5046. teleios

chimbonic check process through pistis leads to this:

5046. teleios

teleios: having reached its end, i.e. complete, by ext. perfect

Original Word: τέλειος, α, ον
Part of Speech: Adjective
Transliteration: teleios
Phonetic Spelling: (tel’-i-os)
Short Definition: perfect, full-grown
Definition: perfect, (a) complete in all its parts, (b) full grown, of full age, (c) specially of the completeness of Christian character.

Cognate: 5046 téleios (an adjective, derived from 5056 /télos, “consummated goal”) – mature (consummated) from going through the necessary stages to reach the endgoal, i.e. developed into a consummating completion by fulfilling the necessary process (spiritual journey). See 5056 (telos).

[This root (tel-) means “reaching the end (aim).” It is well-illustrated with the old pirate’s telescope, unfolding (extending out) one stage at a time to function at full-strength (capacity effectiveness).]

complete, perfect, mature

From telos; complete (in various applications of labor, growth, mental and moral character, etc.); neuter (as noun, with ho) completeness — of full age, man, perfect.

see GREEK telos

see GREEK ho

telos: an end, a toll

Original Word: τέλος, ους, τό
Part of Speech: Noun, Neuter
Transliteration: telos
Phonetic Spelling: (tel’-os)
Short Definition: an end, purpose, tax
Definition: (a) an end, (b) event or issue, (c) the principal end, aim, purpose, (d) a tax.

5056 télos (a neuter noun) – properly, consummation (the end-goal, purpose), such as closure with all its results.

[This root (tel-) means “reaching the end (aim).” It is well-illustrated with the old pirate’s telescope, unfolding (extending out) one stage at a time to function at full-strength (capacity effectiveness).]


From a primary tello (to set out for a definite point or goal); properly, the point aimed at as a limit, i.e. (by implication) the conclusion of an act or state (termination (literally, figuratively or indefinitely), result (immediate, ultimate or prophetic), purpose); specially, an impost or levy (as paid) — + continual, custom, end(-ing), finally, uttermost. Compare phoros.

see GREEK phoros

If you’ve been paying attention on previous writings you remember me mentioning the end goal purpose that pistis leads us to is Christ’s Understanding. So I was taken to this verse today and it revealed the perfect connection and proof to this statement. If you look below in verse 11 at the words “more perfect” that is what seals it. Christ’s Understanding is more perfect than any other human being and that is our goal to achieve what he meant for us to achieve.

Hebrews 9

The Earthly Tabernacle

(Exodus 25:1-9; Exodus 40:1-33)

1Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary. 2For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary. 3And after the second veil, the tabernacle which is called the Holiest of all; 4Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein [was] the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; 5And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

6Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God]. 7But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people: 8The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9Which [was] a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10[Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation.

Redemption through His Blood

11But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us]. 13For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

15And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance. 16For where a testament [is], there must also of necessity be the death of the testator. 17For a testament [is] of force after men are dead: otherwise it is of no strength at all while the testator liveth. 18Whereupon neither the first [testament] was dedicated without blood. 19For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20Saying, This [is] the blood of the testament which God hath enjoined unto you. 21Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22And almost all things are by the law purged with blood; and without shedding of blood is no remission.

23[It was] therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24For Christ is not entered into the holy places made with hands, [which are] the figures of the TRUE; but into heaven itself, now to appear in the presence of God for us: 25Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27And as it is appointed unto men once to die, but after this the judgment: 28So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

If the spirit in you recognizes that the tabernacles being spoken of here are not physical buildings but spiritual and it is not even being used in a metaphorical sense but a statement of truth, then you got it!!! Its about the conscience of man and how it changed with Adam and Eve and they were (by way of free will) converted to a deceptive tree of knowledge consciousness and the way back to the tree of life was protected by the cherub and flaming sword to keep the way to the tree of life holy, sanctified. The only way back through would be by way of our own free will theléma choice (through absolute righteous desire) to be allowed back through the gate, portal, door or what ever you want to call it.

This whole chapter I posted above is explaining the difference of the worldly tabernacle (consciousness) and the spiritual tabernacle/mansions (Christ’s consciousness). As you can see it ties back to the beginning in Eden with the cherubim that were placed after Adam and Eves (free will choice) that now needs reversed in us to get back through other wise you remain in the worldly tabernacle and will not see the truth of Christ’s Understanding.

Just to point something out here very interesting, The chimbonic check bridges gaps. So you can see where the ark could represent the shelter and refuge you are spiritually being delivered to (like the ark Noah physically built) through the chimbonic check process by way of the covenant (free will). By way of free will you are being delivered from worldly understanding to Christ’s Understanding (bridging the gap to safety). His light is the only armor that is going to deliver and protect us. Covenant also points us to 1303 diatíthemai diatithémi: to place separately, i.e. dispose of by a will (from 1223 /diá, “through, thoroughly,” which intensifies 5087 /títhēmi, “to place, arrange”) – properly, throughly (carefully) arrange which effectively accomplishes the objective at hand. Which is a very similar word to teleios that started this writing. The objective at hand is to achieve Christ’s Understanding. Christ’s Understanding is the place that he thoroughly and effectively brings us to. No break down this word a little further to dia 1223 you now see this: 1223 diá (a preposition) – properly, across (to the other side), back-and-forth to go all the way through, “successfully across” (“thoroughly”). 1223 (diá) is also commonly used as a prefix and lend the same idea (“thoroughly,” literally, “successfully” across to the other side). What I see in this word is chimbonic, the bridging of the gap from the worlds tabernacle (consciousness) to Christ’s.

Your will is what initiates the process to achieve Christ’s Understanding. Making a covenant between you and GOD, OUR FATHER. He will feed your desire to understand him through pistis.

There is a very powerful message in this chapter that I feel many (if not most) of the world might be missing and unfortunately an example of the entire Bible for that matter. This is because we lean on our own understanding just as we are told not to do. Pistis is the tool that helps us decipher what we generate and what GOD generates for us. We must comprehend this to its fullest so we can recognize everything GOD generates for us to lead us to Christ’s Understanding (home).

Know this also:

John 10

1Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2But he that entereth in by the door is the shepherd of the sheep. 3To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

7Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8All that ever came before me are thieves and robbers: but the sheep did not hear them. 9I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have [it] more abundantly.

11I am the good shepherd: the good shepherd giveth his life for the sheep. 12But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13<1161> The hireling fleeth, because he is an hireling, and careth not for the sheep. 14I am the good shepherd, and know my [sheep], and am known of mine. 15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd. 17Therefore doth my Father love me, because I lay down my life, that I might take it again. 18No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

19There was a division therefore again among the Jews for these sayings. 20And many of them said, He hath a devil, and is mad; why hear ye him? 21Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?

The Unbelief of the Jews

22And it was at Jerusalem the feast of the dedication, and it was winter. 23And Jesus walked in the temple in Solomon’s porch. 24Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 25Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. 26But ye believe not, because ye are not of my sheep, as I said unto you. 27My sheep hear my voice, and I know them, and they follow me: 28And I give unto them eternal life; and they shall never perish, neither shall any [man] pluck them out of my hand. 29My Father, which gave [them] me, is greater than all; and no [man] is able to pluck [them] out of my Father’s hand. 30I and [my] Father are one.

31Then the Jews took up stones again to stone him. 32Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? 33The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. 34Jesus answered them, Is it not written in your law, I said, Ye are gods? 35If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? 37If I do not the works of my Father, believe me not. 38But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father [is] in me, and I in him. 39Therefore they sought again to take him: but he escaped out of their hand,

Many across the Jordan Believe

40And went away again beyond Jordan into the place where John at first baptized; and there he abode. 41And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were TRUE. 42And many believed on him there.

