Refers to God - He is specifically designated as Israel's Redeemer in Is 41:14, 43:14,44:6, 44:24, 47:4, 48:17, 49:7, 49:26, 54:5 (Note God is not only the "Maker" [~Creator] of Israel but the "Re-maker", the Redeemer [What else could this speak of but His unconditional love and amazing grace!] - note also reference to God as "Husband" of Israel - cp Jer 31:32, Hos 2:19), Is 54:8,
Israel's Redeemer is also designated by other great names including - "the Holy One of Israel" Isa 41:14 "the creator of Israel, your King" Isa 43:14, 15 "the LORD of hosts (of armies)" Isa 44:6 "the Mighty One of Jacob" Isa 49:26, 59:20, 60:16, 63:16
And a Redeemer (ga'al; Lxx = rhuomai = Deliverer, Rescuer) will come to Zion, And to those who turn from transgression in Jacob," declares the LORD.
Comment: Quoted by Paul in Romans 11:26,27-note in the day that "all Israel will be saved." This is clearly the Messiah, Israel's Kinsman-Redeemer Who has already paid the price of deliverance on Calvary and now returns not just as their Deliverer but as their Blood-Avenger, who utterly destroys all those who have hated and sought to destroy the Jews.
Isaiah 62:12 And they will call them, "The holy people (See the verse above for their deliverance), the redeemed (ga'al; Lxx = lutroo in the perfect tense which speaks of the eternal security of their redemption - they are not going to be unredeemed!) of the LORD"; And you (Jerusalem the Millennium when God's City would be the capitol of the world) will be called, "Sought out, a city not forsaken."
Isaiah 63:9 In all their affliction He was afflicted, and the angel of His presence (Not a created angel but Angel of the LORD) saved them (Only God can save - so this is almost certainly Jesus); In His love and in His mercy He redeemed them, And He lifted them and carried them all the days of old.
Redemption from bondage in Egypt in Is 51:10.
Refers to the Lord's act of redeeming Israel (~Jacob) - Is 43:1, 44:22, 44:23, 48:20, 52:3, 52:9 ( = prophecy of the Millennium when Jerusalem would once and for all time be set free from captivity to foreign nations as prophesied in Mic 4:1,2,3 and Is 2:1,2,3-note),
Vine makes the interesting observation that
The Book of Psalms often places spiritual redemption in parallel with physical redemption. For example: Oh draw near to my soul and redeem it; Ransom me because of my enemies! (Ps. 69:18).
See also: Goel - Our Kinsman Redeemer - In Shadow (Type) & Substance
ISBE Article on Redeemer/Redemption...
REDEEMER; REDEMPTION - re-dem'-er, re-demp'-shun (paraq, "to tear loose," "to rescue," padhah, ga'al; agorazo, referring to purchase, lutroumai, from lutron, "a ransom"):
1. Gradual Moralizing of Idea of Redemption
2. Redemption as Life in Individual
3. Redemption as Social
4. Redemption as Process
5. Moral Implications in Scriptural Idea of Redeemer
6. Uniqueness of Son of God as Redeemer
The idea of redemption in the Old Testament takes its start from the thought of property (Lev 25:26; Ru 4:4ff). Money is paid according to law to buy back something which must be delivered or rescued (Nu 3:51; Neh 5:8). From this start the word "redemption" throughout the Old Testament is used in the general sense of deliverance. God is the Redeemer of Israel in the sense that He is the Deliverer of Israel (Dt 9:26; 2Sa 7:23; 1Ch 17:21; Isa 52:3). The idea of deliverance includes deliverance from all forms of evil lot, from national misfortune (Isa 52:9; 63:9; cp Lk 2:38), or from plague (Ps 78:35,52), or from calamity of any sort (Ge 48:16; Nu 25:4,9). Of course, the general thought of the relation of Israel to God was that God had both a claim upon Israel (Dt 15:15) and an obligation toward Israel (1Ch 17:21; Ps 25:22). Israel belonged to Him, and it was by His own right that He could move into the life of Israel so as to redeem Israel. On the other hand, obligation was upon Him to redeem Israel.
In the New Testament the idea of redemption has more a suggestion of ransom. Men are held under the curse of the law (Gal 3:13), or of sin itself (Ro 7:23f). The Redeemer purchases their deliverance by offering Himself as payment for their redemption (Ep 1:7; 1Pe 1:18).
1. Gradual Moralizing of Idea of Redemption:
Throughout both the Old Testament and the New Testament there is to be observed a gradual moralizing of the meaning of redemption. The same process of moralizing has continued throughout all the Christian ages. Starting with the idea of redemption price, conceived almost in material terms, religious thought has advanced to conceptions entirely moral and spiritual. Through the Scriptures, too, the idea of redemption becomes more specific with the progress of Christian revelation. In the beginning God is the Redeemer from distresses of all kinds. He redeems from calamity and from sorrows. This general idea, of course, persists throughout the revelation and enters largely into our thinking of today, but the growing moral discernment of the Biblical writers comes to attach more and more importance to sin as the chief disturber of man's welfare. We would not minimize the force of the Scriptural idea that God is the Deliverer from all misfortune to which man falls heir, but the Scriptural emphasis moves more and more to deliverance from sin. Paul states this deliverance as a deliverance from the law which brings sin out into expression, but we must not conceive his idea in any artificial fashion. He would have men delivered not only from the law, but also from the consequences of evil doing and from the spirit of evil itself (Ro 8:2).
