κτίζω Entry in A Greek Lexicon of the Septuagint by J. Lust, Et Al.

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]

Johann Cook's Proverbs 8:22-23 Remarks (Screenshot)

 

1 Peter 5:9 (Parsing and Commentary)

Greek (WH): ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι.

NEB: "Stand up to him, firm in faith, and remember that your brother Christians are going through the same kinds of suffering while they are in the world."

ESV: "Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world."

ᾧ functions as the dative direct object of ἀντίστητε (Mark Dubis, 1 Peter: A Handbook on the Greek Text, page 169): this verb takes the dative as its object. ἀντίστητε is also aorist active imperative second person plural of ἀνθίστημι. Compare James 4:7.

Paul J. Achtemeier suggests that it's hard to determine whether στερεοὶ modifies the subject of the verb (i.e., "resist him, [you who are] firm in the faith") or bears an instrumental sense (i.e., "resist him [by being] firm in the faith"). See 1 Peter in the Hermeneia Series, page 342.

From the EGGNT for 1 Peter: "The dat. τῇ πίστει can be cstr. either as a dat. of respect (Elliott 860; Dubis 169) or a locat. of sphere, with little difference in sense. The clear implication of this statement, as elsewhere in the NT (cf. Eph 6:10-17), is that faith can triumph over evil." See Greg W. Forbes; Robert W. Yarbrough; Andreas J. Kostenberger. 1 Peter (Exegetical Guide to the Greek New Testament) (Kindle Locations 5317-5319). B&H Academic. Kindle Edition.

εἰδότες is a perfect active participle nominative plural masculine of οἶδα. Dubis argues that the participle here is causal and means "knowing that." See Luke 4:41; 1 Peter 1:18.

τὰ αὐτὰ τῶν παθημάτων-Selwyn thinks this genitival construction coupled with plural neuter words is unusual: he avers that it connotes "the same kinds of sufferings" (The First Epistle of St. Peter, page 238). 

τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι-The book, Going Deeper with New Testament Greek observes: (“ by your brothers in the world”) – This is another example of a “sandwich” construction. The article τῇ is grammatically connected with the noun ἀδελφότητι (“ brothers”). This noun is then further modified by the “stuff” in the middle (ἐν κόσμῳ ὑμῶν) explaining what type of brothers (i.e., the in-the-world-of-you brothers). τῇ ἀδελφότητι could be interpreted as a dative of respect (“ with respect to your brothers” or “in your brothers”), a dative of agent (“ by your brothers”), or a dative of disadvantage (“ on/ against your brothers”).790 Notice that the noun τῇ ἀδελφότητι (“ brothers” or “brotherhood”) is feminine and not masculine, which is common with abstract nouns.

See Köstenberger, Andreas J.; Merkle, Benjamin L; Plummer, Robert L. Going Deeper with New Testament Greek: An Intermediate Study of the Grammar and Syntax of the New Testament (Kindle Locations 9344-9350). B&H Publishing Group. Kindle Edition. 

ἐπιτελεῖσθαι-Mark Dubis offers these remarks on the morphology of the verb and its relationship to other words in the text (1 Peter: A Handbook on the Greek Text): 

Pres pass inf ἐπιτελέω (indirect discourse after εἰδότες, a verb of perception; see also 2:11 on ὡς παροίκους καὶ παρεπιδήμους ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν αἵτινες στρατεύονται κατὰ τῆς ψυχῆς). Translations such as “undergoing” (NIV, NRSV), “being experienced” (ESV), “going through” (TEV), or “enduring” (NET) fail to communicate the goal-orientation of ἐπιτελέω. This verb indicates that it is the completion of these sufferings that is in view. It is better, then, to understand this verse to affirm that these sufferings are being “accomplished” (see KJV, ASV, NASB) or “brought to completion” by Christians worldwide, which explains the reference in the next verse to suffering “briefly” (ὀλίγον). This verb appears in a final position in the infinitival construction for emphasis (on this word order, see 2:8 on ἀπειθοῦντες).

Heavens and Earth in Genesis 1:1 Represent What? (Various Commentators)

I'm aware that the bulk of commentators include the spirit realm in the creation mentioned at Genesis 1:1, but the matter is not quite settled in the eyes of OT scholars. Here is a sampling of remarks I found that show the complexity of exegeting the Bible's first verse.

Nincsnevem asked if the angels are not included at Genesis 1:1, then where does the Bible refer to their creation? Well, I believe we're told that the angels were created in the NT (Ephesians 3:14-15; Colossians 1:15-17) and possibly in the OT. However, the first verse of Tanakh doesn't necessarily have to contain that information.

Btw, I will not be interacting much today on the blog but will approve comments. I'm taking a little break.

John Skinner, (Genesis in the ICC Series, page 14): 

"the heavens and the earth. For though that phrase is a Hebrew designation of the universe as a whole, it is only the organised universe, not the chaotic material out of which it was formed, that can naturally be so designated. The appropriate name for chaos is ' the earth' (v.2); the representation being a chaotic earth from which the heavens were afterwards made (6f)."

Skinner limits the scope and reference of Genesis 1:1 to "only the organised universe" but not to the "chaotic stuff from which the universe was putatively formed. However, if he thinks the heavens were made from the earth, how can Skinner think the heavens refers to the spirit realm? That wouldn't make a lot of sense. Seems to me that he's limiting the "heavens and earth" language to the material world. But see Gordan Wenham's commentary for a critique of Skinner.

Ferdinand O. Regalodo ("The Creation Account in Genesis 1," page 120): "The question whether the creation account of Gen 1 is also talking about what is beyond the human world has been adequately answered in this paper. We have seen that when we closely examine Gen 1, especially such words as 'in the beginning' and 'heavens and earth,' contextually and linguistically, we can say that the creation narrative is talking only about our world and is silent about the creation of the entire universe, as we understand the universe today. Moreover, in our study of the Hebraic understanding of the world in the framework of creation, we discover that there is no hint whatsoever that Gen 1 is concerned with the creation of other planets or other worlds."

From Kenneth A. Matthews, the New American Commentary on Genesis 1-11:26, page 136:






Augustine of Hippo (The City of God): "Where Scripture speaks of the world's creation, it is not plainly said whether or when the angels were created; but if mention of them is made, it is implicitly under the name of heaven, when it is said, In the beginning God created the heavens and the earth, or perhaps rather under the name of light, of which presently. But that they were wholly omitted, I am unable to believe, because it is written that God on the seventh day rested from all His works which He made; and this very book itself begins, In the beginning God created the heavens and the earth, so that before heaven and earth God seems to have made nothing. Since, therefore, He began with the heavens and the earth — and the earth itself, as Scripture adds, was at first invisible and formless, light not being as yet made, and darkness covering the face of the deep (that is to say, covering an undefined chaos of earth and sea, for where light is not, darkness must needs be) — and then when all things, which are recorded to have been completed in six days, were created and arranged, how should the angels be omitted, as if they were not among the works of God, from which on the seventh day He rested? Yet, though the fact that the angels are the work of God is not omitted here, it is indeed not explicitly mentioned; but elsewhere Holy Scripture asserts it in the clearest manner."

See https://sites.google.com/site/aquinasstudybible/home/genesis/augustine-on-genesis-from-the-city-of-god