peripoieo is found in the Apocrypha three times.

Let us first consider the three references to peripoiesis.  2 Chronicles

14:13 tells us of the Ethiopians who were `overthrown, that they could not

recover themselves'; the Hebrew word so translated here being michyah a

reviving, quickening or preserving of life.  Haggai 2:10 (LXX), `In this house

will I give peace ... of soul for a possession', for which there does not appear

to be any Hebrew equivalent.  The translators appear to have felt that the word

`peace' needed to be extended and cover the period that ensued.

Malachi 3:17 `When I make up My jewels'.  Here the Hebrew word is segullah

a word of rich content and application.  Segullah is the word used by the Lord

in Exodus 19:5 where He says of Israel, `Ye shall be a peculiar treasure unto

Me'.  So in Deuteronomy 7:6; 14:2 and 26:18, where it is rendered `special' and

`peculiar'.  In these four occurrences the LXX uses periousios, which is

employed by Paul in Titus 2:14 `a peculiar people'; both Greek words, periousios

`beyond the ordinary', and peripoiesis `an acquisition', being used in the LXX

to translate the word segullah.  In 1 Chronicles 29:3 David refers to his `own

proper good' where segullah is translated by peripoieo.  Psalm 135:4 uses

segullah, `Israel for His peculiar treasure' and Ecclesiastes 2:8 uses it for

`the peculiar treasure of kings'.  In no one instance is Israel promised that

they shall inherit a peculiar treasure; they are told that they will be taken by

the Lord for His peculiar treasure, a special people unto Himself.

This brings us back to the meaning we discovered in Ephesians 1:11 where,

instead of `obtaining' an inheritance, the glory of this calling is that this

people are `taken' for an inheritance by the Lord.  A peculiar treasure indeed!

While these references to Israel illustrate, they do not exhaust the meaning of

the apostle here.  The Emphatic Diaglott translation gets very near to the heart

of the matter by reading: `a redemption of the purchase' which, strange though

it may sound, brings up into the mind the idea that a pledge, an earnest, a

deposit has been paid, and in God's good time, the complete amount will be put

down.  The first aspect of redemption was paid in blood and offered in weakness;

the second will be with power.  One phase of this second aspect of redemption is

set forth in Revelation 5 and 6, where the Lion of the tribe of Judah opens the

seven sealed book.  The redemption of the purchase, so far as the Mystery is

concerned, is not described, the only added word that is written elsewhere is in

`Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of

redemption' (4:30),

the day of redemption being comparable to Romans 8:23 `the adoption, to wit, the

redemption of our body'.  It does not seem reasonable to speak of `grieving' a

miraculous gift, or a spiritual endowment, one can only grieve a person.  The

two passages must be read together.  The Holy Spirit, Who can be grieved, seals

the believer with `holy spirit of promise' the pledge or earnest of the glorious

reality.  Once more the section ends with a note of praise.

The apostle has now given us some idea of the priceless treasures that are

contained in this `Muniment Room'.  Here to our wondering gaze he showed us `the

will' of our Father, revealing His most sacred secret, a will and a choice made

and purposed `before the overthrow of the world'.  Here we learn that the

blessings allotted to us are `every blessing that is spiritual', and to be

enjoyed in the super-heavens en tois epouraniois, where Christ sits at the right

hand of God.  Here we see the documents that appoint us heirs and firstborn, we