GOEL gō’ ĕl (גֹּאֵ֑ל, redeemer). The present active participle of the word which means “to redeem,” “to act as a kinsman,” or “to do the part of the next of kin.”

The term is found frequently in the OT as describing the person who is next of kin and his respective duties.

One of his duties is to buy back what his poor brother has sold and cannot himself regain (Lev 25:25, 26) He is also the recipient of the restitution which may be due to a next of kin (Num 5:8).

He is to avenge any wrong done to a next of kin, particularly murder (Num 35:12, 19, 21, 24, 25, 27). As avenger, he had power to kill the murderer. Cities of refuge were established throughout Israel for those who accidentally killed another, and in those cities the slayer could not be harmed (Deut 19:6, 12; Josh 20:3, 5, 9).

Ruth illustrates the responsibility of the redeemer to purchase land belonging to one deceased who was next of kin; to marry his widow and to raise up children for the deceased (Ruth 2:20; 4:14).

It is quite appropriate then that the term became applied to God in His relationship to men. As Redeemer He would buy back what the poor sinner sold (his life) and could not regain. God also would avenge the wrong done to believing sinners by His judgment against the devil and sin. Furthermore, like a husband, God would marry the church, His bride. All of these concepts of God are seen in Scripture. They begin in the OT but are fully developed in the New.

Jacob first spoke of God as his Goel from all evil (Gen 48:16).

Job also expressed intimate knowledge of his Goel, presumably God (Job 19:25).

The psalmist calls God his Goel and strength (Ps 19:14). Note also Psalms 78:35; 103:4.

The Book of Proverbs calls God the Goel of the poor orphan (Prov 23:11).

It is Isaiah who most elaborately develops the concept of God as Goel. He uses the term in reference to God thirteen times. As Israel’s Goel God will: rescue helpless Israel (Isa 41:14); destroy Babylon (43:14); be king of Israel (44:6; 47:4); teach them to profit and lead them in the way (48:17); be their Savior (49:26; 60:16); be their husband (54:5); show everlasting love for them and compassion (54:8); and be their Father (63:16). All of this is conditioned on their turning from transgression (59:20).

The LXX uses several different words to tr. the Heb. גֹּאֵ֑ל. Three of them are λυτρούμενος, ῥυσάμενός, and ἐξαιρουμενός. All are participles in form.

These words appear in the NT quite appropriately in reference to God and esp. Jesus Christ.

Christ is said to give His life a ransom (λύτρον, G3389) for many (Matt 20:28). He gave Himself up to redeem (λυτρόω, G3390) us from iniquity (Titus 2:14).

Peter tells us that we were redeemed (λυτρόω, G3390) not by gold and silver but by the blood of Christ (1 Pet 1:18 19).

Note also the use of ῥύομαι, G4861, and ἐξαιρέω, G1975, (Rom 7:24; Gal 1:4; Col 1:13; 1 Thess 1:10).

From the use of this term it is clear that quite early God’s people understood the concept of God as Goel. Christ quite appropriately, in the flesh, did become the Goel who purchased with His blood our lives and who wrought vengeance on our enemy, Satan. He further became our bridegroom and the Church, His bride.

Bibliography H. Rowley, The Old Testament and Modern Study (1951), 221; Oesterley and Robinson, An Introduction to the Books of the Old Testament (1958), 83; W. Eichrodt, Theology of the Old Testament (1961), 309; C. Pfeiffer, Ras Shamra and the Bible (1962), 43.