A crowd gathers, and Jesus addresses his followers.
Luke 12:4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
Luke 12:4 “I tell you, my friends, do not be afraid of those who kill the body and after that can do no more.
I say, however, to you, to these friends of mine, do not be terrified by those destroying the body, and after that, they must not have anything more extreme to do.
The problem with this verse is the translation of its ending. It says, "After that, they must not have anything more extreme to do."
"Not have" means "lack." The "must" comes from the form of the verb, "have," which is a third-party command. In English, commands are always addressed to someone, but in Greek, they can be addressed to anything, even inanimate objects and the sense is "must" do something. The NIV doesn't even translate the "have." Translating it as "can" is simply wrong.
The word "anything" is ignored by both translations. The word translated as "more" means something like "excessive." The "more" comes from the comparative form of the word. It is not the meaning of the word.
The death of the body is the end for those with earthly power.
- WW --Wrong Word -- The word translated as "and" should be something more like "but."
- MW - Missing Word -- The word "the/this" before "friends" is not shown in the English translation.
- WF -- Wrong Form - This is not addressed to them but is an indirect object.
- CW - Confusing Word -- The "of" does not capture the word's specific meaning.
- IW - Inserted Word -- The "them" doesn't exist in the source.
- WF -- Wrong Form - This "kill" is not an active verb but a participle, a verbal adjective, ending with "-ing."
- WF -- Wrong Form - This is not a statement, but a third-person command so it should be preceded by a "must."
- WP -- Wrongly Placed -- The word "no" doesn't appear here but negates the verb "have."
- CW --Confusing Word -- This is not the common word usually translated as "more."
- MW - Missing Word -- The word "any" is not shown in the English translation.
- IP - Inserted Phrase-- The "that they can" doesn't exist in the source.
- WF -- Wrong Form - This "do" is not an active verb but an infinitive, "to do."
- MW - Missing Word -- The word "and" is not shown in the English translation.
- MW - Missing Word -- The word "the/this" before "friends" is not shown in the English translation.
- WF -- Wrong Form - This is not addressed to them but is an indirect object.
- CW - Confusing Word -- The "of" does not capture the word's specific meaning.
- IW - Inserted Word -- The "those " doesn't exist in the source.
- CW --Confusing Word -- This is not the common word usually translated as "who."
- WF -- Wrong Form - This "kill" is not an active verb but a participle, a verbal adjective, ending with "-ing."
- WF -- Wrong Form - This is not a statement, but a third-person command so it should be preceded by a "must."
- WW --Wrong Word -- The word translated as "can" should be something more like "have."
- MW - Missing Word -- The word "any" is not shown in the English translation.
- WF -- Wrong Form - This "do" is not an active verb but an infinitive, "to do."
- WP -- Wrongly Placed -- The word "no" doesn't appear here but negates the verb "have."
- CW --Confusing Word -- This is not the common word usually translated as "more."
And -- (WW) The Greek word translated as "and" means "but," "however," and "on the other hand." It joins phrases in an adversarial way. Since it always falls in the second position, translating it as "however" often captures its feeling better. This word doesn't mean "and."
I -- This is from the first-person, singular form of the following verb.
say -- The word translated as "say" is the most common word that means "to say," and "to speak," but it also means "to teach," which seems to be the way Christ uses it more frequently. It also has many ancillary meanings such as "to count" ("to number" or like we might say, "to recount" a story) or "to choose for yourself." Christ usually uses this word to refer to his own speaking or teaching. The form of the verb could also be a possible action, "might say" or "should say."
unto -- This word "unto" comes from the dative case of the following word that requires the addition of a preposition in English, but the translator must decide which preposition to use: a "to" as an indirect object.
you, -- The Greek pronoun "you" here is plural and in the form of an indirect object, "to you," "for you," etc.
my -- "My" is the first-person possessive singular pronoun, "my," "me," and "mine." Usually follows the noun so, "of mine.
missing "the/this" -- (MW) The untranslated word is the Greek definite article," the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," and "those"). See this article for more.
friends, -- (WF) "Friends" is an adjective means "loved," "beloved," "dear," "kith and kin," "nearest and dearest," "friends," and (of things) "welcome" and "pleasant." It is an adjective used as a noun. In English, we would say "loved one." This is not addressed to them but is an indirect object.
