very truth of the kinsman-redeemer type of Israel, and as being connected not only with

intermediate conditions but ultimate results.

Summarizing what Scripture actually says, we find that the jubilee is a wonderful type

of redemption, emphasizing by the language used the liberty and the re-entry into

forfeited rights that are inseparable from the conception of redemption everywhere

presented in the Word. We have been redeemed (Eph. 1: 7), we are looking forward to

our jubilee (Eph. 1: 14), to the day of the redemption of the purchased possession. Let no

man rob us of the blessed hope, ours by the blood of Christ.

Redemption is both "from" and "to". Sin underlies the whole purpose of redemption,

and necessitates its peculiar characteristics.  It is impossible to under-estimate the

importance of a Scriptural understanding of "sin". The purpose of the ages, redemption,

death, and resurrection, indeed practically all doctrine, prophecy, and practice are shaped

and coloured by its fact and presence.

While it is possible for a study of words to remain barren and lifeless, yet no true

doctrine of sin can be attained which either ignores or traverses the words that are used in

Scripture, and the meanings which that usage establishes. To study the words we must

consider the Hebrew of the O.T., the Greek of the N.T., and also the Greek of the LXX,

the latter which, though uninspired, forms a providential link, or bridge, whereby the

original Hebrew idea as contained in the O.T. can be discovered without reference to

classical Greek in the New. At some other time we hope to deal with the place of the

Septuagint Version (LXX) in the interpretation of the Scriptures, but will not go into the

matter here other than express deep gratitude for the overruling providence of the Lord,

Who has so wonderfully provided us with a ready means of extending and of checking

our knowledge and interpretation of the Old Testament Hebrew.

The word that stands for sin in its widest meaning in the O.T. is derived from the

Hebrew word chata, which finds its Greek equivalent in the N.T. word hamartano. The

meaning of both the Hebrew and the Greek word is failure. The word chata is used in a

non-doctrinal sense in Judges 20: 16, where we read of "seven hundred chosen men

left-handed, every one of whom could sling stones at an hair's breadth, and not miss". In

Prov. 19: 2 we read, "He that hasteneth with his feet sinneth". Here the word "sinneth"

has been rendered "strayeth", "trippeth", "miss his step".

Cremer gives the derivation of hamartano as privative or negative, and meiromai, not

to become participator in, not to attain, to arrive, to arrive at a goal. Numerous examples