2. Redemption as Life in the Individual:
In trying to discern the meaning of redemption from sin, toward which the entire progress of Biblical and Christian thought points, we may well keep in mind the Master's words that He came that men might have life and might have it more abundantly (Jn 10:10). The word "life" seems to be the final New Testament word as a statement of the purpose of Christ. God sent His Son to bring men to life. The word "life,"' however, is indefinite. Life means more at one period of the world's history than at another. It has the advantage, nevertheless, of always being entirely intelligible in its essential significance. Our aim must be to keep this essential significance in mind and at the same time to provide for an increasing fullness and enlargement of human capacity and endeavor. The aim of redemption can only be to bring men to the fullest use and enjoyment of their powers. This is really the conception implicit even in the earliest statements of redemption. The man redeemed by money payment comes out of the prison to the light of day, or he comes out of slavery into freedom, or he is restored to his home and friends. The man under the law is redeemed from the burden and curse of the law. Paul speaks of his experience under the law as the experience of one chained to a dead body (Rom 7:24). Of course, relief from such bondage would mean life. In the more spiritual passages of the New Testament, the evil in men's hearts is like a blight which paralyzes their higher activities (Jn 8:33-51).
In all redemption, as conceived of in Christian terms, there is a double element. There is first the deliverance as from a curse. Something binds a man or weights him down: redemption relieves him from this load. On the other hand, there is the positive movement of the soul thus relieved toward larger and fuller life. We have said that the Biblical emphasis is always upon deliverance from sin as the essential in redemption, but this deliverance is so essential that the life cannot progress in any of its normal activities until it is redeemed from evil. Accordingly in the Scriptural thought all manner of blessings follow deliverance. The man who seeks first the Kingdom of God and His righteousness finds all other things added unto him (Mt 6:33). Material, intellectual and social blessings follow as matters of course from the redemption of the inner spirit from evil. The aim of redemption, to beget in men's hearts the will to do right, once fulfilled, leads men to seek successfully along all possible avenues for life. This, of course, does not mean that the redeemed life gives itself up to the cultivation of itself toward higher excellencies. It means that the redeemed life is delivered from every form of selfishness. In the unselfish seeking of life for others the redeemed life finds its own greatest achievement and happiness (Mt 16:25).
3. Redemption as Social:
Just as the idea of redemption concerned itself chiefly with the inner spirit; so also it concerns itself with the individual as the object of redemption. But as the redemption of the inner spirit leads to freedom in all realms of life, so also the redemption of the individual leads to large social transformations. It is impossible to strike out of the Scriptures the idea of a redeemed humanity. But humanity is not conceived of in general or class terms. The object of redemption is not humanity, or mankind, or the masses. The object of redemption is rather men set in relation to each other as members of a family. But it would do violence to the Scriptural conception to conceive of the individual's relations in any narrow or restricted fashion (1Co 12:12-27).
An important enlargement of the idea of redemption in our own time has come as men have conceived of the redemption of individuals in their social relationships. Very often men have thought of redemption as a snatching of individuals from the perils of a world in itself absolutely wicked. Even the material environment of men has at times been regarded as containing something inherently evil. The thought of redemption which seems most in line with Scriptural interpretation would seem to be that which brings the material and social forces within reach of individual wills. Paul speaks of the whole creation groaning and travailing in pain waiting for the revelation of the sons of God (Rom 8:22). This graphic figure sets before us the essentially Christian conception of the redemption of the forces in the midst of which men are placed. Those redeemed for the largest life, by the very force of their life, will seize all powers of this world to make them the servants of divine purposes. The seer saw a great multitude which no man could number, of every kindred and nation and tongue, shouting the joys of salvation (Rev 7:9), yet the implication nowhere appears that these were redeemed in any other fashion than by surrendering themselves to the forces of righteousness.
4. Redemption as Process:
We have said that the aim of redemption is to bring men to the largest and fullest life. We have also said that "life" is a general term. To keep close to the Scriptural conceptions we would best say that the aim of redemption is to make men like Christ (Ro 8:9). Otherwise, it might be possible to use the word "life" so as to imply that the riotous exercise of the faculties is what we mean by redemption. The idea of redemption, as a matter of fact, has been thus interpreted in various times in the history of Christian thinking. Life has been looked upon as sheer quantitative exuberance--the lower pleasures of sense being reckoned as about on the same plane with the higher. We can see the moral and spiritual anarchy which would thus be brought about. In Christ's words to His disciples He once used the expression, "Ye are clean because of the word which I have spoken unto you" (Jn 15:3). In this particular context the idea does not seem to be that of an external washing. Christ seems rather to mean that His disciples are cleansed as a vineyard is cleansed by pruning away some of the branches that others may bear fruit. In other words, the redemption of life is to be interpreted so that stress is laid upon the qualitative rather than the quantitative. Christ indeed found place in His instructions and in His own life for the normal and healthy activities of human existence. He was not an ascetic; He went to feasts and to weddings, but His emphasis was always upon life conceived of in the highest terms. We can say then that the aim of redemption is to beget in men life like that in Christ.
