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PARALLEL HISTORY 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
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LXX- Greek Septuagint - Galatians 3:13 χριστος 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
Douay Rheims Bible 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:
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,"
Early Church Father Links Anf-01 viii.iv.xciv Pg 4, Anf-01 ix.iv.xix Pg 17, Anf-03 v.iv.vi.iii Pg 43, Anf-03 v.iv.vi.iii Pg 44, Anf-03 iv.ix.x Pg 3, Anf-03 v.iv.iv.xviii Pg 5, Anf-03 vi.vii.viii Pg 12, Anf-03 v.ix.xxix Pg 4, Anf-03 v.ix.xxix Pg 8, Anf-04 iii.x.i Pg 64, Anf-06 vii.iii.xxvii Pg 6, Anf-06 vii.iii.xxvii Pg 18, Anf-06 vii.iii.xxx Pg 2, Anf-08 vii.xii.xvii Pg 17, Anf-09 xvi.ii.iv.viii Pg 5, Npnf-105 xv.iv.xxxvii Pg 5, Npnf-106 vii.xl Pg 30, Npnf-108 ii.LXXXVIII Pg 36, Npnf-108 ii.CIX Pg 59, Npnf-112 iv.xxxix Pg 26, Npnf-112 v.xi Pg 54, Npnf-113 iii.iii.iii Pg 48, Npnf-113 iv.iii.viii Pg 24, Npnf-114 iv.xvi Pg 46, Npnf-114 v.xvi Pg 46, Npnf-203 iv.ix.ii Pg 386, Npnf-203 iv.ix.ii Pg 390, Npnf-203 iv.ix.ii Pg 390, Npnf-203 iv.ix.ii Pg 408, Npnf-203 iv.ix.iv Pg 344, Npnf-203 iv.ix.iv Pg 602, Npnf-203 iv.ix.iv Pg 602, Npnf-203 iv.x.cxlvii Pg 75, Npnf-204 vii.ii.xxv Pg 3, Npnf-204 xxi.ii.iii.vi Pg 32, Npnf-204 xxi.ii.iii.vi Pg 33, Npnf-204 xxv.iii.iv.xiv Pg 36, Npnf-205 viii.i.iv.xi Pg 19, Npnf-205 viii.i.vii.v Pg 18, Npnf-205 viii.i.xiv.i Pg 18, Npnf-205 viii.ii.ii Pg 134, Npnf-206 v.LV Pg 32, Npnf-206 vi.ix.II Pg 66, Npnf-207 iii.iv Pg 216, Npnf-207 iii.xvi Pg 28, Npnf-207 iii.xx Pg 4, Npnf-207 iv.ii.iii Pg 31, Npnf-208 vii.ix Pg 88, Npnf-209 ii.vi.ii.ii Pg 29, Npnf-209 iii.iv.iv.xviii Pg 59, Npnf-210 iv.iv.iv.xii Pg 8, Npnf-210 iv.iv.iv.xii Pg 14, Npnf-210 iv.iv.vii.xv Pg 23, Npnf-210 v.vii Pg 59, Npnf-210 v.vii Pg 60
World Wide Bible Resources
Galatians 3:13
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.xciv Pg 4
[Gal. iii. 13.]
Anf-01 ix.iv.xix Pg 17
Gal. iii. 13; Deut. xxi. 23. And again: “And through thy knowledge shall the weak brother perish, for whom Christ died;”3646 3646
Anf-03 v.iv.vi.iii Pg 43
Gal. iii. 13. is declared by the apostle himself in a way which quite helps our side, as being the result of the Creator’s appointment. But yet it by no means follows, because the Creator said of old, “Cursed is every one that hangeth on a tree,”5308 5308
Anf-03 v.iv.vi.iii Pg 44
The LXX. version of Deut. xxi. 23 is quoted by St. Paul in Gal. iii. 13. that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of? Why, however, may it not be more suitable for the Creator to have delivered His own Son to His own curse, than to have submitted Him to the malediction of that god of yours,—in behalf, too, of man, who is an alien to him? Now, if this appointment of the Creator respecting His Son appears to you to be a cruel one, it is equally so in the case of your own god; if, on the contrary, it be in accordance with reason in your god, it is equally so—nay, much more so—in mine. For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you,5309 5309 Apud te. never at any time pronounced either. “We have received therefore, the promise of the Spirit,” as the apostle says, “through faith,” even that faith by which the just man lives, in accordance with the Creator’s purpose.5310 5310
Anf-03 iv.ix.x Pg 3
Comp. Deut. xxi. 23 with Gal. iii. 13, with Prof. Lightfoot on the latter passage. But the reason of the case antecedently explains the sense of this malediction; for He says in Deuteronomy: “If, moreover, (a man) shall have been (involved) in some sin incurring the judgment of death, and shall die, and ye shall suspend him on a tree, his body shall not remain on the tree, but with burial ye shall bury him on the very day; because cursed by God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot.”1314 1314
Anf-03 v.iv.iv.xviii Pg 5
Compare Deut. xxi. 23 with Gal. iii. 13. But what is meant by this curse, worthy as it is of the simple prediction of the cross, of which we are now mainly inquiring, I defer to consider, because in another passage3346 3346 The words “quiaet aliasantecedit rerum probatio rationem,” seem to refer to the parallel passage in adv. Judæos, where he has described the Jewish law of capital punishment, and argued for the exemption of Christ from its terms. He begins that paragraph with saying, “Sed hujus maledictionis sensum antecedit rerum ratio.” [See, p. 164, supra.] we have given the reason3347 3347 Perhaps rationale or procedure. of the thing preceded by proof. First, I shall offer a full explanation3348 3348 Edocebo. of the types. And no doubt it was proper that this mystery should be prophetically set forth by types, and indeed chiefly by that method: for in proportion to its incredibility would it be a stumbling-block, if it were set forth in bare prophecy; and in proportion too, to its grandeur, was the need of obscuring it in shadow,3349 3349 Magis obumbrandum. that the difficulty of understanding it might lead to prayer for the grace of God. First, then, Isaac, when he was given up by his father as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by His Father as a sacrifice, and carried the cross whereon He suffered. Joseph likewise was a type of Christ, not indeed on this ground (that I may not delay my course3350 3350 But he may mean, by “ne demorer cursum,” “that I may not obstruct the course of the type,” by taking off attention from its true force. In the parallel place, however, another turn is given to the sense; Joseph is a type, “even on this ground—that I may but briefly allude to it—that he suffered,” etc. ), that he suffered persecution for the cause of God from his brethren, as Christ did from His brethren after the flesh, the Jews; but when he is blessed by his father in these words: “His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth,”3351 3351 Deut. xxxiii. 