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border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/ad4.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/galatians/1-3.htm" title="Galatians 1:3">◄</a> Galatians 1:4 <a href="/galatians/1-5.htm" title="Galatians 1:5">►</a></div></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"> <a href="#audio" class="clickchap2" title="Context and Audio Bible"> Audio </a> <a href="#crossref" class="clickchap2" title="Cross References"> Cross </a> <a href="#study" class="clickchap2" title="Study Bible"> Study </a> <a href="#commentary" class="clickchap2" title="Commentary"> Comm </a> <a href="#lexicon" class="clickchap2" title="Lexicon"> Greek </a> </div><div id="leftbox"><div class="padleft"><div class="vheadingv">Verse<a href="/bsb/galatians/1.htm" class="clickchap" style="color:#001320" title="Click any translation name for full chapter">  (Click for Chapter)</a></div><div id="par"><a href="/niv/galatians/1.htm">New International Version</a> who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, <a href="/nlt/galatians/1.htm">New Living Translation</a> Jesus gave his life for our sins, just as God our Father planned, in order to rescue us from this evil world in which we live. <a href="/esv/galatians/1.htm">English Standard Version</a> who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, <a href="/bsb/galatians/1.htm">Berean Standard Bible</a> who gave Himself for our sins to rescue us from the present evil age, according to the will of our God and Father, <a href="/blb/galatians/1.htm">Berean Literal Bible</a> the One having given Himself for our sins, so that He might deliver us out of the evil age having come presently, according to the will our God and Father, <a href="/kjv/galatians/1.htm">King James Bible</a> Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: <a href="/nkjv/galatians/1.htm">New King James Version</a> who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father, <a href="/nasb_/galatians/1.htm">New American Standard Bible</a> who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, <a href="/nasb/galatians/1.htm">NASB 1995</a> who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, <a href="/nasb77/galatians/1.htm">NASB 1977 </a> who gave Himself for our sins, that He might deliver us out of this present evil age, according to the will of our God and Father, <a href="/lsb/galatians/1.htm">Legacy Standard Bible </a> who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, <a href="/amp/galatians/1.htm">Amplified Bible</a> who gave Himself [as a sacrifice to atone] for our sins [to save and sanctify us] so that He might rescue us from this present evil age, in accordance with the will and purpose and plan of our God and Father— <a href="/csb/galatians/1.htm">Christian Standard Bible</a> who gave himself for our sins to rescue us from this present evil age, according to the will of our God and Father. <a href="/hcsb/galatians/1.htm">Holman Christian Standard Bible</a> who gave Himself for our sins to rescue us from this present evil age, according to the will of our God and Father. <a href="/asv/galatians/1.htm">American Standard Version</a> who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father: <a href="/cev/galatians/1.htm">Contemporary English Version</a> Christ obeyed God our Father and gave himself as a sacrifice for our sins to rescue us from this evil world. <a href="/erv/galatians/1.htm">English Revised Version</a> who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father: <a href="/gwt/galatians/1.htm">GOD'S WORD® Translation</a> In order to free us from this present evil world, Christ took the punishment for our sins, because that was what our God and Father wanted. <a href="/gnt/galatians/1.htm">Good News Translation</a> In order to set us free from this present evil age, Christ gave himself for our sins, in obedience to the will of our God and Father. <a href="/isv/galatians/1.htm">International Standard Version</a> He gave himself for our sins in order to rescue us from this present evil age according to the will of our God and Father. <a href="/net/galatians/1.htm">NET Bible</a> who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father, <a href="/nheb/galatians/1.htm">New Heart English Bible</a> who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father-- <a href="/wbt/galatians/1.htm">Webster's Bible Translation</a> Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: <a href="/wey/galatians/1.htm">Weymouth New Testament</a> who gave Himself to suffer for our sins in order to rescue us from the present wicked age in accordance with the will of our God and Father.<div class="vheading2">Majority Text Translations</div><a href="/msb/galatians/1.htm">Majority Standard Bible</a> who gave Himself for our sins to rescue us from the present evil age, according to the will of our God and Father, <a href="/web/galatians/1.htm">World English Bible</a> who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father— <div class="vheading2">Literal Translations</div><a href="/lsv/galatians/1.htm">Literal Standard Version</a> who gave Himself for our sins, that He might deliver us out of the present evil age, according to the will of our God and Father, <a href="/blb/galatians/1.htm">Berean Literal Bible</a> the One having given Himself for our sins, so that He might deliver us out of the evil age having come presently, according to the will our God and Father, <a href="/ylt/galatians/1.htm">Young's Literal Translation</a> who did give himself for our sins, that he might deliver us out of the present evil age, according to the will of God even our Father, <a href="/slt/galatians/1.htm">Smith's Literal Translation</a> Having given himself for our sins, that he might take us away out of this present evil time, according to the will of God and our Father:<div class="vheading2">Catholic Translations</div><a href="/drb/galatians/1.htm">Douay-Rheims Bible</a> Who gave himself for our sins, that he might deliver us from this present wicked world, according to the will of God and our Father: <a href="/cpdv/galatians/1.htm">Catholic Public Domain Version</a> who gave himself on