The Abiding Logos

How Does God Define Meditation?

The hunger for something transcendent is a common desire in all of humanity. The desire for a much better way of life and a peaceful state of being, among other motives, has driven man to search for that which is transcendent. God, in His infinite wisdom, has chosen to place something that is exceedingly transcendent within the very being of mankind. Those who know Christ as their Savior can say they have the transcendent One. "Now, if our evangel is covered, also, it is covered in those who are perishing, in whom the god of this eon blinds the apprehensions of the unbelieving so that the illumination of the evangel of the glory of Christ, Who is the Image of the invisible God, does not irradiate them. For we are not heralding ourselves, but Christ Jesus the Lord, yet ourselves your slaves because of Jesus, for the God Who says that, out of darkness light shall be shining, is He Who shines in our hearts, with a view to the illumination of the knowledge of the glory of God in the face of Jesus Christ. Now we have this treasure in earthen vessels, that the transcendence of the power may be of God and not of us"(2 Cor. 4:3-7, CLNT).

In the above passage of scripture it is clear that until Christ has made His advent to an individual they are in darkness, blinded by the prince of the power of the air. Yet even in a state of darkness, that which is transcendent is sought after. Those who have Christ, who is transcendent, must cultivate and grow in their relationship to Him in order to fully benefit from His abundant provision of spiritual blessings. In relation to both the search of those in darkness and our growth in Christ, the word meditation will surface. In this study we would like to find out what God means by the word meditation. Both of the words meditate and meditation are found in the Old Testament a total of 73 times. The word meditate is found in the New Testament twice. There are nine different Hebrew words used in the Old Testament to translate the two English words meditate and meditation. We will go through each word and consider the context of scripture as well as the Hebrew. For those who wish to look into this study any further on their own, we will include the Strong's number with each word.

Meditation In The Old Testament

"This Book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success" (Jos. 1:8). The Strong's number is #1897. This Hebrew word is used twenty five times. The context in Joshua takes us to a very crucial time for the Church in the wilderness. The conquest of Canaan was about to unfold. Moses had passed from the scene and a new leader was coming of age. In order to lead the nation of Israel, Joshua was to not let the book of the law depart from his mouth. Of course this had nothing to do with literally keeping a book in his mouth. However, let us consider something that was quite literal in the law. "Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat" (Lev. 11:3). Today, the clean and unclean animals have spiritual meaning for us. Like so many times in scripture God gives us a picture of something in the visible realm that took place in history to unlock spiritual understanding that would otherwise remain a mystery.

Without going into all the meanings of the clean and unclean animals mentioned in Leviticus, we wish to point out the connection between the cloven hoof, chewing the cud, and Joshua not letting the law depart from his mouth. This all speaks of meditation and the very thing on which we are to meditate. The cloven hoof speaks of two witnesses. We find Elijah and Moses on the mount of transfiguration with the Lord in the New Testament. They represent the Law and the Prophets, which will always testify of Christ. Joshua had the witness of the Spirit whenever the Lord spoke to him and he found another witness in the law, the instructions God had given him. These were the instructions that he was to chew on, figuratively speaking. Like Joshua, we too, in our conquest, must feed upon the instructions God has given us. We are not called to make a cut and dried routine out of memorizing the scriptures. Reading a chapter each night just for the sake of reading is not "chewing the cud." As a matter of fact, it can be just as much a dead religious work as the idea of meriting salvation through good works. There is a world of difference between reading over something and pondering it deep within our heart. It is far better to savor one line in a verse or even one word that the Spirit has quickened to us than to just read a chapter. Nevertheless, if we know that God has prompted us to read a chapter, then it is not a religious ritual! It all comes down to what God has instructed us to do.

