The Meaning of Galatians 3:13 Explained

Galatians 3:13

KJV: 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:

YLT: Christ did redeem us from the curse of the law, having become for us a curse, for it hath been written, 'Cursed is every one who is hanging on a tree,'

Darby: Christ has redeemed us out of the curse of the law, having become a curse for us, (for it is written, Cursed is every one hanged upon a tree,)

ASV: Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is every one that hangeth on a tree:

What does Galatians 3:13 Mean?

Verse Meaning

If the Law shows every person to be under God"s curse, how can we escape God"s wrath? Paul reminded his readers that Christ paid the penalty for our sins and made justification possible for every person. He voluntarily took the wrath of God directed toward us upon Himself; He became the object and bearer of God"s curse ( 2 Corinthians 5:21).
"He neutralized the curse for them, so that they, on whom the curse rightfully falls because of their failure to keep the law, now become free from both its demands and its curse....
"Verse13thus represents Christ"s death as a vicarious bearing of the curse of the law which delivers his people from the same curse. This is in simple terms Paul"s Christian interpretation of Christ"s death on the cross." [1]
"Christ has done all that is necessary and his death is the means of making sinners free." [2]
The proof that Christ became a curse for us was the fact that His executioners hung Him on a tree. Under the Law this was the fate of criminals whom God had cursed. Note that God did not curse Christ because He hung on a tree, but Christ hung on a tree because God had cursed Him. Paul again quoted Deuteronomy ( Deuteronomy 21:23).
"The curse of the Law" is the curse pronounced on the law-breaker by the Law ( Deuteronomy 27:26; cf. Galatians 3:10).
"By bringing these two texts [3] together and interpreting the latter [4] in terms of the former [5], Paul understands Jesus" death on the cross (to which a curse was attached according to Deuteronomy 21:23) as a bearing of the curse of God incurred (according to Deuteronomy 27:26) by all who fail to continue in obedience to the law." [5]

Context Summary

Galatians 3:11-19 - Inheritors Of The Promise
We are not under ceremonial law, as contained in the precepts of Leviticus. Our Savior has perfectly fulfilled them on the behalf of the Jewish people, whom He represented from His birth until His death. The law of ordinances is then abrogated on their behalf; and we Gentiles have never been placed under its thrall. As to the curse that is uttered against every one, whether Jew or Gentile, that offends against the moral code declared in the Ten Commandments at Sinai, our Savior has redeemed us from that by becoming accursed for us. There is nothing for us to do but to trust in His finished work, and to enter upon the same heritage of blessed service as was unfolded to Abraham in Genesis 12:1-13.
The Mosaic dispensation was a parenthesis in God's dealings with man. It was intended to produce conviction of sin. When God's ideal is held up before us, we become conscious of our deformities and our sins, and are driven to Christ. Let us see to it that we are truly united to Him who is the predicted seed of Abraham; for as we stand in Him, we become heirs to all the wealth of promise which is contained in the ancient covenant, made to the father of all who believe. [source]

Chapter Summary: Galatians 3

1  He asks what moved them to leave the faith, and hold onto the law
6  Those who believe are justified,
9  and blessed with Abraham
10  And this he shows by many reasons
15  The purpose of the Law
26  You are sons of God

Greek Commentary for Galatians 3:13

Redeemed us [ημας εχηγορασεν]
First aorist active of the compound verb εχαγοραζω — exagorazō (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb αγοραζω — agorazō (1 Corinthians 6:20; 1 Corinthians 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 Galatians 4:5; Colossians 4:5; Ephesians 5:16. Christ purchased us from the curse of the law “Out from (εκ — ek repeated) under (υπο — hupo in Galatians 3:10) the curse of the law.” [source]
Having become a curse for us [γενομενος υπερ ημων καταρα]
Here the graphic picture is completed. We were under That hangeth on a tree (ο κρεμαμενος επι χυλου — ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
over [υπερ]
That hangeth on a tree (ο κρεμαμενος επι χυλου — ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
That hangeth on a tree [ο κρεμαμενος επι χυλου]
Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Hath redeemed [ἐξηγόρασεν]
PoBetter redeemed. Comp. Galatians 4:5; Ephesians 5:16; Colossians 4:5. In lxx once, Daniel 2:8. See on Colossians 4:5. [source]
Us []
Referring specially to Jews. [source]
Being made a curse [γενόμενος κατάρα]
Better, having become. See on Galatians 2:20. [source]
It is written []
From lxx of Deuteronomy 21:23, with the omission of ὑπὸ θεοῦ byGod 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. [source]
Upon a tree [ἐπὶ ξύλου]
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 16:24. Of the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. Ignatius (Smyrn. i.) 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. ii. See the interesting remarks of Lightfoot on the symbolism of the tree of life in Paradise (Apostolic Fathers, Part II, Vol. II., page 291). [source]

