Discovery Box1 John 3:22
Context3:22 and 1 whatever we ask we receive from him, because 2 we keep his commandments and do the things that are pleasing to him.
Jeremiah 29:12-13
Context29:12 When you call out to me and come to me in prayer, 3 I will hear your prayers. 4 29:13 When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, 5
Jeremiah 33:3
Context33:3 ‘Call on me in prayer and I will answer you. I will show you great and mysterious 6 things which you still do not know about.’
Matthew 7:7-11
Context7:7 “Ask 7 and it will be given to you; seek and you will find; knock and the door 8 will be opened for you. 7:8 For everyone who asks 9 receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is 10 there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? 11 7:11 If you then, although you are evil, 12 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 13 to those who ask him!
Matthew 21:22
Context21:22 And whatever you ask in prayer, if you believe, 14 you will receive.”
John 14:13
Context14:13 And I will do whatever you ask in my name, 15 so that the Father may be glorified 16 in the Son.
John 15:7
Context15:7 If you remain 17 in me and my words remain 18 in you, ask whatever you want, and it will be done for you. 19
John 16:24
Context16:24 Until now you have not asked for anything in my name. Ask and you will receive it, 20 so that your joy may be complete.
James 1:5-6
Context1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind.
James 4:3
Context4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.
James 5:16
Context5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. 21
[3:22] 1 tn The conjunction καί (kai) which begins 3:22 is epexegetical (explanatory), relating a further implication of the “confidence” (παρρησίαν, parrhsian) which believers have before God when their heart (conscience) does not condemn them. They can ask things of God with the expectation of receiving their requests.
[3:22] 2 tn The ὅτι (Joti) is clearly causal, giving the reason why believers receive what they ask.
[29:12] 3 tn Heb “come and pray to me.” This is an example of verbal hendiadys where two verb formally joined by “and” convey a main concept with the second verb functioning as an adverbial qualifier.
[29:12] 4 tn Or “You will call out to me and come to me in prayer and I will hear your prayers.” The verbs are vav consecutive perfects and can be taken either as unconditional futures or as contingent futures. See GKC 337 §112.kk and 494 §159.g and compare the usage in Gen 44:22 for the use of the vav consecutive perfects in contingent futures. The conditional clause in the middle of 29:13 and the deuteronomic theology reflected in both Deut 30:1-5 and 1 Kgs 8:46-48 suggest that the verbs are continent futures here. For the same demand for wholehearted seeking in these contexts which presuppose exile see especially Deut 30:2, 1 Kgs 8:48.
[29:13] 5 tn Or “If you wholeheartedly seek me”; Heb “You will seek me and find [me] because you will seek me with all your heart.” The translation attempts to reflect the theological nuances of “seeking” and “finding” and the psychological significance of “heart” which refers more to intellectual and volitional concerns in the OT than to emotional ones.
[33:3] 6 tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the
[7:7] 7 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[7:7] 8 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
[7:8] 9 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
[7:9] 10 tn Grk “Or is there.”
[7:10] 11 sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
[7:11] 12 tn The participle ὄντες (ontes) has been translated concessively.
[7:11] 13 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
[21:22] 14 tn Grk “believing”; the participle here is conditional.
[14:13] 15 tn Grk “And whatever you ask in my name, I will do it.”
[14:13] 16 tn Or “may be praised” or “may be honored.”
[15:7] 19 sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.
[16:24] 20 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:16] 21 tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”
