`Therefore doth My Father love Me, because I Lay Down My life, that I

might take it again.  No man taketh it from Me, but I Lay It Down of

Myself' (John 10:17,18).

So in 1 Timothy the apostle says of Christ `Who gave Himself a ransom for

all' (2:6).  The interweaving of the Father's gift, the Son's acquiescence,

and the overruling of the very betrayal of Judas is set forth by the use of

one word in the original paradidomi `to give aside', translated `deliver' and

The Father.

He `delivered' paradidomi `Him up for us all'

(Rom. 8:32)

The Son.

The Son of God, Who loved me and `gave' paradidomi Himself

for me (Gal. 2:20).

Judas Iscariot, which also `betrayed' paradidomi Him (Mark

He gave Himself for us, said Paul to Titus (2:14); He gave Himself for

our sins said Paul to the Galatians (1:4).  When we read He gave Himself `for

us' the word translated `for' is:

`huper, over and separate from; here only with genitive on behalf of,

as though bending over to protect ... then, as the service rendered on

behalf of another may often be in his stead, it comes to have this

meaning' (E.W. Bullinger Crit. Lexicon & Concordance).

In Galatians, where we read that He gave Himself `for our sins' the

word translated `for' is peri, according to the Revised Text.  Peri means

literally `around' as may be seen in such words as perimeter, peripatetic,

etc.  When not applied to concrete things it is better translated

`concerning' as in Acts 8:12 `the things concerning the kingdom of God'.

This distinction, while suggestive of much, is not maintained throughout the

New Testament, Hebrews 10:12 uses huper `for sins' and each occurrence must

be considered in the light of the context.  The first consequence of the

Saviour's gift of Himself on our behalf, was to redeem us from all iniquity.

`Away from' is the significance of apo which is used here.  The second

consequence was to purify unto Himself a people.  There is no actual word in

the original for `unto' it is an attempt to express in English the presence

of the dative case.  Two aspects of the offering of Christ on our behalf are

brought together here `to redeem' and `to purify'.  The one looks back to the

deliverance of Israel from the bondage of Egypt, as its type, with the

Passover as the outstanding symbol of `redemption' From, and `to purify'

looks to the ceremonial use of the blood and ashes of a red heifer of Numbers

19:1 -10 which `sanctifieth to the purifying of the flesh' as Hebrews 9:13

observes, and which continues:

`How much more shall the blood of Christ, Who through the eternal

Spirit offered Himself without spot to God, purge your conscience from

dead works to serve the living God?' (Heb.  9:14).

This, as the whole of Hebrews 9 testifies, has the Tabernacle, not the

Passover as its typical background.  The Passover is the `exodus' `the way

out', Luke 9:31 `decease'; the purifying accomplishes the `eisodos' `the way

in', as Hebrews 10:19 indicates; the exodus being the symbol of that aspect

of the Redeemer's work that delivered us `away from' our iniquities, the

eisodos being the symbol of access, and nearness set forth in the ordinances

of the Tabernacle.