Reverse Greek Commentary Search for Galatians 3:13

Luke 23:31 Tree [ξύλῳ]
Originally wood, timber. In later Greek, a tree. Used of the cross by Peter, Acts 5:30; Acts 10:39; and 1 Peter 2:24. Compare Galatians 3:13. [source]
John 15:13 Than this [ταυτης]
Ablative case after the comparative adjective μειζονα — meizona and feminine agreeing with της αγαπης — tēs agapēs (love) understood. That a man lay down his life Object clause (non-final use of ινα — hina in apposition with the ablative pronoun ταυτης — tautēs and the second aorist active subjunctive of τιτημι — tithēmi). For the phrase see John 10:11 of the good shepherd. Cf. 1 John 3:16; Romans 5:7. For his friends “In behalf of his friends” and so “in place of his friends.” “Self-sacrifice is the high-water mark of love” (Dods). For this use of υπερ — huper see John 11:50; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:7. [source]
John 6:62 What then if ye should behold [εαν ουν τεωρητε]
No “what” in the Greek. Condition of third class with εαν — ean and present active subjunctive, “if ye then behold.” Ascending Present active participle picturing the process. Where he was before Neuter articular adjective as adverb (accusative of general reference, at the former time as in John 9:8; Galatians 3:13). Clear statement of Christ‘s pre-existence in his own words as in John 3:13; John 17:5 (cf. 1:1-18). [source]
John 11:50 That it is expedient for you [οτι συμπερει υμιν]
Indirect discourse with present active indicative of συμπερω — sumpherō used with the ινα — hina clause as subject. It means to bear together, to be profitable, with the dative case as here It is to your interest and that is what they cared most for. That one man die Sub-final use of ινα — hina with second aorist active subjunctive of αποτνησκω — apothnēskō as subject clause with συμπερει — sumpherei See John 16:7; John 18:7 for the same construction. For the people υπερ — Huper simply means over, but can be in behalf of as often, and in proper context the resultant idea is “instead of” as the succeeding clause shows and as is clearly so in Galatians 3:13 of the death of Christ and naturally so in 2 Corinthians 5:14.; Romans 5:6. In the papyri υπερ — huper is the usual preposition used of one who writes a letter for one unable to write. And that the whole nation perish not Continuation of the ινα — hina construction with μη — mē and the second aorist subjunctive of απολλυμι — apollumi What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow. [source]
John 6:51 The living bread [ο αρτος ο ζων]
“The bread the living.” Repetition of the claim in John 6:35, John 6:41, John 6:48, but with a slight change from ζωης — zōēs to ζων — zōn (present active participle of ζαω — zaō). It is alive and can give life. See John 4:10 for living water. In Revelation 1:17 Jesus calls himself the Living One For ever Eternally like αιωνιον — aiōnion with ζωην — zōēn in John 6:47. I shall give Emphasis on εγω — egō (I). Superior so to Moses. Is my flesh See note on John 1:14 for σαρχ — sarx the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ‘s idea of self-sacrifice. For the life of the world Over, in behalf of, υπερ — huper means, and in some connexions instead of as in John 11:50. See John 1:30 for the Baptist‘s picture of Christ as the Lamb of God that taketh away the sin of the world. See also John 3:17; John 4:42; 1 John 3:16; Matthew 20:28; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:8. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world. [source]
Acts 16:24 Stocks [ξύλον]
Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross, Acts 5:30; Acts 10:39; Galatians 3:13; 1 Peter 2:24. [source]
Acts 13:29 From the tree [απο του χυλου]
Not here strictly a tree, but wood as already in Acts 5:30; Acts 10:29 and later in Galatians 3:13. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (John 19:31). Paul does not distinguish the details here. [source]
Acts 5:30 Hanging him upon a tree [κρεμασαντες επι χυλου]
First aorist active participle of κρεμαννυμι — kremannumi Peter refers to Deuteronomy 21:23 as Paul does in Galatians 3:13, the curse pronounced on every one who “hangs upon a tree.” [source]
Acts 16:24 Made their feet fast [τους ποδας ησπαλισατο αυτων]
First aorist (effective) middle of ασπαλιζω — asphalizō from ασπαλης — asphalēs (safe), common verb in late Greek, in the N.T. only here and Matthew 27:64. The inner prison was safe enough without this refinement of cruelty. In the stocks (εις το χυλον — eis to xulon). Χυλον — Xulon from χυω — xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη — xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον — Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
Acts 16:24 In the stocks [εις το χυλον]
Χυλον — Xulon from χυω — xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη — xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον — Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
Acts 28:4 Hanging from his hand [kremamenon ek tēs cheiros autou)]
Vivid picture of the snake dangling from Paul‘s hand. Present middle participle of τηριακη — kremamai late form for κρεμαμενον εκ της χειρος αυτου — kremannumi to hang up, to suspend (cf. Galatians 3:13). No doubt (κρεμαμαι — pantōs). Literally, By all means, old adverb. Cf. Acts 21:22; Luke 4:23; 1 Corinthians 9:22. Only by Luke and Paul in the N.T. “They knew that he was a prisoner being taken to Rome on some grave charge, and inferred that the charge was murder” (Page). Though he hath escaped First aorist passive participle of παντως — diasōzō (same verb used in Acts 27:43, Acts 27:44; Acts 28:1), so-called concessive use of the participle (Robertson, Grammar, p. 1129). Yet Justice An abstraction personified like the Latin διασωζω — Justitia (Page). The natives speak of δικη — @Dikēn as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. Hath not suffered (Δικη — nouk eiasenn). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology. -DIVIDER-
-DIVIDER-
[source]

