Having forgotten that we were cleansed from former sins.
The sayings of our mouth and the meditation of our heart.
Ps 19:14 – Let the sayings of my mouth, And the meditation of my heart, Be for a pleasing thing before Thee, O Jehovah, my rock, and my redeemer! (YLT)
What do the sayings of your mouth and the meditation of your heart reveal about who you think you are? Are they in agreement with the words of the Lord God and the meditation of his heart?
Do you have a regular and favorite way of meditating on God’s Word and resting in his promises?
Eugene Peterson describes meditation in his book Answering God as:
“Meditate (hagah) is a bodily action; it involves murmuring and mumbling words, taking a kind of physical pleasure in making the sounds of the words, getting the feel of the meaning as the syllables are shaped by larynx and tongue and lips. Isaiah used this word “meditate” for the sounds that a lion makes over its prey (Isa 31:4). They purr and growl in pleasurable anticipation of taking in what will make them more themselves, strong, lithe, swift.”1
A Carthusian monk called Guigo described a form of meditation called Lectio Divina:
“Lectio Divina”, a Latin term, means “divine reading” and describes a way of reading the Scriptures whereby we gradually let go of our own agenda and open ourselves to what God wants to say to us. In the 12th century, a Carthusian monk called Guigo, described the stages which he saw as essential to the practice of Lectio Divina. There are various ways of practicing Lectio Divina either individually or in groups but Guigo’s description remains fundamental.
He said that the first stage is lectio (reading) where we read the Word of God, slowly and reflectively so that it sinks into us. Any passage of Scripture can be used for this way of prayer but the passage should not be too long.
The second stage is meditatio (reflection) where we think about the text we have chosen and ruminate upon it so that we take from it what God wants to give us.
The third stage is oratio (response) where we leave our thinking aside and simply let our hearts speak to God. This response is inspired by our reflection on the Word of God.
The final stage of Lectio Divina is contemplatio (rest) where we let go not only of our own ideas, plans and meditations but also of our holy words and thoughts. We simply rest in the Word of God. We listen at the deepest level of our being to God who speaks within us with a still small voice. As we listen, we are gradually transformed from within. Obviously, this transformation will have a profound effect on the way we actually live, and the way we live is the test of the authenticity of our prayer. We must take what we read in the Word of God into our daily lives.
These stages of Lectio Divina are not fixed rules of procedure but simply guidelines as to how the prayer normally develops. Its natural movement is towards greater simplicity, with less and less talking and more listening. Gradually the words of Scripture begin to dissolve, and the Word is revealed before the eyes of our heart. How much time should be given to each stage depends very much on whether it is used individually or in a group. If Lectio Divina is used for group prayer, obviously more structure is needed than for individual use. In group prayer, much will depend on the type of group. Lectio Divina may involve discussing the implications of the Word of God for daily life but it cannot be reduced to this. The movement of the prayer is towards silence. If the group is comfortable with silence, more time could be spent resting in the Word.
The practice of Lectio Divina as a way of praying the Scriptures has been a fruitful source of growing in relationship with Christ for many centuries and in our own day is being rediscovered by many individuals and groups. The Word of God is alive and active and will transform each of us if we open ourselves to receive what God wants to give us.2
2 Pet 1:1-8 – I, Simon Peter, am a servant and apostle of Jesus Christ. I write this to you whose experience with God is as life-changing as ours, all due to our God’s straight dealing and the intervention of our God and Savior, Jesus Christ. 2 Grace and peace to you many times over as you deepen in your experience with God and Jesus, our Master.
3 Everything that goes into a life of pleasing God has been miraculously given to us by getting to know, personally and intimately, the One who invited us to God. The best invitation we ever received! 4 We were also given absolutely terrific promises to pass on to you — your tickets to participation in the life of God after you turned your back on a world corrupted by lust. 5 So don’t lose a minute in building on what you’ve been given, complementing your basic faith with good character, spiritual understanding, 6 alert discipline, passionate patience, reverent wonder, 7 warm friendliness, and generous love, each dimension fitting into and developing the others. 8 With these qualities active and growing in your lives, no grass will grow under your feet, no day will pass without its reward as you mature in your experience of our Master Jesus.