5. Moral Implications in the Scriptural Idea of Redeemer:
Moreover, redemption must not be conceived of in such fashion as to do away with the need of response upon the part of the individual will. The literal suggestion of ransom has to do with paying a price for a man's deliverance, whether the man is willing to be delivered or not. Of course, the assumption in the mind of the Biblical writers was that any man in prison or in slavery or in sickness would be overjoyed at being redeemed; but in dealing with men whose lives are set toward sin we cannot always make this assumption. The dreadfulness of sin is largely in the love of sinning which sinning begets. Some thinkers have interpreted redemption to mean almost a seizing of men without regard to their own will. It is very easy to see how this conception arises. A man who himself hates sin may not stop to realize that some other men love sin. Redemption, to mean anything, must touch this inner attitude of will. We cannot then hold to any idea of redemption which brings men under a cleansing process without the assent of their own wills. If we keep ourselves alive to the growing moral discernment which moves through the Scriptures, we must lay stress always upon redemption as a moral process. Not only must we say that the aim of redemption is to make men like Christ, but we must say also that the method of redemption must be the method of Christ, the method of appealing to the moral will. There is no Scriptural warrant for the idea that men are redeemed by fiat. The most we can get from the words of Christ is a statement of the persistence of God in His search for the lost: `(He goeth) after that which is lost, until he finds it' (Lk 15:4). Some would interpret these words to mean that the process of redemption continues until every man is brought into the kingdom. We cannot, in the light of the New Testament, limit the redeeming love of God; but we cannot, on the other hand, take passages from figurative expressions in such sense as to limit the freedom of men. The redemption must be conceived of as respecting the moral choices of men. In our thought of the divine search for the control of inner human motive we must not stop short of the idea of men redeemed to the love of righteousness on its own account. This would do away with the plan of redeeming men by merely relieving them of the consequences of their sins. Out of a changed life, of course, there must come changed consequences. But the Scriptural teaching is that the emphasis in redemption is always moral, the turning to life because of what life is.
Having thus attempted to determine, at least in outline, the content of the Christian idea of redemption, it remains for us to point out some implications as to the work of the Redeemer. Throughout the entire teaching on redemption in the Scriptures, redemption is set before us primarily as God's own affair (Jn 3:16). God redeems His people; He redeems them out of love for them. But the love of God is not to be conceived of as mere indulgence, partiality, or good-humored affection. The love of God rests down upon moral foundations. Throughout the Scriptures, therefore, we find implied often, if not always clearly stated, the idea that God is under obligations to redeem His people. The progress of later thinking has expanded this implication with sureness of moral discernment. We have come to see the obligations of power. The more powerful the man the heavier his obligations in the discharge of this power. This is a genuinely Christian conception, and this Christian conception we apply to the character of God, feeling confident that we are in line with Scriptural teaching. Hence, we may put the obligations of God somewhat as follows: God is the most obligated being in the universe. If a man is under heavy obligations to use aright the power of controlling the forces already at work in the world, how much heavier must be the obligations on the Creator who started these forces! The obligation becomes appalling to our human thought when we think that creation includes the calling of human beings into existence and endowing them with the unsolicited boon of freedom. Men are not in the world of their own choice. Vast masses of them seem to be here as the outworking of impulses almost blind. The surroundings of men make it very easy for them to sin. The tendencies which at least seem to be innate are too often tragically inclined toward evil. Men seem, of themselves, utterly inadequate for their own redemption. If there is to be redemption it must come from God, and the Christian thought of a moral God would seem to include the obligation on the part of God to redeem those whom He has sent into the world. Christ has made clear forever the absolutely binding nature of moral considerations. If the obligation to redeem men meant everything to Christ, it must also mean everything to the God of Christ. So we feel in line with true Christian thinking in the doctrine that redemption comes first as a discharge of the obligations on the part of God Himself.
If we look for the common thought in all the Christian statements of God's part in redemption we find it in this: that in all these statements God is conceived of as doing all that He can do for the redemption of man. If in earlier times men conceived of the human race as under the dominion of Satan, and of Satan as robbed of his due by the deliverance of man and therefore entitled to some compensation, they also conceived of God Himself as paying the ransom to Satan. If they thought of God as a feudal lord whose dignity had been offended by sin, they thought of God as Himself paying the cost due to offended dignity. If their idea was that a substitute for sinners must be furnished, the idea included the thought of God as Himself providing a substitute. If they conceived of the universe as a vast system of moral laws--broken by sin--whose dignity must be upheld, they thought of God Himself as providing the means for maintaining the dignity of the laws. If they conceived of men as saved by a vast moral influence set at work, they thought of this influence as proceeding, not from man, but from God. The common thought in theories of redemption then, so far as concerns God's part, is that God Himself takes the initiative and does all He can in the discharge of the obligation upon Himself. Each phrasing of the doctrine of redemption is the attempt of an age of Christian thinking to say in its own way that God has done all that He can do for men.