Hebrews 11

Faith is Being Sure

1Now faith is the substance of things hoped for, the evidence of things not seen. 2For by it the elders obtained a good report.

3Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

The Faith of Abel, Enoch, Noah

4By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh {5625;2980:5719}. 5By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. 6But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him. 7By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

The Faith of Abraham

(Genesis 15:1-7; Romans 4:1-12; Galatians 3:1-9; James 2:14-26)

8By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9By faith he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: 10For he looked for a city which hath foundations, whose builder and maker [is] God. 11Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. 12Therefore sprang there even of one, and him as good as dead, [so many] as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

13These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of [them], and embraced [them], and confessed that they were strangers and pilgrims on the earth. 14For they that say such things declare plainly that they seek a country. 15And truly, if they had been mindful of that [country] from whence they came out, they might have had opportunity to have returned. 16But now they desire a better [country], that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

17By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten [son], 18Of whom it was said, That in Isaac shall thy seed be called: 19Accounting that God [was] able to raise [him] up, even from the dead; from whence also he received him in a figure.

The Faith of Isaac, Jacob, Joseph

20By faith Isaac blessed Jacob and Esau concerning things to come. 21By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff. 22By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.

The Faith of Moses

23By faith Moses, when he was born, was hid three months of his parents, because they saw [he was] a proper child; and they were not afraid of the king’s commandment. 24By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.

30By faith the walls of Jericho fell down, after they were compassed about seven days.

The Faith of Many

(Joshua 2:1-14)

31By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

32And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson, and [of] Jephthae; [of] David also, and Samuel, and [of] the prophets: 33Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment: 37They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38(Of whom the world was not worthy: ) they wandered in deserts, and [in] mountains, and [in] dens and caves of the earth.

39And these all, having obtained a good report through faith, received not the promise: 40God having provided some better thing for us, that they without us should not be made perfect.

Just added this Chapter of Hebrews 11 because I clicked on Ark of the Covenant to see what it would lead to. Ark brings up (the wooden box) but also the Ark, in which Noah sailed; the Ark of the Covenant. Then to be led to this chapter as it is revealing to us the absolute importance of the word faith/pistis which you have been hearing or reading all over this site, just confirms the importance of pistis in a way that is pointing to pistis as if it is “the real” ARK OF THE COVENANT to obtain Christ’s Understanding. Whats more gold and powerful than that.

Look how above I linked to “more perfect” in Hebrews 9 and then following pistis brought me to Hebrews 11 and 11 ended with the words “made perfect” after a full detail of importance of the word faith/pistis. It is not coincidence but confirmation once again. Just like GOD does in all these writings he is producing through pistis and a soul awake within it.

Just as all the examples above “by faith” have shown us how faith works, by faith/pistis was I shown all that has been revealed within this site to share with you to help you believe and achieve your own experiences. There is so much more spiritual value when you comprehend in the ways pistis is revealing and teaching. Not by leaning on our own understanding but by recognizing what it is GOD wants us to recognize, process and comprehend (in full detail) to help us achieve Christ’s Understanding. This is the importance of the word “purge” in Hebrews 9 up above and how keeping an open mind pertains to this purging which also ties to (being shackled to our assumptions) if we don’t.

Put all the words on this page (that have been unfolded and revealed to us) into a comprehensive picture, let it settle in and digest and watch what it forms into within your spiritual life. Pistis will process the information exactly how it is meant to be for every individual at their level. Remember, these are just my examples I share with you as they are being revealed to me in perfect synchronicity or harmony from my perspective.

Since there is no video camera that can record this happening, I am the video camera recording it and displaying it as it happens in hopes that who ever stumbles upon it by way of pistis picks up on the way it works effortlessly.

Number generator

I woke up this morning 4-16-18 and this is what was on my mind.

Maybe you are having trouble recognizing numbers or none have been generated for you.

I’m putting this number generator on the site for people to generate their own example. To get used to the concept of generating numbers that produce words in Greek and/or Hebrew. Once the number is generated you can go here to look them up in the search bar. Once you start to get an understanding of the whole concept maybe then numbers will become recognized in every day life that are trying to get your attention to go look them up and see what the message is that is tying to get to you by way of pistis.

I am not putting it up here to be relied upon (unless the spirit proves true to you in a systematic manner that pistis is definitely involved). The numbers generated for you may be exactly what is needed for you. You may start recognizing patterns in the type of words you are being taken to or connections in those words that can pertain to something in your life.

At the very least this is like a fun game and you can become educated little by little in Greek and Hebrew words and history. What you are looking to see is if the word/number generated somehow fits into your life’s story. Recognizing the placement and how it pertains to your individual life is they key. Some things may need interpretation so that I might be able to help you with if you want to contact me. This generator may or may not accomplish what I hope it accomplishes. That is obviously up to GOD, but it will at the very least give an idea to some of the way pistis works and how what GOD generates for us is designed to lead us to Christ’s Understanding. He will read the true souls desires and most likely deliver exactly what is needed for that individual soul. We won’t know how this generator pans out until we try it.

My suggestion for use would be set a pattern of once a day or maybe twice. Generate a number in the morning and then maybe in the evening. You may (just out of curiosity) start randomly clicking it, that is fine too. Just remember we are looking for what GOD generates for us, not what we are trying to generate for ourselves. He knows each individual better than they will ever know them self. Let him direct your soul to his LIGHT IN EVERYTHING YOU DO, NOT JUST THIS. The more active you get the sharper more keener your soul becomes.

After I edited this today 4-17-18 with the statement right above the generator I clicked the generator once and this is what came up.

2298-thaumastos: wonderful


Strong’s Concordance
thaumastos: wonderful

Original Word: θαυμαστός, ή, όν
Part of Speech: Adjective
Transliteration: thaumastos
Phonetic Spelling: (thow-mas-tos’)
Short Definition: wonderful, marvelous
Definition: to be wondered at, wonderful, marvelous.

Cognate: 2298thaumastós – marvelous, describing an awe-evoking sight (dramatic sense of wonder), moving the beholder to their deepest emotions. See 2296 (thaumázō).

NAS Exhaustive Concordance

Word Origin
from thaumazó
NASB Translation
amazing thing (1), marvelous (5).

Thayer’s Greek Lexicon

STRONGS NT 2298: θαυμαστός

θαυμαστός, θαυμαστή, θαυμαστόν (θαυμάζω), in Greek writings from (Homer (h. Cer. etc.)), Herodotus, Pindar down; (interchanged in Greek writings with θαυμάσιος, cf. Lob. Path. Elem. 2:341); wonderful, marvellous; i. e., a. worthy of pious admiration, admirable, excellent: 1 Peter 2:9 (Clement of Rome, 1 Cor. 36, 2 [ET]; for אַדִּיר, Psalm 8:2; Psalm 92:4 () (5)).b.passing human comprehension: Matthew 21:42 and Mark 12:11, (from Psalm 117:22 ff ( ff), where for נִפְלָא, as Job 13:3; Micah 7:15, etc.).

c. causing amazement joined with terror: Revelation 15:1, 3, (so for נורָא, Exodus 15:11, etc.).

d.marvellous i. e. extraordinary, striking, surprising: 2 Corinthians 11:14R G (see θαῦμα, 1); John 9:30.


From thaumazo; wondered at, i.e. (by implication) wonderful — marvel(-lous).

see GREEK thaumazo

thaumazó: to marvel, wonder

Original Word: θαυμάζω
Part of Speech: Verb
Transliteration: thaumazó
Phonetic Spelling: (thou-mad’-zo)
Short Definition: I wonder, admire
Definition: (a) intrans: I wonder, marvel, (b) trans: I wonder at, admire.

