The Meaning of Ephesians 1:14 Explained

Ephesians 1:14

KJV: Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

YLT: which is an earnest of our inheritance, to the redemption of the acquired possession, to the praise of His glory.

Darby: who is the earnest of our inheritance to the redemption of the acquired possession to the praise of his glory.

ASV: which is an earnest of our inheritance, unto the redemption of God's own possession, unto the praise of his glory.

KJV Reverse Interlinear

Which  is  the earnest  of our  inheritance  until  the redemption  of the purchased possession,  unto  the praise  of his  glory. 

What does Ephesians 1:14 Mean?

Verse Meaning

The Holy Spirit"s indwelling presence is a pledge of all that God will give us as His children. This pledge is not just a promise but the first part of our inheritance, the down payment, so to speak (cf. Genesis 38:17-20 LXX). The fact that we possess Him now (the "already" aspect of our salvation) assures us that the rest of our salvation (the "not yet" portion) will inevitably follow. An engagement ring is this kind of pledge.
"The content of the inheritance here is life in heaven with God." [1]
The redemption in view here (Gr. apolytrosin) is a different aspect of our salvation than the redemption mentioned in Ephesians 1:7. Here it is not release from sin"s guilt ( Ephesians 1:7), but release from sin"s presence (cf. Romans 8:23; Philippians 3:20-21). In Ephesians 1:7, justification is in view, but here glorification Isaiah , the final aspect of our redemption. We experience redemption in three stages: we have been redeemed in Christ ( Ephesians 1:7), we are being redeemed as the Spirit makes us more like Christ ( Romans 8:1-4), and we shall be redeemed when Christ returns and we become sinless, as He is. God"s possession is the believer whom He has chosen ( Ephesians 1:3-6), redeemed ( Ephesians 1:7-12), and sealed ( Ephesians 1:13-14) "to the praise of His glory" (cf. Ephesians 1:6; Ephesians 1:12; Ephesians 1:18). Another view is that the inheritance in Ephesians 1:11 as well as the possession in Ephesians 1:14 is the church. [2] However, the context seems to be describing blessings that every individual Christian enjoys rather than blessings that God enjoys.
"This beautiful phrase needs to be unpacked. The glory of God is the revelation of God, and the glory of his grace is his self-disclosure as a gracious God. To live to the praise of the glory of his grace is both to worship him ourselves by our words and deeds as the gracious God he Isaiah , and to cause others to see and to praise him too." [3]
The nine spiritual blessings Paul identified in Ephesians 1:3-14 are election, predestination, adoption, grace, redemption, forgiveness, knowledge, sealing, and inheritance. Stott summarized them as three: past election, present adoption, and future unification. [4] The recurrence of the phrase "in Christ" and equivalent expressions emphasizes that all these blessings come with our union with our Savior ( Ephesians 1:3-4; Ephesians 1:6-7; Ephesians 1:9-10; Ephesians 1:12-13 [4]). Likewise the repetition of "His will" and its equivalents emphasizes that the sovereign God is responsible for all these blessings ( Ephesians 1:5; Ephesians 1:9; Ephesians 1:11). These verses (3-14) contain a compact statement of every believer"s spiritual riches. The passage is similar to a bank statement because it lists every Christian"s spiritual assets.
"We have been listening to an overture of the hallelujahs of the blest, and it closes, as it began, on the note of the praise of God"s glory, the highest of all themes.... False and true theology may be discriminated by a simple criterion. Do they magnify God or man?" [6]

Context Summary

Ephesians 1:1-14 - Our Riches In Christ
This has been called the "Epistle of In-ness,"because it is so full of the preposition in. Saints are flesh and blood like ourselves, and we may be saints. The word means "set apart." We are in Christ and He is in us, and any goodness we have is due to our giving room and scope to Him to realize His own ideals. To be in the heavenlies, Ephesians 1:3, means to live a spiritual life and to draw our reinforcements from the unseen and eternal world, which is focused in our Lord. We are in Him so far as justification is concerned-that is our standing; and He is in us for sanctification-that is the source of a holy and useful life. The condition of a blessed life is the conscious maintenance of this oneness.
The source of all we are, and have, and hope to be, so far as salvation is concerned, is the will of God for us; but the stream flows to us through our Lord, and the end to which all things are moving is the summing-up of all in Christ. As He was the Alpha, so He will be the Omega. The sealing of the Holy Spirit is of incalculable advantage, because it means that we are stamped with the likeness of Christ and so kept inviolate among all the vicissitudes of life. See Esther 8:8; John 6:27. [source]

