obtained by studying the teaching of the O.T. concerning the Kinsman-Redeemer. Let us

consider those passages where the LXX employs this word, peripoiesis.

Peripoiesis the noun occurs in II Chron. 14: 13; Hag. 2: 9 and Mal. 3: 17 and

translates two Hebrew words. Peripoieo the verb occurs over twenty-five times, and

translates eleven Hebrew words, and in addition the word peripoieo is found in the

Apocrypha three times.

Let us first consider the three references to peripoiesis. II Chron. 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. Hag. 2: 9, "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.

Mal. 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 Exod. 19: 5

where He says of Israel, "Ye shall be a peculiar treasure unto Me". So in Deut. 7: 6;

14: 2 and 26: 18, where it is rendered "special" and "peculiar". In these four

occurrences the LXX use 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 translates the word segullah. In

I Chron. 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

Eccles. 2: 8 uses it for "the peculiar treasures 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 Eph. 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 Rev. 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 Ephesians:

the day of redemption being comparable to Rom. 8: 23 "the adoption, to wit the

redemption of the 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