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  • PARALLEL BIBLE - Galatians 3:13

    CHAPTERS: Galatians 1, 2, 3, 4, 5, 6     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29




    King James Bible - Galatians 3:13

    Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

    World English Bible

    Christ redeemed us from the curse of the
    law, having become a curse for us. For it is written, "Cursed is everyone who hangs on a tree,"

    Douay-Rheims - Galatians 3:13

    Christ hath redeemed us from the curse of the
    law, being made a curse for us: for it is written: Cursed is every one that hangeth on a tree:

    Webster's Bible Translation

    Christ hath redeemed us from the curse of the
    law, being made a curse for us: for it is written, Accursed is every one that hangeth on a tree:

    Greek Textus Receptus

    5547 ημας 2248 εξηγορασεν 1805 5656 εκ 1537 της 3588 καταρας 2671 του 3588 νομου 3551 γενομενος 1096 5637 υπερ 5228 ημων 2257 καταρα 2671 γεγραπται 1125 5769 γαρ 1063 επικαταρατος 1944 πας 3956 ο 3588 κρεμαμενος 2910 5734 επι 1909 ξυλου 3586

    Treasury of Scriptural Knowledge

    VERSE (13) -
    :10; 4:5 Isa 55:5-7,10-12 Da 9:24,26 Zec 13:7 Mt 26:28

    SEV Biblia, Chapter 3:13

    Cristo nos redimi de la maldicin de la ley, hecho por nosotros maldicin; (porque est escrito: Maldito cualquiera que es colgado en un madero),

    Clarke's Bible Commentary - Galatians 3:13

    Verse 13.
    Christ hath redeemed us] exhgorasen? Hath bought us with a price; viz. his blood, or life.

    Being made a curse for us] Being made an atonement for our sins; for whatever was offered as an atonement for sin was considered as bearing the punishment due to sin, and the person who suffered for transgression was considered as bearing the curse in his body; therefore, in the same day in which a criminal was executed it was ordered that his body should be buried, that the land might not be polluted, because he that was hanged, which was the case with every heinous culprit, was considered accursed of God, Deut. xxi. 22, 23; hence the necessity of removing the accursed THING out of sight.

    John Gill's Bible Commentary

    Ver. 13. Christ hath redeemed us from the curse of the law , etc..] The Redeemer is Christ, the Son of God; who was appointed and called to this work by his Father, and which he himself agreed to; he was spoken of in prophecy under this character; he came as such, and has obtained eternal redemption, for which he was abundantly qualified; as man, he was a near kinsman, to whom the right of redemption belonged; and as God, he was able to accomplish it. The persons redeemed are us, God's elect, both of Jews and Gentiles; a peculiar people, the people of Christ, whom the Father gave unto him; some out of every kindred, tongue, people, and nation: the blessing obtained for them is redemption; a buying of them again, as the word signifies; they were his before by the Father's gift, and now he purchases them with the price of his own blood, and so delivers them from the curse of the law; its sentence of condemnation and death, and the execution of it; so that they shall never be hurt by it, he having delivered them from wrath to come, and redeemed from the second death, the lake which burns with fire and brimstone. The manner in which this was done was by being made a curse for us ; the sense of which is, not only that he was like an accursed person, looked upon as such by the men of that wicked generation, who hid and turned away their faces from as an abominable execrable person, calling him a sinner, a Samaritan, and a devil; but was even accursed by the law; becoming the surety of his people, he was made under the law, stood in their legal place and stead and having the sins of them all imputed to him, and answerable for them, the law finding them on him, charges him with them, and curses him for them; yea, he was treated as such by the justice of God, even by his Father, who spared him not, awoke the sword of justice against him, and gave him up into his hands; delivered him up to death, even the accursed death of the cross, whereby it appeared that he was made a curse: made, by the will, counsel, and determination of God, and not without his own will and free consent; for he freely laid down his life, and gave himself, and made his soul an offering for sin: for it is written . ( Deuteronomy 21:23), cursed is everyone that hangeth on a tree : it is in the Hebrew text, ywlt , he that is hanged: which is the very name the Jews commonly call Christ by way of reproach; that is, everyone that hangeth, as the apostle rightly renders it; which is always the sense of an indefinite phrase, unless a restriction is put: adding out of the same verse, on the tree, by way of explanation; for which he cannot upon any account be found fault with, since it is manifest one hanged on a tree is meant, who is accursed of God, or the curse of God; the curse of God, in vindicating his righteous law, was visibly on such a person; as it was on Christ, when he hung on the cross, in the room and stead of his people; for he was made a curse, not for himself, or for any sins of his own, but for us; in our room and stead, for our sins, and to make atonement for them: upon the whole, the Jew has no reason to find fault as he does, either with the apostle's sense, or citation of this passage; for whether it be rendered hangeth, or is hanged, the sense is the same; and though the apostle leaves out the word God, it is clear from what he says, that his meaning is, that the curse of God lighted upon Christ as the surety of his people, standing in their legal place and stead, in order to redeem them from the law and its curse; since he says, he was made a curse for them, which must be done by the Lord himself: and whereas the Jew objects, that it is impossible that anyone, even an Israelite, should be delivered from the curses of the law, but by the observance of it, this shows his ignorance of the law, which, in case of sin, requires a penalty, and which is its curse; and it is not future observance of the law will free from that: and as for the Gentiles, he says, to whom the law was not given, and who were never under it, they are free from the curses of it, without a redemption; but as this is to be, understood not of the ceremonial, but of the moral law, it is a mistake; the Gentiles are under the moral law, and being guilty of the violation of it, are liable to its curse; and cannot be delivered from it, but through the redemption that is in Christ Jesus; by virtue of which, they have a part and portion in the blessings promised as follows.

