KJV: For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
YLT: for as many as are of works of law are under a curse, for it hath been written, 'Cursed is every one who is not remaining in all things that have been written in the Book of the Law -- to do them,'
Darby: For as many as are on the principle of works of law are under curse. For it is written, Cursed is every one who does not continue in all things which are written in the book of the law to do them;
ASV: For as many as are of the works of the law are under a curse: for it is written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them.
Ὅσοι | As many as |
Parse: Personal / Relative Pronoun, Nominative Masculine Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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ἔργων | works |
Parse: Noun, Genitive Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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νόμου | of [the] Law |
Parse: Noun, Genitive Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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ὑπὸ | under |
Parse: Preposition Root: ὑπό Sense: by, under. |
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κατάραν | a curse |
Parse: Noun, Accusative Feminine Singular Root: κατάρα Sense: an execration, imprecation, curse. |
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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. |
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ὅτι | - |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Ἐπικατάρατος | Cursed [is] |
Parse: Adjective, Nominative Masculine Singular Root: ἐπάρατος Sense: accursed, execrable, exposed to divine vengeance, lying under God’s curse. |
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πᾶς | everyone |
Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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ἐμμένει | does continue |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐμμένω Sense: to remain in, continue. |
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πᾶσιν | all things |
Parse: Adjective, Dative Neuter Plural Root: πᾶς Sense: individually. |
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τοῖς | - |
Parse: Article, Dative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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γεγραμμένοις | having been written |
Parse: Verb, Perfect Participle Middle or Passive, Dative Neuter Plural Root: γράφω Sense: to write, with reference to the form of the letters. |
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βιβλίῳ | book |
Parse: Noun, Dative Neuter Singular Root: βιβλίον Sense: a small book, a scroll, a written document. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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νόμου | Law |
Parse: Noun, Genitive Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ποιῆσαι | to do |
Parse: Verb, Aorist Infinitive Active Root: ποιέω Sense: to make. |
Greek Commentary for Galatians 3:10
Picture of the curse hanging over them like a Damocles‘ blade. Cf. Romans 3:9 “under sin” The word for “curse” The curse becomes effective only when the law is violated. [source]
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]
Better, under curse. There is no article. The phrase is general = accursed. Comp. ὑφ ' ἁμαρτίαν undersin, Romans 3:9. 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. [source]
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]
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 14:22; in the covenant, Hebrews 13:9; in the things which thou hast learned, 2 Timothy 3:14. [source]
Reverse Greek Commentary Search for Galatians 3:10
Because. Giving the ground of the statement that Christians received new and richer gifts of grace: the ground being that the law of Moses was a limited and narrow enactment, while Jesus Christ imparted the fullness of grace and truth which was in Him (John 1:14). Compare Romans 4:15; Romans 10:4; Galatians 3:10. [source]
Subjective genitive, marked by death in its outcome (cf. 1 Corinthians 15:56; Galatians 3:10). The letter kills. [source]
See on Galatians 5:3. They are in the same category with all who are circumcised, who do not and cannot fully observe the law. Comp. Galatians 3:10; Galatians 5:3. Hence, if circumcision develops no justifying results, it is apparent that their insistence on circumcision proceeds not from moral, but from fleshly motives. [source]
Comp. James 2:10. Submission to circumcision commits one to the whole law. It makes him a party to the covenant of the law, and the law requires of every one thus committed a perfect fulfillment, Galatians 3:10. [source]
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]
Rather, in the sphere of the law; thus corresponding with continueth in, Galatians 3:10. [source]
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]
See υπο καταραν hupo kataran in Galatians 3:10. As if the lid closed in on us over a massive chest that we could not open or as prisoners in a dungeon. He uses τα παντα ta panta (the all things), the totality of everything. See Romans 3:10-19; Romans 11:32. That (ινα hina). God‘s purpose, personifying scripture again. Might be given First aorist passive subjunctive of διδωμι didōmi with ινα hina f0). [source]
Common word from οπειλω opheilō to owe for one who has assumed an obligation. See note on Matthew 6:12. See note on Galatians 3:10. He takes the curse on himself. [source]
Lit. not by works, those namely in righteousness, which we did. The thought is entirely Pauline. Ἑξ ἔργων strictly, out of, in consequence of works. Εν δικαιοσύνῃ inthe sphere of righteousness; as legally righteous men. Comp. Ephesians 2:9. We did emphatic. Comp. Romans 10:5; Galatians 3:10, Galatians 3:12; Galatians 5:3. [source]
See on Galatians 3:10. Enhancing the idea of rejected. It is exposed to the peril of abandonment to perpetual barrenness. [source]
Present active participle of εκπερω ekpherō conditional participle. For “thorns and thistles” see Matthew 7:16 for both words Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy‘s cavalry. Rejected See 1 Corinthians 9:27; Romans 1:28. For καταρας εγγυς kataras eggus (nigh unto a curse) see Galatians 3:10. To be burned “For burning.” Common sight in clearing up ground. [source]
Present active participle of λαλεω laleō That is to say, Paul also wrote about the second coming of Christ, as is obviously true.Hard to be understood (δυσνοητα dusnoēta). Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.Unlearned Old word (alpha privative and μαντανω manthanō to learn), ignorant, here only in N.T.Unsteadfast (αστηρικτοι astēriktoi). See note on 2 Peter 2:14.Wrest Present active indicative of στρεβλοω strebloō old verb (from στρεβλος streblos twisted, στρεπω strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας loipas (rest) here rather than αλλας allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom. [source]