behalf of our sins, so that he might deliver us from this present wicked age, according to the will of God our Father. <a href="/nabre/galatians/1.htm">New American Bible</a> who gave himself for our sins that he might rescue us from the present evil age in accord with the will of our God and Father, <a href="/nrsvce/galatians/1.htm">New Revised Standard Version</a> who gave himself for our sins to set us free from the present evil age, according to the will of our God and Father,<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/galatians/1.htm">Lamsa Bible</a> Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God our Father: <a href="/aramaic-plain-english/galatians/1.htm">Aramaic Bible in Plain English</a> He who gave himself for the sake of our sins to set us free from this evil world, according to the will of God Our Father,<div class="vheading2">NT Translations</div><a href="/anderson/galatians/1.htm">Anderson New Testament</a> who gave himself for our sins, that he might deliver us from this present evil age, according to the will of our God and Father, <a href="/godbey/galatians/1.htm">Godbey New Testament</a> who gave Himself for our sins, in order that he might redeem us from the present evil age, according to the will of God even our Father: <a href="/haweis/galatians/1.htm">Haweis New Testament</a> who gave himself for our sins, that he might pluck us out of this present wicked world, according to the will of God and our Father: <a href="/mace/galatians/1.htm">Mace New Testament</a> that he might deliver us from the vices of this present age, according to the will of God, even our father: to <a href="/wey/galatians/1.htm">Weymouth New Testament</a> who gave Himself to suffer for our sins in order to rescue us from the present wicked age in accordance with the will of our God and Father. <a href="/worrell/galatians/1.htm">Worrell New Testament</a> Who gave Himself for our sins, that He might deliver us out of the present evil age, according to the will of our God and Father; <a href="/worsley/galatians/1.htm">Worsley New Testament</a> who gave himself for our sins, that He might deliver us from the present evil world, according to the will of our God and Father: <a href="/parallel/galatians/1-4.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/Jv8Ri4CeT34?start=19" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/galatians/1.htm">Paul's Greeting to the Galatians</a> …3Grace and peace to you from God our Father and the Lord Jesus Christ, 4<a href="/greek/3588.htm" title="3588: tou (Art-GMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">who</a> <a href="/greek/1325.htm" title="1325: dontos (V-APA-GMS) -- To offer, give; I put, place. A prolonged form of a primary verb; to give.">gave</a> <a href="/greek/1438.htm" title="1438: heauton (RefPro-AM3S) -- Himself, herself, itself. ">Himself</a> <a href="/greek/5228.htm" title="5228: hyper (Prep) -- Gen: in behalf of; acc: above. ">for</a> <a href="/greek/1473.htm" title="1473: hēmōn (PPro-G1P) -- I, the first-person pronoun. A primary pronoun of the first person I.">our</a> <a href="/greek/3588.htm" title="3588: tōn (Art-GFP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/266.htm" title="266: hamartiōn (N-GFP) -- From hamartano; a sin.">sins</a> <a href="/greek/3704.htm" title="3704: hopōs (Conj) -- From hos and pos; what(-ever) how, i.e. In the manner that (as adverb or conjunction of coincidence, intentional or actual).">to</a> <a href="/greek/1807.htm" title="1807: exelētai (V-ASM-3S) -- From ek and haireomai; actively, to tear out; middle voice, to select; figuratively, to release.">rescue</a> <a href="/greek/1473.htm" title="1473: hēmas (PPro-A1P) -- I, the first-person pronoun. A primary pronoun of the first person I.">us</a> <a href="/greek/1537.htm" title="1537: ek (Prep) -- From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.">from</a> <a href="/greek/3588.htm" title="3588: tou (Art-GMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/1764.htm" title="1764: enestōtos (V-RPA-GMS) -- From en and histemi; to place on hand, i.e. impend, be instant.">present</a> <a href="/greek/3588.htm" title="3588: tou (Art-GMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/4190.htm" title="4190: ponērou (Adj-GMS) -- Evil, bad, wicked, malicious, slothful. ">evil</a> <a href="/greek/165.htm" title="165: aiōnos (N-GMS) -- From the same as aei; properly, an age; by extension, perpetuity; by implication, the world; specially a Messianic period.">age,</a> <a href="/greek/2596.htm" title="2596: kata (Prep) -- A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).">according to</a> <a href="/greek/3588.htm" title="3588: to (Art-ANS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/2307.htm" title="2307: thelēma (N-ANS) -- An act of will, will; plur: wishes, desires. From the prolonged form of ethelo; a determination, i.e. choice or inclination.">will</a> <a href="/greek/1473.htm" title="1473: hēmōn (PPro-G1P) -- I, the first-person pronoun. A primary pronoun of the first person I.">of our</a> <a href="/greek/3588.htm" title="3588: tou (Art-GMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/2316.htm" title="2316: Theou (N-GMS) -- A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.">God</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/3962.htm" title="3962: Patros (N-GMS) -- Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a father.">Father,</a> 5to whom be glory forever and ever. Amen.