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PARALLEL BIBLE - Hebrews 13:12


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King James Bible - Hebrew 13:12

Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

World English Bible

Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate.

Douay-Rheims - Hebrew 13:12

Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate.

Webster's Bible Translation

Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

Greek Textus Receptus


διο
1352 και 2532 ιησους 2424 ινα 2443 αγιαση 37 5661 δια 1223 του 3588 ιδιου 2398 αιματος 129 τον 3588 λαον 2992 εξω 1854 της 3588 πυλης 4439 επαθεν 3958 5627

Treasury of Scriptural Knowledge

VERSE (12) -
Heb 2:11; 9:13,14,18,19; 10:29 Joh 17:19; 19:34 1Co 6:11 Eph 5:26

SEV Biblia, Chapter 13:12

Por lo cual tambin Jess, para santificar al pueblo por su propia sangre, padeci fuera de la puerta.

Clarke's Bible Commentary - Hebrew 13:12

Verse 12. That he might
sanctify the people] That he might consecrate them to God, and make an atonement for their sins, he suffered without the gate at Jerusalem, as the sin- offering was consumed without the camp when the tabernacle abode in the wilderness. Perhaps all this was typical of the abolition of the Jewish sacrifices, and the termination of the whole Levitical system of worship. He left the city, denounced its final destruction, and abandoned it to its fate; and suffered without the gate to bring the Gentiles to God.

John Gill's Bible Commentary

Ver. 12. Wherefore
Jesus also , etc..] In order to answer the type of him; that he might sanctify the people with his own blood : by the people are meant the people who are the objects of divine love and favour; a chosen and covenant people; a distinct and peculiar people; Christ's own special people, by the gift of his Father to him: and the sanctification of them does not design the internal sanctification of them, though this is from Christ, and in consequence of his blood; nor does it so much regard the cleansing of the filth of sin, though Christ's blood sanctifies, in this sense; but rather the expiation of the guilt of sin, which Christ has fully took away; complete pardon being procured, and a perfect righteousness brought in: and this by his own blood; the priests sanctified, to the purifying of the flesh, with the blood of others, with the blood of bulls and goats; but Christ with his own blood, which he was, really, a partaker of; and his human nature, being in union with his divine person, as the Son of God, it had a virtue in it, to sanctify and cleanse from all sin, and to make full expiation of it; in shedding of which, and sanctifying with it, he has shown great love to his people: and, that he might do this agreeably to the types of him on the day of atonement, he suffered without the gate ; that is, of Jerusalem: the Syriac version reads, without the city; meaning Jerusalem; which answered to the camp of Israel, in the wilderness; without which, the bodies of beasts were burnt, on the day of atonement: for so say the Jews; as was the camp in the wilderness, so was the camp in Jerusalem; from Jerusalem to the mountain of the house, was the camp of Israel; from the mountain of the house to the gate of Nicanor, was the camp of the Levites; and from thence forward, the camp of the Shechinah, or the divine Majesty: and so Josephus renders the phrase, without the camp, in ( Leviticus 16:27) by en toiv proasteioiv ; in the suburbs; that is, of Jerusalem, where Christ suffered, Ver. 13. Let us go forth therefore unto him without the camp , etc..] Either of legal ceremonies, which are to be quitted; or of this world, which may be compared to a camp; for its instability, a camp not being always in one place; and for its hostility, the world being full of enemies to Christ and his people; and for the noise and fatigue of it, it being a troublesome and wearisome place to the saints, abounding with sins and wickedness; as also camps usually do; and for multitude, the men of the world being very numerous: and a man may be said to go forth from hence, when he professes not to belong to the world; when his affections are weaned from it; when the allurements of it do not draw him aside; when he forsakes, and suffers the loss of all, for Christ; when he withdraws from the conversation of the men of it, and breathes after another world; and to go forth from hence, unto him, unto Christ, shows, that Christ is not to be found in the camp, in the world: he is above, in heaven, at the right hand of God; and that going out of the camp externally, or leaving the world only in a way of profession, is or no avail, without going to Christ: yet there must be a quitting of the world, in some sense, or there is no true coming to Christ, and enjoyment of him; and Christ is a full recompence for what of the world may be lost by coming to him; wherefore there is great encouragement to quit the world, and follow Christ: now to go forth to him is to believe in him; to hope in him; to love him; to make a profession of him, and follow him: bearing his reproach ; or reproach for his sake: the reproach, which saints meet with, for the sake of Christ, and a profession of him, is called his, because of the union there is between them, and the sympathy and fellow feeling he has with them in it; he reckons what is said and done to them as said and done to himself; and besides, there is a likeness between the reproach which Christ personally bore, and that which is cast upon his followers; and this is to be bore by them willingly, cheerfully, courageously, and patiently.

Matthew Henry Commentary

Verses 7-15 - The
instructions and examples of ministers, who honourably an comfortably closed their testimony, should be particularly remembere by survivors. And though their ministers were some dead, others dying yet the great Head and High Priest of the church, the Bishop of their souls, ever lives, and is ever the same. Christ is the same in the Ol Testament day. as in the gospel day, and will be so to his people for ever, equally merciful, powerful, and all-sufficient. Still he fill the hungry, encourages the trembling, and welcomes repenting sinners still he rejects the proud and self-righteous, abhors mere profession and teaches all whom he saves, to love righteousness, and to hat iniquity. Believers should seek to have their hearts established in simple dependence on free grace, by the Holy Spirit, which woul comfort their hearts, and render them proof against delusion. Christ is both our Altar and our Sacrifice; he sanctifies the gift. The Lord' supper is the feast of the gospel passover. Having showed that keepin to the Levitical law would, according to its own rules, keep men from the Christian altar, the apostle adds, Let us go forth therefore unt him without the camp; go forth from the ceremonial law, from sin, from the world, and from ourselves. Living by faith in Christ, set apart to God through his blood, let us willingly separate from this evil world Sin, sinners, nor death, will not suffer us to continue long here therefore let us go forth now by faith and seek in Christ the rest an peace which this world cannot afford us. Let us bring our sacrifices to this altar, and to this our High Priest, and offer them up by him. The sacrifice of praise to God, we should offer always. In this are worshi and prayer, as well as thanksgiving.


Greek Textus Receptus


διο
1352 και 2532 ιησους 2424 ινα 2443 αγιαση 37 5661 δια 1223 του 3588 ιδιου 2398 αιματος 129 τον 3588 λαον 2992 εξω 1854 της 3588 πυλης 4439 επαθεν 3958 5627

Vincent's NT Word Studies

12. That he might
sanctify the people (ina agiash ton laon). Agiazein to sanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called agioi, 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 (eqnov agion), a people "prepared for the Lord" (Luke i. 17); a true Israel of God. O laov the people, or laov my people, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, ch. v. 3; vii. 5, 11, 27; ix. 7,19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Pet. ii. 10; Matthew i. 21; Luke ii. 10; Heb. iv. 9; viii. 10; x. 30; xi. 25.

With his own blood ( dia tou idiou aimatov). In contrast with the blood of animal-sacrifices. Comp. ch. ix. 12, 28.

Suffered (epaqen). Used of Christ in Hebrews, 1st Peter, and Acts, but not in Paul, who, however, has paqhmata tou Cristou sufferings of Christ, 2 Cor. i. 5; Philip. iii. 10 (autou).

Without the gate (exw thv pulhv). Gate is substituted for camp (ver. 11), as more appropriate to a city.



CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

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