6. Uniqueness of the Son of God as Redeemer:
It is from this standpoint that we must approach the part played by Christ in redemption. This is not the place for an attempt at formal statement, but some elements of Christian teaching are, at least in outline, at once clear. The question is, first, to provide some relation between God and Christ which will make the redemptive work of Christ really effective. Some have thought to find such a statement in the conception that Christ is a prophet. They would empty the expression, "Son of God," of any unique meaning; they would make Christ the Son of God in the same sense that any great prophet could be conceived of as a son of God. Of course, we would not minimize the teaching of the Scripture as to the full humanity of Christ, and yet we may be permitted to voice our belief that the representation of Christ as the Redeemer merely in the same sense in which a prophet is a redeemer does not do justice to the Scripture teaching; and we feel, too, that such a solution of the problem of Christ would be inadequate for the practical task of redemption. If Christ is just a prophet giving us His teaching we rejoice in the teaching, but we are confronted with the problem as to how to make the teaching effective. If it be urged that Christ is a prophet who in Himself realized the moral ideal, we feel constrained to reply that this really puts Christ at a vast distance from us. Such a doctrine of Christ's person would make Him the supreme religious genius, but the human genius stands apart from the ordinary mass of men. He may gather up into Himself and realize the ideals of men; He may voice the aspirations of men and realize those aspirations; but He may not be able to make men like unto Himself. Shakespeare is a consummate literary genius. He has said once and for all many things which the common man thinks or half thinks. When the common man comes upon a phrase of Shakespeare he feels that Shakespeare has said for all time the things which he would himself have said if he had been able. But the appreciation of Shakespeare does not make the ordinary man like Shakespeare; the appreciation of Christ has not proved successful in itself in making men like unto Christ.
If, on the contrary, without attempting formal theological construction, we put some real meaning into the idea of Christ as the Son of God and hold fast to a unique relationship between Christ and God which makes Christ the greatest gift that God can give us, we find indeed that Christ is lifted up to essentially divine existence; but we find also that this divinity does not estrange Him from us. Redemption becomes feasible, not merely when we have a revelation of how far up man can go, but when we have also a revelation of how far down God can come. If we can think of God as having in some real way come into the world through His Son Jesus Christ, that revelation makes Christ the Lord who can lead us to redemption.
Such a conception furnishes the dynamic which we must have in any real process of redemption. We need not only the ideal, but we need power by which to reach the ideal. If we can feel that the universe is under the sway of a moral God, a God who is under obligations to bear the burdens of men, and who willingly assumes these obligations, we really feel that moral life at its fullest and best is the greatest fact in the universe. Moreover, we must be true to the Scriptures and lift the entire conception of redemption beyond the realm of conscience to the realm of the heart. What the conscience of God calls for, the love of God willingly discharges. The Cross of Christ becomes at once the revelation of the righteousness of God and the love of God. Power is thus put back of human conscience and human love to move forward toward redemption (Ro 8:35, 36, 37, 38, 39).
The aim of the redemption in Christ then is to lift men out of death toward life. The mind is to be quickened by the revelation of the true ideals of human life. The conscience is to be reenforced by the revelation of the moral God who carries on all things in the interests of righteousness. The heart is to be stirred and won by the revelation of the love which sends an only begotten Son to the cross for our redemption. And we must take the work of Christ, not as a solitary incident or a mere historic event, but as a manifestation of the spirit which has been at work from the beginning and works forever. The Lamb was slain from the foundation of the world (Rev 13:8); the spirit of God revealed in the cross of Christ is the same yesterday, today and forever. We have in the cross a revelation of holy love which, in a sense, overpowers and at the same time encourages. The cross is the revelation of the length to which God is willing to go in redemption rather than set aside one jot or tittle of His moral law. He will not redeem men except on terms which leave them men. He will not overwhelm them in any such manner as to do away with their power of free choice. He will show men His own feeling of holiness and love. In the name of a holy love which they can forever aspire after, but which they can never fully reach, men call to Him for forgiveness and that forgiveness men find forever available.
It remains to add one further item of Scriptural teaching, namely that redemption is a continuous process. If we may again use the word "life," which has been the key to this discussion, we may say that the aim of redemption is to make men progressively alive. There are not limits to the development of human powers touched by the redemptive processes of God. The cross is a revelation of divine willingness to bear with men who are forever being redeemed. Of course, we speak of the redeemed man as redeemed once and for all. By this we mean that he is redeemed once and for all in being faced about and started in a right direction, but the progress toward full life may be faster or slower according to the man and the circumstances in the midst of which he is placed. Still the chief fact is the direction in which the man is moving. The revelation of God who aids in redemption is of the God who takes the direction as the chief fact rather than the length of the stride or the rate of the movement. Every man is expected to do his best. If he stumbles he is supposed to find his way to his feet; if he is moving slowly, he must attempt to move faster; if he is moving at a slower rate than he can attain, he must strive after the higher rate, but always the dynamic force is the revelation of the holy love of God.
The Scriptures honor the prophets in whatever land or time they appear. The Scriptures welcome goodness under any and all circumstances. They have a place for a "light that lighteneth every man that cometh into the world," but they still make it clear that the chief force in the redemption of men is the revelation of holy love in Jesus Christ. The redemption, we repeat, is never conceived of in artificial or mechanical terms. If any man hath not the spirit of Christ he does not belong to Christ (Ro 8:9). The aim of redemption is to beget this spirit, and this spirit is life.