Romans 5:6 For the ungodly [ὑπὲρ ἀσεβῶν]
It is much disputed whether ὑπέρ onbehalf of, is ever equivalent to ἀντί insteadof. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: “Seuthes asked, Wouldst thou, Episthenes, die for this one ( ὑπὲρ τούτου )?” Seuthes asked the boy if he should smite him (Episthenes) instead of him ( ἀντ ' ἐκείνου ) So Irenaeus: “Christ gave His life for ( ὑπέρ ) our lives, and His flesh for ( ἀντί ) our flesh.” Plato, “Gorgias,” 515, “If you will not answer for yourself, I must answer for you ( ὐπὲρ σοῦ ).” In the New Testament Philemon 1:13is cited; ὑπὲρ σου , A.V., in thy stead; Rev., in thy behalf. So 1 Corinthians 15:29, “baptized for the dead ( ὑπὲρ τῶν νεκρῶν ).” The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί . Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Galatians 3:13; Romans 14:15; 1 Peter 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption.” [source]
Romans 5:6 While we were yet weak [οντων ημων αστενων ετι]
Genitive absolute. The second ετι — eti (yet) here probably gave rise to the confusion of text over ετι γαρ — eti gar above. In due season (κατα καιρον — kata kairon). Christ came into the world at the proper time, the fulness of the time (Galatians 4:4; Ephesians 1:10; Titus 1:3). I or the ungodly In behalf, instead of. See about υπερ — huper on Galatians 3:13 and also Romans 5:7 here. [source]
Romans 5:6 I or the ungodly [υπερ ασεβων]
In behalf, instead of. See about υπερ — huper on Galatians 3:13 and also Romans 5:7 here. [source]
1 Corinthians 15:3 Which I also received [ο και παρελαβον]
Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη — apethanen was buried, εγηγερται — etaphē hath been raised, ωπτη — egēgertai appeared, Χριστος απετανεν — ōphthē). Christ died (υπερ των αμαρτιων ημων — Christos apethanen). Historical fact and crucial event. For our sins περι — Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων — peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας — peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
1 Corinthians 15:3 For our sins [υπερ]
περι — Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων — peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας — peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
2 Corinthians 5:21 Made to be sin [ἁμαρτίαν ἐποίησεν]
Compare a curse, Galatians 3:13. Not a sin-offering, nor a sinner, but the representative of sin. On Him, representatively, fell the collective consequence of sin, in His enduring “the contradiction of sinners against Himself” (Hebrews 12:3), in His agony in the garden, and in His death on the cross. [source]
2 Corinthians 5:14 Constraineth us [συνεχει ημας]
Old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Philemon 1:23). So here Paul‘s conception of Christ‘s love for him holds him together to his task whatever men think or say. Judging this (κριναντας τουτο — krinantas touto). Having reached this conclusion, ever since his conversion (Galatians 1:17.). One died for all This is the central tenet in Paul‘s theology and Christology. υπερ — Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ — huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ — huper in this sense is more usual in Greek than αντι προ — antiαρα οι παντες απετανον — pro or any other preposition. Therefore all died (αρα — ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
2 Corinthians 5:14 One died for all [εις υπερ παντων απετανεν]
This is the central tenet in Paul‘s theology and Christology. υπερ — Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ — huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ — huper in this sense is more usual in Greek than αντι προ — antiαρα οι παντες απετανον — pro or any other preposition. Therefore all died (αρα — ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
Galatians 6:14 By whom [δι ' οὗ]
The relative may refer either to the cross, by which, or to Christ, by whom. The cross was a stumbling-block to the Jews (Galatians 3:13), and it is the crucified Christ that Paul is emphasizing. Comp. Galatians 2:20; Galatians 5:24. [source]
Galatians 4:5 To redeem [ἵνα ἐξαγοράσῃ]
See on Galatians 3:13. To redeem from the dominion and curse of the law. The means of redemption is not mentioned. It cannot be merely the birth of Christ of a woman and under the law. These are mentioned only as the preliminary and necessary conditions of his redeeming work. The means or method appears in Galatians 3:13. [source]
Galatians 3:14 That we might receive, etc. []
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
Galatians 3:10 Cursed [ἐπικατάρατος]
Only here and Galatians 3:13. oClass. In lxx, see Genesis 3:14, Genesis 3:17; Deuteronomy 27:16-20; Isaiah 65:20; Wisd. 3:12; 14:8, etc. [source]
Galatians 1:8 Accursed [ἀνάθεμα]
See on Romans 9:3, and see on offerings, Luke 21:5. Comp. κατάρα , curse and see on ἐπικατάρατος cursed Galatians 3:13. In lxx. always curse, except Leviticus 27:28, and the apocryphal books, where it is always gift or offering. By Paul always curse: see Romans 9:3; 1 Corinthians 12:3; 1 Corinthians 16:22. The sense of excommunication, introduced by patristic writers, does not appear in New Testament. [source]
Galatians 2:20 I am crucified with Christ [Χριστῷ συνεσταύρωμαι]