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/john/3-16.htm">John 3:16</a> For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life. <a href="/matthew/20-28.htm">Matthew 20:28</a> just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” <a href="/titus/2-14.htm">Titus 2:14</a> He gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession, zealous for good deeds. <a href="/1_timothy/2-6.htm">1 Timothy 2:6</a> who gave Himself as a ransom for all—the testimony that was given at just the right time. <a href="/1_john/4-10.htm">1 John 4:10</a> And love consists in this: not that we loved God, but that He loved us and sent His Son as the atoning sacrifice for our sins. <a href="/romans/4-25.htm">Romans 4:25</a> He was delivered over to death for our trespasses and was raised to life for our justification. <a href="/ephesians/5-2.htm">Ephesians 5:2</a> and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God. <a href="/1_peter/2-24.htm">1 Peter 2:24</a> He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.” <a href="/hebrews/9-14.htm">Hebrews 9:14</a> how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death, so that we may serve the living God! <a href="/colossians/1-13.htm">Colossians 1:13-14</a> He has rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son, / in whom we have redemption, the forgiveness of sins. <a href="/1_corinthians/15-3.htm">1 Corinthians 15:3</a> For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, <a href="/romans/8-3.htm">Romans 8:3</a> For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh, <a href="/isaiah/53-5.htm">Isaiah 53:5</a> But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. <a href="/isaiah/53-12.htm">Isaiah 53:12</a> Therefore I will allot Him a portion with the great, and He will divide the spoils with the strong, because He has poured out His life unto death, and He was numbered with the transgressors. Yet He bore the sin of many and made intercession for the transgressors. <a href="/daniel/9-24.htm">Daniel 9:24</a> Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place.</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:gave.<a href="/galatians/2-20.htm">Galatians 2:20</a> I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.<a href="/matthew/20-28.htm">Matthew 20:28</a> Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.<a href="/matthew/26-28.htm">Matthew 26:28</a> For this is my blood of the new testament, which is shed for many for the remission of sins.from.<a href="/galatians/6-14.htm">Galatians 6:14</a> But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.<a href="/isaiah/65-17.htm">Isaiah 65:17</a> For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.<a href="/john/12-31.htm">John 12:31</a> Now is the judgment of this world: now shall the prince of this world be cast out.according.<a href="/psalms/40-8.htm">Psalm 40:8</a> I delight to do thy will, O my God: yea, thy law is within my heart.<a href="/matthew/26-42.htm">Matthew 26:42</a> He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.<a href="/luke/22-42.htm">Luke 22:42</a> Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.our.<a href="/matthew/6-9.htm">Matthew 6:9</a> After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.<a href="/romans/1-7.htm">Romans 1:7</a> To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.<a href="/ephesians/1-2.htm">Ephesians 1:2</a> Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.<div class="vheading">Jump to Previous</div><a href="/2_corinthians/11-15.htm">Accordance</a> <a href="/2_corinthians/9-9.htm">Age</a> <a href="/2_corinthians/1-10.htm">Deliver</a> <a href="/2_corinthians/13-7.htm">Evil</a> <a href="/2_corinthians/11-33.htm">Free</a> <a href="/2_corinthians/13-10.htm">Order</a> <a href="/2_corinthians/13-10.htm">Present</a> <a href="/2_corinthians/9-7.htm">Purpose</a> <a href="/2_corinthians/1-10.htm">Rescue</a> <a href="/2_corinthians/13-2.htm">Sins</a> <a href="/2_corinthians/11-20.htm">Suffer</a> <a href="/1_corinthians/5-13.htm">Wicked</a> <a href="/2_corinthians/11-18.htm">World</a><div class="vheading2">Jump to Next</div><a href="/ephesians/1-5.htm">Accordance</a> <a href="/galatians/1-14.htm">Age</a> <a href="/colossians/1-25.htm">Deliver</a> <a href="/galatians/5-16.htm">Evil</a> <a href="/galatians/2-4.htm">Free</a> <a href="/galatians/1-16.htm">Order</a> <a href="/galatians/4-18.htm">Present</a> <a href="/galatians/2-16.htm">Purpose</a> <a href="/colossians/1-13.htm">Rescue</a> <a href="/ephesians/1-7.htm">Sins</a> <a href="/galatians/3-4.htm">Suffer</a> <a href="/ephesians/6-16.htm">Wicked</a> <a href="/galatians/3-22.htm">World</a><div class="vheading2">Galatians 1</div>1. <a href="/galatians/1-1.htm">Paul's greeting to the Galatians;</a> 6. <a href="/galatians/1-6.htm">He wonders why they have so soon left him and the gospel;</a> 8. <a href="/galatians/1-8.htm">and accurses those who preach any other gospel than he did.</a> 11. <a href="/galatians/1-11.htm">He learned the gospel not from men, but from God;</a> 14. <a href="/galatians/1-14.htm">and shows what he was before his calling;</a> 17. <a href="/galatians/1-17.htm">and what he did immediately after it.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="study" id="study"></a><div class="vheading"><table width="100%"><tr><td width="99%" valign="top"><a href="/study/galatians/1.htm">Study Bible</a></td><td width="1%" valign="top"><a href="/study/galatians/" title="Book Summary and Study">Book ◦</a> <a href="/study/chapters/galatians/1.htm" title="Chapter summary and Study">Chapter </a></tr></table></div>who gave Himself for our sins This phrase emphasizes the sacrificial nature of Jesus Christ's death. The concept of substitutionary atonement is central here, where Jesus willingly offered Himself as a sacrifice to atone for humanity's sins. This act fulfills Old Testament prophecies such as <a href="/isaiah/53-5.htm">Isaiah 53:5</a>, which speaks of the suffering servant who bears the iniquities of others. The voluntary nature of this sacrifice is crucial, highlighting Jesus' obedience and love (<a href="/john/10-18.htm">John 10:18</a>). The phrase also connects to the sacrificial system in the Old Testament, where animals were offered to atone for sin, pointing to Jesus as the ultimate and final sacrifice (<a href="/hebrews/10-10.htm">Hebrews 10:10</a>).to rescue us from the present evil age This part of the verse speaks to the deliverance aspect of Christ's work. The "present evil age" refers to the current world system, characterized by sin and opposition to God's will. In Jewish eschatology, history is divided into "this age" and "the age to come," with the latter being the time of God's kingdom. Jesus' death and resurrection initiate the transition from this present age to the age to come (<a href="/1_corinthians/10-11.htm">1 Corinthians 10:11</a>). The rescue is not just from personal sin but from