Be -- This helping verb "be" indicates that the verb is passive. Helping or auxiliary verbs are needed to translate the Greek verb forms into English.
not -- The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought. Used with verbs in the mood of possibility to express a prohibition.
afraid -- "Fear" is translated from a Greek word that means "to terrify" and "to put to flight," but in the passive, it means to be put to flight and be frightened. When applied to people, it means to "be in awe of" or "dread." It is not a command, as you would think from the KJV.
of --- (CW) The word translated as "of" means "from" in both locations and when referring to a source or a cause. It also means the instrument "by" which a thing is done and "away from." It is not the word form usually translated as "of." Referring to time, it means "from," and "after."
them -- (IW) This word is not in the Greek source. It was added because the next verb was translated as active rather than as a participle.
that -- The word translated as "that" is the Greek definite article, "the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," "those") than the English "the." See this article for more.
kill -- (WF) "Kill" is translated from a Greek word that means "slaughter" more than just "kill" because the base word means "slay." The Greek source has the sense of "kill off," that is, "killing" in a more thorough way. When we talk about "slaughtering" someone, we use it to mean destroying their reputation, the strength of their spirit and ideas as well as physically killing them. This is more the sense here. The word "destroy" also works, but a similar word from a different root meaning "kill" works better as "destroy." This is not an active verb but a participle, a verbal adjective, ending with "-ing."
the -- The word translated as "the" is the Greek definite article, "the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," "those") than the English "the." See this article for more.
body,-- The word translated as "body" means "body," either living or dead, but it also means anything physical or solid. Like our word "body" it has special meanings such as "body" of proof and the "body" of a document. It is the opposite of "spirit" but more connected to the "soul" because it is part of this life. It is the physical substance of things, the body of men and animals or of heavenly bodies or groups of people. See this article for more.
and -- The Greek word translated as "and" is used as the conjunction "and," but it also is used to add emphasis, "even," "also," and "just."
after -- "With" is the Greek word that usually means "with" or a related concept such as "among" or "by the means of." It also refers to "after" or "behind" when referring to a place, time, or pursuit.
that - The "that" is a pronoun that can mean "this" or "that," "here," or "there" the nearer or the further depending on usage. When the noun already has an article, it meaning is "here." It is often used in the neuter plural without a noun to refer to "these things."
have -- (WF) The word translated as "have" means to "have," "possess," "bear," "keep close," "hold in," "to have due to one," or "keep" and many specific uses. This is not a statement, but a third-person command so it should be preceded by a "must."
no -- (WP) The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought. Used with verbs in the mood of possibility to express a prohibition. With "have," the sense is "lacks" or "wants." The "no" doesn't belong here but before the verb.
more - (CW) "More" is a Greek adjective that means "more than" when applied to quantities, but has a variety of meanings, both positive and negative, when applied to people, from "extraordinary" and "remarkable" to "excessive." Its form connects it to the first prophet in this sentence. This is not the word usually translated as "more."
missing "any" -- (MW) The untranslated word "any" in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine or feminine so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why."
that they can -- (IP) There is nothing that can be translated as this phrase in the Greek source.
do. -- (WF) The Greek word translated as "do" has the primary meaning of "making" or producing" something or "causing" or "performing" as service. It describes a productive action. In English, "do" is also frequently a helper verb. This Greek word is not used as broadly. This is not an active verb but an infinitive.
missing "and" -- (MW) The untranslated word "and" means "but," "however," and "on the other hand." It joins phrases in an adversarial way. Since it always falls in the second position, translating it as "however" often captures its feeling better. This word doesn't mean "and." WW --Wrong Word -- The word translated as "and" should be something more like "but."