This compound verb is used by Paul only here and Romans 6:6. In the gospels, Matthew 27:44; Mark 15:32; John 19:32. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law was met (see Galatians 3:13). Ethically, a believer is crucified with Christ (Romans 6:3-11; Philemon 3:10; 1 Corinthians 15:31; 2 Corinthians 4:10), and thus the demand of the law is fulfilled in him likewise. Paul means that, “owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from the Jewish church.” He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said: “If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors.” But Paul is addressing Peter, who, in common with himself, believed on Christ (Galatians 2:16). [source]
Galatians 3:10 Cursed [επικαταρατος]
Verbal adjective from επικαταραομαι — epikataraomai to imprecate curses, late word, common in lxx. In N.T. only here and Galatians 3:13, but in inscriptions also (Deissmann, Light from the Ancient East, p. 96). The emphasis is on “continueth” (εμμενει — emmenei) and “all” (πασιν — pāsin). [source]
Galatians 6:14 Hath been crucified unto me [εμοι εσταυρωται]
Perfect passive indicative of σταυροω — stauroō stands crucified, with the ethical dative again This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18. World (κοσμος — kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.). [source]
Galatians 4:4 Born of a woman [γενομενον εκ γυναικος]
As all men are and so true humanity, “coming from a woman.” There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words “his Son” He not only became a man, but a Jew. The purpose (ινα — hina) of God thus was plainly to redeem (εχαγορασηι — exagorasēi as in Galatians 3:13) those under the law, and so under the curse. The further purpose (ινα — hina) was that we (Jew and Gentile) might receive (απολαβωμεν — apolabōmen second aorist active subjunctive of απολαμβανω — apolambanō), not get back (Luke 15:27), but get from (απο — apo) God the adoption (την υιοτεσιαν — tēn huiothesian). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
Philippians 2:8 Of the cross []
Forming a climax of humiliation. He submitted not only to death, but to the death of a malefactor. The Mosaic law had uttered a curse against it, Deuteronomy 21:23, and the Gentiles reserved it for malefactors and slaves. Hence the shame associated with the cross, Hebrews 12:2. This was the offense or stumbling-block of the cross, which was so often urged by the Jews against the Christians. See on Galatians 3:13. To a Greek, accustomed to clothe his divinities with every outward attribute of grace and beauty, the summons to worship a crucified malefactor appealed as foolishness, 1 Corinthians 1:23. [source]
Colossians 4:5 Redeeming the time [τὸν καιρὸν ἐξαγοραζόμενοι]
Compare Ephesians 5:16, and Daniel 2:8, Sept. The word is used in the New Testament only by Paul, Galatians 3:13; Galatians 4:5; Ephesians 5:16. The compounded preposition ἐξ has the meaning out of; as Galatians 3:13, “Christ redeemed us out of the curse,” etc., and out and out, fully. So here and Ephesians 5:16, buy up. Rev., in margin, buying up the opportunity. The favorable opportunity becomes ours at the price of duty. [source]
Titus 2:14 Might redeem [λυτρώσηται]
Only here, Luke 24:21; 1 Peter 1:18. See on 1 Timothy 2:6. Neither λύτρον ransom, λύτρωσις redemption, nor λυτρωτής redeemer occur in Paul. He has the figure of purchase ( ἀγοράζεσθαι, ἐξαγοράζεσθαι ), 1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5. Comp. Revelation 5:9; Revelation 14:3, Revelation 14:4; 2 Peter 2:1. [source]
1 Peter 2:24 Bare our sins [ανηνεγκεν τας αμαρτιας ημων]
Second aorist active indicative of αναπερω — anapherō common verb of bringing sacrifice to the altar. Combination here of Isaiah 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Rom 6:1-23,). For Christ‘s body Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).Having died unto sins Second aorist middle participle of απογινομαι — apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν — hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα — hina and the first aorist active subjunctive of ζαω — zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Hebrews 9:28 especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι — iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς — mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
1 Peter 2:24 Upon the tree [επι το χυλον]
Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23). [source]
Revelation 1:5 Washed [λούσαντι]
Read λύσαντι loosedTrench remarks on the variation of readings as having grown out of a play on the words λουτρόν , a bathing, and λύτρον aransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer ( ὁ ἀπολούων ) and the absolver ( ὁ ἀπολύων ) from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psalm 51:2; Isaiah 1:16, Isaiah 1:18; Ezekiel 36:25; Acts 22:16; Ephesians 5:26; Titus 3:5. If loosed, compare Matthew 20:28; 1 Timothy 2:6; 1 Peter 1:18; Hebrews 9:12; Galatians 3:13; Galatians 4:5; Revelation 5:9; Revelation 14:3, Revelation 14:4. [source]
Revelation 5:9 For thou wast slain [οτι εσπαγης]
Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.). [source]
Revelation 5:9 A new song [ωιδην καινην]
Cognate accusative for οιδε — oide Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.).Unto God Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]