LITERATURE. H. C. Sheldon, Systematic Theology; Clarke, Outline of Christian Theology; Brown, Christian Theology in Outline; Mackintosh, Doctrine of Person of Christ; Bowne, Studies in Christianity; Tymms, The Christian Atonement.
Francis J. McConnell
Defined. 1Cor 6:20; 1Co 7:23
Is of God. Isa 44:21, 22, 23; 43:1; Lk 1:68
Is by Christ. Mt 20:28; Gal 3:13
Is by the blood of Christ. Acts 20:28; Heb 9:12; 1Pe 1:19; Re 5:9
Christ sent to effect. Gal 4:4,5
Christ is made, to us. 1Co 1:30
REDEMPTION: Is from
The bondage of the law. Gal 4:5
The curse of the law. Gal 3:13
The power of sin. Ro 6:18,22
The power of the grave. Ps 49:15
All troubles. Ps 25:22
All iniquity. Ps 130:8; Titus 2:14
All evil. Gen 48:16
The present evil world. Gal 1:4
Vain conversation. 1Pe 1:18
Enemies. Ps 106:10,11; Jer 15:21
Death. Ho 13:14
Destruction. Ps 103:4
Man cannot effect. Ps 49:7
Corruptible things cannot purchase. 1 Pet 1:18
REDEMPTION: Procures for us
Justification. Ro 3:24
Forgiveness of sin. Ep 1:7; Col 1:14
Adoption. Gal 4:4,5
Purification. Titus 2:14
The present life, the only season for. Job 36:18,19
REDEMPTION: Described as
Precious. Ps 49:8
Plenteous. Ps 130:7
Eternal. He 9:12
REDEMPTION: Subjects of
The soul. Ps 49:8
The body. Ro 8:23
The life. Ps 103:4; Lam 3:58
The inheritance. Ep 1:14
REDEMPTION: Manifests the
Power of God. Is 50:2
Grace of God. Is 52:3
Love and pity of God. Isa 63:9; Jn 3:16; Ro 6:8; 1Jn 4:10
A subject for praise. Isa 44:22,23; 51:11
OT saints partakers of. He 9:15.
REDEMPTION: They who partake of
Are the property of God. Is 43:1; 1Co 6:20.
Are first-fruits to God. Rev 14:4.
Are a peculiar people. 2Sa 7:23; Titus 2:14; 1Pe 2:9.
Are assured of. Job 19:25; Ps 31:5.
Are sealed to the day of. Ep 4:30.
Are Zealous of good works. Eph 2:10; Titus 2:14; 1Pe 2:9.
Walk safely in holiness. Isa 35:8,9.
Shall return to Zion with joy. Isa 35:10.
Alone can learn the songs of heaven. Rev 14:3,4.
Commit themselves to God. Ps 31:5.
Have an earnest of the completion of. Ep 1:14; 2Cor 1:22.
Wait for the completion of. Rom 8:23; Phil 3:20,21; Titus 2:11, 12, 13.
Pray for the completion of. Ps 26:11; 44:26.
Praise God for. Ps 71:23; 103:4; Rev 5:9.
Should glorify God for. 1Cor 6:20.
Should be without fear. Is 43:1.
Israel. Ex 6:6.
Firstborn. Ex 13:11-15; Num 18:15.
Atonement-money. Ex 30:12-15.
Bond-servant. Lev 25:47-54.
Geullah (01353) is a feminine singular noun (Passive participle of Ga'al) means redemption, the right of buying back, the right of redemption, price of redemption, kindred. Redemption was a means by which property remained in families or clans. The best picture of this custom in the Bible is Ruth 4:6, 7.
Geullah - 12v in the OT - Lev 25:24, 26, 29, 31, 32, 48, 51, 52; Ruth 4:6, 4:7; Jer 32:7, 8. NAS = redemption(7), redemption right(2), redemption rights(1), right of redemption(3).
Leviticus 25:24 'Thus for every piece of your property, you are to provide for the redemption of the land.
Leviticus 25:26 'Or in case a man has no kinsman, but so recovers his means as to find sufficient for its redemption,
Leviticus 25:29 'Likewise, if a man sells a dwelling house in a walled city, then his redemption right remains valid until a full year from its sale; his right of redemption lasts a full year.
Leviticus 25:31 'The houses of the villages, however, which have no surrounding wall shall be considered as open fields; they have redemption rights and revert in the jubilee.
Leviticus 25:32 'As for cities of the Levites, the Levites have a permanent right of redemption for the houses of the cities which are their possession.
Leviticus 25:48 then he shall have redemption right after he has been sold. One of his brothers may redeem him,
Leviticus 25:51 'If there are still many years, he shall refund part of his purchase price in proportion to them for his own redemption;
Leviticus 25:52 and if few years remain until the year of jubilee, he shall so calculate with him. In proportion to his years he is to refund the amount for his redemption.
Ruth 4:6 The closest relative said, "I cannot redeem it for myself, because I would jeopardize my own inheritance. Redeem it for yourself; you may have my right of redemption, for I cannot redeem it."
