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Redemption Terminology in Old and New Testaments Compared

Redemption, in biblical terminology, refers to the act of purchasing back something that was lost through the payment of a ransom [1]. This concept is central to both the Old and New Testaments, though the specific terms and their theological implications evolve.

In the Old Testament, the Hebrew term goel is often translated as "redeemer" and carries legal and social connotations [2, 8]. A goel was typically a kinsman charged with restoring the rights of another, avenging wrongs, or redeeming lost property [2, 8]. This could involve buying back a slave, marrying a widow to raise an heir, or avenging wrongful bloodshed [8]. Examples include the redemption of property (Leviticus 25:25, 47-49) and the avenging of blood (Numbers 35:12-18) [8]. The Lord Himself is frequently depicted as Israel's Redeemer in the Old Testament, delivering them from bondage and distress (Exodus 6:6; Psalms 19:14; Isaiah 43:1) [8]. The term pidyon also signifies redemption, as seen in Numbers 3:49, referring to a ransom [6].

The New Testament employs the Greek word apolytrosis for redemption, which consistently conveys the idea of a ransom or price paid (lutron) [1]. This is evident in passages like Matthew 20:28 and Mark 10:45, where Christ states that He came to give His life as a ransom [1]. The New Testament understanding of redemption is specifically tied to deliverance from the guilt and pollution of sin through Jesus Christ [3]. This "great salvation" is achieved through Christ's death, which serves as the ultimate ransom [3, 9].

The concept of atonement is closely related to redemption. While the word "atonement" appears frequently in the Old Testament, it is used only once in the King James Version of the New Testament (Romans 5:11), where the Revised Version substitutes "reconciliation" [5]. Atonement signifies the state of being "at one" or reconciled, and it denotes both the reconciliation itself and the means by which it is brought about, namely, the death of Christ [5].

The New Testament emphasizes that redemption is a present possession for believers, secured through Christ's blood [10]. This redemption frees individuals from the power, guilt, and penal consequences of sin [10]. The imagery of a kinsman redeemer from the Old Testament is applied to Christ, who, as the Son of Man, became our kinsman to redeem us [10]. The death of Christ is presented as the means by which the new covenant is ratified, ensuring forgiveness for sins and an eternal inheritance for those called [11].

While the Old Testament foreshadows redemption through various acts of deliverance and the role of the goel, the New Testament articulates its fulfillment in Christ's atoning sacrifice. The Old Testament provides the foundational understanding of a redeemer and the payment of a price, but the New Testament reveals the ultimate spiritual redemption from sin and death achieved through Jesus [8, 9]. This redemption is not merely a temporal or civil deliverance but an eternal one [9, 12]. The "new covenant" itself, which gives the New Testament its name, is a covenant of grace that supersedes the old covenant of works, offering a more clear and powerful dispensation of redemption [4]. Salvation, often spoken of in the New Testament as a future victory over sin and death at Christ's return, is intrinsically linked to this redemptive work [7].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Redemption — The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Tes”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Redeemer — Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Lev. 25:48, 49; Num. 5:8; Ruth 4:1; Job 19:25; Ps. 19:14; 78:35, etc.). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See [524]REDEMPTION.)”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Salvation — This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, "the great salvation" (Heb. 2:3). (See [546]REDEMPTION; [547]REGENERATION.)”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: New Testament — (Luke 22:20), rather "New Covenant," in contrast to the old covenant of works, which is superseded. "The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See [438]TESTAMENT.)”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Atonement — This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence. The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ. But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it”
  6. Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Numbers 3:49: REDEMPTION. Pidyom (redemption) is spelled with a mem in place of a nun . 91 For the Hebrew word for redemption is pidyon . Compare, Gershon. 92 Here a nun has been substituted for a mem . See I.E. on verse 17.”
  7. Romans (Protestant academic) “Tyndale House on Romans 13:11: 13:11 The New Testament often speaks of salvation as the final victory over sin and death that believers will experience when Jesus returns in glory (see 5:9-10).”
  8. Job (Protestant academic) “Tyndale House on Job 19:25: 19:25 Job’s faith in a Redeemer could find fulfillment only in Christ; the same was true of his request for an advocate (9:33) and a witness in heaven (16:19). The term “Redeemer” (Hebrew go’el) comes from both criminal and civil law. An individual could redeem or avenge wrongful bloodshed (Num 35:12-18) or redeem lost property, perhaps by buying back a slave or marrying the heir’s widow (Lev 25:25, 47-49; 27:11-13; Ruth 3:13). The Old Testament knew the Lord as redeemer (Exod 6:6; Pss 19:14; 103:4; Prov 23:10-11; Isa 43:1 [“ransomed”]; Isa 54:5); New Testament beli”
  9. Job (Presbyterian) “Jamieson, Fausset & Brown on Job 33:24: Apodosis to Job 33:23. he--God. Deliver--literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession (Heb 9:12). "Obtained," literally, "fou”
  10. Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 1:7: In whom--"the Beloved" (Eph 1:6; Rom 3:24). we have--as a present possession. redemption--Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Rom 3:24), namely, from the power, guilt, and penal consequences of sin (Mat 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Lev 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mat 20:28). Another "redempti”
  11. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:15: for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (Heb 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called. by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Luk 24:49 uses "promise"; Heb 6:15; ”
  12. Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 1:27: redeemed--temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (Pe1 1:18-19), the foundation of "judgment" and "righteousness," and so of pardon. The judgment and righteousness are God's first (Isa 42:21; Rom 3:26); so they become man's when "converted" (Rom 8:3-4); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them. converts--so MAURER. But Margin, "they that return of her," namely the remnant that re”
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