Maker
Maker
One of the glorious characters of JEHOVAH. Hence, in reference to this perfection, the Psalmist invites the whole creation of God to “worship and bow down and kneel, before the Lord our Maker.” (Psa 95:6) So again the prophet Isaiah, (Isa 52:12-13) “Who art thou that thou shouldest be afraid of a man that shall die and of the son of man which shall be made as grass; and forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundations of the earth!” It is not a little interesting, but highly important to be kept in view, that the act itself is connected with the glorious and fearful name of JEHOVAH-ALEHIM, (see Deu 28:58) to intimate the plurality of persons in the GODHEAD. As for example, (Gen 1:26) it is there expressed; “And God said, Let us make man after our image, after our likeness.” And accordingly in the following verse it is said, “So God created man m his own image.” And elsewhere, the church is called upon to remember the Lord under this threefold character of persons in the plural of the word. Remember thy Creators. (Ecc 12:1) So again in Job, (Job 35:10) the word is plural, where is God my Makers? And yet that the church night never lose sight of the unity of the divine Essence, while thus believing in the existence of a threefold character of person in the GODHEAD, the Lord, by Moses, delivered this glorious fundamental truth in the plainest and strongest terms; “Hear, O Israel, the Lord our God is one Lord!” (Deu 6:4) Oh! that these sacred, hallowed truths, were both duly and reverently considered and pondered over, agreeably to their immense sublimity, in these days of Arian and Socinian blasphemy!
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Maker
maker. See MAKE.
Fuente: International Standard Bible Encyclopedia
Maker
demiourgos (G1217) Maker
technites (G5079) Builder, Craftsman
“Builder and maker” cannot be regarded as a very satisfactory translation of the technites kai demiourgos of Heb 11:10, since “maker” says little more than “builder.” These translations were introduced by Tyndale and have been retained in all subsequent Protestant translations. Wycliffe used “craftyman and maker,” and the Rheims Version used “artificer and builder.” According to Delitzsch, God as technites laid out the scheme and blueprint of the heavenly city, and as demiourgos he embodies the divine idea or thought in actual form and shape. This distinction is the same as that made in the Vulgate and in modern times by Meyer Although this understanding has the advantage of naming first what isfirstthe divine intention precedes the divine realizationunfortunately it assigns a meaning to technites that is difficult, if not impossible, to find examples of. It is not unworthy of God to conceive of him as the drawer of the ground plan of the heavenly city, and in the Epistle to the Hebrews we might expect to find such a reference. No other New Testament or Septuagintal use of technites even hints at such a meaning. This is also true of the use of technites in nonbiblical Greek. Although I believe that demiourgos and technites may and should be distinguished, I am unable to accept the preceding distinction.
Demiourgos is one of those grand and (for rhetorical purposes) finely selected terms that constitute one of the remarkable and unique features of the Epistle to the Hebrews and that make it so stylistically different from the other epistles. In addition to its single occurrence in Heb 11:10, demiourgos is used once in the Apocrypha (2Ma 4:1) and not at all in the Septuagint. Initially, the proper meaning of demiourgos was “one whose works stand forth to the public gaze.” Later, the public character of the works was dropped and “maker” or “author,” on more or less a grand scale, is all that remained. Demiourgos is a favorite word of Plato, and he used it in different ways. Thus rhetoric is the demiourgos of persuasion. By virtue of its presence or absence, the sun is the demiourgos of day or night. God is the demiourgos of mortal men. There is no hint in Scripture that demiourgos was adopted into the theosophical or philosophical speculations of the age, nor is there any foreboding of the prominent part this word would play in coming struggles, though some of these were close at hand.
If God as the demiourgos is recognized as the maker of all things, technites, which often is used with demiourgos, brings out the additional idea of the artistic side of creation. This justifies Cicero’s reference to God as “artificer of the universe,” one who molds and fashions in many marvelous ways the materials that by a prior act of his will he called into existence. If demiourgos emphasizes the power of the divine Creator, then technites expresses his manifold wisdom, the infinite variety and beauty of his handiwork. “How manifold are Your works; in wisdom have You made them all!” All the beauty of God’s world proclaims him as its author, as the “Creator of its beauty,” as a writer in the Apocrypha called him. Bleek was nearer the mark when he wrote: “Technites here likewise denotes the Creator but with reference to the artistic in the production of his work.” He also quoted Wisdom of Solomon 13:3: “Although informed previously by his works, they did not come to know the Artificer [techniten]. “There is a certain difficulty in reversing the order of the words as they appear in Heb 11:10, that is, having demiourgos precede technites. This change in order, however, is not as great a problem as retaining the order and allowing it to dominate our interpretation.
Fuente: Synonyms of the New Testament
Maker
lit., “one who works for the people” (from demos, “people,” ergon, “work;” an ancient inscription speaks of the magistrates of Tarsus as demiourgoi: the word was formerly used thus regarding several towns in Greece; it is also found used of an artist), came to denote, in general usage, a builder or “maker,” and is used of God as the “Maker” of the heavenly city, Heb 11:10. In that passage the first word of the two, technites, denotes “an architect, designer,” the second, demiourgos, is the actual Framer; the city is the archetype of the earthly one which God chose for His earthly people. Cp. ktistes, “creator.”