Book of 1 John Chapter 5 Vs. 14

August 30, 2025

 That You May Know

1 John 5:14 "And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:"

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

this...

οὕτος

hoútos; fem. haútē, neut. toúto, demonstrative pron. This, that.

(I) As referring to a person or thing before mentioned, i.e., to something preceding:

(A) To that next preceding (Luke 1:32; 2:25; John 1:2; 3:2; 6:71; Acts 10:36; Rom. 14:18, en toútois, pl. dat., "in these"; 2Pet. 2:20; 1Jn. 5:6, 5:20). The neut. pl. taúta sometimes refers only to one thing (Luke 12:4; see also John 15:17). The expression katá taúta (katá, according to; taúta, these things) means oútō, thus (Luke 6:23, 6:26). The expression also appears as katá tautá (katá, according; tautá, in the same way), accordingly in the same way.

(B) Sometimes hoútos refers not to the nearest, but to a person or thing, the chief topic of discourse (Mat. 3:3 [cf. Mat. 3:1]; John 1:41; 11:37, kaí hoútos, "even this man," i.e., Lazarus; John 21:24; Acts 4:11, "This is the stone," referring to Christ; Acts 7:19; 2Jn. 1:7). As referring generally to the preceding discourse (Mat. 7:28; Luke 1:29; 24:21; John 2:11; Acts 19:17; Rom. 11:27; 1Jn. 2:1, 2:26).

2. As referring to or introducing what follows, with emphasis as in the Eng. "this," meaning the following (Gal. 3:17; 1Jn. 4:2), or with the subst. (Mat. 10:2; Luke 2:12; Acts 8:32; 1Cor. 9:3). With a noun as the predicate (2Cor. 13:9; 1Jn. 5:4). With an inf., e.g., without the art. (Acts 24:16; 26:16; Jas. 1:27) and with the art. (Rom. 14:13; 2Cor. 2:1). With diá, for, diá toúto, before a part. of cause (Mark 12:24); en toútō (en, in) (2Cor. 5:2). Also before hóti (John 21:23; Acts 20:29; Rom. 6:6; 1Cor. 1:12; 1Jn. 1:5). Followed by hína, so that, e.g., of purpose, eis toúto hína (eis, unto; John 6:29, 6:39-40; 17:3; Rom. 14:9; 1Pet. 3:9; 4:6; 1Jn. 4:17; 5:3).

   is...

   ἐστί

estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

confidence...

παρρησία

parrēsía; gen. parrēsías, fem. noun from pás, all, and rhḗsis (n.f.), the act of speaking. Freedom or frankness in speaking. NT meanings: freedom in speaking all that one thinks or pleases (Mark 8:32; John 7:13, 7:26; Acts 4:13, 4:29, 4:31); confidence or boldness, particularly in speaking (Acts 2:29; 28:31; 2Cor. 7:4; Eph. 3:12; 6:19; Php. 1:20; 1Tim. 3:13; Phm. 1:8; Heb. 3:6; 10:35 [cf. 1Jn. 2:28; 3:21; 4:17; 5:14]); plainness or exactness of speech (John 10:24; 11:14; 16:25, 16:29; 2Cor. 3:12; Sept.: Pro. 13:5); openness, speaking publicly (John 18:20); freedom, liberty (Heb. 10:19); being in the public eye rather than being concealed (John 7:4 [cf. John 7:10 ]; 11:54; Col. 2:15). Especially in Hebrews and 1 John the word denotes confidence which is experienced with such things as faith in communion with God, fulfilling the duties of the evangelist, holding fast our hope, and acts which entail a special exercise of faith. Parrēsía is possible as the result of guilt having been removed by the blood of Jesus (Heb. 10:19 [cf. Heb. 10:17-18]; 1Jn. 3:21; 4:17) and manifests itself in confident praying and witnessing (Heb. 4:16; 1Jn. 5:14).

Deriv.: parrēsiázomai, to speak boldly or freely.

Syn.: pepoíthēsis, persuasion, assurance, confidence; phanerṓs, manifestly, openly; orthṓs, in a straight manner; alēthṓs, truly, indeed, verily; thársos, courage; aphóbōs, without fear.

Ant.: phóbos, fear; trómos, trembling; deilía, cowardice; ptóēsis, shaking, alarm.

Christians can know with absolute confidence that God answers prayer when they approach the throne of grace (Heb. 4:16).

that...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

we have...

ἔχω

échō; imperf. eíchon, fut. héxō, 2d aor. éschon, perf. éschēka. To have, to hold, i.e., to have and hold, implying continued possession, trans.

(I) Particularly and primarily to have in one's hands, to hold in the hand (Rev. 1:16; 6:5; 10:2; 17:4). By implication (Mat. 26:7; Heb. 8:3; Rev. 5:8; 6:2; 8:3, 8:6; 9:14).

(II) Generally and most frequently, to have, to possess externally.