the pervasive influence of evil in the world, aligning with the theme of spiritual warfare found in <a href="/ephesians/6-12.htm">Ephesians 6:12</a>.according to the will of our God and Father This phrase underscores the divine initiative and purpose behind Jesus' sacrificial act. It was not a random event but part of God's sovereign plan for redemption, as seen in passages like <a href="/ephesians/1-4.htm">Ephesians 1:4-5</a>, which speak of God's predestined plan for salvation. The use of "our God and Father" emphasizes the relational aspect of God, who acts out of love and care for His creation. This aligns with the broader biblical narrative of God's redemptive plan, from the promise to Abraham (<a href="/genesis/12-3.htm">Genesis 12:3</a>) to the fulfillment in Christ (<a href="/galatians/3-14.htm">Galatians 3:14</a>). The phrase assures believers of God's control and purpose in the unfolding of salvation history.<div class="vheading2">Persons / Places / Events</div>1. <a href="/topical/j/jesus_christ.htm">Jesus Christ</a> The central figure in this verse, who "gave Himself for our sins." His sacrificial act is the foundation of Christian salvation. 2. <a href="/topical/p/paul_the_apostle.htm">Paul the Apostle</a> The author of the letter to the Galatians, addressing the churches in Galatia to correct false teachings and affirm the true Gospel. 3. <a href="/topical/g/galatia.htm">Galatia</a> A region in modern-day Turkey where the recipients of this letter resided. The churches here were struggling with false teachings about the necessity of following Jewish law for salvation. 4. <a href="/topical/g/god_the_father.htm">God the Father</a> The one whose will is fulfilled through Jesus' sacrificial act, emphasizing the divine plan for salvation. 5. <a href="/topical/t/the_present_evil_age.htm">The Present Evil Age</a> Refers to the current world system, characterized by sin and opposition to God's will, from which believers are rescued.<div class="vheading2">Teaching Points</div><a href="/topical/t/the_sacrificial_love_of_christ.htm">The Sacrificial Love of Christ</a> Jesus' self-giving act is central to the Christian faith. His sacrifice was voluntary and motivated by love, providing a model for selflessness in our lives. <a href="/topical/r/rescue_from_the_present_evil_age.htm">Rescue from the Present Evil Age</a> Believers are called to live distinctively from the world, recognizing that they have been rescued from its influence and are now part of God's kingdom. <a href="/topical/t/the_will_of_god.htm">The Will of God</a> Understanding that Christ's sacrifice was according to God's will encourages trust in God's sovereign plan for our lives, even when circumstances are challenging. <a href="/topical/t/the_nature_of_sin_and_redemption.htm">The Nature of Sin and Redemption</a> Acknowledge the seriousness of sin and the necessity of redemption through Christ. This awareness should lead to gratitude and a desire to live in obedience to God. <a href="/topical/l/living_in_light_of_the_gospel.htm">Living in Light of the Gospel</a> The Gospel is not just a message to be believed but a reality to be lived out. Our lives should reflect the transformation that comes from being rescued by Christ.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_galatians_1.htm">Top 10 Lessons from Galatians 1</a> <a href="/q/what_defines_today's_evil_age.htm">What defines the characteristics of the present evil age?</a> <a href="/q/is_christ_in_you_the_hope_of_glory.htm">Is Christ in you the hope of glory?</a> <a href="/q/when_was_nehemiah_written.htm">What does it mean Jesus became sin for us?</a> <a href="/q/how_does_animal_sacrifice_fit_ethics_today.htm">Leviticus 5:6 mandates animal sacrifice for atonement; how does punishing an innocent creature align with modern ethical standards?</a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/galatians/1.htm">Ellicott's Commentary for English Readers</a></div>(4) Who gave himself.--Surrendered Himself, of His own free act and will, to those who sought His death. The phrase has a parallel in <a href="/titus/2-14.htm" title="Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.">Titus 2:14</a>, and appears in its full and complete form in the Gospel saying (<a href="/matthew/20-28.htm" title="Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Matthew 20:28</a>; <a href="/mark/10-45.htm" title="For even the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Mark 10:45</a>): "The Son of Man came to give His life a ransom for many "; and in <a href="/1_timothy/2-6.htm" title="Who gave himself a ransom for all, to be testified in due time.">1Timothy 2:6</a> : "Who gave Himself a ransom" (the word is here a compound, which brings out more strongly the sense of vicariousness) "for all."For our sins.--In the Greek there are three prepositions, which can only be translated by the single word "for" in English. The first has for its primary sense "concerning," or "relating to"; it merely marks a connection or relation between two facts. The second has rather the sense "in behalf of," "in the interests of." The third means strictly "in place of." The first, as might be expected, is naturally used in respect of things; the second and third of persons. The death of Christ was a sacrifice for sins, i.e., the sins of mankind stood in a distinct relation to it, which was really that of cause. The sins of mankind it was which set the whole scheme of redemption in motion, and to take away those sins was its main object. The death of Christ was a sacrifice for sinners. It was a sacrifice wrought in their behalf, for their benefit. It was also a sacrifice wrought in their stead. Christ suffered in order that they might not suffer. He gave His life "a ransom for (i.e., in place of) many." The first of these meanings is represented in Greek by the preposition peri, the second by huper, the third by anti. The distinction, however, is not quite strictly kept up. We not unfrequently find the death of Christ described as a sacrifice for (on behalf of) sins. This would correspond rather to our phrase "for the sake of." The object was to do away with sins. They were, as it were, the final cause of the atonement.It is somewhat doubtful which of the first two prepositions is to be read here. By far the majority of MSS. have peri, but the famous Codex Vaticanus, and one of the corrections of the Sinaitic MS., have huper. The two prepositions are not unfrequently confused in the MSS., and the probability in this case is that the numerical majority is right. It will then be simply stated in the text that the sins of men and the sacrifice of Christ have a relation to each other. If there had been no sin there would have been no redemption.Deliver us.