Reading. Read the Word of God slowly and reflectively so that it sinks into you.
2 Pet 1:9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.
Reflection. Think about the text and ruminate upon it so that you take from it what God wants to give you.
2 Pet 1:9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.
What word or phrase stirs you? Take some time to murmur and mumble the word/s, taking a kind of pleasure in making the sounds and getting the feel of the meaning. Take in what God wants to give you that will make you more yourself, created in his image and likeness.
Whoever lacks these qualities:
Faith: persuasion, moral conviction of religious truth or the truthfulness of God, especially reliance upon Christ for salvation; to assent to evidence or authority, to rely by inward certainty, be confident, make friend, obey, persuade, trust, yield.3
Virtue: intrinsic or attributed excellence; to lift up, to take up or away; by Hebraism to expiate sin.4
Knowledge: knowing, the act; allow, be aware of, feel, perceive, be resolved, be sure, understand.5
Self-control: temperance, self-restraint.6
Steadfastness: cheerful or hopeful endurance, constancy, patient continuance (waiting); bear trials, persevere, place under, especially of inferior position or condition.7
Godliness: piety, holiness; well-reverent, devout; to revere, i.e. adore.8
Brotherly kindness: fraternal affection; kindness, love of brothers and sisters, love feasts.9
Love: As used of God, love expresses the deep and constant “love” and interest of a perfect Being towards entirely unworthy objects, producing and fostering a reverential “love” in them towards the Giver, and a practical “love” towards those who are partakers of the same, and a desire to help others to seek the Giver. The Spirit of revelation makes it known, to convey God’s will to his children concerning their attitude on toward another, and toward all men, and to express the essential nature of God. Love had its perfect expression among men in the Lord Jesus Christ. Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, and works no ill to any. Self-will, that is, self-pleasing, is the negation of love to God.10
For whoever lacks these qualities is so nearsighted that he is blind…
One thing you still lack.
Luke 18:22 – When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” (ESV)
Called to be free.
Gal 5:13 – For, brothers, you were called to be free. Only do not let that freedom become an excuse for allowing your old nature to have its way. Instead, serve one another in love. (CJB)
For whoever lacks these qualities is so nearsighted that he is blind…
Nearsighted: opague, as if smoky, i.e. by analogy blind physically or mentally.11
Blind/can not see far off: to shut the eyes, i.e. blink, see indistinctly.12
You claim to see.
John 9:39-41 – Jesus then said, “I came into the world to bring everything into the clear light of day, making all the distinctions clear, so that those who have never seen will see, and those who have made a great pretense of seeing will be exposed as blind.”
Some Pharisees overheard him and said, “Does that mean you’re calling us blind?”
Jesus said, “If you were really blind, you would be blameless, but since you claim to see everything so well, you’re accountable for every fault and failure. (MSG)
You don’t know.
Rev 3:17 – For you keep saying, ‘I am rich, I have gotten rich, I don’t need a thing!’ You don’t know that you are the one who is wretched, pitiable, poor, blind and naked! (CJB)
For whoever lacks these qualities is so nearsighted that he is blind, having forgotten…
Having forgotten: Forgetfulness; to lie hid; be ignorant of, unawares.13
A new life in a new land!
Rom 6:1-11 – So what do we do? Keep on sinning so God can keep on forgiving? I should hope not! If we’ve left the country where sin is sovereign, how can we still live in our old house there? Or didn’t you realize we packed up and left there for good? That is what happened in baptism. When we went under the water, we left the old country of sin behind; when we came up out of the water, we entered into the new country of grace — a new life in a new land!
That’s what baptism into the life of Jesus means. When we are lowered into the water, it is like the burial of Jesus; when we are raised up out of the water, it is like the resurrection of Jesus. Each of us is raised into a light-filled world by our Father so that we can see where we’re going in our new grace-sovereign country.
Could it be any clearer? Our old way of life was nailed to the Cross with Christ, a decisive end to that sin-miserable life — no longer at sin’s every beck and call! What we believe is this: If we get included in Christ’s sin-conquering death, we also get included in his life-saving resurrection. We know that when Jesus was raised from the dead it was a signal of the end of death-as-the-end. Never again will death have the last word. When Jesus died, he took sin down with him, but alive he brings God down to us. From now on, think of it this way: Sin speaks a dead language that means nothing to you; God speaks your mother tongue, and you hang on every word. You are dead to sin and alive to God. That’s what Jesus did. (MSG)
For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.
He was cleansed: a washing off, i.e. ablution, expiation; purge, purification.14
Sins: offence; to miss the mark and so not share in the prize; to err.15
The verdict: wonderful life sentence.
Rom 5:10-17 – If, when we were at our worst, we were put on friendly terms with God by the sacrificial death of his Son, now that we’re at our best, just think of how our lives will expand and deepen by means of his resurrection life! Now that we have actually received this amazing friendship with God, we are no longer content to simply say it in plodding prose. We sing and shout our praises to God through Jesus, the Messiah!
You know the story of how Adam landed us in the dilemma we’re in — first sin, then death, and no one exempt from either sin or death. That sin disturbed relations with God in everything and everyone, but the extent of the disturbance was not clear until God spelled it out in detail to Moses. So death, this huge abyss separating us from God, dominated the landscape from Adam to Moses. Even those who didn’t sin precisely as Adam did by disobeying a specific command of God still had to experience this termination of life, this separation from God. But Adam, who got us into this, also points ahead to the One who will get us out of it.
Yet the rescuing gift is not exactly parallel to the death-dealing sin. If one man’s sin put crowds of people at the dead-end abyss of separation from God, just think what God’s gift poured through one man, Jesus Christ, will do! There’s no comparison between that death-dealing sin and this generous, life-giving gift. The verdict on that one sin was the death sentence; the verdict on the many sins that followed was this wonderful life sentence. If death got the upper hand through one man’s wrongdoing, can you imagine the breathtaking recovery life makes, sovereign life, in those who grasp with both hands this wildly extravagant life-gift, this grand setting-everything-right, that the one man Jesus Christ provides? (MSG)
Response. Leave your thinking aside and simply let your heart speak to God. This response is inspired by your reflection on the Word of God.
2 Pet 1:9 – For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.
But it is the spirit in man, the breath of the Almighty, that makes him understand. (Job 32:8 ESV)
Rest. Let go of your own ideas, plans and meditations, your holy words and thoughts. Simply rest in the Word of God. Listen at the deepest level of your being to God who speaks within you with a still small voice. As you listen, you are gradually transformed from within. Take what you read in the Word of God into your daily life. The way you live is the test of the authenticity of your prayer.
Resources/For deeper study:
1Peterson, Eugene H. (1991). Answering God: The Psalms As Tools For Prayer (pg 26). New York, NY: HarperCollins.
3Faith: NT:4102 <START GREEK>pi/sti$ <END GREEK> pistis (pis’-tis); from NT:3982; persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself: KJV – assurance, belief, believe, faith, fidelity.
NT:3982 <START GREEK>pei/qw <END GREEK> peitho (pi’-tho); a primary verb; to convince (by argument, true or false); by analogy, to pacify or conciliate (by other fair means); reflexively or passively, to assent (to evidence or authority), to rely (by inward certainty): KJV – agree, assure, believe, have confidence, be (wax) confident, make friend, obey, persuade, trust, yield. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
4Virtue: NT:703 <START GREEK>a)re/th <END GREEK> arete (ar-et’-ay); from the same as NT:730; properly, manliness (valor), i.e. excellence (intrinsic or attributed): KJV – praise, virtue.
NT:730 <START GREEK>a&rrhn <END GREEK> arrhen (ar’-hrane); or arsen (ar’-sane); probably from NT:142; male (as stronger for lifting): KJV – male, man.
