See ISBN 3-438-05124-9
A Greek-English Lexicon of the Septuagint, Revised Edition © 2003 Deutsche Bibelgesellschaft, Stuttgart.
κτίζω+ V 6-0-14-10-38=68
Gn 14,19.22; Ex 9,18; Lv 16,16; Dt 4,32
to found, to build (a city) [τι] 1 Ezr 4,53; to found, to establish [τι] Lv 16,16; to make, to create [τι] Gn 14,19; id. [τινα] Dt 4,32; to create sb as [τινά τι] Prv 8,22; to perpetrate [τι] Is 45,7
Cf. BARR 1961, 224; DOGNIEZ 1992 143.324; HARL 1986a, 52.161; WALTERS 1973 220-224. 339;
WEVERS 1993, 198; →NIDNTT; TWNT
[The abbreviation "sb" above stands for "somebody."-EF]
http://www.myriobiblos.gr/texts/english/christou_crebegot.html
ReplyDeletehttps://biblicalstudies.org.uk/pdf/irish-biblical-studies/24-3_099.pdf
https://www.academia.edu/5614052/Searching_for_Divine_Wisdom_Proverbs_8_22_31_in_Its_Interpretive_Context
https://sites.google.com/site/aquinasstudybible/home/proverbs/patristic-citations-of-proverbs
https://docdro.id/5lDOcXg
Citing Dionysius of Rome:
“But none the less they should be blamed who think that the Son is a work, and that the Lord was made just as one of those things which were actually created; since divine statements bear witness that He was begotten, as is proper and fitting, not created or made. It is therefore not a trifling, but a very great irreverence to say that the Lord was made in some way. For if the Son was made, there was a time when He did not exist; and yet He always was, if He undoubtedly is, as He himself declares, in the Father [John 14:10 f.]. Moreover, and if Christ is the word, the wisdom, and the power (for the divine Scriptures teach that Christ is [John 1:14; 1 Cor. 1:24], as you yourselves know), surely these are the powers of God. Wherefore, if the Son was made, there was a time when these powers did not exist; and so there was a time when God was without them; which is very absurd.
But why should I treat further about these matters with you, man full of the Spirit, and especially who understand what absurdities follow from that opinion which asserts that the Son was made? It seems to me that the leaders of this belief did not consider these at all, and thus have completely strayed from the truth, when they explain differently from what the divine and prophetic Scripture wishes, the passage: "The Lord created man in the beginning of his ways" [Prov. 8:22: LXX]. Certainly there is not, as you know, only one meaning of the word "created." For in this passage "created" is the same as "he set him over works made by Him," made, I say, by the Son Himself.
But here "created" ought not to be understood exactly as "made." For "to make" and "to create" differ from each other. "Is not he thy father that hast possessed thee, and made thee, and created thee?" [Dt. 32, 6:LXX] said Moses in the great canticle of Deuteronomy. And so who can rightly refute them: 0 rash and inconsiderate men, was he then a made thing "the first born of every creature" [Col. I: 15], "begotten from the womb before the daystar" [Ps. 109:3:LXX] of whom as Wisdom says, "before all the hills he brought me forth"? [Provo 8:25:LXX]. Finally anybody may read in many passages of the divine statements that the Son was "begotten," but nowhere "made." By reason of this they who dare to call His divine and inexplicable begetting a making, are clearly proved to speak falsely about the Lord's generation.”
https://www.newadvent.org/fathers/2810.htm
https://ub01.uni-tuebingen.de/xmlui/bitstream/handle/10900/128657/Bons_149.pdf
ReplyDeletehttps://www.abarim-publications.com/DictionaryG/k/k-t-i-z-om.html
https://www.studylight.org/lexicons/eng/greek/2936.html
https://en.m.wiktionary.org/wiki/%CE%BA%CF%84%CE%AF%CE%B6%CF%89
ReplyDelete"Submit yourselves to every ordinance ['ktisis'] of man for the Lord’s sake: whether it be to the king, as supreme;..." (1 Peter 2:13).
ReplyDeleteThe verb "to create" also has a meaning that is not used much in Modern English, but was fully used back then, and this is referring it not to the actual existence, but to to appoint to a position, place. For example, some church writer quoted Revelation 1:6 by heart, saying "creavit" instead of "fecit" (made, ie. here: appoint), thus "has also CREATED us kings and priests", this also shows what the verbs "to create" meant for the ancients.
In modern English, this use of the verb "create" is very rare, but surely known. The English word 'to create' can also potentially mean 'to ordain,' though its more familiar use is to bring into existence: "create...To originate or cause; to bring into being; to cause to exist; to make or form, by investing with a new character; to constitute; to appoint ( to create a peer)..." (Webster's International, 1965). Also used when the Pope "creates" cardinals.
See also 1 Timothy 4:3; Revelation 4:11; 10:6.
ReplyDeletehttps://www.roger-pearse.com/weblog/2018/05/25/do-we-really-have-a-4th-century-inscription-from-sakkaia-shaqqa-dedicated-to-st-george/
ReplyDeletehttps://chayacassano.commons.gc.cuny.edu/inscriptions/the-building-inscriptions/
ReplyDeletehttp://csla.history.ox.ac.uk/record.php?recid=E02143
ReplyDeletehttps://wanderleb.com/2023/05/15/deddeh-sarcophagus/
ReplyDeleteAnother possible topos of origins involves a ktistes– or if not technically a ktistes, then an important and imposing figure who imprinted his personality on the building or community.35In the Greek world,a ktistes could be divine or semidivine, which is not possible in a Jewish context. Several synagogue inscriptions in fact use the word κτίστης or κτίζειν in connection with a person or persons, but the problem is that in none of the instances does the word mean “founder”; the meaning is, rather, “donor.” This is clear in a dedication from the synagogue at Capernaum, in which the verb ἔκτισαν has a specific direct object: Ἡρώδης Μο[κί?]|μου καὶἸοῦστος | υἱὸς ἅμα τοῖς | τέκνοις ἔκτι|σαν τὸν | κίονα.36 Here, “founded the pillar” must mean “contributed towards construction of the pillar.” In Dura Europus, the two Greek inscriptions on ceiling tiles using the same verb are to be interpreted in the same way:– Σαμουὴλ | Εἰδδέου | πρεσβύτερος | τῶν Ἰουδέ|ων ἔκτισεν.– Σαμουὴλ | Βαρσαφάρα | μνησθη ἔκ|[τ]ισεν ταῦ|τα οὕτως.37 The second of these texts has a direct object that is vague but nonetheless limiting the action of the verb: he did not “found” but contributed toward the construction of this or that element of the new building. Accordingly, the first Samuel was also one of many donors to the synagogue’s construction. The main foundational inscription at Dura, set into the ceiling and written on the same kind of tiles, is in Aramaic and records the specific date during which the entire building was constructed (244–5 CE), the distinguished individuals in charge of the work (the “building committee” in today’s parlance), and blessings on all who worked on and contributed to the building.
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