2296thaumázō (from 2295/thaúma, “a wonder, marvel”) – properly, wonder at, be amazed (marvel), i.e. astonished out of one’s senses; awestruck, “wondering very greatly” (Souter); to cause “wonder; . . . to regard with amazement, and with a suggestion of beginning to speculate on the matter” (WS, 225).

admire, marvel, wonder.

From thauma; to wonder; by implication, to admire — admire, have in admiration, marvel, wonder.

see GREEK thauma

thauma: a wonder

Original Word: θαῦμα, ατος, τό
Part of Speech: Noun, Neuter
Transliteration: thauma
Phonetic Spelling: (thos’-mah)
Short Definition: a marvel, wonder
Definition: (a) concr: a marvel, wonder, (b) abstr: wonder, amazement.

Cognate: 2295thaúma – a wonder, evoking “emotional” astonishment (gaping) at the marvel, i.e. performed to powerfully strike the viewer personally (uniquely, individually). See 2296 (thaumázō).


Apparently from a form of theaomai; wonder (properly concrete; but by implication, abstract) — admiration.

see GREEK theaomai

theaomai: to behold, look upon

Original Word: θεάομαι
Part of Speech: Verb
Transliteration: theaomai
Phonetic Spelling: (theh-ah’-om-ahee)
Short Definition: I see, behold, contemplate, visit
Definition: I see, behold, contemplate, look upon, view; I see, visit.

2300theáomai (from tháomai, “to gaze at a spectacle”) – properly, gaze on (contemplate) as a spectator; to observe intently, especially to interpret something (grasp its significance); to see (concentrate on) so as to significantly impact (influence) the viewer.

[2300 (theáomai) is the root of 2302/théatron (“spectacle in a theatre”), the root of the English term, “theatre.”]

behold, look upon, see.

θεάομαι, θεωμαι: 1 aorist ἐθεασάμην; perfect τεθέαμαι; 1 aorist passive ἐθεαθην in passive sense (Matthew 6:1; Matthew 23:5; Mark 16:11; Thucydides 3, 38, 3; cf. Krüger, § 40, under the word; (but Krüger himself now reads δρασθεν in Thucydides, the passage cited; see Veitch, under the word; Winers Grammar, § 38, 7 c.; Buttmann, 52 (46))); deponent verb; (from θεά, ΘΑΟΜΑΙ, with which θαῦμα is connected, which see); to behold, look upon, view attentively, contemplate, (in Greek writings often used of public shows; cf. θεά, θέαμα, θέατρον, θεατρίζω, etc. (see below)): τί, Matthew 11:7; Luke 7:24; John 4:35; John 11:45; of august things and persons that are looked on with admiration: τί, John 1:14, 32; 1 John 1:1; Acts 22:9 (2 Macc. 3:36); τινα, with a participle, Mark 16:14: Acts 1:11; followed by ὅτι, 1 John 4:14; θεαθῆναι ὑπό τίνος, Mark 16:11; πρός τό θεαθῆναι αὐτοῖς, in order to make a show to them, Matthew 6:1; Matthew 23:5; to view, take a view of: τί, Luke 23:55; τινα, Matthew 22:11; in the sense of visiting, meeting with a person, Romans 15:24 (2 Chronicles 22:6; Josephus, Antiquities 16, 1, 2); to learn by looking: followed byὅτι, Acts 8:18Rec.; to see with the eyes,1 John 4:12; equivalent to (Latinconspicio) to perceive: τινα, John 8:10R G; Acts 21:27; followed by an accusative with participle, Luke 5:27 (not L marginal reading); John 1:38; followed by ὅτι, John 6:5. Cf. O. F. Fritzsche, in Fritzschiorum Opuscc., p. 295ff (According to Schmidt, Syn., i., chapter 11, θέασθαι in its earlier classic use denotes often a wondering regard (cf. even in Strabo 14, 5, τά ἑπτά θέματα equivalent to θαυματα). This specific shade of meaning, however, gradually faded out, and left the more general signification of such a looking as seeks merely the satisfaction of the sense of sight. Cf. θεωρέω.)

A prolonged form of a primary verb; to look closely at, i.e. (by implication) perceive (literally or figuratively); by extension to visit — behold, look (upon), see. Compare optanomai.

see GREEK optanomai

optanomai: to appear

Original Word: ὀπτάνομαι
Part of Speech: Verb
Transliteration: optanomai
Phonetic Spelling: (op-tan’-om-ahee)
Short Definition: I appear, am seen
Definition: I appear, am seen (by), let myself be seen (by).

Cognate: 3700optánomai (or optomai/optanō, likely a later cognate of 3708/horáō) – become seen (appear). See 3708 (horaō).

[Some forms of Strong’s numbering systems designate optomai as 3708.]

appear, look, see

A (middle voice) prolonged form of the primary (middle voice) optomai (op’-tom-ahee); which is used for it in certain tenses; and both as alternate of horao; to gaze (i.e. With wide-open eyes, as at something remarkable; and thus differing from blepo, which denotes simply voluntary observation; and from eido, which expresses merely mechanical, passive or casual vision; while theaomai, and still more emphatically its intensive theoreo, signifies an earnest but more continued inspection; and skopeo a watching from a distance) — appear, look, see, shew self.

see GREEK horao

see GREEK blepo

see GREEK eido

see GREEK theaomai

see GREEK theoreo

see GREEK skopeo

As you can see the number generated keeps growing in a way that is very worthy of recognition as to the way it pertains to the statements made above and the hoped for result intended for anyone who is inspired to seek and find. Remember GOD IS THE WORD so look at the way he is revealing himself to us in this example. All starting from curiously wondering if something could be so marvelously correct.

So long story short is it worked for me and filled in major gaps by one click as it marvelously explained in detail the desired result we are seeking here on an individual level. Right down to the detail of why I am even putting this up here in the first place, to share what has been revealed to me with anyone willing to recognize it. The fact that the word generated is not only completely in context with the subject matter, it is also showing that this is being sent “clearly” from a higher source that has already aligned it all to fall right into place. As we know, GOD knows all things including how to systematically set this into a cause and effect situation to play out what it is he wants recognized.

If you found a system that has proven its self over and over to be a direct communication with GOD, who in their right mind would choose anything worldly (of sin) over the ability to communicate with GOD DAILY? Remember this, that choice is what disconnects the call and ability to recognize the call.


Tool Lyrics


I know the pieces fit ’cause I watched them fall away
Mildewed and smoldering. Fundamental differing
Pure intention juxtaposed will set two lovers souls in motion
Disintegrating as it goes testing our communication
The light that fueled our fire then has burned a hole between us so
We cannot seem to reach an end crippling our communicationI know the pieces fit ’cause I watched them tumble down
No fault, none to blame, it doesn’t mean I don’t desire to
Point the finger, blame the other, watch the temple topple over
To bring the pieces back together, rediscover communicationThe poetry that comes from the squaring off between
And the circling is worth it
Finding beauty in the dissonance

There was a time that the pieces fit, but I watched them fall away
Mildewed and smoldering, strangled by our coveting
I’ve done the math enough to know the dangers of our second guessing
Doomed to crumble unless we grow, and strengthen our communication

Cold silence
Has a tendency
To atrophy any
Sense of compassion
Between supposed lovers
Between supposed lovers

I know the pieces fit [8x]

Now I will point out, many of you know the Bible (in Revelations) says “I am the first and the last” and it also says “I am the alpha and the omega”. Distinctly differing in the fact that it is not saying the same thing with different verbiage but showing us that it is the communication we had at the beginning with GOD (that we lost due to free will “crippling our communication”). Now here at the end, the same free will is needed to restore this communication with GOD and look at where he has led us through the chimbonic check process of pistis but to the Greek language who’s alphabet is called “alpha and omega”.
This is not something I knew before hand in any of these writings, It was revealed to me along the way through the recognition of pistis as it has been continually strengthening within me. Most of these writings you are witnessing are as if it were being revealed to you for the first time in the same sense it is being revealed to me. It is all unfolding as I write it, no premeditation in it at all. So I am experiencing this as I write it and you will experience it as you read it.
Here is another interesting note, the first and the last can actually be looked at as a representation of the old testament connecting with only Hebrew words and the new testament connecting only with Greek words through all we are being shown here in these chimbonic check processes. Using this system you will start to recognize what I am saying here. You won’t find Greek “ever” referring you back to the old testament and the same for Hebrew won’t “ever” refer you to the new testament.
Remember, in the beginning was the word and now that word is telling you “I am the alpha and omega” (once again more words). And now these words (logos) are communicating with us if we pay attention especially through the chimbonic check process revealed to us. All perfect examples aligned by GOD, not by me. All generated by him (pistis).
Here is a very fascinating recognition I just had. I was going to go look up the number 419 (representing today’s date) to see how it might correspond to today’s updated writing. I remembered some time back I had written a writing of this exact number and here it is:
Watch how it is dead on with all the words speaking of “communication” in today’s writing. This is not my design but the way pistis works!

