KJV: Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
YLT: Wherefore, also Jesus -- that he might sanctify through his own blood the people -- without the gate did suffer;
Darby: Wherefore also Jesus, that he might sanctify the people by his own blood, suffered without the gate:
ASV: Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate.
| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἁγιάσῃ | he might sanctify |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
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| ἰδίου | own |
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Parse: Adjective, Genitive Neuter Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| αἵματος | blood |
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Parse: Noun, Genitive Neuter Singular Root: αἷμα Sense: blood. |
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| λαόν | people |
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Parse: Noun, Accusative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| ἔξω | outside |
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Parse: Preposition Root: ἔξω Sense: without, out of doors. |
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| πύλης | gate |
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Parse: Noun, Genitive Feminine Singular Root: πύλη Sense: a gate. |
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| ἔπαθεν | suffered |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
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Greek Commentary for Hebrews 13:12
The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown (ινα αγιασηι hina hagiasēi ινα hina and the first aorist active subjunctive of αγιαζω hagiazō to sanctify), the means employed (δια του ιδιου αιματος dia tou idiou haimatos by his own blood), the place of his suffering (επατεν epathen as in Hebrews 5:8) is also given (εχω της πυλης exō tēs pulēs outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of Hebrews 13:11. [source]
Ἁγιάζειν tosanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation ( ἔθνος ἅγιον ), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁ λαός thepeople, or λαός mypeople, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. [source]
In contrast with the blood of animal-sacrifices. Comp. Hebrews 9:12, Hebrews 9:28. [source]
Used of Christ in Hebrews, 1st Peter, and Acts, but not in Paul, who, however, has παθήματα τοῦ Χριστοῦ sufferingsof Christ, 2 Corinthians 1:5; Philemon 3:10( αὐτοῦ ). [source]
Gate is substituted for camp (Hebrews 13:11), as more appropriate to a city. [source]
Reverse Greek Commentary Search for Hebrews 13:12
See Psalm 89:51 for the language where “the Messiah” (“The Anointed One”) is what is meant by του Χριστου tou Christou here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (Hebrews 12:2; Hebrews 13:12). There is today as then (Hebrews 13:13) a special reproach Moses was laying up treasure in heaven. For he looked unto the recompense of reward In perfect active of αποβλεπω apoblepō “for he was looking away (kept on looking away).” For μισταποδοσια misthapodosia see Hebrews 10:35. [source]
Present active articular participle of αγιαζω hagiazō Jesus is the sanctifier (Hebrews 9:13.; Hebrews 13:12). They that are sanctified Present passive articular participle of αγιαζω hagiazō It is a process here as in Hebrews 10:14, not a single act, though in Hebrews 10:10 the perfect passive indicative presents a completed state. Of one Referring to God as the Father of Jesus and of the “many sons” above (Hebrews 2:10) and in harmony with Hebrews 2:14 below. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is. He is not ashamed Present passive indicative of επαισχυνομαι epaischunomai old compound (Romans 1:16). Because of the common Father Jesus is not ashamed to own us as “brothers” (αδελπους adelphous), unworthy sons though we be. [source]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω heuriskō simultaneous action with εισηλτεν eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις Lutrōsis (from λυτροω lutroō) is a late word for the act of ransoming (cf. λυτρον lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
Ablative case with εχωτεν exōthen (like εχω exō). This was the usual place (Hebrews 13:12). See εχωτεν exōthen in Revelation 11:2. Joel (Joel 3:12) pictures the valley of Jehoshaphat as the place of the slaughter of God‘s enemies. Cf. Zechariah 14:4.Blood from the winepress (αιμα εκ της ληνου haima ek tēs lēnou). Bold imagery suggested by the colour of the grapes.Unto the bridles Old word (from χαλαω chalaō to slacken), in N.T. only here and James 3:3. Bold picture.As far as a thousand and six hundred furlongs (απο σταδιων χιλιων εχακοσιων apo stadiōn chiliōn hexakosiōn). A peculiar use of απο apo for “distance from (of)” as also in John 11:18; John 21:8, somewhat like the use of προ pro in John 12:1. The distance itself covers the length of Palestine, but it is more likely that “the metaphor is worked out with the exuberance of apocalyptic symbolism” (Swete) for the whole earth. [source]