I -- This is from the first-person, singular form of the following verb.
tell -- The word translated as "say" is the most common word that means "to say," and "to speak," but it also means "to teach," which seems to be the way Christ uses it more frequently. It also has many ancillary meanings such as "to count" ("to number" or like we might say, "to recount" a story) or "to choose for yourself." Christ usually uses this word to refer to his own speaking or teaching. The form of the verb could also be a possible action, "might tell" or "should tell."
you, -- The Greek pronoun "you" here is plural and in the form of an indirect object, "to you," "for you," etc.
my -- "My" is the first-person possessive singular pronoun, "my," "me," and "mine." Usually follows the noun so, "of mine.
missing "the/this" -- (MW) The untranslated word is the Greek definite article," the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," and "those"). See this article for more.
friends, -- (WF) "Friends" is an adjective means "loved," "beloved," "dear," "kith and kin," "nearest and dearest," "friends," and (of things) "welcome" and "pleasant." It is an adjective used as a noun. In English, we would say "loved one." This is not addressed to them but is an indirect object.
do -- This helping verb is used to create questions, commands, negative statements, and smooth word flow in English.
not -- The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought. Used with verbs in the mood of possibility to express a prohibition.
be -- This helping verb "be" indicates that the verb is passive. Helping or auxiliary verbs are needed to translate the Greek verb forms into English.
afraid -- "Fear" is translated from a Greek word that means "to terrify" and "to put to flight," but in the passive, it means to be put to flight and be frightened. When applied to people, it means to "be in awe of" or "dread." It is not a command, as you would think from the KJV.
of --- (CW) The word translated as "of" means "from" in both locations and when referring to a source or a cause. It also means the instrument "by" which a thing is done and "away from." It is not the word form usually translated as "of." Referring to time, it means "from," and "after."
those -- (IW) This word is not in the Greek source. It was added because the next verb was translated as active rather than as a participle.
who -- (CW) The word translated as "who" is the Greek definite article, "the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," "those") than the English "the." See this article for more. This is not the word usually translated as "who."
kill -- (WF) "Kill" is translated from a Greek word that means "slaughter" more than just "kill" because the base word means "slay." The Greek source has the sense of "kill off," that is, "killing" in a more thorough way. When we talk about "slaughtering" someone, we use it to mean destroying their reputation, the strength of their spirit and ideas as well as physically killing them. This is more the sense here. The word "destroy" also works, but a similar word from a different root meaning "kill" works better as "destroy." This is not an active verb but a participle, a verbal adjective, ending with "-ing."
the -- The word translated as "the" is the Greek definite article, "the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," "those") than the English "the." See this article for more.
body,-- The word translated as "body" means "body," either living or dead, but it also means anything physical or solid. Like our word "body" it has special meanings such as "body" of proof and the "body" of a document. It is the opposite of "spirit" but more connected to the "soul" because it is part of this life. It is the physical substance of things, the body of men and animals or of heavenly bodies or groups of people. See this article for more.
and -- The Greek word translated as "and" is used as the conjunction "and," but it also is used to add emphasis, "even," "also," and "just."
after -- "With" is the Greek word that usually means "with" or a related concept such as "among" or "by the means of." It also refers to "after" or "behind" when referring to a place, time, or pursuit.
that - The "that" is a pronoun that can mean "this" or "that," "here," or "there" the nearer or the further depending on usage. When the noun already has an article, it meaning is "here." It is often used in the neuter plural without a noun to refer to "these things."
do no more.
can -- (WW) The word translated as "can" means to "have," "possess," "bear," "keep close," "hold in," "to have due to one," or "keep" and many specific uses. This is not a statement, but a third-person command so it should be preceded by a "must." This word doesn't mean "can."
