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The Book of Psalms often places spiritual redemption in parallel with physical
redemption. For example: “Draw nigh unto my soul, and redeem it: // deliver me because
of mine enemies” (Ps. 69:18). “Bless the Lord, O my soul, and forget not all his benefits:
… who redeemeth thy life from destruction; who crowneth thee with loving-kindness and
tender mercies” (Ps. 103:2, 4).
(
$#
, 6299), “to redeem, ransom.” Originally, the usage of this word
overlapped with that of
;
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.
8
indicates that some intervening or substitutionary action effects a release from
an undesirable condition. In more secular contexts, it implies a payment of some sort. But
1 Sam. 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”
(Exod. 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” (Exod. 13:15). God accepted the
separation of the tribe of Levi for liturgical service in lieu of all Israelite firstborn (Num.
3:40ff.). However, the Israelite males still had to be “redeemed” (
) from this
service by payment of specified “redemption money” (Num. 3:44-51).
When God is the subject of
, the word emphasizes His complete, sovereign
freedom to liberate human beings. Sometimes God is said to “redeem” individuals
(Abraham, Isa. 29:22; David, 1 Kings 1:29; and when in the Psalter, e.g., 26:11; 21:5;
71:23); but usually Israel, the elect people, is the beneficiary. Sometimes the redemption
or deliverance is proclaimed absolutely (2 Sam. 7:23; Ps. 44:26; Hos. 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 (Jer. 15:21).
Only once is
used to describe liberation from sin or iniquity: “And he shall redeem
Israel from all his iniquity” (Ps. 130:8).
(
!
, 3722), “to ransom, atone, expiate, propitiate.”
has an initial
secular and non-theological range quite parallel to padah In addition, however,
became a technical term in Israel’s sacrificial rituals. On its most basic level of meaning,
denotes a material transaction or “ransom.”
Sometimes man is the subject of
!
In 2 Sam. 21:3, David asks the Gibeonites,
“… And wherewith shall I make the atonement, that ye may bless the inheritance of the
Lord?” He receives in answer the advice to hang seven of Saul’s sons in compensation. In
Exod. 32:30, Moses ascends the mountain yet a third time in an effort to “make an
atonement” for the people’s sin (apparently merely by intercession, although this is not
explicitly stated). Isa. 27:9 speaks of “purging” Israel’s guilt by banishing idolatrous