NT:142 <START GREEK>ai&rw <END GREEK> airo (ah’-ee-ro); a primary root; to lift up; by implication, to take up or away; figuratively, to raise (the voice), keep in suspense (the mind), specially, to sail away (i.e. weigh anchor); by Hebraism [compare OT:5375] to expiate sin: KJV – away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up). (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
5Knowledge: NT:1108 <START GREEK>gnw=si$ <END GREEK> gnosis (gno’-sis); from NT:1097; knowing (the act), i.e. (by implication) knowledge: KJV – knowledge, science.
NT:1097 <START GREEK>ginw/skw <END GREEK> ginosko (ghin-oce’-ko); a prolonged form of a primary verb; to “know” (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed): KJV – allow, be aware (of), feel, (have) know (-ledge), perceived, be resolved, can speak, be sure, understand. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
6Self-control: NT:1466 <START GREEK>e)gkra/teia <END GREEK> egkrateia (eng-krat’-i-ah); from NT:1468; self-control (especially continence): KJV – temperance.
NT:1468 <START GREEK>e)gkrath/$ <END GREEK> egkrates (eng-krat-ace’); from NT:1722 and NT:2904; strong in a thing (masterful), i.e. (figuratively and reflexively) self-controlled (in appetite, etc.): KJV – temperate. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
7Steadfastness: NT:5281 <START GREEK>u(pomonh/ <END GREEK> hupomone (hoop-om-on-ay’); from NT:5278; cheerful (or hopeful) endurance, constancy: KJV – enduring, patience, patient continuance (waiting).
NT:5278 <START GREEK>u(pome/nw <END GREEK> hupomeno (hoop-om-en’-o); from NT:5259 and NT:3306; to stay under (behind), i.e. remain; figuratively, to undergo, i.e. bear (trials), have fortitude, persevere: KJV – abide, endure, (take) patient (-ly), suffer, tarry behind.
NT:5259 <START GREEK>u(po/ <END GREEK> hupo (hoop-o’); a primary preposition; under, i.e. (with the genitive case) of place (beneath), or with verbs (the agency or means, through); (with the accusative case) of place (whither [underneath] or where [below] or time (when [at]): KJV – among, by, from, in, of, under, with. In comp. it retains the same general applications, especially of inferior position or condition, and specifically, covertly or moderately.
NT:3306 <START GREEK>me/nw <END GREEK> meno (men’-o); a primary verb; to stay (in a given place, state, relation or expectancy): KJV – abide, continue, dwell, endure, be present, remain, stand, tarry (for), thine own. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
8Godliness: NT:2150 <START GREEK>eu)se/beia <END GREEK> eusebeia (yoo-seb’-i-ah); from NT:2152; piety; specially, the gospel scheme: KJV – godliness, holiness.
NT:2152 <START GREEK>eu)sebh/$ <END GREEK> eusebes (yoo-seb-ace’); from NT:2095 and NT:4576; well-reverent, i.e. pious: KJV – devout, godly.
NT:4576 <START GREEK>se/bomai <END GREEK> sebomai (seb’-om-ahee); middle voice of an apparently primary verb; to revere, i.e. adore: KJV – devout, religious, worship. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
9Brotherly kindness: NT:5360 <START GREEK>filadelfi/a <END GREEK> philadelphia (fil-ad-el-fee’-ah); from NT:5361; fraternal affection: KJV – brotherly love (kindness), love of the brethren. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
Love feasts: agape (<START GREEK>a)ga/ph<END GREEK>, NT:26) is used in the plural in Jude 12, and in some mss. in 2 Peter 2:13; RV marg., “many ancient authorities read ‘deceivings,'” (apatais); so the KJV. These love feasts arose from the common meals of the early churches (cf. 1 Cor 11:21). They may have had this origin in the private meals of Jewish households, with the addition of the observance of the Lord’s Supper. There were, however, similar common meals among the pagan religious brotherhoods. The evil dealt with at Corinth (l.c.) became enhanced by the presence of immoral persons, who degraded the feasts into wanton banquets, as mentioned in 2 Pet. and Jude. In later times the agape became detached from the Lord’s Supper. (from Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)
10Love: A. Verbs. 1. agapao (<START GREEK>a)gapa/w<END GREEK>, NT:25) and the corresponding noun agape (B, No. 1 below) present “the characteristic word of Christianity, and since the Spirit of revelation has used it to express ideas previously unknown, inquiry into its use, whether in Greek literature or in the Septuagint, throws but little light upon its distinctive meaning in the NT. Cf, however, Lev 19:18; Deut 6:5.
