Introduction

A diachronic word study looks at the meaning of a word through time (in Greek, dia means through and chronos means time).  We examing the word's usage and meaning through four distinct periods. (1) The Classical Greek period. This is the time period before Alexander the Great conquered most of Europe. (2) The Greek Old Testament (LXX). The Old Testament was translated into Greek around 200 B.C.E. by Jewish scholars. This is likely the Bible Paul used and represents a uniquely semetic understanding of Greek. (3) Koiné Greek. Durring this period, Greek was the common language of the land and thus became somewhat diluted as it was often a second language. (4) New Testament. Here, we study a word's use throughout the NT, then in a particular author's style, then the book in question and finally the passage in context. 

By tracing a word through these three periods, we find subtle shifts that allow us to understand more clearly how a New Testament author intended to use a word.  χειροποίητος is derived from χείρ (hand) and ποιέω (do, make) and can be roughly translated “hand-made” or “man-made,” but the meaning in a given New Testament passage is more contextually subtle. It is often used in contrast to something that is not “man-made,” usually a natural or supernatural event or object.

Classical Greek (before 300 b.c.e.)

Most of the classical uses of χειροποίητος carry the sense of “man-made” objects in contrast to natural (αὐτοφής) things. Plato discusses a trench that was extraordinarily deep “considering that it was made by hand” (Criti. 118c). Xenophon records the Greeks crossing a river at a point that was “apparently an artificial road” (An.4.3.5).

Greek Old Testament (LXX)

In the LXX, χειροποίητος is used exclusively of idols made by human hands, often replacing the Hebrew word אֱלִיל. The Jewish Law uses χειροποίητος in a series of physical objects that Israelites were not to make or worship (Lev. 26:1). Isaiah uses it in his satire of idols who cannot answer the cries of their worshippers who made them with their own hands (Isa. 46:6ff). In Isaiah 10:11, χειροποίητος is set in parallel with εἴδωλον (cultic image, idol).

Koiné Greek (300 b.c.e. to 100 c.e.)

In the Koine period, χειροποίητος continues to be used in the more generic sense of “man-made” as opposed to natural. The word was used to describe art and buildings. In his discussion on the Aaronic priesthood, Josephus (Ant. 4, 55) describes a fire greater than anything “made by the hands of man” that came to destroy the false priests. Polybius records a lagoon connected to the sea “artificially” (Plb.10.10.12).

New Testament

The NT uses χειροποίητος to contrast things done or made by humans with things done or made by God. Outside of Paul’s writings, χειροποίητος is often contrasted with ἀχειροποίητος , such as Mark 14:58, “temple made with hands… not made with hands.” Paul uses ἀχειροποίητος to describe a heavenly house in contrast to an earthly one. He also uses ἀχειροποίητος to describe the Colossians’ circumcision of the body of flesh. In Ephesians 2:11, Paul uses χειροποίητος to describe the circumcision of the Jews who call the Gentiles “uncircumcised.” This usage is parallel with other NT passages, emphasizing that the Jewish circumcision is performed by humans, not by God, thus weakening the impact of the Jews’ slander of the Gentiles.

Summary of χειροποίητος

In secular writings throughout the Classical and Koine periods, χειροποίητος tends to refer to unnatural things such as man-made rivers, basins or fires. The Greek Old Testament uses χειροποίητος in a more specific sense to mean idols that are made by humans. The New Testament also has a more specific usage of χειροποίητος, contrasting the work of humans with the work of God.