SEV Biblia, Chapter 3:10
Porque todos los que son de las obras de la ley, estn bajo maldicin. Porque escrito est: Maldito todo aquel que no permaneciere en todas las cosas que estn escritas en el libro de la ley, para hacerlas.
Clarke's Bible Commentary - Galatians 3:10
Verse 10. As many as are of the works of the law] All that seek salvation by the performance of the works of the law are under the curse, because it is impossible for them to come up to the spiritual meaning and intent of the law; and the law pronounces them cursed that continue not in all things which are written in the book of the law to do them. Hence, every Jew is necessarily under the curse of God's broken law; and every sinner is under the same curse, though he be not a Jew, who does not take refuge in the salvation provided for him by the Gospel. It is worthy of remark that no printed copy of the Hebrew Bible preserves the word lk col, ALL, in Deut. xxvii. 26, which answers to the apostle's word pasi, all, here. St. Jerome says that the Jews suppressed it, lest it should appear that they were bound to perform all things that are written in the book of the law. Of the genuineness of the reading there is no cause to doubt: it exists in six MSS. of Kennicott and Deuteronomy Rossi, in the Samaritan text, in several copies of the Targum, in the Septuagint, and in the quotation made here by the apostle, in which there is no variation either in the MSS. or in the versions.
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
οσοι 3745 γαρ 1063 εξ 1537 εργων 2041 νομου 3551 εισιν 1526 5748 υπο 5259 καταραν 2671 εισιν 1526 5748 γεγραπται 1125 5769 γαρ 1063 επικαταρατος 1944 πας 3956 ος 3739 ουκ 3756 εμμενει 1696 5719 εν 1722 πασιν 3956 τοις 3588 γεγραμμενοις 1125 5772 εν 1722 τω 3588 βιβλιω 975 του 3588 νομου 3551 του 3588 ποιησαι 4160 5658 αυτα 846
Vincent's NT Word Studies
10. Under the curse (uJpo kataran). Better, under curse. There is no article. The phrase is general = accursed. Comp. uJf' aJmartian under sin, Rom. iii. 9. The specific character of the curse is not stated. It is not merely the wrath of God as it issues in final destruction (Meyer); but it represents a condition of alienation from God, caused by violation of his law, with all the penalty which accrues from it, either in this life or the next.
Cursed (epikataratov). Only here and verse 13. o Class. In LXX, see Gen. iii. 14, 17; Deut. xxvii. 16-20; Isa. lxv. 20; Wisd. iii. 12; xiv. 8, etc.
Continueth - in (emmenei). The expression is figurative, the book of the law being conceived as a prescribed district or domain, in which one remains or out of which he goes. Comp. continue in the faith, Acts xiv. 22; in the covenant, Hebrew xiii. 9; in the things which thou hast learned, 2 Timothy iii. 14.
Robertson's NT Word Studies
3:10 {Under a curse} (hupo kataran). Picture of the curse hanging over them like a Damocles' blade. Cf. #Ro 3:9 "under Sin" (huf' hamartian). The word for "curse" (katara) is an old one (kata, down, Ara, imprecation), often in LXX, in N.T. only here and #13; Jas 3:10; 2Pe 2:14. Paul quotes #De 27:26, the close of the curses on Mt. Ebal. He makes a slight explanatory modification of the LXX changing logois to gegrammenois en twi bibliwi. The idea is made clearer by the participle (gegrammenois) and bibliwi (book). The curse becomes effective only when the law is violated. {Cursed} (epikataratos). Verbal adjective from epikataraomai, to imprecate curses, late word, common in LXX. In N.T. only here and verse #13, but in inscriptions also (Deissmann, _Light from the Ancient East_, p. 96). The emphasis is on "continueth" (emmenei) and "all" (pasin).
