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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
Definition
to make, do
NASB Translation
accomplished (1), act (4), acted (3), acting (1), acts (2), appointed (3), away* (1), bear (5), bearing (1), bears (3), become (1), bore (1), bring (1), bring...to pass (1), bring about (2), bringing (1), brings forth (1), call (1), carried (1), carries (1), carry (1), cause (3), causes (2), causing (1), commit (2), commits (2), committed (4), composed (1), consider (1), created things (1), dealt (1), did (33), did...do (2), do (170), does (16), does...do (1), doing (38), done (43), establishing (1), execute (4), exercises (1), expose* (1), formed (1), formed a conspiracy (1), forms (1), gave (4), give (4), gives (1), giving (1), have (2), have kept (1), having (1), held (1), indulging (1), keep (3), keeps (1), kept (1), made (38), make (47), makes (7), making (9), observe (2), offer (1), offering (1), perform (4), performed (8), performing (7), performs (1), practice (5), practices (11), practicing (1), present (1), proceeding (1), produce (3), produced (1), produces (2), producing (1), provide (1), put (1), satisfy* (1), setting (1), show (2), showed (1), shown (1), spend (1), spent (4), took (1), treat (6), treated (1), weaker (1), worked (1), working (1).

About the NASB. The New American Standard Bible (NASB) translation was created by The Lockman Foundation. It is especially faithful to the original Hebrew, Aramaic, and Greek texts and uses a word-for-word instead of a thought-for-thought translation method.

About the NASB - NASB Online - Literal Word

nasb.literalword.com/about/translation/

I don't see any HABITUAL in the Greek.

That's because you do not yet grasp the sense of what the various tenses of the Greek language men when transformed into the English. See the discussion of the present tense by Don Martin in my Post #255.

I don't see the word "practice" there either, but that is one aspect of the fact that the literal translation of both verb and its conjugation into English may require more than one word, a definition (not a dynamic interpretation) that involves words not even present in the Greek vocabulary.

Again, remember, if you will, that Strong's Exhaustive Concordance is limited to only those words that the 17th century translators employ to render the meaning of the original languages. We have more words in our English vocabulary today than they did then, and some of the words they used then do not even have the same meaning as they did then. So one has to look beyond Strong's to get a precise translation (not interpretation) that fits the first century Greek definition, grammar, and syntax.

I use Thayer's Greek-English Lexicon of the New Testament, Vine's Expository Dictionary, Webster's (Unabridged) Third New International Dictionary, Roget's Thesaurus, Sisson's Synonyms, several Grammar texts (by Vine, Machen, Shretzer, Wallace, and Dobson), and once in a great while Young's Analytical Concordance to the Bible, to get the words that are equivalent to the Greek words. There are many other references, one very useful volume being Englishman's Greek Concordance, but I do not have that one.

Referring to the way Beloved John treats the habit of committing sin in his first epistle to saved believers that he led to Christ, Vine says (regarding the verb harmartano): ". . . in 2:1 (twice), the aorist tense in each place referring to an act of sin; on the contrary, in 3:6 (twice), 8, 9, the present tense indicates, not the committal of an act, but the continuous practice of sin . . .". In this situation, the person is ". . . the instrument of indwelling sin . . .", which necessarily gives the person's commission of sin the quality of habituality by definition. This is not a dynamic rendering, it is literal.

The regenerated person, though by new birth no longer controlled by the power of indwelling sin, may incidentally through ignorance or lackadaisical attitude lapse into the old habits and commit a sin, but he has a choice not to sin. Ongoing chastening by The Father (Heb. 12:5-11) will ensure that we are continually on the path of spiritual and behavioral maturation that speaks of progressive sanctification. But if no change occurs subsequent to receiving and professing allegiance to God, or if it plateaus and does not improve (due to an inrush of initial emotional enthusiasm not proceeding from the new birth), doubtless Hebrews 1:8 must be taken as the sign by the individual that he/she is not saved, not being chastened by God for missing the intent of His provisional Will (boulemia, 2 Pet. 3:9), and is still under condemnation, not having the sin-overcoming power of the indwelling Holy Spirit.

The Arminian will interpret this as "backsliding" or even "losing one's salvation"; but it is really only the natural outcome of falling away from The Faith by a person who was not really totally committed to Jesus as Lord and Master from the outset.

Unhappily, the NIV does not lend itself well to this kind of detailed study that refines the meaning of what the Holy Ghost is communicating through the writings of the prophets and apostles (as Robert Martin indicates, again referring to my Post #255, if you would read it and thoroughly digest it, and let the unadulterated Word nourish you).

As a last comment, your reference to the literally equivalence NASB is admirable; but after that, it has the deeper flaw of being based on a critical Greek text that was synthesized by fallible men from three corrupted Greek textforms that do not agree with each other, by which the current liberal theological thought is quite contaminated and trending toward suppression of Bible salvation through the texts preserved throughout the ages under God's supervision. IMHO. Maybe even not so H.

So, there it is.