Ruth 4:7 Now this was the custom in former times in Israel concerning the redemption and the exchange of land to confirm any matter: a man removed his sandal and gave it to another; and this was the manner of attestation in Israel.
Jeremiah 32:7 'Behold, Hanamel the son of Shallum your uncle is coming to you, saying, "Buy for yourself my field which is at Anathoth, for you have the right of redemption to buy it."'
Jeremiah 32:8 "Then Hanamel my uncle's son came to me in the court of the guard according to the word of the LORD and said to me, 'Buy my field, please, that is at Anathoth, which is in the land of Benjamin; for you have the right of possession and the redemption is yours; buy it for yourself.' Then I knew that this was the word of the LORD.
TWOT says that the right of redemption
is used in regard to deliverance of persons or property that had been sold for debt. The law required that the "right of redemption" of land and of persons be protected (Lv 25:24, 48). The redemption price was determined by the number of years remaining until the release of debts in the year of jubilee (Lv 25:27, 28). (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press or Logos or Wordsearch)
Padah (06299) means to redeem, ransom, buy and so to cause the freedom or release of a person from bondage or ownership, often implying a delivering or rescue of a person in distress. Padah is not used in Ruth.
Padah is a distinct word unrelated etymologically to Ga'al/geullah.
Padah is also used figuratively with the meaning of delivering, whether in the cases of individuals (Ps 34:22-note) or of the deliverance granted to Israel as a nation (Dt 9:26; 2Sa 7:23; 1Chr 17:21; Isa 29:22). It is especially associated with the deliverance from Egypt (Dt 7:8; 13:5; 24:18; Mic 6:4). In one instance it is used of redemption from sin: “redeem Israel from all his iniquities” (Ps 130:8-note)."
One difference between ga'al/goel and the similar root padah is that there is usually an emphasis in ga'al/goel on the redemption being the privilege or duty of a near relative.
Vine adds that
Originally, the usage of this word overlapped with that of kapar; both meant "to ransom." In theological usage, however, each root tended to develop in different directions, so that they can often be considered synonymous only in a very broad sense.
Padah indicates that some intervening or substitutionary action effects a release from an undesirable undesirable condition. In more secular contexts, it implies a payment of some sort. But 1Sa 14:45 indicates that money is not intrinsic in the word; Saul is determined to execute Jonathan for his involuntary transgression, but "the people rescued Jonathan, that he died not."
Slavery appears as a condition from which one may be "ransomed" (Ex 21:8; Lev 19:20).
The word is connected with the laws of the firstborn. As a reminder of slaying all the Egyptian firstborn but sparing the Israelites, God retained an eternal claim on the life of all Israelite firstborn males, both of men and of cattle. The latter were often sacrificed, "but all the firstborn of my children I redeem" (Ex 13:15). God accepted the separation of the tribe of Levi for liturgical service in lieu of all Israelite firstborn (Nu 3:40ff.). However, the Israelite males still had to be "redeemed" (padah) from this service by payment of specified "redemption" money" (Nu 3:44-51).
When God is the subject of padah, the word emphasizes His complete, sovereign freedom to liberate human beings. Sometimes God is said to "redeem" individuals (Abraham, Is 29:22; David, 1Ki 1:29; and often in the Psalter, e.g., Ps 26:11; Ps 44:26; Ps 69:18); but usually Israel, the elect people, is the beneficiary. Sometimes the redemption or deliverance is proclaimed absolutely (2Sa 7:23; Ps 44:26; Ho 7:13); but the subject is said to be "ransomed" from a specific oppression. At other times, the reference is less explicit, e.g., from "troubles" (Ps 25:22) and from "wicked" men (Je 15:21). Only once is padah used to describe liberation from sin or iniquity (Ps 130:8).
Padah - 51v in the OT - Ex 13:13, 15; 21:8; 34:20; Lev 19:20; 27:27, 29; Num 3:46, 49, 51; 18:15ff; Deut 7:8; 9:26; 13:5; 15:15; 21:8; 24:18; 1 Sam 14:45; 2 Sam 4:9; 7:23; 1 Kgs 1:29; 1 Chr 17:21; Neh 1:10; Job 5:20; 6:23; 33:28; Ps 25:22; 26:11; 31:5; 34:22; 44:26; 49:7, 15; 55:18; 69:18; 71:23; 78:42; 119:134; 130:8; Isa 1:27; 29:22; 35:10; 51:11; Jer 15:21; 31:11; Hos 7:13; 13:14; Mic 6:4; Zech 10:8
The NAS renders padah as any means redeem(1), in a way redeemed(1), ransom(4), ransomed(7), redeem(26), redeemed(16), redeems(1), redemption price(1), rescued(m)(1), surely redeem(1).
Exodus 13:13 "But every first offspring of a donkey you shall redeem with a lamb, but if you do not redeem it, then you shall break its neck; and every firstborn of man among your sons you shall redeem.
Exodus 13:15 'It came about, when Pharaoh was stubborn about letting us go, that the LORD killed every firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore, I sacrifice to the LORD the males, the first offspring of every womb, but every firstborn of my sons I redeem.'
