In my last post, we learned that there are three types of Kinsman Redeemers.
The first type is the one who purchases back land for a family member who is about to lose it due financially crushing circumstances.
The second type is the one who avenges the death of a family member.
The third type is the one who steps in to marry a son-less widow so she can give birth to a son who will carry on the deceased father’s line.
In Hebrew, the first type and the third type are both called a GO’EL.
However, the second type (the avenging kinsman redeemer), goes by a slightly different title.
He is called the GO’EL HA-DAM.
Now what’s interesting is that there are three different Hebrew words that are all rendered into the one English word “kinsman“.
Each of these words gives us a different flavor and nuance that imparts a fuller and deeper understanding of what the word “kinsman” really means in the Biblical context.
The most common and frequent word used for “kinsman” is ACH.
ACH literally means “brother” and can refer to a male sibling, close relative, or even to somebody with whom there is a brother-like close relationship even if there are no blood ties.
However, out of all these options, ACH most often refers to a close relative.
The second Hebrew word used for kinsman is QAROB.
Literally, “QAROB” simply means “nearby” or “near“.
So within the context of the kinsman redeemer, QAROB is talking about a “near relative“.
The third Hebrew word used for kinsman is MODA.
This word refers to an intimate friend who while being as close as a brother is NOT a blood relative.
You’ll notice that there isn’t a huge difference in meaning between some of these words.
For example, both ACH and QAROB could be referring to a “close relative“.
The only way to tell which is which is BY CONTEXT.
Remember, when studying Scripture, CONTEXT is everything.
Depending on the context, a KINSMAN could be any one of the following:
-A close family member like a brother or a sister
-A member of your extended family like a cousin or niece
-A member of your tribe
-Any member of the nation of Israel
Notice how broad the word “kinsman” can be stretched to even include any member of the nation of Israel.
However, understand that’s where the buck stops folks.
It does NOT get any broader than that.
Whether from a physical or national perspective, there is no way any “foreigner“, “non-Jew“, “alien resident” or whatever term you want to use would ever be considered a “kinsman” of a Hebrew.
Even if an Israelite had a very close Egyptian or Canaanite friend, there is no way that person would ever be considered a “kinsman“, especially for any of the legal purposes we are studying about in TORAH.
In 99% of the cases involving redemption that I’ve discussed, a kinsman is full-blooded ethnic Israelite.
However, it was possible for a foreigner to become an Israelite if he renounced his heathen gods and pledged allegiance to the God of Israel.
When a foreigner converted, for all legal purposes, he was no longer considered a foreigner but he was then a “Hebrew“.
Once a foreigner pledged allegiance to the God and nation of Israel, the patriarch Jacob was considered to be his ancestral father.
To conclude, the most important thing for you to know is that a “kinsman” can only be a kinsman within his own country or people group ONLY!
When we study about all the rules and regulations dealing with redemption and kinsmen in the Scriptures, remember everything is happening within the context of relationships between Israelites ONLY!
Foreigners or gentiles are NOT included.
However, it would appear that an opportunity is being missed to say a little more needs to be said about the book of Ephesians…
On a closely “related” subject, the general notion, probably mostly because of the KJV, is that Miryam and Elisheva were “cousins.” Other more modern translations say “kinswoman” or “relative.” The New Testament in Hebrew and English by The Society for Distributing Hebrew Scriptures uses the word “karob.” Elisheva was “well stricken in years” (Luke 1:7) and “in her old age” (v. 36), probably in her early 40s approaching menopause. The normal age for a young woman in those days to be “espoused” to be married was probably around puberty, 12-15. This would put the difference in their ages at around 25-30 years. How many “first cousins” are that far apart in age? I contend that they were aunt and niece rather than “cousins.” That would make Yeshua and Yochanan first cousins once removed rather than second cousins.