In Galatians 3:10, Paul establishes that law-works bring a curse — the very curse from which Christ redeems us in verse 13.

In Galatians 4:5, Paul expands redemption from law's curse to include adoption as sons — the same redemption mentioned here.

Galatians 2:16 teaches justification by faith, not law works — the reason we need redemption from the law's curse.

Hebrews 9:12 says Christ entered the holy place once for all with his own blood, securing eternal redemption — the same redemption from the curse.

In Romans 9:3, Paul's wish to be accursed for Israel mirrors Christ's becoming a curse for us—a parallel of substitutionary devotion.

In Romans 8:3, God condemns sin in Christ's flesh — the very means by which the curse is broken.

In 2 Corinthians 5:21, Christ made sin for us is the same exchange as becoming a curse for our redemption.

In Romans 4:25, Christ delivered for our trespasses is the basis for redemption from the curse.

In Romans 3:24-26, Christ's propitiation is the same redemption that delivers us from the curse of the law.

In Ephesians 5:2, Christ's self-sacrifice as a fragrant offering is the atonement that removes the curse.

Titus 2:14 echoes this redemption — Christ gave himself to purify a people for himself, emphasizing the goal of being freed from lawlessness.

Hebrews 7:27 stresses Christ's one-time self-offering, paralleling the once-for-all nature of his becoming a curse to redeem us.

Hebrews 9:15 explains Christ's death redeems from transgressions under the first covenant, directly connecting to redemption from the curse of the law.

Hebrews 9:26 says Christ appeared to put away sin by his sacrifice once for all, the same atoning work that takes the curse away.

1 John 2:2 states Christ is the atoning sacrifice for sins—directly parallel to his becoming a curse to redeem us.

Revelation 13:8 refers to the Lamb slain from creation—highlighting the sacrificial death that removes the curse.

Revelation 5:9 describes Christ purchasing people with his blood—a clear parallel to redemption from the curse.

Deuteronomy 21:23 is the exact verse Paul quotes—'cursed is everyone who is hung on a tree'—providing the OT basis for Christ's curse.

Revelation 1:5 mentions being freed from sins by Christ's blood—parallel to redemption from the curse through his sacrifice.

Joshua 10:27 has the bodies taken down before night, following Deuteronomy 21:23 — the very law Paul cites about the curse.

1 John 4:10 emphasizes God's love in sending his Son as an atoning sacrifice—mirroring the substitutionary atonement in Galatians 3:13.

In Matthew 26:28, Jesus' blood poured out for forgiveness is the same atoning work that removes the curse of the law.

1 Peter 3:18 describes Christ suffering for sins, the righteous for the unrighteous—echoing the substitutionary curse theme in Galatians 3:13.

1 Peter 2:24 directly echoes this — Christ bore our sins in his body on the tree, the same 'tree' imagery of the curse he took for us.

1 Peter 1:18-21 says we were redeemed from futile ways with Christ's precious blood, a lamb without blemish — the ransom from the curse.

Hebrews 10:4-10 contrasts ineffective animal sacrifices with Christ's once-for-all offering of his body, fulfilling God's will to sanctify us — the same work that removes the curse.

Hebrews 9:28 states Christ was offered once to bear the sins of many, directly mirroring his becoming a curse to bear our penalty.

Philippians 2:8 describes Christ's obedience to death on a cross — the means by which he became a curse (hanged on a tree).

Colossians 1:14 explicitly says we have redemption and forgiveness — direct result of Christ's curse-bearing.

1 Corinthians 15:3 states Christ died for our sins — the essence of his curse-bearing work in Galatians 3:13.

Romans 8:1 concludes: no condemnation because Christ bore the curse. The cross-reference shows the logical outcome of redemption.

1 Corinthians 6:20 says believers were bought with a price — the price being Christ's curse-bearing death.

Luke 22:37 cites Isaiah about Jesus being 'numbered with transgressors'—fulfilling the curse of being treated as a criminal, which Galatians 3:13 explains as bearing the curse.

Leviticus 8:17 burns the sin offering outside the camp — a type of Christ made a curse outside the city.

Deuteronomy 11:26 presents the blessing and curse set before Israel — the very curse of the law from which Christ redeemed us.

Deuteronomy 30:15 sets life and death, blessing and curse — the curse Christ bore to give us life.

Psalm 37:22 contrasts the blessed and the cursed — the curse Christ took upon Himself for our blessing.

Psalm 107:2 calls the redeemed to testify — directly echoing the redemption Christ accomplished by becoming a curse.

Isaiah 53:4 describes the Servant bearing our griefs — parallel to Christ bearing the curse, both showing substitutionary suffering.

Isaiah 53:10 portrays the Servant as a guilt offering — echoing Christ becoming a curse to atone for sin.

Matthew 20:28 declares Christ's life a ransom for many — the same redemptive act as His becoming a curse for us.

Mark 10:45 presents Christ's life as a ransom for many—parallel to Paul's 'redeemed from curse' in Galatians 3:13. Both highlight substitutionary atonement.

Mark 15:24 describes the crucifixion—the very act by which Christ became a curse (hung on a tree). Direct historical parallel.

1 Corinthians 1:30 states Christ became our redemption — the direct result of his becoming a curse for us.

Luke 23:33 records Jesus crucified between criminals—the concrete fulfillment of being 'numbered with transgressors' and thus under the curse.

John 1:29 calls Jesus the Lamb of God who takes away sin—parallel to Christ becoming a curse to redeem us from the law's curse.

John 10:15 shows Jesus voluntarily laying down his life for the sheep—parallel to his becoming a curse as a redemptive act.

John 11:51 records Caiaphas's prophecy that Jesus would die for the nation—parallel to Christ's substitutionary death as a curse for us.

John 19:18 records the crucifixion itself — the historical event where Christ was hanged on a tree, fulfilling the curse Paul describes.

Acts 5:30 uses the same phrase 'hanging on a tree' for Jesus' death, directly echoing the curse language Paul cites from Deuteronomy.

Acts 10:39 also says Jesus was 'hanged on a tree,' confirming the mode of death that made him a curse for us.

Romans 7:4 develops the same idea: believers died to the law through Christ's body. This expands the consequence of Christ's curse-bearing.

Romans 7:6 continues: we are released from the law by dying with Christ. Direct thematic parallel to redemption from the law's curse.

Genesis 22:9 places Isaac on the wood of the altar — a type of Christ laid on the tree as the substitutionary sacrifice.

Psalm 88:16 expresses experiencing God's wrath — a foreshadowing of Christ bearing the curse and wrath for us.

In Romans 8:4, the righteous requirement fulfilled in us is the result of Christ's removal of the curse.

Psalm 119:21 shows God's curse on those who stray from His commands — the curse Christ took upon Himself to redeem us.