“Agape and agapao are used in the NT (a) to describe the attitude of God toward His Son, John 17:26; the human race, generally, John 3:16; Rom 5:8, and to such as believe on the Lord Jesus Christ particularly John 14:21; (b) to convey His will to His children concerning their attitude one toward another, John 13:34, and toward all men, 1 Thess 3:12; 1 Cor 16:14; 2 Peter 1:7; (c) to express the essential nature of God, 1 John 4:8.
“Love can be known only from the actions it prompts. God’s love is seen in the gift of His Son, 1 John 4:9,10. But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Rom 5:8. It was an exercise of the divine will in deliberate choice, made without assignable cause save that which lies in the nature of God Himself, Cf. Deut 7:7,8.
“Love had its perfect expression among men in the Lord Jesus Christ, 2 Cor 5:14; Eph 2:4; 3:19; 5:2; Christian love is the fruit of His Spirit in the Christian, Gal 5:22.
“Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, John 14:15,21,23; 15:10; 1 John 2:5; 5:3; 2 John 6. Selfwill, that is, self-pleasing, is the negation of love to God.
“Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, Rom 15:2, and works no ill to any, 13:8,9,10; love seeks opportunity to do good to ‘all men, and especially toward them that are of the household of the faith,’ Gal 6:10. See further 1 Cor 13 and Col 3:12-14.”
From Notes on Thessalonians, by Hogg and Vine, p. 105.
In respect of agapao as used of God, it expresses the deep and constant “love” and interest of a perfect Being towards entirely unworthy objects, producing and fostering a reverential “love” in them towards the Giver, and a practical “love” towards those who are partakers of the same, and a desire to help others to seek the Giver. See BELOVED.
- phileo (<START GREEK>file/w<END GREEK>, NT:5368) is to be distinguished from agapao in this, that phileo more nearly represents “tender affection.” The two words are used for the “love” of the Father for the Son, John 3:35 (No. 1), and 5:20 (No. 2); for the believer, 14:21 (No. 1) and 16:27 (No. 2); both, of Christ’s “love” for a certain disciple, 13:23 (No. 1), and 20:2 (No. 2). Yet the distinction between the two verbs remains, and they are never used indiscriminately in the same passage; if each is used with reference to the same objects, as just mentioned, each word retains its distinctive and essential character.
Phileo is never used in a command to men to “love” God; it is, however, used as a warning in 1 Cor 16:22; agapao is used instead, e. g., Matt 22:37; Luke 10:27; Rom 8:28; 1 Cor 8:3; 1 Peter 1:8; 1 John 4:21. The distinction between the two verbs finds a conspicuous instance in the narrative of John 21:15-17. The context itself indicates that agapao in the first two questions suggests the “love” that values and esteems (cf. Rev 12:11). It is an unselfish “love,” ready to serve. The use of phileo in Peter’s answers and the Lord’s third question, conveys the thought of cherishing the Object above all else, of manifesting an affection characterized by constancy, from the motive of the highest veneration. See also Trench, Syn., Sec. xii.
Again, to “love” (phileo) life, from an undue desire to preserve it, forgetful of the real object of living, meets with the Lord’s reproof, John 12:25. On the contrary, to “love” life (agapao) as used in 1 Peter 3:10, is to consult the true interests of living. Here the word phileo would be quite inappropriate.
Note: In Mark 12:38, KJV, thelo, “to wish,” is translated “love” (RV, “desire”).
- Nouns. 1. agape (<START GREEK>a)ga/ph<END GREEK>, NT:26), the significance of which has been pointed out in connection with A, No. 1, is always rendered “love” in the RV where the KJV has “charity,” a rendering nowhere used in the RV; in Rom 14:15, where the KJV has “charitably,” the RV, adhering to the translation of the noun, has “in love.”