Exodus 21:8 "If she is displeasing in the eyes of her master who designated her for himself, then he shall let her be redeemed. He does not have authority to sell her to a foreign people because of his unfairness to her.
Exodus 34:20 "You shall redeem with a lamb the first offspring from a donkey; and if you do not redeem it, then you shall break its neck. You shall redeem all the firstborn of your sons. None shall appear before Me empty-handed.
Leviticus 19:20 'Now if a man lies carnally with a woman who is a slave acquired for another man, but who has in no way been redeemed nor given her freedom, there shall be punishment; they shall not, however, be put to death, because she was not free.
Leviticus 27:27 'But if it is among the unclean animals, then he shall redeem it according to your valuation and add to it one-fifth of it; and if it is not redeemed, then it shall be sold according to your valuation....29 'No one who may have been set apart among men shall be ransomed; he shall surely be put to death.
Numbers 3:46 "For the ransom of the 273 of the firstborn of the sons of Israel who are in excess beyond the Levites...49 So Moses took the ransom money from those who were in excess, beyond those ransomed by the Levites;
Numbers 3:51 Then Moses gave the ransom money to Aaron and to his sons, at the command of the LORD, just as the LORD had commanded Moses.
Numbers 18:15 "Every first issue of the womb of all flesh, whether man or animal, which they offer to the LORD, shall be yours; nevertheless the firstborn of man you shall surely redeem, and the firstborn of unclean animals you shall redeem. 16 "As to their redemption price, from a month old you shall redeem them, by your valuation, five shekels in silver, according to the shekel of the sanctuary, which is twenty gerahs. 17 "But the firstborn of an ox or the firstborn of a sheep or the firstborn of a goat, you shall not redeem; they are holy. You shall sprinkle their blood on the altar and shall offer up their fat in smoke as an offering by fire, for a soothing aroma to the LORD.
Deuteronomy 7:8 but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.
Deuteronomy 9:26 "I prayed to the LORD and said, 'O Lord GOD, do not destroy Your people, even Your inheritance, whom You have redeemed through Your greatness, whom You have brought out of Egypt with a mighty hand.
Deuteronomy 13:5 "But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you.
Deuteronomy 15:15 "You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; therefore I command you this today.
Deuteronomy 21:8 'Forgive Your people Israel whom You have redeemed, O LORD, and do not place the guilt of innocent blood in the midst of Your people Israel.' And the bloodguiltiness shall be forgiven them.
Deuteronomy 24:18 "But you shall remember that you were a slave in Egypt, and that the LORD your God redeemed you from there; therefore I am commanding you to do this thing.
1 Samuel 14:45 But the people said to Saul, "Must Jonathan die, who has brought about this great deliverance in Israel? Far from it! As the LORD lives, not one hair of his head shall fall to the ground, for he has worked with God this day." So the people rescued Jonathan and he did not die.
2 Samuel 4:9 David answered Rechab and Baanah his brother, sons of Rimmon the Beerothite, and said to them, "As the LORD lives, who has redeemed my life from all distress,
2 Samuel 7:23 "And what one nation on the earth is like Your people Israel, whom God went to redeem for Himself as a people and to make a name for Himself, and to do a great thing for You and awesome things for Your land, before Your people whom You have redeemed for Yourself from Egypt, from nations and their gods?
1 Kings 1:29 The king vowed and said, "As the LORD lives, who has redeemed my life from all distress,
1 Chronicles 17:21 "And what one nation in the earth is like Your people Israel, whom God went to redeem for Himself as a people, to make You a name by great and terrible things, in driving out nations from before Your people, whom You redeemed out of Egypt?
Nehemiah 1:10 "They are Your servants and Your people whom You redeemed by Your great power and by Your strong hand.
Job 5:20 "In famine He will redeem you from death, And in war from the power of the sword.
Job 6:23 Or, 'Deliver me from the hand of the adversary,' Or, 'Redeem me from the hand of the tyrants '?
Job 33:28 'He has redeemed my soul from going to the pit, And my life shall see the light.'
Psalm 25:22 Redeem Israel, O God, Out of all his troubles.
Psalm 26:11 But as for me, I shall walk in my integrity; Redeem me, and be gracious to me.
Psalm 31:5 Into Your hand I commit my spirit; You have ransomed me, O LORD, God of truth.
Psalm 34:22 The LORD redeems the soul of His servants, And none of those who take refuge in Him will be condemned.
Psalm 44:26 Rise up, be our help, And redeem us for the sake of Your lovingkindness.
Psalm 49:7 No man can by any means redeem his brother Or give to God a ransom for him--
15 But God will redeem my soul from the power of Sheol, For He will receive me. Selah.
Psalm 55:18 He will redeem my soul in peace from the battle which is against me, For they are many who strive with me.
Psalm 69:18 Oh draw near to my soul and redeem it; Ransom me because of my enemies!
Psalm 71:23 My lips will shout for joy when I sing praises to You; And my soul, which You have redeemed.
Psalm 78:42 They did not remember His power, The day when He redeemed them from the adversary,
Psalm 119:134 Redeem me from the oppression of man, That I may keep Your precepts.
Psalm 130:8 And He will redeem Israel From all his iniquities.
