James 1:5

1:5 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.

Isaiah 7:12

7:12 But Ahaz responded, “I don’t want to ask; I don’t want to put the Lord to a test.” ¹ 

Matthew 7:7-8

Ask, Seek, Knock

7:7 “Ask ²  and it will be given to you; seek and you will find; knock and the door ³  will be opened for you. 7:8 For everyone who asks ⁴  receives, and the one who seeks finds, and to the one who knocks, the door will be opened.

Luke 11:9-13

11:9 “So ⁵  I tell you: Ask, ⁶  and it will be given to you; seek, and you will find; knock, and the door ⁷  will be opened for you. 11:10 For everyone who asks ⁸  receives, and the one who seeks finds, and to the one who knocks, the door ⁹  will be opened. 11:11 What father among you, if your ¹⁰  son asks for ¹¹  a fish, will give him a snake ¹²  instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? ¹³  11:13 If you then, although you are ¹⁴  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹⁵  to those who ask him!”

John 4:10

4:10 Jesus answered ¹⁶  her, “If you had known ¹⁷  the gift of God and who it is who said to you, ‘Give me some water ¹⁸  to drink,’ you would have asked him, and he would have given you living water.” ¹⁹ 

John 16:24

16:24 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.

[7:12]  ¹ tn Ahaz uses the verb נָסַה (nasah, “test”) in its negative sense of “challenge, provoke.” However, this is false piety, a smokescreen designed to cover up his lack of faith in the Lord.

[7:7]  ² 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]  ³ 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]  ⁴ sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

[11:9]  ⁵ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ⁶ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ⁷ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:10]  ⁸ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ⁹ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:11]  ¹⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ¹¹ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ¹² sn The snake probably refers to a water snake.

[11:12]  ¹³ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[11:13]  ¹⁴ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹⁵ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[4:10]  ¹⁶ tn Grk “answered and said to her.”

[4:10]  ¹⁷ tn Or “if you knew.”

[4:10]  ¹⁸ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ¹⁹ tn This is a second class conditional sentence in Greek.

[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.