| 12. Linguistic Exegesis The verse opens with dio {διὸ | diò} “therefore,” marking an inferential link to the preceding comparison with Old Testament sacrifices. The particle kai {καὶ | kaí} “also” adds Jesus’ action as a further instance of the pattern just described. The subject Iesous {Ἰησοῦς | Iē-soûs} precedes the purpose clause hina hagiase {ἵνα ἁγιάσῃ | hína ha-gi-á-sē} “in order that He might sanctify,” where the conjunction hina introduces a clear purpose clause governed by the subjunctive verb, indicating intended result. The prepositional phrase dia tou idiou haimatos {διὰ τοῦ ἰδίου αἵματος | diá toû i-dí-ou haî-ma-tos} functions instrumentally, specifying that the sanctifying work occurs “through His own blood,” with idiou highlighting the uniquely personal nature of the sacrifice. The direct object ton laon {τὸν λαόν | tòn la-ón} “the people” echoes Israel’s cultic community, now applied to the sanctified people addressed in the letter. The adverbial phrase exo tes pyles {ἔξω τῆς πύλης | éx-ō tês pú-lēs} “outside the gate” is placed before the verb epathen {ἔπαθεν | é-pa-then} “He suffered,” emphasizing the place of suffering as ritually and socially outside, in deliberate parallel to the earlier description of bodies burned outside the camp. The word order groups the purpose (hina clause) and means (dia phrase) together, then climaxes with the succinct “outside the gate He suffered,” which the translations mirror by preserving the explicit purpose clause and ending with the act of suffering. |