--The deliverance present to the mind of the Apostle appears to be rather (in technical language) that of sanctification than that of justification. The object of redemption is regarded for the moment as being to deliver men from sin, and not so much to deliver them from guilt, the consequence of sin. The Atonement has really both objects, but it is the first that the Apostle has in view in this passage. . . . <div class="vheading2"><a href="/commentaries/pulpit/galatians/1.htm">Pulpit Commentary</a></div>Verse 4. - Who gave himself (τοῦ δόντος ἑαυτόν). This is the strongest imaginable description of what Christ did to redeem us. The phrase occurs in 1 Macc. 6:44, with reference to the Eleazar who rushed upon certain death to kill the elephant which was carrying the king, Antiochus: "He gave himself (ἔδωκεν ἑαυτὸν) to save his people." It is applied to Christ also in <a href="/titus/2-14.htm">Titus 2:14</a>," Who gave himself for us;" and <a href="/1_timothy/2-6.htm">1 Timothy 2:6</a>, "Who gave himself a ransom for all." In the next chapter, ver. 20, the apostle writes, "Who loved me, and gave himself up (πυραδόντος ἑαυτὸν) for me." Similarly, St. Paul writes in <a href="/romans/8-32.htm">Romans 8:32</a>, "He that spared not [i.e. 'kept not back'] his own Son, but gave him up (παρέδωκεν αὐτὸν) for us all." The addition, in <a href="/matthew/26-45.htm">Matthew 26:45</a>, of the words, "into the hands of sinners," and our Lord's utterance in <a href="/luke/22-53.htm">Luke 22:53</a>, "This is your hour, and the power of darkness," help to illustrate the exceedingly pregnant expression now before us. For our sins (ὑπέρ τῶν ἁμαρτιῶν ἡμῶν). This is the reading of the Textus Receptus, retained by the Revisers. On the other hand, L. T. Tr., for ὑπέρ, substitute περί. These two prepositions ὑπὲρ and περὶ are, in this relation as well as in some others, used indifferently. If we follow the reading of Rec. L. T. Tr. Rev. (for very often the manuscripts oscillate between the two), we have ὑπὲρ in <a href="/1_corinthians/15-3.htm">1 Corinthians 15:3</a>, "Died for our sins;" <a href="/hebrews/7-27.htm">Hebrews 7:27</a>, "To offer up sacrifices, first for his own sins, and then for the sins of the people;" <a href="/hebrews/9-7.htm">Hebrews 9:7</a>, "Blood, which he offereth for himself, and for the ignorances of the people." On the other hand, we find in the same authorities περὶ in <a href="/romans/8-3.htm">Romans 8:3</a>, "Sending his own Son in the likeness of sinful flesh and for sin;" <a href="/hebrews/5-3.htm">Hebrews 5:3</a>, "As for the people, so also for himself, to offer for sins" (where, however, the Receptus has ὑπὲρ in the last clause, ("for sins"); <a href="/hebrews/10-6.htm">Hebrews 10:6</a>, "Whole burnt offerings, and sacrifices for sin;" <a href="/hebrews/10-18.htm">Hebrews 10:18</a>, "No more offering for sin;" <a href="/1_john/2-2.htm">1 John 2:2, 10</a>, "Propitiation for our sins;" <a href="/1_peter/3-16.htm">1 Peter 3:16</a>, "Died [or, 'suffered'] for (περὶ) sins, the righteous for (ὑπὲρ) the unrighteous." The last passage (<a href="/1_peter/3-18.htm">1 Peter 3:18</a>) suggests the remark that ὑπὲρ is the more appropriate word before persons, and περὶ before "sins." We find, however, that, in the Septuagint, in the Pentateuch περὶ is used also before persons as it is in <a href="/hebrews/5-3.htm">Hebrews 5:3</a>; thus: <a href="/leviticus/5-18.htm">Leviticus 5:18</a>, "The priest shall make atonement for περὶ him concerning (περὶ) his ignorance;" in both cases rendering the Hebrew al. So <a href="/leviticus/4-20.htm">Leviticus 4:20, 26, 31, 35</a>; <a href="/numbers/8-12.htm">Numbers 8:12</a>. On the other hand, in <a href="/exodus/32-30.htm">Exodus 32:30</a> we have "I will go up unto the Lord, that I may make atonement for (περί, b'ad) your sin." The truth seems to be that ὑπέρ, which is more properly "on behalf of" often denotes "for," equivalent to "on account of;" as e.g. <a href="/psalms/39-11.htm">Psalm 39:11</a>, Septuagint, "rebukes for sin;" <a href="/ephesians/5-20.htm">Ephesians 5:20</a>, "Giving thanks always for all things;" <a href="/romans/15-9.htm">Romans 15:9</a>, "Glorify God for his mercy." And this sense passes into "concerning," "with reference to;" as <a href="/2_corinthians/1-8.htm">2 Corinthians 1:8</a>, "I would not have you ignorant concerning our affliction;" <a href="/2_corinthians/8-23.htm">2 Corinthians 8:23</a>, "Whether any inquire about Titus." On the other hand, περί, which more properly denotes "concerning," "with reference to," passes into the sense of "on account of;" as <a href="/luke/19-37.htm">Luke 19:37</a>, "Praise God for all the mighty works;" <a href="/john/10-33.htm">John 10:33</a>, "For a good work we stone thee not, but for blasphemy;" <a href="/1_corinthians/1-4.htm">1 Corinthians 1:4</a>, "I thank my God... concerning you;" <a href="/1_thessalonians/1-2.htm">1 Thessalonians 1:2</a>, "We give thanks to God for you all;" <a href="/romans/1-8.htm">Romans 1:8</a>, "I thank my God for [Receptus, ὑπὲρ] you all." The use of περὶ in the verse before us, and in the similar passages above cited, no doubt followed its use in the phrase περὶ ἁμαρτίας, which in the LXX. so commonly describes the "sin offering" of the Levitical institute. This phrase sometimes represents what in the Hebrew text is the simple noun (chattath) "sin," put for "sin offering;" as e.g. <a href="/leviticus/7-37.htm">Leviticus 7:37</a>, "This is the law ofthe burnt offering, of the meat offering, and of the sin offering (chattath)," etc. (οῦτος ὁ νόμος τῶν ὁλοκαυτωμάτων καὶ θυσίας καὶ περὶ ἁμαρτίας, etc.). Sometimes it represents the same Hebrew noun preceded by the preposition al, for: "For the sin of such or such a one (περὶ τῆς ἁμαρτίας τοῦ δεῖνα);" as e.g. <a href="/leviticus/5.htm">Leviticus 5</a>:35, where the LXX. has, "The priest shall make atonement for him for the sin which he hath sinned (ἐξιλάσεται περι αὐτοῦ ὁ ἱερεὺς περὶ τῆς ἁμαρτίας η}ν ἥμαρτε)." The precise force of περὶ in this phrase was probably "on account of sin," or "having reference to sin;" senses of περὶ which, as has been seen, are borne by ὑπὲρ as well. This view of the force of these two prepositions, as employed in this relation, seems to the present writer more satisfactory than that which refers it to the notion of protection, "on behalf of" or "for the good of" some one; though it must unquestionably be allowed that this is a notion which they both of them frequently convey. To this latter notion, indeed, we must in all probability refer the use of ὑπὲρ in <a href="/galatians/2-20.htm">Galatians 2:20</a>, "Gave himself up for me," as well as in <a href="/1_peter/3-18.htm">1 Peter 3:18, 6</a>, for the unrighteous;" <a href="/luke/22-19.htm">Luke 22:19, 20</a>, "Given for you," "Poured out for you," and the like; and also that of περὶ in <a href="/matthew/26-28.htm">Matthew 26:28</a>, "Shed for many;" <a href="/john/17-9.htm">John 17:9</a>, "I pray for them;" <a href="/colossians/4-3.htm">Colossians 4:3</a>, "Praying for us." The result of this inquiry into the usus loquendi with reference to these prepositions appears to be this: in what manner the death of Christ affected our condition in those respects in which that condition was antecedently qualified by our sins, neither ὑπὲρ nor περὶ as prefixed to the noun "sins" enables us precisely to determine, further than as it recalls for illustration the "sin offering" of the Law. For the more complete development of the idea intended to be conveyed, we must look to other references made in Scripture to the subject, such as e.g. <a href="/2_corinthians/5-21.htm">2 Corinthians 5:21</a>; <a href="/galatians/3-13.htm">Galatians 3:13</a>; <a href="/1_peter/1-19.htm">1 Peter 1:19</a>. Thus much, however, we may confidently assume: both ὑπὲρ and περὶ as so applied do alike warrant us in concluding, not only that it was because of our sins that Christ behoved to die, but also that his death is efficacious for the complete removal of those evils which accrue to us from our sins. That he might deliver us from this present evil world (ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ. Such is the reading of L. T. Tr. Rev.; while the Textus Receptus has ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ); that he might deliver us out of the present world, evil that it is. The verb ἐξαιρέομαι, originally "take out," renders the Hebrew hitztzil in <a href="/1_samuel/4-8.htm">1 Samuel 4:8</a> and <a href="/jeremiah/1-8.htm">Jeremiah 1:8</a> in the sense of "deliver;" it points to "the present state" as one of helpless misery or danger. Compare the use of the verb, <a href="/acts/7-10.htm">Acts 7:10, 34</a>; <a href="/acts/12-11.htm">Acts 12:11</a>; it is equivalent to ῤύεσθαι, as found in <a href="/colossians/1-13.htm">Colossians 1:13</a> and <a href="/luke/1-74.htm">Luke 1:74</a>. The participle "present" or "subsisting," ἐνεστώς, is found in explicit contrast with the participle "to come," μέλλων, <a href="/romans/8-38.htm">Romans 8:38</a>," Nor things present nor things to come;" and <a href="/1_corinthians/3-22.htm">1 Corinthians 3:22</a>. We are, therefore, naturally led to suppose that the apostle means to contrast the "world" here referred to with a "world to come;" which latter is mentioned in <a href="/hebrews/6-5.htm">Hebrews 6:5</a>, and seems synonymous with the "world [literally, 'inhabited earth'] to come," οἰκουμένη μέλλουσα, of <a href="/hebrews/2-5.htm">Hebrews 2:5</a>. Compare our Lord's words in <a href="/matthew/12-32.htm">Matthew 12:32</a>, "Neither in this world nor in that which is to come," and his contrast of "this world" with "that world" in <a href="/luke/20-34.htm">Luke 20:34, 35</a>. The Greek word here employed, aion, like kosmos, is used with varying shades of meaning. The two nouns, used interchangeably in <a href="/1_corinthians/3-18.htm">1 Corinthians 3:18, 19</a> are, however, not altogether equivalent. The former originally denotes a mode of time; the latter, a mode of space. In particular, aion is never used in the Greek Testament to denote "mankind," as kosmos not unfrequently is by all its writers. In the Syriac Version, olmo represents both aion and kosmos in all their senses, with a slight variation in its form to represent aion in <a href="/ephesians/2-2.htm">Ephesians 2:2</a>, "The course (aida) of this world (kosmos)," as if it were "The worldliness of this world." Probably the same word olmo, in the Chaldean-Hebrew language current amongst the Palestinian Jews, was the term employed by them in all those connections in which either aion or kosmos would have been used by them if speaking in Hellenistic Greek; for it is to the Hellenistic dialect of the Greek language that both words as so employed belong. We never find aion at all in any of St. John's writings, except in the phrases, εἰς τὸν αἰῶνα or εἰς τοὺς αἰῶνας, denoting "for ever." In other significations, when other writers of the New Testament might have used aion, St. John always puts kosmos. The word aion, denoting a cycle of time, is used also to signify a material world, as <a href="/hebrews/1-2.htm">Hebrews 1:2</a>; and, in particular, the state of things found existing in that cycle of time; and this as viewed in various aspects. In <a href="/luke/20-34.htm">Luke 20:34, 35</a> "this aida" contrasts the present state, as one of mortality and successive reproduction, with "that aion," viewed as one of immortality, in which processes of reproduction are found no more. But in <a href="/luke/16-8.htm">Luke 16:8</a> "the children of this aion" are those who live after the world-loving, sinful fashion which characterizes mankind in general in contrast with "the children of light," who have been enlightened to recognize their relation to a spiritual world. In