The New American Standard Version translates this particular Hebrew word (Strong's #1897) in a way that really sums up its meaning. "The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evil things" (Prov. 15:28). Ponders sums up the whole idea quite well. To think upon a matter soberly and deeply in our hearts - that is the idea conveyed in this word. After we ponder the word God has given us, then we can speak the word with effectiveness. Ezekiel is a perfect example of this. In Ezekiel 2:9-10 and 3:1-4 he is told to eat the roll of a book, hence a scroll. He is told to go speak to the house of Israel after he ate the scroll. Again, this speaks to us of pondering or meditating upon what God has given us. Therefore, we see that meditation in this sense is an active participation on our part to spiritually feed upon what God has given. There are times when He speaks a fresh word for us to meditate upon. There are times when He may speak to us by way of remembrance and lead us to meditate on something He has once spoken to us in the past. No matter what the case may be, if it is God that has spoken to us, we will find the second witness in the scriptures.

"For all our days are passed away in thy wrath: we spend our years as a tale that is told" (Ps. 90:9). The Strong's number is #1899. This Hebrew word is used three times. Although it is not translated in the above verse as meditation, "as a meditation" is found in the marginal notes in relation to the phrase as a tale. The first time the word is used is in Job 37:2 where it is translated as the sound. The context in Job is quite significant. "Hear attentively the noise of his voice, and the sound that goeth out of his mouth." In this passage, Elihu, the only one among Job's comforters that did not have to repent, is speaking to Job. Elihu's words are not too different from the words God Himself speaks to Job. To hear attentively the voice of God is the exhortation to Job, as well as for all of us. In Luke 8:18 the Lord Himself said, "Take heed therefore how ye hear." The way we hear has a lot to do with this subject. We have already noted what #1897 conveyed. Indeed to attentively hear goes hand in hand with pondering something, rather than just going through the motions of mere reading or listening. This brings to mind a relevant quote by Ravi Zacharias which is found in a very timely book entitled, Jesus Among Other Gods. He says, "We do not seem to have the capacity to reflectively hear anymore."

Although the context pertains to listening for God, it does not speak of God being silent. The word is translated again in Eze. 2:10 as mourning. Mourning, along with lamentations and woe, is included in the scroll Ezekiel was given. "So I opened my mouth, and he caused me to eat that roll" (Eze. 3:2). This also ties back into the idea of what it means to ponder, hence eat, what God has given us. Be it in relation to us or God's voice, this word pertains to a sound.

"My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding" (Ps. 49:3). The Strong's number is # 1900. This word is only used once. At the onset of this Psalm we find a declaration to "all the inhabitants of the world." In this Psalm we find sobering thoughts concerning sinful man in his current state. There is also the confident declaration concerning redemption in verse 15. Like so many of the Psalms, the passion of something stirring in the heart emerges with inspiration. This is the result of the meditation of the Pslamist. In the Concordant Version this word is translated as soliloquy. The modern day dictionary defines a soliloquy as the act of talking to oneself. This brings to mind Ephesians 5:19 - "Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord." Every Psalm, as well as all scripture, is a loud and clear testimony of the inspiration God has given. A Psalm should be something we reflect upon if we intend to hear the heart behind the poetic words of God. Although this word (#1900) is only used once, we go on to find that these nine different words which are translated meditate and meditation are found more in the Psalms than any other book in the bible. The Psalms are categorized as one of the poetic books. In light of all this, these unspoken reflections did not stay pinned up in the heart of God nor the Pslamist. These meditations were destined to be heard by creation. "My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad" (Ps. 34:2).

"Give ear to my words, O Lord, consider my meditation" (Ps. 5:1). The Strong's number is #1901. This word is used twice. "My heart was hot within me, while I was musing the fire burned: then spake I with my tongue" (Ps. 39:3). It is used in this verse as musing. This word also alludes to the reflections of the heart. A cry of desperation to God from the Psalmist is often the context in which these words translated as meditation are found. But, take special notice of what the Psalmist did after musing over the fire burning within him: ". . . then spake I with my tongue."

