the verse, particularly its relationship to the subsequent warning against fornication and adultery.

Τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος, πόρνους γὰρ καὶ μοιχούς κρινεῖ ὁ θεός.

(Nestle 1904)

Key differences with SBLGNT (2010):

• The SBLGNT (2010) begins the verse with a capitalized Tau (Τίμιος), while the Nestle 1904 text often uses lowercase for words within a verse unless at the beginning of a larger section. This is a capitalization convention, not a substantive textual variant.
• No other textual differences are noted for this specific clause between Nestle 1904 and SBLGNT 2010.

Textual Criticism and Lexical Notes

The text of Hebrews 13:4a is remarkably stable across major critical editions, including NA28. There are no significant textual variants that would alter the grammatical structure or the choice between an indicative or imperative reading for the initial verbless clause. The discussion, therefore, rests on grammatical and contextual interpretation rather than manuscript evidence.

Lexical Notes:

• Τίμιος (timios): An adjective meaning “held in honor, esteemed, precious, costly.” BDAG notes its use to describe things of value or status. In a moral context, it conveys what is worthy of respect or highly regarded. (Cf. KITTEL, TDNT 8:202-205).
• γάμος (gamos): A masculine noun meaning “marriage” or “wedding feast.” Here it refers to the institution of marriage. (Cf. BDAG, TDNT 1:646-649).
• ἐν πᾶσιν (en pasin): A dative plural phrase with πᾶς. This phrase is crucial for interpretation. It can mean “among all people” (referring to the universal practice or esteem of marriage within the community) or “in all respects/things” (referring to the inherent honorable nature of marriage). The context generally leans towards the former, especially if an imperative is understood. (Cf. BDAG for πᾶς, “all, every”).
• κοίτη (koitē): A feminine noun meaning “bed” or, more specifically in this context, “marriage bed” or “sexual intercourse.” It often carries the connotation of the conjugal relationship. (Cf. BDAG, TDNT 3:592-595). It is important to note that the spelling “κοινθ” (found in some original posts) is incorrect; the correct Greek word is κοίτη.
• ἀμίαντος (amiantos): An adjective meaning “undefiled, pure, unstained.” It implies freedom from ritual or moral defilement. (Cf. BDAG).

Translation Variants with Grammatical & Rhetorical Analysis

The absence of an explicit verb “to be” (εἰμί) in Τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος allows for two primary interpretations of mood:

1. Indicative Interpretation (“Marriage is honorable…”)

Grammatical Analysis: This interpretation assumes an unstated indicative form of “to be” (e.g., ἔστιν – is). The clause would then function as a declarative statement, presenting a truth about marriage. The adjectives τίμιος and ἀμίαντος would simply describe the nouns γάμος and κοίτη, respectively. The phrase ἐν πᾶσιν could be understood as “in all respects” (marriage is honorable in every way) or “among all people” (marriage is universally considered honorable).

Rhetorical Analysis: If taken as an indicative statement, the verse declares a fact: marriage is honorable, and the marriage bed is undefiled. The subsequent clause, πόρνους γὰρ καὶ μοιχούς κρινεῖ ὁ θεός (“for God will judge fornicators and adulterers”), would then provide a reason or consequence related to this declared fact. Some early church commentators (e.g., the Syriac version, Chrysostom, Theodoret, Oecumenius) and the Vulgate (ambiguously: Honorabile connubium in omnibus et torus immaculatus) appear to lean towards this declarative reading. However, connecting a descriptive statement with a judgment via “for” (γὰρ) often suggests the descriptive statement is intended to guide behavior. If marriage *is* honorable, then those who transgress it are judged. While plausible, this often feels like a weaker rhetorical link than an exhortation followed by a warning for non-compliance.

2. Imperative Interpretation (“Let marriage be honorable…”)

Grammatical Analysis: This interpretation assumes an elliptical imperative form of “to be” (e.g., ἔστω – let it be). This is a common phenomenon in Greek verbless clauses, especially in parenetic contexts. The adjectives τίμιος and ἀμίαντος, still in the nominative, would then function as predicates in an exhortation. The phrase ἐν πᾶσιν would most naturally mean “among all people,” implying a command for everyone within the community to honor marriage.

Rhetorical Analysis: The immediate context of Hebrews 13:1-7 is heavily parenetic, characterized by a series of direct commands and exhortations: Ἡ φιλαδελφία μενέτω (13:1, “Let brotherly love continue”), τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε (13:2, “Do not neglect to show hospitality”), μιμνήσκεσθε τῶν δεσμίων (13:3, “Remember those in prison”), and μνημονεύετε τῶν ἡγουμένων ὑμῶν (13:7, “Remember your leaders”). In this flow of ethical instructions, an imperative reading of verse 4a fits seamlessly. The subsequent γὰρ clause (“for God will judge fornicators and adulterers”) then serves as a powerful theological motivation or warning that undergirds the command to honor marriage and keep the marriage bed undefiled. This provides a clear causal link: “Let marriage be honored, because God will judge those who dishonor it.” This connection strengthens the exhortation and provides a potent reason for obedience, which aligns well with the author’s overall purpose in the final chapter of Hebrews.

Given the strong parenetic context, the presence of multiple explicit imperatives preceding and following verse 4a, and the more coherent rhetorical flow established by the γὰρ clause when linked to an imperative, the understanding of an elliptical ἔστω (let it be) is widely favored by modern scholarship. This view sees the author not merely stating a fact, but issuing a direct moral injunction to the community.

Conclusions and Translation Suggestions

Based on the grammatical analysis of verbless clauses in Greek, the overwhelming parenetic context of Hebrews 13:1-7, and the logical coherence provided by the conjunction γὰρ, the imperative interpretation of Hebrews 13:4a is strongly preferred. The author is not simply stating a truth about marriage but actively exhorting believers to uphold its honor and purity.

Here are three suggested translations, emphasizing the imperative mood:

1. Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge fornicators and adulterers. This translation explicitly supplies the imperative “let…be” for both clauses, making the exhortation clear and direct.
2. Marriage *must be* honorable in every way, and the marriage bed *must be* kept pure, because God will judge fornicators and adulterers. This option uses “must be” to convey the force of the imperative, implying obligation or requirement, and uses “in every way” for ἐν πᾶσιν, highlighting the comprehensive nature of the command.
3. Respect marriage, all of you, and keep the marriage bed pure; for God will certainly judge those who are sexually immoral and adulterers. This dynamic equivalent translates the verbless clause into more active verbal commands, making the imperative nature explicit and natural in English. It interprets ἐν πᾶσιν as an address to “all of you” (the community).