15. agathopoieó

Brought to this word by way of a 15 minute writing.

As the story unfolds from one word
As the story unfolds from one word
Like no other sentence you ever heard
The checkup on chimbonic on a daily basis
To help remove the spiritual stasis
A word at one point had nothing at all
When you googled it there was nothing to call
But now as the story unfolds for your recognition
There will be no need for a single definition
What once was lost has now been found
It never was buried under the ground
Right in plain sight of your eyes called pistis
It was the teachings of the world that caused us to miss this
The Spiritual Quest Through Music to Christ’s Understanding
Is where chimbonic is found and continually expanding
It starts with a definition that is self-explained
Bridging all gaps that are proclaimed
Witnessed by truth experience by you
Given to all who never had a clue
Growing by the day the meanings arranged
Tied to the music by a force that’s estranged
It’s more than meets the eye within a sacred song
Get past the first glance and understanding grows strong
Generated by GOD recognized by one man
That this is the calling of his eternal plan
15- agathopoieó: to do good

Original Word: ἀγαθοποιέω
Part of Speech: Verb
Transliteration: agathopoieó
Phonetic Spelling: (ag-ath-op-oy-eh’-o)
Short Definition: I do that which is good
Definition: I do that which is good.

15 agathopoiéō (from 18 /agathós, “intrinsically good” and 4160 /poiéō, “to do, make”) – properly, to do what is inherently good, i.e. is inspired and powered by God (Mk 3:4; Lk 6:9,35; 1 Pet 2:15,20,36,17; 3 Jn 11). See 18 (agathos).
1. to do good, do something which profits others:

do good.From agathopoios; to be a well-doer (as a favor or a duty) — (when) do good (well).

see GREEK agathopoios

17. agathopoios

agathopoios: doing well.

Original Word: ἀγαθοποιός, οῦ, ὁ
Part of Speech: Adjective
Transliteration: agathopoios
Phonetic Spelling: (ag-ath-op-oy-os’)
Short Definition: a doer of that which is good
Definition: a doer of that which is good.

Cognate: 17 agathopoiós (a substantival adjective, derived from 15 /agathopoiéō, “doing what is intrinsically good”) – properly, one who does what is inherently good, i.e. what originates from God and is empowered by Him (used only in 1 Pet 2:14). See 18 (agathos).

Like in 15 above, I highlighted the key parts that make this writing have the most value. (is inspired and powered by GOD and what originates from GOD and is empowered by him). Remember this word was looked up by recognizing the number 15 (which is how long the writing took to be complete). Also you have to understand how chimbonic came to life and how it is growing at a rapid rate now through google search. This was not by my design, but the author who empowered it knowing all things and what he wanted to accomplish. I sure didn’t know the extent.

beneficent, doing good

From agathos and poieo; a well-doer, i.e. Virtuous — them that do well.

see GREEK agathos

see GREEK poieo

poieó: to make, do

Original Word: ποιέω
Part of Speech: Verb
Transliteration: poieó
Phonetic Spelling: (poy-eh’-o)
Short Definition: I do, make
Definition: (a) I make, manufacture, construct, (b) I do, act, cause.


18 – agathos

agathos: good

Original Word: ἀγαθός, ή, όν
Part of Speech: Adjective
Transliteration: agathos
Phonetic Spelling: (ag-ath-os’)
Short Definition: good
Definition: intrinsically good, good in nature, good whether it be seen to be so or not, the widest and most colorless of all words with this meaning.

18 agathós – inherently (intrinsically) good; as to the believer, 18 (agathós) describes what originates from God and is empowered by Him in their life, through faith.

Now you can see it brought us right to faith (which is pistis).

Note* when you become in tune with pistis it tunes you into to GODS WILL and you recognize all of it (as long as you don’t let yourself become distracted by any of the sins of the world).

benefit, goods things

A primary word; “good” (in any sense, often as noun) — benefit, good(-s, things), well. Compare kalos.

see GREEK kalos

kalos: beautiful, good

Original Word: καλός, ή, όν
Part of Speech: Adjective
Transliteration: kalos
Phonetic Spelling: (kal-os’)
Short Definition: beautiful, good, worthy
Definition: beautiful, as an outward sign of the inward good, noble, honorable character; good, worthy, honorable, noble, and seen to be so.

2570 kalósattractively good; good that inspires (motivates) others to embrace what is lovely (beautiful, praiseworthy); i.e. well done so as to be winsome (appealing).


Of uncertain affinity; properly, beautiful, but chiefly (figuratively) good (literally or morally), i.e. Valuable or virtuous (for appearance or use, and thus distinguished from agathos, which is properly intrinsic) — X better, fair, good(-ly), honest, meet, well, worthy.

see GREEK agathos

Everything GOD generates is beautiful/praiseworthy and the way he designed the chimbonic check process through pistis and my recognition is one of those beautiful experiences that I have been honored to recognize and reveal.

extension of poieó from above (it was very long but completely pertains). Didn’t want to lose momentum for the reader.

Strong’s Concordance
poieó: to make, do

Original Word: ποιέω
Part of Speech: Verb
Transliteration: poieó
Phonetic Spelling: (poy-eh’-o)
Short Definition: I do, make
Definition: (a) I make, manufacture, construct, (b) I do, act, cause.

NAS Exhaustive Concordance

Word Origin
a prim. word
to make, do

Thayer’s Greek Lexicon

STRONGS NT 4160: ποιέω

ποιέω, ποιῶ; imperfect 3 person singular ἐποίει, plural 2 person ἐποιεῖτε, 3 person ἐποίουν; future ποιήσω; 1 aorist ἐποίησα, 3 person plural optative ποιήσειαν (Luke 6:11R G; cf. Winers Grammar, § 13, 2 d.; (Buttmann, 42 (37))) and ποιήσαιεν (ibid. L T Tr WH (see WH‘s Appendix, p. 167)); perfect πεποίηκα; pluperfect πεποιήκειν without augment (Mark 15:7; see Winers Grammar, § 12, 9; Buttmann, 33 (29)); middle, present ποιοῦμαι; imperfect ἐποιουμην; future ποιήσομαι; 1 aorist ἐποιησάμην; perfect passive participle πεποιημενος (Hebrews 12:27); from Homer down; Hebrew עָשָׂה; Latinfacio, that is,I. to make (Latineffcio),