"The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah" (Ps. 9:16). The Strong's number is #1902. This word is used four times. The word Higgaion is Meditation in the marginal notes. The Concordant version translates this as Chant. In Psalm 19:14 we find it again translated as the phrase "the meditation of my heart." In Psalm 92 it is translated as solemn sound in the context of musical instruments and singing. It is a praise to the Lord. This speaks of an offering of praise to God, which was something the Psalmist prayed would be acceptable (Ps. 19:14). This word is used in a negative sense in Lamentations 3:62. In both the negative and positive the word involves active thoughts.

"And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming" (Gen. 24:63). The Strong's number is # 7742. This word is only used once. The marginal note reads "to pray" in relation to Isaac going out "to meditate."  The Concordant Version reads: "And forth is Isaac faring to worship in the field before the evening."  Interestingly enough in the marginal notes in the Concordant Version there is a reference to Psalm 44:25 and Lamentations 3:20. Both of these verses speak of being bowed down. The context of the passage in Genesis involves Isaac meeting Rebekah. The Amplified seems to touch on the full meaning of the word. "And Isaac went out to meditate and bow down [in prayer] in the open country in the evening."

"My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statues" (Ps. 119:48). The Strong's number is #7878. This word is used twenty times. In the context of the scriptures, this word is used with the mention of singing praises to God and talking of His wondrous works (Ps. 105:2). In other passages it speaks of questioning and communicating with one's heart. It is also used in Isaiah 53:8 as the word declare. "He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken." This is prophetic of our Lord. The question is posed, who will declare His generation? Considering what took place on the day of Pentecost, the declaration of His generation began with the indwelling of the Spirit. Needless to say, the early Church was very vocal about their faith. Here again we see that this word for meditate involved communication on our part.

"Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto" (1 Sam. 1:16). The Strong's number is # 7879. This word is used fourteen times. In the marginal notes concerning Hannah's complaint the word meditation is given. This word is translated nine times as complaint. This is in the context of yet another desperate cry to God. In Hannah's case the cry was for a son. Out of the abundance of her meditation the prayer goes out to God for a son. Out of the abundance of the creation's groaning the cry goes out for the sons of God to be made manifest (Rom. 8:19). This word is without a doubt speaking of communication.

"Yea, thou casteth off fear, and restrainest prayer before God" (Job. 15:4). The Strong's number is # 7881. This word is used three times. It is close to the same meaning as # 7879. The word speech is given in the marginal notes for the word prayer in the above verse. The word is used here in the context of the response of Eliphaz, one of Job's comforters. He accuses Job of hindering prayer as well as other things.

This word is found twice in Psalm 119. "O how love I thy law! It is my meditation all the day" (v. 97). "I have more understanding than all my teachers: for thy testimonies are my meditation" (v. 99). Jesus Himself tells the Pharisees that the scriptures testify of Him (John 5:39). In the wilderness, when Jesus is tempted, He responds to the devil by quoting the law. So we see that these two passages in the Psalms had a prophetic meaning concerning the disposition of the coming Messiah. "Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me. I have more understanding than all my teachers . . ." (Ps. 119:98, 99).

Before we move on, let us note that it is clear that Jesus meditated in the Old Testament sense of the word. The cry of desperation. The life of prayer. The pondering of the law and the testimonies of God. All of those activities are found in the life of Jesus. In His humanity we find a life that testified of the path that every son of God must follow. "As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered" (Heb. 5:6-8).

Meditation In The New Testament

Let us now look into the two times the English word meditate is found in the New Testament. We should also note that there are some Greek words that point to the meaning of the nine Hebrew words that we first looked at. For example, In John 6:54, we find a Greek word that means literally to chew. "Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." The Concordant Version renders the verse, "He who is masticating My flesh," rather than eateth my flesh. This Greek word is from two other Greek words. One is translated in Luke 2:24 as "a pair of turtle doves" (Strong's # 5176). The other word is found in Mark 9:18, and is translated as "gnasheth with his teeth" (Strong's # 5149). [Strong's mentions that this Greek word may instead be "from a collateral form of the base of 5134 and 5147 through the idea of corrosion or wear."]  This is very interesting since the dove is symbolic of the Holy Spirit and the thought of chewing and eating has already been shown to symbolize pondering something deep within our heart.

