1 Timothy 4:15

Meditate [μ ε λ ε τ α]. Only here and Acts 4:25 (citation). Often in Class. and LXX Most translators reject the A. V. meditate, and substitute be diligent in, or practice, or take care for. Meditate, however, is legitimate, although in Class. the word commonly appears in one of the other senses. The connection between the different meanings is apparent. Exercise or practice applied to the mind becomes thinking or meditation. In LXX it represents seven Hebrew equivalents, and signifies to meditate, talk of, murmur, deligfit one's self in, attend to. Often to meditate, Joshua 1:8; Psalms 1:9; Psalms 2:1; Psalms 37:12; Psalms 72:6; Sir. 6 7. Meditation is a talking within the mind, and issues in speech; hence to speak, as Psalms 34:28; Psalms 36:30; Isaiah 69:3. Similally, logov signifies both reason and discourse. In Lat. meditari, "to reflect," is also "to exercise in," " to practice, " as Virgil, Ecclesiastes 1:2. In the Vulg. meditabor is the translation of murmur or mourn iu Isaiah 38:14. The Hebrews hanah means to murmur, whisper; hence the inner whispering of the heart; hence to think, meditate, consider, as Psalms 63:7; Psalms 78:13.

Give thyself wholly to them [ε ν τ ο υ τ ο ι ς ι σ θ ι]. Lit. be in these things. The phrase N. T. o. The only parallel in LXX is Proverbs 23:17. The meaning is that he is to throw himself wholly into his ministry. Comp. "totus in illis," Horace, James 1:9; James 1:2.

Profiting [π ρ ο κ ο π η]. Better, advance or progress. Only here and Philippians 1:12. The verb prokoptein in 2 Timothy 2:16; 2 Timothy 3:9; 2 Timothy 3:13. In LXX, see Sir. Leviticus 17; Leviticus 2 Macc. 8 8. The figure in the word is uncertain, but is supposed to be that of pioneers cutting [κ ο π τ ω] a way before [π ρ ο] an army, and so furthering its advance. The opposite is ejgkoptein to cut into, throw obstacles in the way, and so hinder. See Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7.