Chapter Summary: Ephesians 1

1  After Paul's salutation,
3  and thanksgiving for the Ephesians,
4  he treats of our election,
6  and adoption by grace;
11  which is the true and proper fountain of man's salvation
13  And because the height of this mystery cannot be easily attained unto,
16  he prays that they may come to the full knowledge and possession thereof in Christ

Greek Commentary for Ephesians 1:14

An earnest [αρραβων]
See note on 2 Corinthians 1:22 for discussion of αρραβων — arrabōn Here “of promise” (της επαγγελιας — tēs epaggelias) is added to the Holy Spirit to show that Gentiles are also included in God‘s promise of salvation. [source]
Of our inheritance [της κληρονομιας ημων]
God‘s gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. Of God‘s own possession (της περιποιησεως — tēs peripoiēseōs). The word God‘s is not in the Greek, but is implied. Late and rare word (from περιποιεω — peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις — eis) to the redemption and to the glory of God. [source]
Of God‘s own possession [της περιποιησεως]
The word [source]
God‘s []
is not in the Greek, but is implied. Late and rare word (from περιποιεω — peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις — eis) to the redemption and to the glory of God. [source]
Earnest []
See on 2 Corinthians 1:22. [source]
Unto the redemption, etc. []
Construe with ye were sealed. [source]
Of the purchased possession [τῆς περιποιήσεως]
See on peculiar, 1 Peter 2:9. The word originally means a making to remain over and above; hence preservation; preservation for one's self; acquisition; the thing acquired, or a possession. Used here collectively for the people possessed, as the circumcision for those circumcised, Philemon 3:3; the election for those chosen, Romans 11:7. Rev., God's own possession, God's own being inserted for the sake of clearness. Compare Isaiah 43:21; Acts 20:28; Titus 2:14. [source]
Unto the praise of His glory []
Construe with ye were sealed: Ye were sealed unto the redemption, etc.; setting forth God's purpose as it contemplates man. Ye were sealed unto the praise of His glory; God's purpose as it respects Himself. [source]