"Settle it therefore in your hearts, not to meditate before what ye shall answer" (Luke 21:14). The Strong's number is # 4304. This Greek word is only used once. This word speaks of taking thought before hand. Please note that meditation in this passage is in contrast to silently waiting. This scripture is in the context of Jesus instructing His disciples to let the Spirit speak through them when they are brought up before councils in the synagogues, governors, and so on in times of persecution. 'Til this very day many of God's people have experienced the Holy Spirit giving them wisdom to speak in the most pressing situations. This is a result of the Spirit, not something conjured up in the soul realm. In the book of Acts, we see this promise come to pass many times.

Please note again that meditation in this passage stands in sharp contrast to quietly waiting for the Lord to speak. Therefore, this word has nothing to do with practicing being quiet. In the Psalms we read many times of a plea lifted up from the heart of the Psalmist, which speaks of meditation, but we also read of him waiting on the Lord and listening for Him to speak after he has cried out to Him (Ps. 40:1). Between the Gospels and the book of Acts we find a period where the disciples had to wait on the Spirit. No premeditation in this sense of this word would do for them what the Spirit was about to do. Like Jesus, who was sensitive the Spirit, those who go on to be mature sons will know when to be silent like a Lamb to the slaughter, and they will know when to speak with spiritual authority. However, we will go onto see, like all things mentioned in the scriptures, meditation (as defined by God) has its place.

"Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all" (1 Tim. 4:15). The Strong's number is # 3191. This Greek word is used three times. It literally means to care. Like Joshua, young Timothy was exhorted to continue moving forward in his calling. Before the death of Moses, we read in Deuteronomy 34:9 that "Joshua was full of the spirit of wisdom; for Moses had laid his hands upon him." As with Moses and Joshua, Paul would soon no longer be with Timothy. Paul knew that he was going to be martyred. "I have fought a good fight, I have finished my course, I have kept the faith" (2 Tim. 4:7). In 2 Timothy 1:5 & 6, we read of the laying of hands and the gift of God in Timothy's life. In both epistles to Timothy we find instructions given to Timothy concerning the ministry. These are the things Timothy is told to meditate upon.

"Do not neglect the gift which is in you, [that special inward endowment] which was directly imparted to you [by the Holy Spirit] by prophetic utterance when the elders laid their hands upon you [at your ordination]. Practice and cultivate and meditate upon these duties; throw yourself wholly into them [as your ministry], so that your progress may be evident to everybody. Look well to yourself [to your own personality] and to [your] teaching; persevere in these things [hold to them], for by so doing you will save both yourself and those who hear you" (1 Tim. 4:14-16, Amplified). The Church was facing fierce opposition from not only the Jews who opposed the New Covenant, but the influence of Gnostic sects. The instructions were given to prepare Timothy for the conflict in his day. There was a conflict and a conquest ahead for the early Church, just as there was for the Church in the wilderness in the day of Joshua.

This brings us to another comparison - the conflict of our day. This also brings us back full circle to some of the opening comments concerning mankind's search for the transcendent. We trust that in all the meanings of the different words we have considered, as well as the context in which they are used, we can get an idea of what God means by the words meditate and meditation. By seeing what they mean, what they don't mean will be obvious.
 

Adam's Definition Of Meditation

In man's search for something transcendent there are many spirits that have gone out into the world to seduce the mind of man. It was the inspired instructions that God gave men like Joshua and Timothy that would undergird their minds against anything that would seek to deceive them. After having handled the genuine they would be more of an authority to spot the counterfeit. Today, the battle Timothy faced is just as fierce with raging opposition toward those who will holdfast to the exclusive claims Christ has delivered to His Church.

We often hear the word meditate when different world views are presented. Eastern mysticism has left a profound influence on the western world. The idea that all the different views found in world religions are basically saying the same thing, and none of them should exclude the other, is a popular notion that has taken hold of many here in America. It has become the mentality of many who herald themselves as ministers of the Kingdom and sons of God. This is all a result of what people have been chewing on. This is a result of the kind of seducing spirit people are attentively listening to.