Isaiah 1:27 Zion will be redeemed with justice And her repentant ones with righteousness.
Isaiah 29:22 Therefore thus says the LORD, who redeemed Abraham, concerning the house of Jacob: "Jacob shall not now be ashamed, nor shall his face now turn pale;
Isaiah 35:10 And the ransomed of the LORD will return And come with joyful shouting to Zion, With everlasting joy upon their heads. They will find gladness and joy, And sorrow and sighing will flee away.
Isaiah 51:11 So the ransomed of the LORD will return And come with joyful shouting to Zion, And everlasting joy will be on their heads. They will obtain gladness and joy, And sorrow and sighing will flee away.
Jeremiah 15:21 "So I will deliver you from the hand of the wicked, And I will redeem you from the grasp of the violent."
Jeremiah 31:11 For the LORD has ransomed Jacob And redeemed (ga'al) him from the hand of him who was stronger than he.
Hosea 7:13 Woe to them, for they have strayed from Me! Destruction is theirs, for they have rebelled against Me! I would redeem them, but they speak lies against Me.
Hosea 13:14 Shall I ransom them from the power of Sheol? Shall I redeem (ga'al) them from death? O Death, where are your thorns? O Sheol, where is your sting? Compassion will be hidden from My sight.
Micah 6:4 "Indeed, I brought you up from the land of Egypt And ransomed you from the house of slavery, And I sent before you Moses, Aaron and Miriam.
Zechariah 10:8 "I will whistle for them to gather them together, For I have redeemed them; And they will be as numerous as they were before.
(1) If a Jew because of poverty had been obliged to sell himself to a wealthy "stranger or sojourner," it became the duty of his relatives to redeem him. Compare Lev 25:47 and the article Jubilee.
(2) The same duty fell upon the nearest kinsman, if his brother, being poor, had been forced to sell some of his property. Compare Lev 25:23; Ru 4:4-note, and the article Jubilee. (Click Kinsman-Redeemer, Part 1 and Kinsman-Redeemer, Part 2 for discussion on Jesus as our Kinsman-Redeemer and Blood Avenger and year of Jubilee by K Arthur)
(3) It also devolved upon the nearest relative to marry the childless widow of his brother (Ru 2:13-note).
(4) In Nu 5:5 a law is stated which demands that restitution be made to the nearest relative, and after him to the priest, if the injured party has died (Lev 6:1).
(5) The law of blood-revenge (Blut-Rache) made it the sacred duty of the nearest relative to avenge the blood of his kinsman. He was called the go'el ha-dam, "the avenger of blood." This law was based upon the command given in Ge 9:5f: (see also Avenger)
(Avenger = the person who inflicts punishment upon the evil-doer for a wrong experienced by himself (from naqam, "to avenge"; Ps 8:2-note) or by someone else from ga'al, "to redeem"; (Nu 35:12 et al.). In the New Testament avenger occurs only once; "the Lord is an avenger in all things" (1Th 4:6-note). It was the duty of the nearest relative to execute vengeance upon the murderer of his kin: he became the go'el. With reference to the protective legislation and custom)
"Whoso sheddeth man's blood, by man shall his blood be shed," and was carried out even if an animal had killed a man; in this case, however, the payment of a ransom was permitted (Ex 21:28). A clear distinction was made between an accidental and a deliberate murder. In both cases the murderer could find refuge at the altar of the sanctuary; if, however, the investigation revealed presumptuous manslaughter, he was taken from the altar to be put to death (Ex 21:12; 1Ki 1:50; 2:28). In Nu 35:9 definite regulations as to the duties of the Goel are given. Six cities were to be appointed as "cities of refuge," three on each side of the Jordan. The congregation has judgment over the murderer. There must be more than one witness to convict a man. If he is found guilty, he is delivered to the Goel; if murder was committed by accident he is permitted to live within the border of the city of refuge; in case the manslayer leaves this city before the death of the high priest, the avenger of blood has a right to slay him. After the death of the high priest the murderer may return to his own city. Ransom cannot be given for the life of a murderer; no expiation can be made for a murder but by the blood of the murderer (Dt 19:4; Josh 20; 2Sa 14:6). According to the law the children of a murderer could not be held responsible for the crime of their father (Dt 24:16; 2Ki 14:6), but see 2Sa 21:1. The order in which the nearest relative was considered the Goel is given in Lev 25:48, 49f: first a brother, then an uncle or an uncle's son, and after them any other near relative. This order was observed in connection with (1) above, but probably also in the other cases except (4).
For the figurative use of Goel ("redeemer") see Ps 119:154-note; Pr 23:11; Job 19:25; Isa 41:14.
It is rendered in the Authorized Version "kinsman," Nu 5:8; Ru 3:12; 4:1,6,8; "redeemer," Job 19:25; "avenger," Nu 35:12; Dt 19:6, etc.) (David calls God His Redeemer Ps 19:14-note, Ps 78:35-note, etc.)
Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Lev 25:48,49; Nu 5:8; Ru 4:1-note; Job 19:25). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.).
Modified from Int'l Std Bible Encyclopedia, Theological Wordbook of the OT, Tyndale Bible Dictionary, Vine's OT Lexicon