missing "any" -- (MW) The untranslated word "any" in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine or feminine so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why."
do. -- (WF) The Greek word translated as "do" has the primary meaning of "making" or producing" something or "causing" or "performing" as service. It describes a productive action. In English, "do" is also frequently a helper verb. This Greek word is not used as broadly. This is not an active verb but an infinitive.
no -- (WP) The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought. Used with verbs in the mood of possibility to express a prohibition. With "have," the sense is "lacks" or "wants." The "no" doesn't belong here but before the verb.
more - (CW) "More" is a Greek adjective that means "more than" when applied to quantities, but has a variety of meanings, both positive and negative, when applied to people, from "extraordinary" and "remarkable" to "excessive." Its form connects it to the first prophet in this sentence. This is not the word usually translated as "more."
Λέγω [264 verses] (1st sg pres ind act) "Say" is lego, which means "to recount," "to tell over," "to say," "to speak," "to teach," "to mean," "boast of," "tell of," "recite," nominate," and "command." When used with an object it has the sense of "call by name." It has a secondary meaning "pick out," "choose for oneself," "pick up," "gather," "count," and "recount." A less common word that is spelled the same means "to lay," "to lay asleep" and "to lull asleep." This word is more about making a statement than participating in a discussion. Translating it as "stated" might distinguish it better. When two accusative objects are used, the sense is "say of him this," or "call him this." The form Jesus uses to describe his own speaking can be either indicative, "I say/tell" or subjunctive, "I should/could say/tell."
δὲ [446 verses](conj) "But" is de which means "but" and "on the other hand." It is the particle that joins sentences in an adversarial way but can also be an explanation of an indirect cause ("so") and a condition ("if"). In an "if" (εἰ) clause or temporal "when" (ὅταν) clause the sense is "if/when... then." In a series begun by men, it means "on the other hand." In a listing, the sense is "then" or "yet." After an interruption, "so then." It can also be an explanation of cause ("so") and a condition ("if"). When used with a conditional starting a clause, the sense is "if/when...then." When used with a particle meaning "indeed" the sense is "on one hand...on the other hand." In a listing, the sense is "then" or "yet." After an interruption, "so then."
ὑμῖν [289 verses](pron 2nd pl dat) "To you" is humin the plural form of the pronoun of the second person, "you." As the object of a preposition, this form implies no movement, but in a fixed position or events occur at a specified time or while the action was being performed. With the "to be," it acts as a possessive, "yours." to -- This word "to" comes from the indirect object form of the following word that requires the addition of a preposition in English. The most common is a "to" for the English indirect object. -- The Greek pronoun "you" here is plural and in the form of an indirect object, "to you," "for you," etc.
τοῖς[821 verses](article s pl neut dat) Untranslated is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones."
φίλοις [17 verses] (adj pl neut dat) "Friends" is from philos, which as an adjective means "loved," "beloved," "dear," "kith and kin," "nearest and dearest," "friends," and (of things) "welcome" and "pleasant."
μου [239 verses](adj sg masc gen) "My" is from mou (emou), which means "me," and "mine." It is in a possessive (genitive) form. As a genitive of a preposition here, it implies movement away from something or a position away from something else."
μὴ [447 verses](conj) "Not" is me , which is the negative used in prohibitions and expressions of doubt meaning "not" and "no." The negative, μή, rejects, is relative, and subjective. It is used with verbs of subjective action: thinking, feeling, seeing, etc. It is used in imperative and subjunctive clauses because both express opinions. With pres. or aor. subjunctive, it is used in a warning or statement of fear, "take care." The combination of ἵνα μή means "lest." The combination of ὅτι μή, means "except." Used before tis with an imperative to express a will or wish for something in independent sentences and, with subjunctives, to express prohibitions. It is used with infinitives that express a purpose. When used with verbs of physical action, its sense is that "not wanting" or "thinking" something, not that it isn't done or thought. With these verbs, the sense is rejecting the action, rather than simply not doing it. With the verb "to be," the sense is "doesn't seem." When a negative precedes the verb, it affects the whole clause. When it precedes other words, its force is limited to those words. Used with an imperative to express a will or wish. Used in negative conditional "when/if/whoever" clauses. With "have," the sense is "lacks" or "wants."