We would like to take a brief look at a popular form of meditation that is foreign to the way God has defined meditation in the scriptures. We would like to quote Maharishi Mahesh Yogi who is the founder of the worldwide Transcendental Meditation movement. "Transcendental Meditation opens the awareness of the infinite reservoir of energy, creativity and intelligence that lies deep within everyone." This is a very accurate description of what Watchman Nee described in his book The Latent Power of the Soul.

We would like to share a quote from Nee's book. "When Adam fell in the garden of Eden his power was immobilized. He had not lost his power altogether, only it was now buried within him. He had become flesh, and his flesh now closed tightly this marvelous power within it. Generation has succeeded generation with the result that this primordial ability of Adam has become a 'latent' force in his descendants. It has turned to become a kind of 'hidden' power. It is not lost to man, it is simply bound up by the flesh.

Today in each and every person who lives on earth lies this Adamic power, though it is confined in him and is not able to freely express itself. Yet such power is in every man's soul just as it was in Adam's soul at the beginning. Since today's soul is under siege by the flesh, this power is likewise confined by the flesh. The work of the devil nowadays is to stir up man's soul and to release this latent power within it as a deception for spiritual power." (p.20)

In an interview Marishi says, "Our goal is to create Heaven on Earth, and we are taking practical steps to accomplish it."  I'm sure that sounds like a noble cause to many people. The practical steps Jesus took in His humanity was obedience to the Father. Without mustering up the inward reservoir of His psyche, but through submission, His state of being was the very embodiment of Heaven on Earth.

Marishi also describes Transcendental Meditation as a technique one practices every day for fifteen or twenty minutes. This is something any serious believer should be able to discern as another way of man saying, "We can pull ourselves up by our own boot straps."

As I look back at the long summer heat that brought such a drought in the southeast, as well as other parts of the country, I'm reminded of a drought that has been felt for so long in the Spirit by the Lord's people. This has set the stage for the counterfeits to make their debut. Because of the mood of this age, the ideas they are presenting now have fertile soil in which to grow. However, for the elect, this will also be a time of proving. It will be a time of sifting through the wheat and the tares of this age! Soon we may see some of Adam's latent power made manifest to draw many aside. We are already seeing those who claim the name of Christ become open to Adam's ideas concerning meditation as well as other issues. They would have us feel that if we do not welcome such ideas we are spiritual bigots. However, they have yet to accept the fact that the called-out ones of Christ are to abandon the influence of this age. Therefore, they will often mistake spiritual discernment as some sort of uncalled-for prejudice.

Considering The Objections

Many eastern philosophies would lead us to believe we can meditate our way to perfection. Through breathing techniques, self-projection, and simply sitting in silence we will bring about some wonderful bliss. There are also those in so-called kingdom circles that pursue these ideas. Interestingly enough, none of the scriptures concerning meditation speak of sitting in silence. None of them speak of an inactive mind. None of them speak of attaining a state of some sort of blissful nothingness free of all thoughts. None of them speak of emptying out our mind. In 1 Thess. 4:11 we find the phrase "study to be quiet" but this is in the context of addressing potential busy bodies in the Church. ". . . study to be quiet, and to do your own business, and to work with your own hands, as we commanded you."

Some would have us believe that even if we do not hear from God as we sit in silence, this will still bring about a greater sense of peace, joy, and love. There are scriptures that speak of being silent, but there is an expectation in the silence to hear from God. "Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation" (Zech. 2:13). Scriptures like these may lead one to believe that techniques of practicing silence is what God desires. However, many fail to even compare the scriptures as a whole. They extract the verses that seem to confirm the ideas that tickle their fancy. For example, they would place a heavy emphasis on silence by using Zechariah 2:13 as their proof text, and fail to consider 2:10. "Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord." They fail to see that the context uses the flesh in reference to other nations. Those who rejoice speak of the Lord's inheritance, which is His people. Indeed, the flesh mentioned in verse 13 has a very important application to our flesh, which hinders us from hearing the Lord. Many other scriptures confirm this. Nevertheless, many of those who place an emphasis on silence would call singing and rejoicing part of an old order, saying we must remain silent to receive the higher revelations from God, and that singing is for babes. Well, if that is the case, those who sing and rejoice are in good company. "And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them" (Acts 16:25). Rather than parroting their favorite kingdom writer or preacher in some comfortable location, they were in prison lifting up a beautiful offering of praise to the King which shook the very atmosphere of spiritual darkness that hovers over such places.

