| 21. Linguistic Exegesis The verse continues the benedictory wish begun in the previous clause (Hebrews 13:20), with the aorist infinitive katartisai {καταρτίσαι | katartísai} functioning as the content of the prayer, dependent on an implied optative carried over from the preceding context. The phrase en panti agathō {ἐν παντὶ ἀγαθῷ | en pantí agathṓ} ‘in every good thing’ modifies the infinitive to indicate the scope of divine equipping. The construction eis to poiēsai to thélēma autoû {εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ | eis tò poiêsai tò thélēma autoû} is a telic eis with an articular infinitive expressing purpose: the goal of the equipping is to do His will. The present active participle poiōn {ποιῶν | poiôn} agrees with the implicit subject (God) and introduces a participial clause elaborating the means and result: en hēmîn {ἐν ἡμῖν | en hēmîn} ‘in us’ and to euáreston enṓpion autoû {τὸ εὐάρεστον ἐνώπιον αὐτοῦ | tò euáreston enṓpion autoû} ‘what is well-pleasing before Him,’ highlighting divine approval. Dia Iēsoû Christoû {διὰ Ἰησοῦ Χριστοῦ | diá Iēsoû Christoû} marks Jesus Christ as the mediating agent. The relative clause hôi hē dóxa eis toùs aiônas amḗn {ᾧ ἡ δόξα εἰς τοὺς αἰῶνας ἀμήν | hôi hē dóxa eis toùs aiônas amḗn} serves as a doxology, with hôi functioning as a dative of possession and eis toùs aiônas indicating unending duration. In English, the infinitival and participial structures are rendered as finite imperatives and participles to maintain continuity with v20 and preserve the verse’s liturgical cadence. |