Note: In the two statements in 1 John 4:8 and 16, “God is love,” both are used to enjoin the exercise of “love” on the part of believers. While the former introduces a declaration of the mode in which God’s love has been manifested vv. 9,10, the second introduces a statement of the identification of believers with God in character, and the issue at the Judgment Seat hereafter v. 17, an identification represented ideally in the sentence “as He is, so are we in this world.”
- philanthropia (<START GREEK>filanqrwpi/a<END GREEK>, NT:5363) denotes, lit., “love for man” (phileo and anthropos, “man”); hence, “kindness,” Acts 28:2, in Titus 3:4, “(His) love toward man.” Cf. the adverb philanthropos, “humanely, kindly,” Acts 27:3. Note: For philarguria, “love of money,” 1 Tim 6:10, see MONEY (LOVE OF). For philadelphia, see BROTHER, Note (1). (from Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)
11Nearsighted: NT:5185 <START GREEK>tuflo/$ <END GREEK> tuphlos (toof-los’); from, NT:5187; opaque (as if smoky), i.e. (by analogy) blind (physically or mentally): KJV – blind. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
12Blind/can not see far off: NT:3467 <START GREEK>muwpa/zw<END GREEK> muopazo (moo-ope-ad’-zo); from a compound of the base of NT:3466 and ops (the face; from NT:3700); to shut the eyes, i.e. blink (see indistinctly): KJV – cannot see far off.
NT:3466 <START GREEK>musth/rion<END GREEK> musterion (moos-tay’-ree-on); from a derivative of muo (to shut the mouth); a secret or “mystery” (through the idea of silence imposed by initiation into religious rites): KJV – mystery.
NT:3700 <START GREEK>o)pta/nomai <END GREEK> optanomai (op-tan’-om-ahee); a (middle voice) prolonged form of the primary (middle voice) optomai (op’-tom-ahee); which is used for it in certain tenses; and both as alternate of NT:3708; to gaze (i.e. with wide-open eyes, as at something remarkable; and thus differing from NT:991, which denotes simply voluntary observation; and from NT:1492, which expresses merely mechanical, passive or casual vision; while NT:2300, and still more emphatically its intensive NT:2334, signifies an earnest but more continued inspection; and NT:4648 a watching from a distance): KJV – appear, look, see, shewself. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
13Having forgotten: NT:3024 <START GREEK>lh/qh <END GREEK> lethe (lay’-thay); from NT:2990; forgetfulness: KJV – forget.
NT:2990 <START GREEK>lanqa/nw <END GREEK> lanthano (lan-than’-o); a prolonged form of a primary verb, which is used only as an alternate in certain tenses; to lie hid (literally or figuratively); often used adv. unwittingly: KJV – be hid, be ignorant of, unawares.
NT:2983 <START GREEK>lamba/nw<END GREEK> lambano (lam-ban’-o); a prolonged form of a primary verb, which is use only as an alternate in certain tenses; to take (in very many applications, literally and figuratively [properly objective or active, to get hold of; whereas NT:1209 is rather subjective or passive, to have offered to one; while NT:138 is more violent, to seize or remove]): KJV – accept, be amazed, assay, attain, bring, when I call, catch, come on (X unto), forget, have, hold, obtain, receive (X after), take (away, up). (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
14He was cleansed: NT:2512 <START GREEK>kaqarismo/$<END GREEK> katharismos (kath-ar-is-mos’); from NT:2511; a washing off, i.e. (cer.) ablution, (morally) expiation: KJV – cleansing, purge, purification (-fying). (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)
15Sins: NT:266 <START GREEK>a(marti/a <END GREEK> hamartia (ham-ar-tee’-ah); from NT:264; a sin (properly abstract): KJV – offence, sin (-ful).
NT:264 <START GREEK>a(marta/nw<END GREEK> hamartano (ham-ar-tan’-o); perhaps from NT:1 (as a negative particle) and the base of NT:3313; properly, to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin: KJV – for your faults, offend, sin, trespass. (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.)