17. —he was not, of course, designated as a mere unicorn with its one horn, or a minotaur with two; but Christ was indicated in him—a bullock in respect of both His characteristics: to some as severe as a Judge, to others gentle as a Saviour, whose horns were the extremities of His cross. For of the antenna, which is a part of a cross, the ends are called horns; while the midway stake of the whole frame is the unicorn. By this virtue, then, of His cross, and in this manner “horned,” He is both now pushing all nations through faith, bearing them away from earth to heaven; and will then push them through judgment, casting them down from heaven to earth. He will also, according to another passage in the same scripture, be a bullock, when He is spiritually interpreted to be Jacob against Simeon and Levi, which means against the scribes and the Pharisees; for it was from them that these last derived their origin.3352 3352 Census. Like Simeon and Levi, they consummated their wickedness by their heresy, with which they persecuted Christ. “Into their counsel let not my soul enter; to their assembly let not my heart be united: for in their anger they slew men,” that is, the prophets; “and in their self-will they hacked the sinews of a bullock,”3353 3353
Anf-03 vi.vii.viii Pg 12
Deut. xxi. 23; Gal. iii. 13. Tertullian’s quotations here are somewhat loose. He renders words which are distinct in the Greek by the same in his Latin. and yet is He the only Blessed One. Let us servants, therefore, follow our Lord closely; and be cursed patiently, that we may be able to be blessed. If I hear with too little equanimity some wanton or wicked word uttered against me, I must of necessity either myself retaliate the bitterness, or else I shall be racked with mute impatience. When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that “a man is defiled,9104 9104
Anf-03 v.ix.xxix Pg 4
Gal. iii. 13. —a curse which, after the law, is compatible to the Son (inasmuch as “Christ has been made a curse for us,”8177 8177 Same ver. but certainly not the Father); since, however, you convert Christ into the Father, you are chargeable with blasphemy against the Father. But when we assert that Christ was crucified, we do not malign Him with a curse; we only re-affirm8178 8178 Referimus: or, “Recite and record.” the curse pronounced by the law:8179 8179
Anf-03 v.ix.xxix Pg 8
Gal. iii. 13. Besides, as there is no blasphemy in predicating of the subject that which is fairly applicable to it; so, on the other hand, it is blasphemy when that is alleged concerning the subject which is unsuitable to it. On this principle, too, the Father was not associated in suffering with the Son. The heretics, indeed, fearing to incur direct blasphemy against the Father, hope to diminish it by this expedient: they grant us so far that the Father and the Son are Two; adding that, since it is the Son indeed who suffers, the Father is only His fellow-sufferer.8181 8181 [This passage convinces Lardner that Praxeas was not a Patripassian. Credib. Vol. VIII. p. 607.] But how absurd are they even in this conceit! For what is the meaning of “fellow-suffering,” but the endurance of suffering along with another? Now if the Father is incapable of suffering, He. is incapable of suffering in company with another; otherwise, if He can suffer with another, He is of course capable of suffering. You, in fact, yield Him nothing by this subterfuge of your fears. You are afraid to say that He is capable of suffering whom you make to be capable of fellow-suffering. Then, again, the Father is as incapable of fellow-suffering as the Son even is of suffering under the conditions of His existence as God. Well, but how could the Son suffer, if the Father did not suffer with Him? My answer is, The Father is separate from the Son, though not from Him as God. For even if a river be soiled with mire and mud, although it flows from the fountain identical in nature with it, and is not separated from the fountain, yet the injury which affects the stream reaches not to the fountain; and although it is the water of the fountain which suffers down the stream, still, since it is not affected at the fountain, but only in the river, the fountain suffers nothing, but only the river which issues from the fountain. So likewise the Spirit of God,8182 8182 That is, the divine nature in general in this place. whatever suffering it might be capable of in the Son, yet, inasmuch as it could not suffer in the Father, the fountain of the Godhead, but only in the Son, it evidently could not have suffered,8183 8183 That which was open to it to suffer in the Son. as the Father. But it is enough for me that the Spirit of God suffered nothing as the Spirit of God,8184 8184 Suo nomine. since all that It suffered It suffered in the Son. It was quite another matter for the Father to suffer with the Son in the flesh. This likewise has been treated by us. Nor will any one deny this, since even we are ourselves unable to suffer for God, unless the Spirit of God be in us, who also utters by our instrumentality8185 8185 De nobis. whatever pertains to our own conduct and suffering; not, however, that He Himself suffers in our suffering, only He bestows on us the power and capacity of suffering.
Edersheim Bible History Lifetimes x.xv Pg 149.1
Treasury of Scriptural Knowledge, Chapter 3VERSE (13) - :10; 4:5 Isa 55:5-7,10-12 Da 9:24,26 Zec 13:7 Mt 26:28
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