1. τί;

a. with the names of the things made, to produce, construct, form, fashion, etc.: ἀντρακιαν, John 18:18; εἰκόνα, Revelation 13:14; ἱμάτια, Acts 9:39; ναούς, Acts 19:24; σκηνάς, Matthew 17:4; Mark 9:5; Luke 9:33; τύπους, Acts 7:43; πηλόν, John 9:11, 14; πλάσμα, Romans 9:20; according to some interpreters (also Winer‘s Grammar, 256 n. 1 (210 n. 2)) ὁδόν ποιεῖν, to make a path,Mark 2:23R G T Tr text WH text (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, at the end. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; (those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea expressed in the participle — an idiom apparently foreign to the N. T. (see Winer‘s Grammar, 353 (331)), and to the additional circumstance that Mark introduces the phrase after having already expressed the idea of ‘going’, and expressed it by substantially the same word (παραπορεύεσθαι) which Matthew () and Luke () employ and regard as of itself sufficient. On the interpretation of the passage, the alleged ‘sad corruption,’ etc., see James Morison, Commentary on Mark, 2nd edition, p. 57f; on the other side, Weiss, Marcusevangelium, p. 100). But see just below, under c.). to create, to produce: of God, as the author of all things, τί or τινα, Matthew 19:4; Mark 10:6; Luke 11:40; Hebrews 1:2; Acts 4:24; Acts 7:50; Acts 17:24; Revelation 14:7; passive, Hebrews 12:27 (Wis. 1:13 Wis. 9:9; 2 Macc. 7:28, and often in the O. T. Apocrypha; for עָשָׂה in Genesis 1:7, 16, 25, etc.; for בָּרָא in Genesis 1:21, 27; Genesis 5:1, etc.; also in Greek writings: γένος ἀνθρώπων, Hesiod op. 109, etc.; absolutely, ποιῶν, the creator, Plato, Tim., p. 76 c.); here belongs also Hebrews 3:2, on which see Bleek and Lünemann ((cf. below, 2 c. β.)). In imitation of the Hebrew עָשָׂה (cf. Winer(‘s Simonis (4th edition 1828)), Lex. Hebrew et Chald., p. 754; Gesenius, Thesaurus, ii., p. 1074f) absolutely of men, to labor, to do work,Matthew 20:12 (Ruth 2:19); equivalent to to be operative, exercise activity,Revelation 13:5Relz. L T Tr WH (cf. Daniel 11:28; but others render ποιεῖν in both these examples spend, continue, in reference to time; see II.

d. below).

b. joined to nouns denoting a state or condition, it signifies to be the author of, to cause: σκάνδαλα, Romans 16:17; εἰρήνην (to be the author of harmony), Ephesians 2:15; James 3:18; ἐπισύστασιν (L T Tr WH ἐπίστασιν), Acts 24:12; συστροφήν, Acts 23:12; ποιῶ τίνι τί, to bring, afford, a thing to one, Luke 1:68; Acts 15:3 (so also Greek writings, as Xenophon, mem. 3, 10, 8 (cf. Liddell and Scott, under the word A. II. 1 a.)).

c. joined to nouns involving the idea of action (or of something which is accomplished by action), so as to form a periphrasis for the verb cognate to the substantive, and thus to express the idea of the verb more forcibly — in which species of periphrasis the Greeks more commonly use the middle (see 3 below, and Winers Grammar, 256 (240); (Buttmann, § 135, 5)): μόνην ποιῶ παρά τίνι, John 14:23 (where L T Tr WH ποιησόμεθα; cf. Thucydides 1, 131); ὁδόν, to make one’s way, go, Mark 2:23 (where render as follows: they began, as they went, to pluck the ears; cf. ποιῆσαι ὁδόν αὐτοῦ, Judges 17:8; the Greeks say ὁδόν ποιεῖσθαι, Herodotus 7, 42; see above, under a.); πόλεμον, Revelation 13:5Rec.elz; with the addition of μετά τίνος (equivalent to πολεμεῖν), Revelation 11:7; Revelation 12:17; Revelation 13:7 (here L omits; WH Tr marginal reading brackets the clause); (see μετά, I. 2 d., p. 403{b}); ἐκδίκησιν, Luke 18:7, 8; τίνι, Acts 7:24, (Micah 5:15); ἐνέδραν, equivalent to ἐνεδρεύω, to make an ambush, lay wait, Acts 25:3; συμβούλιον, equivalent to συμβουλεύομαι, to hold a consultation, deliberate, Mark 3:6 (R G T Tr marginal reading WH marginal reading); Mark 15:1 (here T WH marginal reading συμβούλιον ἑτοιμασαντες); συνωμοσίαν, equivalent to συνόμνυμι, Acts 23:13 (where L T Tr WH ποιησάμενοι for Rec. πεποιηκότες; see in 3 below); κρίσιν, to execute judgment, John 5:27; Jude 1:15. To this head may be referred norms by which the mode or kind of action is more precisely defined; as δυνάμεις, δύναμιν, ποιεῖν, Matthew 7:22; Matthew 13:58; Mark 6:5; Acts 19:11; τήν ἐξουσίαν τίνος, Revelation 13:12; ἔργον (a notable work), ἔργα, of Jesus, John 5:36; John 7:3, 21; John 10:25; John 14:10, 12; John 15:24; κράτος, Luke 1:51; σημεῖα, τέρατα καί σημεῖα (Mark 13:22Tdf.); John 2:23; John 3:2; John 4:54; John 6:2, 14, 30; John 7:31; John 9:16; John 10:41; John 11:47; John 12:18, 37; John 20:30; Acts 2:22; Acts 6:8; Acts 7:36; Acts 8:6; Acts 15:12; Revelation 13:13, 14; Revelation 16:14; Revelation 19:20; θαυμάσια, Matthew 21:15; ὅσα ἐποίει, ἐποίησαν, etc., Mark 3:8; Mark 6:30; Luke 9:10; in other phrases it is used of marvellous works, Matthew 9:28; Luke 4:23; John 4:45; John 7:4; John 11:45, 46; John 21:25 (not Tdf.); Acts 10:39; Acts 14:11; Acts 21:19; etc.

d. equivalent to to make ready, to prepare: ἄριστον, Luke 14:12; δεῖπνον, Mark 6:21; Luke 14:16; John 12:2 (δεῖπνον ποιεῖσθαι, Xenophon, Cyril 3, 3, 25); δοχήν, Luke 5:29; Luke 14:13 (Genesis 21:8); γάμους, Matthew 22:2 (γάμον, Tobit 8:19).

e. of things effected by generative force, to produce, bear, shoot forth: of trees, vines, grass, etc., κλάδους, Mark 4:32; καρπούς, Matthew 3:8, etc., see καρπός, 1 and 2 a. (Genesis 1:11, 12; Aristotle, de plant. (1, 4, p. 819b, 31); 2, 10 (829a, 41); Theophrastus, de caus. plant. 4, 11 ((?))); ἐλαίας, James 3:12 (τόν οἶνον, of the vine, Josephus, Antiquities 11, 3, 5); of a fountain yielding water, ibid.

f. ποιῶ ἐμαυτῷ τί, to acquire, to provide a thing for oneself (i. e. for one’s use): βαλάντια, Luke 12:33; φίλους, Luke 16:9; without a dative, to gain: of tradesmen (like our colloquialism, to make something), Matthew 25:16 (L Tr WH ἐκέρδησεν); Luke 19:18 (Polybius 2, 62, 12; pecuniam maximam facere, Cicero, Verr. 2, 2, 6).