φοβηθῆτε [19 verses] ( 2nd pl aor ind pass) "Be afraid" is phobeo, which means to "put to flight." "terrify," "alarm," "frighten," and in the passive, "be put to flight," "be seized with fear," be frightened," "stand in awe of" (of persons)," "dread (of persons)," and "fear or fear about something."
ἀπὸ [190 verses](prep) "Of" is apo, a preposition of separation which means "from" or "away from" when referring to place or motion, "from" or "after" when referring to time, "from" as an origin or cause. It also means the instrument "by" which a thing is done. Referring to time, it means "from," and "after." Usually, it takes the genitive object.
τῶν [821 verses](article pl masc gen) "The" is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones."
ἀποκτεινόντων[31 verses] (part pl pres act masc gen) "Kill" is apokteino, which means "to kill," and "to slay." It combines the word for "to slay" (-kteino) with the preposition, apo, indicating separation, meaning "from" or "away from." but it is a stronger form than the normal verb -kteino. It is more like our "slaughter." It is in the form of a present participle, "slaughtering" acting as a noun ("those destroying").
τὸ [821 verses](article sg neut nom/acc) "The" is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones."
σῶμά [17 verses](noun sg neut nom/acc)"Body" is soma, which means "body," "dead body," "the living body," "animal body," "person," "human being," "any corporeal substance," "metallic substance," "figure of three dimensions [math]," "solid," "whole [of a thing]," "frame [of a thing]," "the body of the proof," "a body of writings." and "text of a document."
καὶ [1089 verses](conj/adv) "And" is kai, which is the conjunction joining phrases and clauses, "and," or "also." After words implying sameness, "as" (the same opinion as you). Used in series, joins positive with negative "Not only...but also." Also used to give emphasis, "even," "also," and "just." In a series, it can be translated as "not only...but also." After words implying sameness "as."
μετὰ [103 verses](prep) "After" is meta, which means "with," "in the midst of," "among," "between," "in common," "along with," "by the aid of," "in one's dealings with," "into the middle of," "coming into," "in pursuit of," "after," "behind," "according to," "after," "behind," and "next afterward." With genitive, it means generally, "with," "together with," "in the midst of," "among," "between." "in common," "along with," "by the aid of," and "in conjunction with." With genitive, with pl. Nouns "in the midst of," "among," "between," " in common," "along with", of things, "in conjunction with," rarely of Time, "during ." With dative, "between," "among," "in company with," with a number "complete," and "over and above." generally, "among," "between," with both indirect (dative) and direct (accusative) object. With direct objects: of motion, "into the middle of," "coming into or among," esp. where a number of persons is implied, in pursuit or quest of, of persons, "to go after," "in quest of," “of sequence or succession,” of Place, "after," "behind," "on the far side of," of Time, "after," "next to," in order of Worth, Rank, etc., "next after," "following," "to be inferior to." As a prefix, it means "of community," "in common with another," "in the midst of," "succession of time," "pursuit," "letting go," "after, behind," and "reversely."
ταῦτα [96 verses](adj pl neut acc) "These things" is tauta, which is a referring pronoun meaning "these," "this," "that," and "here." It can mean the nearer or the further depending on usage. When ταῦτα and ἐκεῖνος refer to two things ἐκεῖνος, which normally means "the nearer" as well belongs to the more remote, "the latter" in time, place, or thought, οὗτος to "the nearer". things -- This "things" is from the plural, neuter form of the previous adjective.
