through the Red Sea. All the other offerings, however they may differ in their individual

purposes, are grouped together in that they deal with the sin of God's redeemed people.

They are all associated with an altar and a priesthood, and have the sanctuary of God in

The failure rightly to divide the Word of truth, and to try the things that differ,

increases in importance and disastrous effects as the truth under consideration increases

in importance. No doctrine of Scripture is so fundamental as that of sacrifice, and

consequently no greater opportunity occurs for erecting false theories than here. Over

and over again one takes up a treatise that, starting with redemption, runs off into

atonement.  Proofs started with redemption and belonging only to redemption are

mistakenly carried over, and triumphantly applied to reconciliation.  It is indeed

Having indicated what we believe to be a scriptural distinction, we will now proceed

to proofs.  Let us examine the words used for redemption, and the nature of the

redemption effected. Three words demand attention, viz., gaal, padah, and pesach. In

earlier papers we have seen that gaal indicates that redemption which is carried out by a

kinsman, and the reader is referred to Volume XII, pages 109-115. There we found that

the book of Ruth provides a full presentation of what is involved in the Kinsman-

Redeemer, and that Christ as God manifest in the flesh, could alone satisfy all the

scriptural statements on the subject. Passing therefore to the next word we will examine

the Hebrew word padah.

The primary meaning of padah is "to sever, separate, or divide". In Exod. 8: 23

we read, "I will put a division between My people and thy people". "Division" is p'doth,

the margin reads "a redemption", while the LXX gives diastolen, which occurs in Rom.

3: 22 as "difference". Again in Isa. 29: 22 we read, "The Lord, Who redeemed

Abraham". The LXX translates redeemed by aphorisen = "hath separated", which

occurs in Matt. 13: 49; Rom. 1: 1; II Cor. 6: 17, etc. If we take a glance at the

context of Isa. 29:, we shall find that immediately following the section 29: 22-24

comes the woe pronounced upon those who made a league with Egypt (Isa. 30: 1-17).

Redemption involved separation and division from Egypt, and Abraham's separation is

brought to mind as a word of warning. One other use of the word will suffice. In the

name Padan-Aram it denotes that tract of country separated so markedly by the two

rivers Euphrates and Tigris, and so called by the Greeks Mesopotamia, the land lying in

the midst of the rivers.

The third woe we must consider is pesach. This word followed by al ("over") means

to pass or leap over. In I Kings 18: 26 we read, "and they leaped upon the altar". In

Isa. 31: 5 we read, "As birds flying (or hovering) . . . . . passing over He will preserve

it". Spurrell's translation reads, "As hen birds fluttering . . . . . springing forward and

rescuing". In I Kings 18: 21 the prophet cries, "How long halt ye between two