Reverse Greek Commentary Search for Ephesians 1:14

Acts 20:28 To all the flock [παντι τωι ποιμνιωι]
Contracted form of ποιμενιον ποιμνη — poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο — etheto). Did make, second aorist middle indicative of τιτημι — tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 He purchased [περιποιεω]
First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. [source]
Acts 20:28 Bishops [επισκοπους]
The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 The church of God [περιεποιησατο]
The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:32 I commend [παρατιτεμαι]
Present middle indicative of παρατιτημι — paratithēmi old verb to place beside, middle, to deposit with one, to interest as in 1 Timothy 1:18; 2 Timothy 2:2. Paul can now only do this, but he does it hopefully. Cf. 1 Peter 4:19. The word of his grace (τωι λογωι της χαριτος αυτου — tōi logōi tēs charitos autou). The instrumentality through preaching and the Holy Spirit employed by God. Cf. Colossians 4:6; Ephesians 4:29. Which is able to build up God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
Acts 20:32 Which is able to build up [τωι δυναμενωι οικοδομησαι]
God works through the word of his grace and so it is able to build up (edify); a favourite Pauline word (1 Corinthians 3:10-14; 1 Corinthians 3:9; 2 Corinthians 5:1; Ephesians 2:20-22; 2 Timothy 3:15; etc.), and James 1:21. The very words “build” and “inheritance among the sanctified” will occur in Ephesians 1:11; Ephesians 3:18 and which some may recall on reading. Cf. Colossians 1:12. Stephen in Acts 7:5 used the word “inheritance” (κληρονομιαν — klēronomian), nowhere else in Acts, but in Ephesians 1:14, Ephesians 1:18; Ephesians 5:5. In Ephesians 1:18 the very expression occurs “his inheritance among the saints “ (την κληρονομιαν αυτου εν τοις αγιοις — tēn klēronomian autou en tois hagiois). [source]
2 Corinthians 1:22 Earnest [ἀῥῤαβῶνα]
Only here, 2 Corinthians 5:5, and Ephesians 1:14. It means caution-money, deposited by a purchaser in pledge of full payment. [source]
2 Corinthians 1:22 The earnest of the Spirit [τον αρραβωνα του πνευματος]
A word of Semitic origin (possibly Phoenician) and spelled both αραβων — arabōn and αρραβων — arrabōn It is common in the papyri as earnest money in a purchase for a cow or for a wife (a dowry). In N.T. only here; 2 Corinthians 5:5; Ephesians 1:14. It is part payment on the total obligation and we use the very expression today, “earnest money.” It is God, says Paul, who has done all this for us and God is Paul‘s pledge that he is sincere. He will come to Corinth in due time. This earnest of the Spirit in our hearts is the witness of the Spirit that we are God‘s. [source]
Ephesians 1:13 In whom [εν ωι]
Repeated third time (once in Ephesians 1:11, twice in Ephesians 1:13), and note ο — ho or ος — hos in Ephesians 1:14. Ye were sealed (εσπραγιστητε — esphragisthēte). First aorist passive indicative of σπραγιζω — sphragizō old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like στιγματα — stigmata (Galatians 6:17). Marked and authenticated as God‘s heritage as in Ephesians 4:30. See note on 2 Corinthians 1:22 for the very use of the metaphor here applied to the Holy Spirit even with the word αρραβων — arrabōn (earnest). Spirit In the instrumental case. [source]
Ephesians 4:30 In whom [εν ωι]
Not “in which.” Ye were sealed (εσπραγιστητε — esphragisthēte). See note on Ephesians 1:13 for this verb, and Ephesians 1:14 for απολυτρωσεως — apolutrōseōs the day when final redemption is realized. [source]
Ephesians 4:30 Ye were sealed [εσπραγιστητε]
See note on Ephesians 1:13 for this verb, and Ephesians 1:14 for απολυτρωσεως — apolutrōseōs the day when final redemption is realized. [source]
1 Thessalonians 5:9 To obtain [εἰς περιποίησιν]
More literally, unto the obtaining. See on Ephesians 1:14. In three out of five instances in N.T. the word clearly means acquiring or obtaining. In Ephesians 1:14and 1 Peter 2:9, it is sometimes rendered possession (so Rev.). But in Ephesians the meaning is redemption or acquisition, or redemption which will give possession; and in 1st Peter a people for acquisition. The meaning here is that we might obtain. Comp. lxx, Malachi 3:17. [source]
Titus 2:14 A peculiar people [λαὸν περιούσιον]
Λαός peopleonly here in Pastorals. In Paul ten times, always in citations. Most frequently in Luke and Acts; often in Hebrews and Revelation. Περιούσιος N.T.oA few times in lxx, always with λαός . See Exodus 19:5; Exodus 23:22; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18. The phrase was originally applied to the people of Israel, but is transferred here to believers in the Messiah - Jews and Gentiles. Comp. 1 Peter 2:10. Περιούσιος is from the participle of περιεῖναι tobe over and above: hence περιουσία abundanceplenty. Περιούσιος also means possessed over and above, that is, specially selected for one's own; exempt from ordinary laws of distribution. Hence correctly represented by peculiar, derived from peculium, a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family. Accordingly the sense is given in Ephesians 1:14, where believers are said to have been sealed εἰς ἀπολύτρωσιν τῆς περιποιήσεως witha view to redemption of possession, or redemption which will give possession, thus = acquisition. So 1 Peter 2:9, where Christians are styled λαὸς εἰς περιποίησιν apeople for acquisition, to be acquired by God as his peculiar possession. Comp. 1 Thessalonians 5:9; 2 Thessalonians 2:14, and περιποιεῖσθαι toacquire, Acts 20:28. The phrase καθαρίζειν λαὸν topurify the people, in lxx, Nehemiah 12:30; Acts href="/desk/?q=ac+21:20&sr=1">Acts 21:20; Acts 22:3; 1 Peter 3:13. Only here in Pastorals. In Paul, 1 Corinthians 14:12; Galatians 1:14. For the word as a title, see on the Canaanite, Matthew 10:4, and see on Mark 3:18. [source]