St. Paul, "the present αἰὼν denotes the entire moral and spiritual state of mankind viewed in the aspect in which he contemplated it - a state wrapped in spiritual "darkness," pervaded by ungodliness and general immorality, and dominated by Satan; as Bengel puts it, "tota oeconomia peceati sub potestate Satanae" (<a href="/ephesians/2-2.htm">Ephesians 2:2</a>; <a href="/ephesians/4-18.htm">Ephesians 4:18</a>; <a href="/2_corinthians/4-4.htm">2 Corinthians 4:4</a>); a state from which Christians ought to study to get wholly weaned in all their moral and spiritual habits (<a href="/romans/12-2.htm">Romans 12:2</a>; <a href="/ephesians/4-22.htm">Ephesians 4:22-24</a>). In St. John, the phrases, "the world (kosmos)," or "this world" are frequently employed to express the same idea; as e.g. <a href="/john/12-31.htm">John 12:31</a>; <a href="/john/16-11.htm">John 16:11</a>; <a href="/1_john/2-15.htm">1 John 2:15, 16</a>; <a href="/1_john/5-19.htm">1 John 5:19</a>. Out of this "power, empire, of darkness," in which by nature apart from Christ's grace all men are hopelessly enthralled; out of the grasp, inextricable by any efforts of their own, with which Satan holds them, - the apostle recognizes Christ as alone able to "rescue" us; and even him only able to "rescue" us by virtue of his atoning sacrifice of himself Thus, in an eminently just application of the verb, he is said to "redeem" (λυτροῦσθαι) them from all iniquity, which expression includes, not only the idea of his paying down a ransom for their emancipation, but also the thought that, by the power of his grace, he makes the ransom effectual for the actual moral and spiritual deliverance, one by one, of those who believe in him: "he purifies them a people of his very own, devoted to good works" (<a href="/titus/2-14.htm">Titus 2:14</a>). The position in the Greek of the epithet "evil," standing in a peculiar manner without the article after "this present world" (τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ), is discussed both by Bishop Ellicott and by Bishop) Lightfoot in their respective Commentaries on the Epistle; the latter of whom takes it as equivalent to "with all its evils." It seems to the present writer that the syntax of the clause groups it with <a href="/ephesians/2-11.htm">Ephesians 2:11</a>," That which is called circumcision, in the flesh, made [or, 'done '] with hands (τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιητοῦ)," where ἐν σαρκὶ χειροποιητοῦ has no article, because it is a logical adjunct: the circumcision "which is made in the flesh with hands," is of course no real circumcision (cf. <a href="/romans/2.htm">Romans 2</a>. fin.), and there-fore is only one so "called." So in the present passage the epithet "evil" is a logical adjunct: the state of the world being an "evil state," craved Christ's redemption, and this fact should make that redemption welcome to us. Similarly, in <a href="/1_peter/1-18.htm">1 Peter 1:18</a> the epithet" handed from your fathers (πατροπαραδοτοῦ)," added after "your vain manner of life," is a logical adjunct: the fact that it was ancient and traditional gave it so strong a hold upon them as to crave the intervention of a no ordinary ransom to redeem them from it. With the turn of thought, which according to this view is indicated by the epithet πονηροῦ having been added to the noun without the article, agrees likewise the emphatic position of the verb ἐξέληται at the Lead of the sentence. Christ gave his own very self for this end, that he might deliver us out of this wretched state of things to which we belonged. But the reactionary movement now showing itself among the Galatians would inevitably, the apostle feels (see <a href="/galatians/5-4.htm">Galatians 5:4</a>), have the effect of making void this redeeming work of Christ, and of involving them afresh in their original misery. If we adhere to the reading in the Textus Receptus, τοῦ ἐνεστῶτος αἰῶνος πονηροῦ, we had best, perhaps, accept Winer's proposal ('Gram. N. T.,' § 20, 1 a), and explain the absence of the article by supposing αἰὼν πονηριὸς as forming one notion, as in the case of βρῶμα πνευματικὸν and πόμα πν. in the Textus Receptus of <a href="/1_corinthians/10-3.htm">1 Corinthians 10:3</a>. But this reading, though grammatically it runs more smoothly than the other, is on that very account the less likely to have been the original one, and seems greatly to blunt the significance of the adjective. May we not detect in this epithet "evil" the sound of a sigh, drawn from the apostle's heart by this flesh worry and disappointment now cropping up for him and for all who cared for the success of the gospel? His feeling seems to be - Oh the weary evilness of this present state! When will it be brought to an end by the appearing of that blissful hope? (comp. <a href="/2_corinthians/5-4.htm">2 Corinthians 5:4</a>). According to the will of God and our Father (κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ πατρὸς ἡμῶν); according to the will of our God and Father. It is, perhaps, of no great consequence whether we understand this clause as pointing to the whole preceding sentence, "Who gave himself... world," or to the last clause of it, "That he might deliver... world." But the former is the more probable construction: (1) there is no reason for restricting it to the last words; (2) it is in perfect accordance with the apostle's usual reference of Christ's coming into the world and dying for us to the Father's appointment, that he should here too be understood as referring to this work of delivering grace also. The feeling apparently underlies these words of the apostle, that the Judaizing which he has now before his eyes was both setting itself in opposition to the supreme ordering of "our God" - and his sovereign "will" who of us shall dare to contravene? - and also thwarting the operation of his fatherly loving-kindness. For the lack of filial confidence in God's love to us, and the slavish ceremonialism which characterized Judaical legalism, were both of them adjuncts of the unspiritual mind still in bondage to "the flesh" (cf. <a href="/romans/7.htm">Romans 7</a>. and 8.), and therefore