What do the individual words in Galatians 3:13 mean?

Christ us redeemed from the curse of the Law having become for us a curse for it has been written Cursed [is] everyone - hanging on a tree
Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα ὅτι γέγραπται Ἐπικατάρατος πᾶς κρεμάμενος ἐπὶ ξύλου

Χριστὸς  Christ 
Parse: Noun, Nominative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἡμᾶς  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ἐξηγόρασεν  redeemed 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐξαγοράζω  
Sense: to redeem.
κατάρας  curse 
Parse: Noun, Genitive Feminine Singular
Root: κατάρα  
Sense: an execration, imprecation, curse.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
νόμου  Law 
Parse: Noun, Genitive Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
γενόμενος  having  become 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: γίνομαι  
Sense: to become, i.
ἡμῶν  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
κατάρα  a  curse 
Parse: Noun, Nominative Feminine Singular
Root: κατάρα  
Sense: an execration, imprecation, curse.
γέγραπται  it  has  been  written 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
Ἐπικατάρατος  Cursed  [is] 
Parse: Adjective, Nominative Masculine Singular
Root: ἐπάρατος 
Sense: accursed, execrable, exposed to divine vengeance, lying under God’s curse.
πᾶς  everyone 
Parse: Adjective, Nominative Masculine Singular
Root: πᾶς  
Sense: individually.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
κρεμάμενος  hanging 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: κρεμάννυμι  
Sense: to hang up, suspend.
ξύλου  a  tree 
Parse: Noun, Genitive Neuter Singular
Root: ξύλον  
Sense: wood.