2. With additions to the accusative which define or limit the idea of making:

a. τί ἐκ τίνος (genitive of material), to make a thing out of something,John 2:15; John 9:6; Romans 9:21; κατά τί, according to the pattern of a thing (see κατά, II. 3 c. α.), Acts 7:41. with the addition, to the accusative of the thing, of an adjective with which the verb so blends that, taken with the adjective, it may be changed into the verb cognate to the adjective: εὐθείας ποιεῖν (τάς τρίβους), equivalent to ἐυθύνειν, Matthew 3:3; Mark 1:3; Luke 3:4; τρίχα λευκήν μέλαιναν, equivalent to λευκαίνειν, μελαίνειν, Matthew 5:36; add, Acts 12:19; Hebrews 12:13; Revelation 21:5.

b. τό ἱκανόν τίνι; see ἱκανός, a. c. ποιεῖν τινα with an accusative of the predicate, α. to (make i. e.) render one anything: τινα ἴσον τίνι, Matthew 20:12; τινα δῆλον, Matthew 26:73; add, Matthew 12:16; Matthew 28:14; Mark 3:12; John 5:11, 15; John 7:23; John 16:2; Romans 9:28 (R G, Tr marginal reading in brackets); Hebrews 1:7; Revelation 12:15; τινας ἁλιεῖς, to make them fit (qualify them) for fishing, Matthew 4:19; (ποιῶν ταῦτα γνωστά ἀπ’ αἰῶνος, Acts 15:17f, G T Tr WH (see γνωστός, and cf. II.

a. below)); τά ἀμφότερα ἕν, to make the two different things one, Ephesians 2:14; to change one thing into another, Matthew 21:13; Mark 11:17; Luke 19:46; John 2:16; John 4:46; 1 Corinthians 6:15. β. to (make i. e.) constitute or appoint one anything: τινα κύριον, Acts 2:36; Revelation 5:10; to this sense some interpreters would refer Hebrews 3:2 also, where after τῷ ποιήσαντι αὐτόν they supply from the preceding context τόν ἀπόστολον καί ἀρχιερέα κτλ.; but it is more correct to take ποιεῖν here in the sense of create (see 1 a. above); τινα, ἵνα with the subjunctive to appoint or ordain one that etc. Mark 3:14. γ. to (make, i. e.) declare one anything: John 5:18; John 8:53; John 10:33; John 19:7, 12; 1 John 1:10; 1 John 5:10; τί with an accusative of the predicate Matthew 12:33 (on which see Meyer).

d. with adverbs: καλῶς ποιῶ τί, Mark 7:37 (A. V. do); τινα ἔξω, to put one forth, to lead him out (German hiuausthun), Acts 5:34 (Xenophon, Cyril 4, 1, 3).

e. ποιῶ τινα with an infinitive to make one do a thing,Mark 8:25 (R G L Tr marginal reading); Luke 5:34; John 6:10; Acts 17:26; or become something,Mark 1:17; τινα followed by τοῦ with an infinitive to cause one to etc. Acts 3:12 (Winers Grammar, 326 (306); Buttmann, § 140, 16 δ.); also followed by ἵνα (Buttmann, § 139, 43; Winer‘s Grammar, § 44, 8 b. at the end), John 11:37; Colossians 4:16; Revelation 13:15 (here T omits; WH brackets ἵνα); ; (other examples in Sophocles‘ Lexicon, under the word, 8).

3. As the active ποιεῖν (see 1 c. above), so also the middle ποιεῖσθαι, joined to accusatives of abstract nouns forms a periphrasis for the verb cognate to the substantive; and then, while ποιεῖν signifies to be the author of a thing (to cause, bring about, as ποιεῖν πόλεμον, εἰρήνην), ποιεῖσθαι denotes an action which pertains in some way to the actor (for oneself, among themselves, etc., as σπονδάς, εἰρήνην ποιεῖσθαι), or which is done by one with his own resources ((the ‘dynamic’ or ‘subjective’ middle), as πόλεμον ποιεῖσθαι (to make, carry on, war); cf. Passow, under the word, I. 2 a. ii., p. 974f; (Liddell and Scott, under the word, A. II. 4); Krüger, § 52, 8, 1; Blume ad Lycurgus, p. 55; (Winers Grammar, § 38, 5 n.; Buttmann, § 135, 5); although this distinction is not always, observed even by the Greeks): ποιεῖσθαι μόνην (make our abode), John 14:23L T Tr WH (see 1 c. above); συνωμοσίαν (Herodian, 7, 4, 7 (3 edition, Bekker); Polybius 1, 70, 6; 6, 13, 4; in the second instance Polybius might more fitly have said ποιεῖν), Acts 23:13L T Tr WH, see 1 c. above; λόγον, to compose a narrative, Acts 1:1; to make account of, regard, (see λόγος, II. 2 (and cf. I. 3 a.)), Acts 20:24 (T Tr WH, λόγου); ἀναβολήν (see ἀναβολή), Acts 25:17; ἐκβολήν (see ἐκβολή, b.), Acts 27:18; κοπετόν (equivalent to κόπτομαι), Acts 8:2 (here L T Tr WH give the active, cf. Buttmann, § 135, 5 n.); πορείαν (equivalent to πορεύομαι), Luke 13:22 (Xenophon, Cyril 5, 2, 31; anab. 5, 6, 11; Josephus, Vita §§11 and52; Plutarch, de solert. anim., p. 971 e.; 2 Macc. 3:8 2Macc. 12:10); κοινωνίαν, to make a contribution among themselves and from their own means, Romans 15:26; σπουδήν, Jude 1:3 (Herodotus 1, 4; 9, 8; Plato, legg. 1, p. 628 e.; Polybius 1, 46, 2 and often; Diodorus 1, 75; Plutarch, puer. educ. 7, 13; others); αὔξησιν (equivalent to ἀυξάνομαι), to make increase, Ephesians 4:16; δέησιν, δεήσεις, equivalent to δέομαι, to make supplication, Luke 5:33; Philippians 1:4; 1 Timothy 2:1; μνείαν (which see); μνήμην (which see in b.), 2 Peter 1:15; πρόνοιαν (equivalent to προνωυμαι), to have regard for, care for, make provision for, τίνος, Romans 13:14 (Isocrates paneg. §§ 2 and 136 (pp. 52 and 93, Lange edition); Demosthenes, p. 1163, 19; 1429, 8; Polybius 4, 6, 11; Dionysius Halicarnassus, Antiquities 5, 46; Josephus, b. j. 4, 5, 2; Antiquities 5, 7, 9; contra Apion 1, 2, 3; Aelian v. h. 12, 56; others; cf. Kypke, Observations, ii, p. 187); καθαρισμόν, Hebrews 1:3 (Job 7:21); βέβαιον ποιεῖσθαι τί, equivalent to βεβαιουν, 2 Peter 1:10.