Titus 3:7 We should be made heirs [κληρονόμοι γενηθῶμεν]
Κληρονόμος heironly here in Pastorals. A favorite idea of Paul. See Romans 4:13; Romans 8:17; Galatians 3:29. Heirship of eternal life is the result of justification. So, clearly, 2Corinthians href="/desk/?q=2co+5:5&sr=1">2 Corinthians 5:5; Ephesians 1:14. [source]
Hebrews 9:15 Of eternal inheritance [τῆς αἰωνίου κληρονομίας]
Rend. “the eternal inheritance”: something recognized as a fact. For κληρονομία inheritancesee on 1 Peter 1:4, and comp. Ephesians 1:14. The whole statement implies that the provisions of the Levitical system were inadequate to procure and insure full salvation. [source]
Hebrews 9:15 For the redemption of the transgressions [εἰς ἀπολύτρωσιν τῶν παραβάσεων]
The phrase redemption of transgressions (that is, from transgressions) only here. Ἀπολύτρωσις in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Romans 8:23; Ephesians 1:14. Only once in lxx, Daniel 4:32. For παράβασις transgressionsee on Romans 2:23. [source]
Hebrews 6:12 Inherit [κληρονομούντων]
Notice the present participle, are inheriting. Their present faith and perseverance are now making for their final inheritance. Comp. Ephesians 1:14. [source]
Hebrews 10:39 But we [ημεις δε]
In contrast to renegades who do flicker and turn back from Christ. Of them that shrink back unto perdition Predicate genitive of υποστολη — hupostolē as in Hebrews 12:11, from υποστελλω — hupostellō with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. Unto the saving of the soul Old word from περιποιεω — peripoieō to reserve, to preserve (Luke 17:33) to purchase (Acts 20:28). So here preserving or saving one‘s life as in Plato, but possession in Ephesians 1:14, obtaining in 1 Thessalonians 4:9. Papyri have it in sense of preservation. [source]
1 Peter 2:9 Peculiar [εἰς περιποίησιν]
Lit., a people for acquisition. Rev., a people for God's own possession. Wyc., a people of purchasing. Cranmer, a people which are won. The word occurs 1 Thessalonians 5:9, rendered obtaining (Rev.); Ephesians 1:14, God's own possession (Rev.). See Isaiah href="/desk/?q=isa+43:21&sr=1">Isaiah 43:21(Sept., see above), and is rendered praise. See, also, Isaiah 42:12 (Sept.), “Declare his praise ( ἀρετὰς ) in the islands.” [source]
1 Peter 2:9 A people for God‘s own possession [λαος περιουσιος]
The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν — laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος — eis peripoiēsin (for a possession). περιποιησις — Periousios laos is a people over and above the others and περιεποιησατο — peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε — periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock). [source]
1 Peter 2:9 An elect race [γενος εκλεκτον]
From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα — basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος — presbuteros =ιερευς — episcopos not ιερεις — hiereus We are all ετνος αγιον — hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος — laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν — laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος — eis peripoiēsin (for a possession). περιποιησις — Periousios laos is a people over and above the others and περιεποιησατο — peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε — periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα — hopōs rather than εχαγγελλω — hina with the first aorist active subjunctive of τας αρετας — exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου — tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους — ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον — to thaumaston autou phōs). Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:9 A holy nation [λαος εις περιποιησιν]
Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος — laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν — laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος — eis peripoiēsin (for a possession). περιποιησις — Periousios laos is a people over and above the others and περιεποιησατο — peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε — periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα — hopōs rather than εχαγγελλω — hina with the first aorist active subjunctive of τας αρετας — exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου — tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους — ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον — to thaumaston autou phōs). Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Revelation 1:6 Glory and dominion [ἡ δόξα καὶ τὸ κράτος]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]

What do the individual words in Ephesians 1:14 mean?

who is [the] guarantee of the inheritance of us to [the] redemption acquired possession [the] praise glory of Him
ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν εἰς ἀπολύτρωσιν περιποιήσεως ἔπαινον δόξης αὐτοῦ

ἀρραβὼν  [the]  guarantee 
Parse: Noun, Nominative Masculine Singular
Root: ἀρραβών  
Sense: an earnest.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
κληρονομίας  inheritance 
Parse: Noun, Genitive Feminine Singular
Root: κληρονομία  
Sense: an inheritance, property received (or to be received) by inheritance.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ἀπολύτρωσιν  [the]  redemption 
Parse: Noun, Accusative Feminine Singular
Root: ἀπολύτρωσις  
Sense: a releasing effected by payment of ransom.
περιποιήσεως  acquired  possession 
Parse: Noun, Genitive Feminine Singular
Root: περιποίησις  
Sense: a preserving, a preservation.
ἔπαινον  [the]  praise 
Parse: Noun, Accusative Masculine Singular
Root: ἔπαινος  
Sense: approbation, commendation, praise.
δόξης  glory 
Parse: Noun, Genitive Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.