I N D E X
word for the `purchase' or the `redeeming' of a house or person.  The office of
the avenger of blood is described fairly fully in Numbers 35, and it is this
selfsame word that is used of the Lord Himself in every reference to the
`Redeemer' in the Authorized Version of the Old Testament.  This fact of itself
demands a miracle, the miracle of the Incarnation.  For if the Scriptural
Redeemer be God (Isa. 43:14; 44:6; 54:5) and at the same time a next of kin to
man, then nothing less than `God manifest in the flesh' can satisfy all that is
demanded.  If the Lord Jesus Christ be the Redeemer, He must be both God and Man
or the Scriptures will be broken and we are left without a Saviour.
Geullah occurs eight times in Leviticus 25 translated `redemption' and
`redeem', twice in Ruth, namely in 4:6 `my right' and 4:7 `redeeming', twice in
Jeremiah, namely in 32:7,8, and once in Ezekiel, namely in 11:15 where it is
translated `kindred'.
The words peduth, pidyom and padah which are translated `redeem', have as
their root meaning, separation or division.  We remember the name of the land
Padan-Aram, which in the LXX becomes Mesopotamia, and in both languages
indicates the land severed off by the two rivers, the Euphrates and the Tigris.
So where the Hebrew of Isaiah 29:22 reads padah `redeem', the LXX reads aphorizo
`to separate'.  It is this word padah which is used by the Psalmist when he
said:
`None of them can by any means redeem his brother' (Psa. 49:7).
and in Job when we read:
`Deliver him from going down to the pit' (Job 33:24).
It is the `redemption' money of Numbers 3:49 and the `ransom' of Exodus 21:30.
The word is used with special regard to its double significance in Exodus 8:23:
`I will put a division between My people and thy people'.
Added therefore to the rich teaching already imbedded in the doctrine of
the Kinsman-Redeemer, is this thought of the complete distinctiveness or
separation that redemption implies, together with a sense of cost.
Paraq means primarily `to break', and passing by the ideas of kinship and
separation, emphasizes the mighty power that was put forth to deliver the Lord's
people from the hand of the enemy (Psa. 136:24).
Qanah is only translated `redeem' once, namely in Nehemiah 5:8; it is
rendered many times `buy' and `purchase' in connection with the exercise of the
right of redemption, as in Ruth 4:4,5,8, and we are reminded in the New
Testament that the redeemed have been `bought with a price'.
Coming now to the New Testament, we have two words to consider.
Lutroo
and its derivatives, and agorazo and its derivative.
Agorazo speaks of the market place, where buying and selling proceeded,
and it is used of buying fields, victuals and other everyday commodities, then
of that great transaction whereby we are `bought with a price' (1 Cor. 6:20),
and so of those who were `redeemed' (Rev. 5:9; 14:3,4).  Agorazo is used for the
purchase of slaves in the Will of Attalus III, 133 b.c., and the words `bought
... with a price' are written on the polygonal wall of Delphi in an inscription
setting forth the freeing of a slave between the years 200-199 b.c.  Exagorazo
`to buy out of the market place' is found in Galatians 3:13; 4:5; Ephesians 5:16
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