II. to do (Latinago), i. e. to follow some method in expressing by deeds the feelings and thoughts of the mind;

a. universally, with adverbs describing the mode of action: καλῶς, to act rightly, do well, Matthew 12:12; 1 Corinthians 7:37, 38; James 2:19; καλῶς ποιεῖν followed by a participle (cf. Buttmann, § 144, 15 a.; Winer‘s Grammar, § 45, 4 a.), Acts 10:33; Philippians 4:14; 2 Peter 1:19; 3 John 1:6 (examples from Greek writings are given by Passow, under II. 1 b. vol. ii., p. 977{a}; (Liddell and Scott, under the word, B. I. 3)); κρεῖσσον, 1 Corinthians 7:38; φρονίμως, Luke 16:8; οὕτω (οὕτως), Matthew 5:47 (R G); ; Luke 9:15; Luke 12:43; John 14:31; Acts 12:8; 1 Corinthians 16:1; James 2:12; ὡς καθώς, Matthew 1:24; Matthew 21:6; Matthew 26:19; Matthew 28:15; Luke 9:54 (T Tr text WH omit; Tr marginal reading brackets the clause); 1 Thessalonians 5:11; ὥσπερ, Matthew 6:2; ὁμοίως, Luke 3:11; Luke 10:37; ὡσαύτως, Matthew 20:5. κατά τί, Matthew 23:3; Luke 2:27; πρός τί, to do according to a thing (see πρός, I. 3 f.), Luke 12:47. with a participle indicating the mode of acting, ἀγνοῶν ἐποίησα, I acted (A. V. did it] ignorantly, 1 Timothy 1:13. with the accusative of a thing, and that the accusative of a pronoun: with τί indefinite 1 Corinthians 10:31; with τί interrogative, Matthew 12:3; Mark 2:25; Mark 11:3 (not Lachmann marginal reading); Luke 3:12, 14; Luke 6:2; Luke 10:25; Luke 16:3, 4; Luke 18:18; John 7:51; John 11:47, etc.; with a participle added, τί ποιεῖτε λύοντες; equivalent to διά τί λύετε; Mark 11:5; τί ποιεῖτε κλαίοντες; Acts 21:13; but differently τί ποιήσουσι κτλ.; i. e. what must be thought of the conduct of those who receive baptism? Will they not seem to act foolishly? 1 Corinthians 15:29. τί περισσόν, Matthew 5:47; with the relative , Matthew 26:13; Mark 14:9; Luke 6:3; John 13:7; 2 Corinthians 11:12, etc.; τοῦτο, i. e. what has just been said, Matthew 13:28; Mark 5:32; Luke 5:6; Luke 22:19 ((WH reject the passage)); Romans 7:20; 1 Corinthians 11:25; 1 Timothy 4:16; Hebrews 6:3; Hebrews 7:27, etc.; τοῦτο to be supplied, Luke 6:10; αὐτό τοῦτο, Galatians 2:10; ταῦτα, Matthew 23:23; Galatians 5:17; 2 Peter 1:10; (ταῦτα followed by a predicate adjective Acts 15:17f, G T Tr WH (according to one construction; cf. R. V. marginal reading, see I. 2 c. α. above, and cf. γνωστός)); αὐτά, Romans 2:3; Galatians 3:10. With nouns which denote a command, or some rule of action, ποιῶ signifies to carry out, to execute; as, τόν νόμον, in classical Greek to make a law, Latinlegem ferre, of legislators; but in Biblical Greek to do the law, meet its demands,legi satisfacere, John 7:19; Galatians 5:3, (Joshua 22:5; 1 Chronicles 22:12; הַתְּורָה עָשָׂה, 2 Chronicles 14:3 (4)); τά τοῦ νόμου, the things which the law commands, Romans 2:14; τάς ἐντολάς, Matthew 5:19; 1 John 5:2L T Tr WH; Revelation 22:14R G; τό θέλημα τοῦ θεοῦ;, Matthew 7:21; Matthew 12:50; Mark 3:35; John 4:34; John 6:38; John 7:17; John 9:31; Ephesians 6:6; Hebrews 13:21; τά θελήματα τῆς σαρκός, Ephesians 2:3; τάς ἐπιθυμίας τίνος, John 8:44; τήν γνώμην τίνος, Revelation 17:17; μίαν γνώμην, to follow one and the same mind (purpose) in acting, ibid. R G T Tr WH; τόν λόγον τοῦ Θεοῦ, Luke 8:21; τούς λόγους τίνος, Matthew 7:24, 26; Luke 6:47, 49; or or , τί etc. λέγει τίς, Matthew 23:3; Luke 6:46; John 2:5; Acts 21:23; παραγγέλλει τίς, 2 Thessalonians 3:4; τήν πρόθεσιν, Ephesians 3:11; τά διαταχθέντα, Luke 17:10 (τό προσταχθεν, Sophocles Phil. 1010); αἰτεῖ τίς, John 14:13; Ephesians 3:20; ἐντέλλεται τίς, John 15:14; τά ἔθη, Acts 16:21. With nouns describing a plan or course of action, to perform, accomplish: ἔργα, Titus 3:5; ποιεῖν τά ἔργα τίνος, to do the same works as another, John 8:39, 41; τά πρῶτα ἔργα, Revelation 2:5; τά ἔργα τοῦ Θεοῦ, delivered by God to be performed, John 10:37f; τό ἔργον, work committed to me by God, John 17:4; τό ἐργοι εὐαγγελιστοῦ, to perform what the relations and duties of an evangelist demand, 2 Timothy 4:5; ἔργον τί, to commit an evil deed, 1 Corinthians 5:2 (T WH Tr marginal reading πράξας); plural 3 John 1:10; ἀγαθόν, to do good, Matthew 19:16; (Mark 3:4Tdf.); 1 Peter 3:11; τό ἀγαθόν, Romans 13:3; ἐάν ἀγαθόν, Ephesians 6:8; τά ἀγαθά, John 5:29; τό καλόν, Romans 7:21; 2 Corinthians 13:7; Galatians 6:9; James 4:17; τά ἀρεστά τῷ Θεῷ, John 8:29; τό ἀρεστόν ἐνώπιον τοῦ Θεοῦ, Hebrews 13:21; 1 John 3:22; τί πιστόν, to perform something worthy of a Christian (see πιστός, at the end), 3 John 1:5; τήν δικαιοσύνην, Matthew 6:1 (for Rec. ἐλεημοσύνην); 1 John 2:29; 1 John 3:7, 10 (not Lachmann; Revelation 22:11G L T Tr WH); τήν ἀλήθειαν (to act uprightly; see ἀλήθεια, I. 2 c.), John 3:21; 1 John 1:6; χρηστότητα, Romans 3:12; ἔλεος, to show oneself merciful, James 2:13; with μετά τίνος added (see ἔλεος, ἐλέους, 1 and 2 b.), Luke 1:72; Luke 10:37; ἐλεημοσύνην, Matthew 6:2f; plural, Acts 9:36; Acts 10:2 (see ἐλεημοσύνη, 1 and 2). to commit: τήν ἁμαρτίαν, John 8:34; 1 John 3:4, 8; ἁμαρτίαν, 2 Corinthians 11:7; James 5:15; 1 Peter 2:22; 1 John 3:9; τήν ἀνομίαν, Matthew 13:41; ἁμάρτημα, 1 Corinthians 6:18; τά μή καθήκοντα, Romans 1:28; οὐκ ἔξεστιν, Matthew 12:2; Mark 2:24; ἄξια πληγῶν; Luke 12:48; βδέλυγμα, Revelation 21:27; φόνον, Mark 15:7; ψεῦδος, Revelation 21:27; Revelation 22:15; κακόν, Matthew 27:23; Mark 15:14; Luke 23:22; 2 Corinthians 13:7; τό κακόν, Romans 13:4; plural κακά, 1 Peter 3:12; τά κακά, Romans 3:8.

b. ποιεῖν τί with the case of a person added; α. with an accusative of the person: τί ποιήσω Ἰησοῦν; what shall I do unto Jesus? Matthew 27:22; Mark 15:12; cf. Winers Grammar, 222 (208); (Buttmann, § 131, 6; Kühner, § 411, 5); Matthiae, § 415, 1 a. β.; also with an adverb, εὖ ποιῶ τινα, to do well i. e. show oneself good (kind) to one (see εὖ, under the end), Mark 14:7R G; also καλῶς ποιῶ, Matthew 5:44Rec. β. with a dative of the person, to do (a thing) unto one (to his advantage or disadvantage), rarely so in Greek writings (cf. Winer‘s Grammar, and B as above; Kühner, as above Anm. 6): Matthew 7:12; Matthew 18:35; Matthew 20:32; Matthew 21:40; Matthew 25:40, 45; Mark 5:19, 20; Mark 10:51; Luke 1:49; Luke 6:11; Luke 8:39; Luke 18:41; Luke 20:15; John 9:26; John 12:16; John 13:12; Acts 4:16; also with an adverb: καθώς, Mark 15:8; Luke 6:31; John 13:15; ὁμοίως, Luke 6:31; οὕτως, Luke 1:25; Luke 2:48; ὡσαύτως, Matthew 21:36; καλῶς ποιεῖν τίνι, Luke 6:27; εὖ, Mark 14:7L Tr WH; κακά τίνι, to do evil to one, Acts 9:13; τί, what (namely, κακόν), Hebrews 13:6 (according to punctuation of G L T Tr WH); ταῦτα πάντα, all these evils, John 15:21R G L marginal reading; ποιεῖν τίνι κατά τά αὐτά (L T Tr WH (Rec. ταῦτα)), in the same manner,Luke 6:23, 26. γ. ποιεῖν τί with the more remote object added by means of a preposition: ἐν τίνι (German an einem), to do to one,Matthew 17:12; Luke 23:31 (here A. V. ‘in the green tree,’ etc.); also εἰς τινα, unto one, John 15:21L text T Tr WH.