In Marvin Vincent's Word Studies of the New Testament we find a connection between what we have already said about meditation in the Old Testament and Acts 16:25. "Lit., praying, they sang hymns. The praying and the praises are not described as distinct acts. Their singing of hymns was their prayer, probably Psalms." (Vol. 1, p.534). I'm sure some would go so far as to say that the event in prison took place before Paul got a higher revelation. While we agree that a lot of praise and singing in Christendom can be nothing more than sheer emotionalism, this only confirms to us that there is a true praise that is pleasing to God. In order to have a counterfeit there must first be the real McCoy from which to copy. I guess you could say Paul and Silas were practicing scriptural meditation in the prison. Can we not see that meditation in the biblical sense, which is the way God defines it, has nothing to do with practicing being quiet? I'll tell you this much, when that type of praise we read about in Acts 16:25 erupts from a believer, all flesh will be silent.

I was blessed by a message on tape by brother Don Cooley. He described a service he had just left in which there was true repentance going on, others were being baptized in the Holy Spirit, and the Lord was moving in a mighty way. Then that same night after the service he had to go to work at the Ford Motor Company around the midnight hour. While he was putting on his work clothes in the area were the workers change clothes, praise erupted. He said that he did not ask for it or try, but when he reached down to pull up his coveralls his hands just shot straight up in the air and he was singing praises to the Lord. All the filthy language around him came to a stop. He said there was silence. You could here a pin drop.

The Conclusion

Having said all that we have about silence and the subject of meditation, we would like to consider a scripture in Isaiah. "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee" (26:3). The word for stayed in the above verse is translated elsewhere as sustained and established. As for the word mind, in the marginal notes we find thought or imagination. In 26:1 we find that this verse is part of a song for Judah. Judah means praise. We also find a strong city with walls, bulwarks, and gates mentioned in verse 2 which is opened to the righteous nation that keeps the truth. In verse 5 we read that the Lord brings down those that dwell on high and that the lofty city is something He lays low. This should bring to mind a passage in the New Testament. "(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor. 10:4 & 5). I ask you, did Jesus not do just what this verse speaks of when He was confronted with the temptation in the wilderness? Did He not bring into captivity every thought to the obedience of the mind of His Father? Whether He responded to the tempter out loud or inwardly, the point is, His mind was active. He was not trying to empty out His thoughts. He was not contemplating His navel. Taking thoughts captive does not speak of something going on outwardly, but it does speak of spiritual warfare, not an inactive thought-free mind. It actually speaks of the Spirit of God governing our thought life. This is nothing short of a picture of God's theocracy operating in the microcosm of man.

Yet, there are those who present the idea that if we practice silence, all of our problems will just go away. If we sin, just ignore it. While some would have us to ignore sin, it is the work of the Spirit to make manifest all the impurities so that they can be dealt with and be done away with. Can you imagine what a ridiculous and tragic event it would have been for David to tell Nathan that he was going to just ignore what he did with Bath-sheba (See 2 Sam. 11 & 12). The idea of acknowledging sin and repenting, in the sense of true repentance, as that which came with the brokeness David experienced, is looked at as an outdated and archaic act these days.