part and parcel of "this present world." Comp. <a href="/galatians/3-3.htm">Galatians 3:3</a>; <a href="/galatians/4-3.htm">Galatians 4:3, 8-10</a>; and <a href="/colossians/2-20.htm">Colossians 2:20</a>," Why, as living in the world, do ye subject yourselves to ordinances, Handle not," etc.? As Professor Jowett observes, in this case as well as in the Epistle to the Romans, "The salutation is the proem of the whole Epistle." The expression, "our God and Father," is pathetic; it is an outcome of the deep complacency with which the apostle cherishes the assurance of God's fatherly love given us in the gospel - a sentiment of complacency stimulated into increased fervency by antagonism to the spiritual mischief confronting him. Of our God and Father. So Revised Version. This rendering appears decidedly preferable to that given by the Authorized Version, "of God and our Father," though grammatically this latter is confessedly not inadmissible. The like remark applies to all the other passages in the New Testament in which Θεὸς καὶ Πατὴρ is found followed by a genitive; namely, by πάντων (<a href="/ephesians/4-6.htm">Ephesians 4:6</a>); by ἡμῶν as in the passage before us (<a href="/1_thessalonians/1-3.htm">1 Thessalonians 1:3</a>; <a href="/1_thessalonians/3-11.htm">1 Thessalonians 3:11, 13</a>; <a href="/philippians/4-20.htm">Philippians 4:20</a>); by τοῦ Κυρίου ἡμῶν Ἰησοῦ Ξριστοῦ (<a href="/romans/15-6.htm">Romans 15:6</a>; <a href="/ephesians/1-3.htm">Ephesians 1:3</a>; <a href="/colossians/1-3.htm">Colossians 1:3</a>; <a href="/2_corinthians/1-3.htm">2 Corinthians 1:3</a>; <a href="/1_peter/1-3.htm">1 Peter 1:3</a>); by τοῦ Κυρίου Ἰησοῦ (<a href="/2_corinthians/11-31.htm">2 Corinthians 11:31</a> [L. T. Tr. Rev.; Receptus has τοῦ Κυρίου ἡμῶν Ἰησοῦ Ξριστοῦ]; and by αὐτοῦ (<a href="/revelation/1-6.htm">Revelation 1:6</a>). <a href="/commentaries/galatians/1-4.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>who τοῦ (tou) Article - Genitive Masculine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. gave δόντος (dontos) Verb - Aorist Participle Active - Genitive Masculine Singular <a href="/greek/strongs_1325.htm">Strong's 1325: </a> To offer, give; I put, place. A prolonged form of a primary verb; to give. Himself ἑαυτὸν (heauton) Reflexive Pronoun - Accusative Masculine 3rd Person Singular <a href="/greek/strongs_1438.htm">Strong's 1438: </a> Himself, herself, itself. for ὑπὲρ (hyper) Preposition <a href="/greek/strongs_5228.htm">Strong's 5228: </a> Gen: in behalf of; acc: above. our ἡμῶν (hēmōn) Personal / Possessive Pronoun - Genitive 1st Person Plural <a href="/greek/strongs_1473.htm">Strong's 1473: </a> I, the first-person pronoun. A primary pronoun of the first person I. sins ἁμαρτιῶν (hamartiōn) Noun - Genitive Feminine Plural <a href="/greek/strongs_266.htm">Strong's 266: </a> From hamartano; a sin. to ὅπως (hopōs) Conjunction <a href="/greek/strongs_3704.htm">Strong's 3704: </a> From hos and pos; what(-ever) how, i.e. In the manner that (as adverb or conjunction of coincidence, intentional or actual). rescue ἐξέληται (exelētai) Verb - Aorist Subjunctive Middle - 3rd Person Singular <a href="/greek/strongs_1807.htm">Strong's 1807: </a> From ek and haireomai; actively, to tear out; middle voice, to select; figuratively, to release. us ἡμᾶς (hēmas) Personal / Possessive Pronoun - Accusative 1st Person Plural <a href="/greek/strongs_1473.htm">Strong's 1473: </a> I, the first-person pronoun. A primary pronoun of the first person I. from ἐκ (ek) Preposition <a href="/greek/strongs_1537.htm">Strong's 1537: </a> From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out. the τοῦ (tou) Article - Genitive Masculine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. present ἐνεστῶτος (enestōtos) Verb - Perfect Participle Active - Genitive Masculine Singular <a href="/greek/strongs_1764.htm">Strong's 1764: </a> From en and histemi; to place on hand, i.e. impend, be instant. evil πονηροῦ (ponērou) Adjective - Genitive Masculine Singular <a href="/greek/strongs_4190.htm">Strong's 4190: </a> Evil, bad, wicked, malicious, slothful. age, αἰῶνος (aiōnos) Noun - Genitive Masculine Singular <a href="/greek/strongs_165.htm">Strong's 165: </a> From the same as aei; properly, an age; by extension, perpetuity; by implication, the world; specially a Messianic period. according to κατὰ (kata) Preposition <a href="/greek/strongs_2596.htm">Strong's 2596: </a> A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined). the τὸ (to) Article - Accusative Neuter Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. will θέλημα (thelēma) Noun - Accusative Neuter Singular <a href="/greek/strongs_2307.htm">Strong's 2307: </a> An act of will, will; plur: wishes, desires. From the prolonged form of ethelo; a determination, i.e. choice or inclination. of our ἡμῶν (hēmōn) Personal / Possessive Pronoun - Genitive 1st Person Plural <a href="/greek/strongs_1473.htm">Strong's 1473: </a> I, the first-person pronoun. A primary pronoun of the first person I. God Θεοῦ (Theou) Noun - Genitive Masculine Singular <a href="/greek/strongs_2316.htm">Strong's 2316: </a> A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. Father, Πατρὸς (Patros) Noun - Genitive Masculine Singular <a href="/greek/strongs_3962.htm">Strong's 3962: </a> Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'. <div class="vheading">Links</div><a href="/niv/galatians/1-4.htm">Galatians 1:4 NIV</a> <a href="/nlt/galatians/1-4.htm">Galatians 1:4 NLT</a> <a href="/esv/galatians/1-4.htm">Galatians 1:4 ESV</a> <a href="/nasb/galatians/1-4.htm">Galatians 1:4 NASB</a> <a href="/kjv/galatians/1-4.htm">Galatians 1:4 KJV</a> <a href="//bibleapps.com/galatians/1-4.htm">Galatians 1:4 BibleApps.com</a> <a href="//bibliaparalela.com/galatians/1-4.htm">Galatians 1:4 Biblia Paralela</a> <a href="//holybible.com.cn/galatians/1-4.htm">Galatians 1:4 Chinese Bible</a> <a href="//saintebible.com/galatians/1-4.htm">Galatians 1:4 French Bible</a> <a href="/catholic/galatians/1-4.htm">Galatians 1:4 Catholic Bible</a> <a href="/galatians/1-4.htm">NT Letters: Galatians 1:4 Who gave himself for our sins that (Gal. 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