ad Titum 13:12

Clementine Latin Vulgate

Propter quod et Jesus, ut sanctificaret per suum sanguinem populum, extra portam passus est.

Parallel Translations

Jerome's Latin Vulgate (405)
Propter quod et Jesus, ut sanctificaret per suum sanguinem populum, extra portam passus est.

Nova Vulgata (1979)
Propter quod et Iesus, ut sanctificaret per suum sanguinem populum, extra portam passus est.

Bible Verse Review
  from Treasury of Scripure Knowledge

sanctify: Hebrews 2:11, Hebrews 9:13, Hebrews 9:14, Hebrews 9:18, Hebrews 9:19, Hebrews 10:29, John 17:19, John 19:34, 1 Corinthians 6:11, Ephesians 5:26, 1 John 5:6-8

suffered: Leviticus 24:23, Numbers 15:36, Joshua 7:24, Mark 15:20-24, John 19:17, John 19:18, Acts 7:58

Reciprocal: Leviticus 9:11 - General Leviticus 17:11 - I have Numbers 15:35 - stone him Psalms 22:6 - a reproach Ezekiel 43:21 - burn Matthew 27:31 - and led Matthew 27:32 - as Luke 20:15 - they Luke 23:33 - when Acts 14:19 - drew 1 Corinthians 1:2 - sanctified Hebrews 10:10 - we Hebrews 10:14 - them Hebrews 13:22 - suffer 1 John 5:8 - the blood Revelation 7:14 - the blood Revelation 11:8 - our Lord Revelation 14:20 - without

Gill's Notes on the Bible

Wherefore Jesus also,.... 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 z 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 a renders the phrase, without the camp, in

Leviticus 16:27 by εν τοις προαστειοις; "in the suburbs"; that is, of Jerusalem, where Christ suffered,

z T. Bab. Zebachim, fol. 116. 2. Bemidbar Rabba, sect. 7. fol. 188. 3. 4. Maimon. Beth Habbechira, c. 7. sect. 11. a Antiqu. l. 3. c. 10. sect. 3.

Barnes' Notes on the Bible

Wherefore, Jesus also, that he might sanctify the people with his own blood - That there might be a conformity between his death for sin and the sacrifices which typified it. It is implied here that it was voluntary on the part of Jesus that he suffered out of the city; that is, it was so ordered by Providence that it should be so. This was secured by his being put to death as the result of a judicial trial, and not by popular tumult; see the notes on Isaiah 53:8. If he had been killed in a tumult, it is possible that it might have been done as in other cases (compare the case of Zacharias son of Barachias, Matthew 23:35), even at the altar. As he was subjected, however, to a judicial process, his death was effected with more deliberation, and in the usual form. Hence, he was conducted out of the city, because no criminal was executed within the walls of Jerusalem.

Without the gate - Without the gate of Jerusalem; John 19:17-18. The place where he was put to death was called Golgotha, the place of a skull, and hence, the Latin word which we commonly use in speaking of it, Calvary, Luke 23:33; compare notes on Matthew 27:33. Calvary, as it is now shown, is within the walls of Jerusalem, but there is no reason to believe that this is the place where the Lord Jesus was crucified, for that was outside of the walls of the city. The precise direction from the city is not designated by the sacred writers, nor are there any historical records, or traditional marks by which it can now be known where the exact place was. All that we know on the subject from the New Testament is, that the name was Golgotha; that the place of the crucifixion and sepulchre were near each other; that they were without the gate and nigh to the city, and that they were in a frequented spot; John 19:20. “This would favor the conclusion that the place was probably upon a great road leading from one of the gates: and such a spot would only be found upon the western or northern sides of the city, on the roads leading toward Joppa or Damascus.” See the question about the place of the crucifixion examined at length in Robinson’s Bibli. Research., vol. ii. pp. 69-80, and Bibliotheca Sacra, No. 1.

Clarke's Notes on the Bible

Verse Hebrews 13:12. 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.