Most people cannot stand to be alone with their thoughts. They must always have some music or background noise going. We are not saying that getting alone somewhere to deal with them in a quiet setting is wrong. On the contrary, in most cases it is a wise thing to do. To silently wait for an answer from God is quite different from trying to better ourselves by sitting in silence. When we resort to a quite place during times of conflict, we must ask ourselves if we are dealing with that which hinders our growth or are we doing what other world religions may suggest? The perfect example of how to maturely deal with such things is found in the life of Jesus. He did not ignore what was being thrown at Him. He faced it head on and dealt with it. He did what every mature son of God will do when spiritual conflicts come their way.

We pray that we will not take for granted the things God speaks to our heart. He has spoken through men and women down through the ages. The scriptures He has inspired will confirm all of His truths. May we meditate on the Word. May we ponder deep in our hearts what it means to be called into this walk. May we not just hear another message or listen to another word and go on our merry way with the same old inconsistencies that we have carried with us thus far. We acknowledge that a word study like this in and of itself cannot make us one whit Christ like, but we do know it still serves a purpose. We pray that it will bring clarity in the midst of so much religious confusion and bear witness to the significance of meditation according to God's definition of the word.
 
 

APPENDIX

A listing of the nine Strong's numbers used for meditate and meditation (from the Old Testament) that were mentioned in this study and every verse of scripture where that number is used. Included next to each verse are the word(s) into which each Hebrew word is translated in the King James bible.
 
 

#1897 Jos.1:8 but thou shalt meditate  Job 27:4 utter Ps. 1:2 doth he meditate Ps. 2:1 imagine (marg. meditate)  Ps. 35:28 shall speak Ps. 37:30 speaketh Ps. 38:12 imagine Ps. 63:6 meditate Ps. 71:24 shall talk Ps. 77:12 I will meditate also Ps. 115:7 speak they Ps. 143:5 I meditate Pro. 8:7 shall speak  Pro. 15:28 studieth Pro. 24:2 studieth Isa. 8:19 and that mutter Isa. 16:7 shall ye mourn (marg. or mutter)  Isa. 31:4 roaring Isa. 33:18: shall meditate  Isa. 38:14 I did mourn Isa. 59:3 hath muttered Isa. 59:11 mourn Isa.59:11 sore (lit. mourning) Isa. 59:13 and uttering  Jer. 48:31 shall mourn   # 1899 Job 37:2 and the sound Ps. 90:9 a tale (marg. meditation)  Eze. 2:10 and mourning # 1900 Ps. 49:3 and the meditation of #1901 Ps. 5:1 my meditation Ps. 39:3 while I was musing # 1902 Ps. 9:16 Higgaion Ps. 19:14 and the meditation of Ps. 92:3 a solemn sound Lam. 3:62 and their device   # 7742 Gen. 24:63 to meditate (marg. or, to pray)

# 7878 Jud. 5:10 Speak (marg. or, Meditate)  1 Chr. 16:9 talk ye Job 7:11 I will complain Job 12:8 speak Ps. 55:17 will I pray Ps. 69:12 speak Ps. 77:3 I complained Ps. 77:6 I commune Ps. 77:12 talk Ps. 105:2 talk ye Ps. 119:15 I will meditate Ps. 119:23 did meditate Ps. 119:27 so shall I talk  Ps. 119:48 and I will meditate Ps. 119:78 will meditate Ps. 119:148 that I might meditate Ps. 143:5 I muse Ps. 145:5 I will speak Pro. 6:22 it shall talk with thee Isa. 53:8 shall declare   # 7879 1 Sam. 1:16 my complaint (marg. or, meditation)  1 Kings 18:27 talking (marg. or, meditateth)  2 Kings 9:11 his communication Job 7:13 my complaint Job 9:27 my complaint Job 10:1 my complaint Job 21:4 my complaint  Job 23:2 my complaint Ps. 55:2 in my complaint Ps. 64:1 in my prayer Ps. 102 [title] (1). his complaint Ps. 104:34 My meditation Ps. 142:2 my complaint Pro. 23:29 babbling   # 7881 Job. 15:4 prayer (marg. or, speech)  Ps. 119:97 my meditation Ps. 119:99 meditation