    Matthew Henry Commentary

    Verses 6-14 - The
    apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. This he does from the example of Abraham, whose faith fastene upon the word and promise of God, and upon his believing he was owne and accepted of God as a righteous man. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture di foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us the study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is agains all sinners, therefore against all men; for all have sinned, and ar become guilty before God: and if, as transgressors of the law, we ar under its curse, it must be vain to look for justification by it. Thos only are just or righteous who are freed from death and wrath, an restored into a state of life in the favour of God; and it is onl through faith that persons become righteous. Thus we see tha justification by faith is no new doctrine, but was taught in the churc of God, long before the times of the gospel. It is, in truth, the onl way wherein any sinners ever were, or can be justified. Thoug deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through fait in Christ. Christ redeemed us from the curse of the law; being mad sin, or a sin-offering, for us, he was made a curse for us; no separated from God, but laid for a time under the Divine punishment The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for ho can God spare any man who remains under sin, seeing that he spared no his own Son, when our sins were charged upon him? Yet at the same time Christ, as from the cross, freely invites sinners to take refuge in him.

    Greek Textus Receptus

    5547 ημας 2248 εξηγορασεν 1805 5656 εκ 1537 της 3588 καταρας 2671 του 3588 νομου 3551 γενομενος 1096 5637 υπερ 5228 ημων 2257 καταρα 2671 γεγραπται 1125 5769 γαρ 1063 επικαταρατος 1944 πας 3956 ο 3588 κρεμαμενος 2910 5734 επι 1909 ξυλου 3586

    Vincent's NT Word Studies

    13. Hath
    redeemed (exhgorasen). P o . Better redeemed. Comp. Gal. iv. 5; Eph. v. 16; Col. iv. 5. In LXX once, Dan. ii. 8. See on Col. iv. 5.

    Us. Referring specially to Jews.

    Being made a curse (genomenov katara). Better, having become. See on chapter ii. 20.

    It is written. From LXX of Deut. xxi. 23, with the omission of uJpo qeou by God after cursed. Paul, as Lightfoot justly says, instinctively omits these words, since Christ was in no sense accursed by God in his crucifixion. The statement does not refer to Christ's enduring the curse in our stead, but solely to the attitude in which the law placed Christ by subjecting him to the death of a malefactor. The law satisfied its demand upon him, and thus thrust him out of the pale of the legal economy. We, by our fellowship with him, are likewise cast out, and therefore are no longer under curse.

    Upon a tree (epi xulou). Originally wood, timber. In later Greek, a tree. In Class. used of a gallows (Aristoph. Frogs, 736). Often of the stocks (Aristoph. Clouds, 592; Lysistr. 680; Knights, 367). So Acts xvi. 24. Of the cross, Acts v. 30; x. 39; 1 Pet. ii. 24. Ignatius (Smyrn. 1) says that Christ was nailed up for our sakes - of which fruit are we. That is, the cross is regarded as a tree, and Christians as its fruit. Comp. Trall. 2. See the interesting remarks of Lightfoot on the symbolism of the tree of life in Paradise (Apostolic Fathers, Part 2, Volume 2, page 291).

    Robertson's NT Word Studies

    3:13 {Redeemed us} (hemas exegorasen). First aorist active of the compound verb exagorazw (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb agorazw (#1Co 6:20; 7:23) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also #Ga 4:5; Col 4:5; Eph 5:16. Christ purchased us {from the curse of the law} (ek tes kataras tou nomou). "Out from (ek repeated) under (hupo in verse #10) the curse of the law." {Having become a curse for us} (genomenos huper hemwn katara). Here the graphic picture is completed. We were under (hupo) a curse, Christ became a curse {over} (huper) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (ek) and we are free from the curse which he took on himself. this use of huper for substitution is common in the papyri and in ancient Greek as in the N.T. (#Joh 11:50; 2Co 5:14f.). {That hangeth on a tree} (ho kremamenos epi xulou). Quotation from #De 21:23 with the omission of hupo qeou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (#Jos 10:26). xulon means wood, not usually tree, though so in #Lu 23:31 and in later Greek. It was used of gallows, crosses, etc. See #Ac 5:30; 10:39; 1Pe 2:24. On the present middle participle from the old verb kremannumi, to hang, see on Mt 18:6; Ac 5:30.

    CHAPTERS: 1, 2, 3, 4, 5, 6
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29


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