c. God is said ποιῆσαι τί μετά τίνος, when present with and aiding (see μετά, I. 2 b. β.), Acts 14:27; Acts 15:4.

d. with designations of time (Buttmann, § 131, 1), to pass, spend: χρόνον, Acts 15:33; Acts 18:23; μῆνας τρεῖς, Acts 20:3; νυχθήμερον, 2 Corinthians 11:25; ἐνιαυτόν or ἐνιαυτόν ἕνα, James 4:13 (Tobit 10:7; Josephus, Antiquities 6, 1, 4 at the end; Stallbaum on Plato, Phileb., p. 50 c., gives examples from Greek writings (and references; cf. also Sophocles‘ Lexicon, under the word 9); in the same sense עָשָׂה in Ecclesiastes 6:12 (); and the Latinfacere: Cicero, ad Att. 5, 20Apameae quinque dies morati, … Iconii decem fecimus; Seneca, epistles 66 (l. 7, epistle 4, Haase edition),quamvis autem paucissimos una fecerimus dies); some interpreters bring in here also Matthew 20:12 and Revelation 13:5Rec.not elz L T Tr WH; but on these passagaes see I. 1 a. above.

e. like the Latinago equivalent to to celebrate, keep, with the accusative of a noun designating a feast: τό πάσχα, Matthew 26:18 (Joshua 5:10; but in Hebrews 11:28 the language denotes to make ready, and so at the same time to institute, the celebration of the passover; German veranstalten); τήν ἑορτήν, Acts 18:21Rec. f. equivalent to (Latinperficio) to perform: as opposed to λέγειν, Matthew 23:3; to θέλειν, 2 Corinthians 8:10f; to a promise, 1 Thessalonians 5:24. (Compare: περιποιέω, προσποιέω.) [SYNONYMS: ποιεῖν, πράσσειν: roughly speaking, ποιεῖν may be said to answer to the Latinfacere or the English do, πράσσειν to agere or English practise; ποιεῖν to designate performance, πράσσειν intended, earnest, habitual, performance; ποιεῖν to denote merely productive action, πράσσειν definitely directed action; ποιεῖν to point to an actual result, πράσσειν to the scope and character of the result. In Attic in certain connections the difference between them is great, in others hardly perceptible (Schmidt); see his Syn., chapter 23, especially § 11; cf. Trench, N. T. Synonyms, § xcvi.; Green, ‘Critical Note’ on John 5:29; (cf. πράσσω, at the beginning and 2). The words are associated in John 3:20, 21; John 5:29; Acts 26:9, 10; Romans 1:32; Romans 2:3; Romans 7:15ff; 13:4, etc.]

Strong’s Exhaustive Concordance

to make or doApparently a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less direct) — abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield. Compare prasso.

see GREEK prasso

prassó: to do, practice

Original Word: πράσσω
Part of Speech: Verb
Transliteration: prassó
Phonetic Spelling: (pras’-so)
Short Definition: I do, fare, require
Definition: I do, perform, accomplish; be in any condition, i.e. I fare; I exact, require.

4238 prássō – properly, the active process in performing (accomplishing) a deed, and implying what is done as a regular practice – i.e. a routine or habit (cf. R. Trench).

Thayer’s Greek Lexicon

STRONGS NT 4238: πράσσω

πράσσω and (once viz. Acts 17:7 R G) πράττω; future πράξω; 1 aorist ἔπραξα; perfect πέπραχά; perfect passive participle πεπραγμενος; from Homer down; the Sept. several times for עָשָׂה and פָּעַל; to do, practise, effect, Latinagere (but ποιεῖν to make, Latinfacere; (see ποιέω, at the end)); i. e.:

1. to exercise, practise, be busy with, carry on: τά περίεργα, Acts 19:19; τά ἰδίᾳ, to mind one’s own affairs, 1 Thessalonians 4:11 (τά ἑαυτοῦ (Sophocles Electr. 678); Xenophon, mem. 2, 9, 1; Plato, Phaedr., p. 247a.; Demosthenes, p. 150, 21; others); used of performing the duties of an office, 1 Corinthians 9:17. to undertake to do, μηδέν προπετές, Acts 19:36.

2. to accomplish, to perform: πεπραγμένον ἐστιν, has been accomplished, has taken place, Acts 26:26; εἴτε ἀγαθόν, εἴτε κακόν, 2 Corinthians 5:10; ἀγαθόν φαῦλον (κακόν), Romans 9:11 (δίκαια ἄδικα, Plato, Apology, p. 28 b.); ἄξια τῆς μετανοίας ἔργα, Acts 26:20; add, Romans 7:15, 19; Philippians 4:9; μόνον, to do, i. e. keep the law, Romans 2:25; of unworthy acts, to commit, perpetrate (less frequent so in Greek writings, as πολλά καί ἀνόσια, Xenophon, symp. 8, 22; with them ποιεῖν ((see Schmidt, Syn., chapter 23, 11, 3; Liddell and Scott, under the word, B.)) is more common in reference to bad conduct; hence, τούς ἐπισταμένους μέν δεῖ πράττειν, ποιοῦντας δέ ταναντια, Xenophon, mem. 3, 9, 4), Acts 26:9; 2 Corinthians 12:21; τό ἔργον τοῦτο, this (criminal) deed, 1 Corinthians 5:2 T WH Tr marginal reading; add, Luke 22:23; Acts 3:17; Acts 5:35; Romans 7:19; τά τοιαῦτα, such nameless iniquities, Romans 1:32 (where ποιεῖν and πράσσειν are used indiscriminately (but cf. Meyer)); Romans 2:1-3; Galatians 5:21; (φαῦλα, John 3:20; John 5:29; τί ἄξιον θανάτου, Luke 23:15; Acts 25:11, 25; Acts 26:31; τό κακόν, Romans 7:19; Romans 13:4; ἄτοπον, Luke 23:41; τί τίνι κακόν, to bring evil upon one, Acts 16:28.

3. to manage public affairs, transact public business (Xenophon, Demosthenes, Plutarch); from this use has come a sense met with from Pindar, Aeschylus, Herodotus down, viz. to exact tribute, revenue, debts: Luke 3:13 (here R. V. extort); τό ἀργύριον, Luke 19:23 (soagere in Latin, cf. the commentators on Suetonius, Vesp. 1; (cf. Winer‘s Grammar, § 42, 1 a.)).

4. intransitive, to act (see εὖ, p. 256a): ἀπέναντι τίνος, contrary to a thing, Acts 17:7.

5. from Aeschylus and Herodotus down reflexively, me habere: τί πράσσω, how I do, the state of my affairs, Ephesians 6:21; εὖ πράξετε (see εὖ), Acts 15:29 (cf. Buttmann, 300 (258)).

Strong’s Exhaustive Concordance

commit, do, perform

A primary verb; to “practise”, i.e. Perform repeatedly or habitually (thus differing from poieo, which properly refers to a single act); by implication, to execute, accomplish, etc.; specially, to collect (dues), fare (personally) — commit, deeds, do, exact, keep, require, use arts.

see GREEK poieo