μὴ [447 verses](conj) "Not" is me , which is the negative used in prohibitions and expressions of doubt meaning "not" and "no." The negative, μή, rejects, is relative, and subjective. It is used with verbs of subjective action: thinking, feeling, seeing, etc. It is used in imperative and subjunctive clauses because both express opinions. With pres. or aor. subjunctive, it is used in a warning or statement of fear, "take care." The combination of ἵνα μή means "lest." The combination of ὅτι μή, means "except." Used before tis with an imperative to express a will or wish for something in independent sentences and, with subjunctives, to express prohibitions. It is used with infinitives that express a purpose. When used with verbs of physical action, its sense is that "not wanting" or "thinking" something, not that it isn't done or thought. With these verbs, the sense is rejecting the action, rather than simply not doing it. With the verb "to be," the sense is "doesn't seem." When a negative precedes the verb, it affects the whole clause. When it precedes other words, its force is limited to those words. Used with an imperative to express a will or wish. Used in negative conditional "when/if/whoever" clauses. With "have," the sense is "lacks" or "wants."
ἐχόντων [181 verses] (verb 3rd pl pres imperat act) "Have" is echo, which means "to have," "to hold," "to possess," "to keep," "to have charge of," "to have due to one," "to maintain," "to hold fast," "to hold in," "to bear," "to carry," "to keep close," "to keep safe," and "to have means to do." In aorist, it can mean "acquire," or "get." The main sense when it has an object is "to have" or "to hold." With a gen. object, "to keep back" or "withhold" a thing. The main sense when not having an object is "to hold" and "to keep." When its object is an infinitive verb, it means "it could," not "in must" as in English. This verb isn't used to form past tenses as the helper verb does in English. Nor does it have the sense of "must" when used with infinitives. -- The word translated as "have" means to "have," "possess," "bear," "keep close," "hold in," "to have due to one," or "keep" and many specific uses.
περισσότερον [7 verses](adj sg neut acc comp) "More" is perissoteros, which means, as an adjective, "beyond the regular number or size," "prodigious,'" "out of the common," "extraordinary," "strange," "more than sufficient," "superfluous," "useless," "excessive," " extravagant," of persons, "over-wise," "over-curious," as a term of praise, "subtle," "acute," "an odd, uneven number."
τι [252 verses] (pron sg neut acc) Untranslated is tis, which can mean "someone," "something," "any one," "everyone," "they [indefinite]," "many a one," "whoever," "anyone," "anything," "some sort," "some sort of," "each," "any," "the individual," "such," and so on. In a question, it can mean "who," "why," or "what." Plural, "who are" is τίνες ἐόντες. It has specific meanings with certain prepositions, διὰ τί; for what reason? ἐκ τίνος; from what cause? ἐς τί; to what point? to what end?
ποιῆσαιm [168 verses] (verb aor inf act) "That they can do"is poieo, which means "to make," "to produce," "to create," "to bring into existence," "to bring about," "to cause," "to perform," "to render," "to consider," "to prepare," "to make ready," and "to do." The accusative object is what is made. Double accusative is to do something to someone. When it has a genitive object, it means "made from." When it doesn't have an object, the verb is translated as "perform" or simply "do." When used with an accusative infinitive, it means to "cause" or "bring about." A dative object means "made with." With the preposition "into" (eis) it means "made into." -- The Greek word translated as "do" has the primary meaning of "making" or producing" something or "causing" or "performing" as service. When it means It describes a productive action. In English, "do" is also frequently a helper verb. This Greek word is not used as broadly. is poieo, which means "to make," "to produce," "to create," "to bring into existence," "to bring about," "to cause," "to perform," "to render," "to consider," "to prepare," "to make ready," and "to do." The accusative object is what is made. Double accusative is to do something to someone. When it has a genitive object, it means "made from." When it doesn't have an object, the verb is translated as "perform" or simply "do." When used with an accusative infinitive, it means to "cause" or "bring about." A dative object means "made with." With the preposition "into" (eis) it means "made into."