Him' that we have it, but severed from Him it can never be enjoyed.  This

feature will come out more clearly presently when we are examining the

references which associate the redeemed sinner with Christ in His death and

resurrection, an aspect of redeeming love which carries us a stage further than

this initial aspect set forth here in Ephesians 1:7.

`Redemption'.  Redemption in the Authorized Version is the translation of

the Hebrew words geullah, a redemption by a kinsman, who is the gaal or kinsman-

redeemer, or of peduth and pidyom, words that mean primarily to make a division

or a difference.  In the New Testament `redemption' is the translation of either

lutrosis or apolutrosis, both of which are compounds of luo `to loose'.  In

addition the verb `to redeem' translates the Hebrew padah `to free', paraq `to

break off' and qanah `to acquire', while in the New Testament we have in

addition to lutroo and lutrosis, words of special import implying the paying of

the price necessary to set a slave free, namely agorazo and exagorazo.  The very

recording of these precious terms illuminates the essential characteristics of

Scriptural redemption, but we are sure that no reader would be satisfied if we

left the matter here.  There is enough matter of solid worth in the examination

of this one great term, upon which all our salvation and subsequent hopes are

built, to justify the continuation of its exposition.  Rejoicing therefore in

our present knowledge namely that in Him we have redemption, we must now address

ourselves to a fuller understanding of that which is not only ours in Him, but

ours by precious blood, and not only ours through precious blood, but ours in

such a way that it leads to the inestimable benefit of the forgiveness of sins

through matchless grace.

The basic Hebrew words used in the Old Testament and the Greek words used

in the New Testament for redemption, are as follows:

Taking the Old Testament first, we have the Hebrew gaal and its derivative

geullah; peduth and its derivatives pidyom and padah; and finally paraq and

qanah; the Greek lutroo, and its derivatives, and agorazo and its compound

exagorazo.  Let us give our close attention to these terms, for they speak of

things which, like the love that prompted them, passeth knowledge.

Gaal.  The earliest reference to a goel or a `kinsman-redeemer' (see the

spelling suggested in The Companion Bible) is that of Job 19:25 `I know that my

Redeemer liveth', and under the operation of the law given by Moses, the

necessity of such a Redeemer was intensified.  The land of Canaan differed from

all other lands in this, that it was in a peculiar sense `The Lord's', and

certain laws such as the observance of the Sabbatic year, in which no sowing or

cultivating were permitted, would of necessity call for some `release' in

connection with debts, and although the land was given to Israel as an

everlasting inheritance, the human incidence of death, childless marriage,

forfeiture and the pledge of bond service, all called for the interposition of

the goel, the kinsman-redeemer, the one that had right to redeem, he who, as

`the husband's brother', could marry his brother's childless widow and so raise

up his name from the dead, that his name be not blotted out in Israel.

Added to this was the office of avenger of blood.  We have not given

chapter and verse for all these details, but the reader will readily discover

the proofs of these assertions for himself.  We will however give a few specimen

quotations to show the usage of the word gaal.  The book of Ruth is particularly

rich in its use of this Hebrew word, where it is translated `next kinsman',

`near kinsman', `one who has the right to redeem' and `redeem' (Ruth 2:20;

3:9,12,13; 4:4 etc.).  The Jubile laws given in Leviticus 25 use this Hebrew