(A) With the acc. of things in one's possession, power, charge, control. (1) Generally and simply, e.g., property (Mat. 13:12; 19:21-22; Mark 10:22-23; Luke 18:24; 21:4; 2Cor. 6:10, to have nothing, to be poor; Rev. 18:19). Hence in later usage, simply to have with a direct obj., i.e., to have something such as wealth, thus to be rich; or not to have money meaning to be poor (Mat. 13:12; 25:29; 1Cor.11:22; 2Cor. 8:11-12; Jas. 4:2). Of flocks, to have sheep (Mat. 12:11). Of produce, estates (Luke 12:19; 13:6). Metaphorically meaning inheritance (Eph. 5:5) and a part with someone (John 13:8 [cf. Gen. 31:14; Num. 18:20; Deu. 12:12]). Of arms, utensils (Luke 22:36); garments (Luke 3:11; 9:3); provisions (Mat. 14:17; Mark 8:1-2, 8:5, 8:7; John 2:3; 1Tim. 6:8); a home, place (Mat. 8:20; Mark 5:3; Luke 12:17). Members or parts of the body such as ears and eyes (Mat. 11:15; Mark 8:18); flesh and bones (Luke 24:39); uncircumcision, i.e., Gentiles (Acts 11:3); tails (Rev. 9:10); metaphorically the heart (Mark 8:17; 2Pet. 2:14). Power, faculty, dignity (John 4:44; 17:5; Heb. 2:14; 7:24; Rev. 9:11; 16:9; 17:18). Of any good, advantage, benefit, such as pay or reward (Mat. 5:46); favor with someone (Acts 2:47; Sept.: Exo. 33:12); faith as a gift (Rom. 14:22; 1Cor. 13:2; Jas. 2:1, 2:14, 2:18); eternal life (John 3:36; 6:40, 6:47, 6:53-54). Of a law (John 19:7; 1Cor. 7:25; 1Jn. 4:21); of age, years (John 8:57; 9:21, 9:23); of a ground for complaint, followed by katá, against, and the gen. or by prós, toward, and the acc. (Mat. 5:23; Acts 19:38; 24:19; 25:19; 1Cor. 6:1; Rev. 2:4, Rev. 2:20); of a ground for reply (2Cor. 5:12); of a definite beginning and ending (Heb. 7:3). (2) With an adjunct qualifying the acc., e.g., an adj. or part. in the acc. (Luke 19:20; Acts 2:44; 20:24, "nor do I hold my life dear" [a.t.]); with a noun in apposition (1Pet. 2:16). (3) By implication with the notion of charge, trust (Rev. 1:18; 12:12; 15:1, 15:6). (4) In the sense of to have at hand, have ready (1Cor. 14:26).

in...

πρός

prós; prep. governing the gen., dat., and acc. and corresponding in its basic meaning to the primary force of these cases themselves. Toward.

(I) With the gen., implying motion or direction from a place, hither. Also in the direction of a place meaning at or toward. Figuratively of the source, agent, or cause from which something comes or proceeds. Also expressing dependence or relation of any kind from or with someone, the pertaining or belonging in any way to a person or thing. In the NT, used once, figuratively meaning pertaining to, for, for the benefit of (Acts 27:34).

(II) With the dat., marking a place or object by the side of which a person or thing is, meaning rest or remaining by, at, near, as if in answer to the question "Where?" (Mark 5:11 [UBS], where TR has tá órē [pl.], the mountains, in the acc. pl.; Luke 19:37, "at the descent of the mount"; John 18:16, "at the door"; John 20:12; Rev. 1:13).

him,...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts. 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

that,...

ὅτι

hóti; conj. That (demonstrative), because (causal). Originally it was the neut. of hóstis. As a demonstrative it stands particularly for toúto hó, ti (toúto, this; hó ti, that which), this which, introducing the object, contents, or argument to which the preceding words refer. As a causal, it is particularly equivalent to diá, for) toúto, for this reason, assigning the cause, motive, ground of something, "that, because." Construed in the NT with the indic. before the inf. (Acts 27:10).

(I) As a demonstrative conj.:

(A) Particularly after a demonstrative pron. as toúto or a similar or implied expression (John 3:19; Rom. 2:3; 2Cor. 5:14; Rev. 2:4, 2:6, implied). En toútō . . . hóti (1Jn. 3:16; 4:9-10, 4:13), in this . . . that; perí toútou . . . hóti (perí, concerning), concerning this . . . that (Mat. 16:7, 16:17, implied; John 16:19).

(B) After an interrogative pron. tís, tí, who, what (John 14:22); tí hóti for tí estí hóti (estí, the 3d person sing. of eimí), what cause is there that (Mark 2:16; Luke 2:49; Acts 5:4, 5:9); with a pron. or subst. (Mark 4:41; Luke 8:25; Heb. 2:6, "what cause is there in man that" [a.t.] quoted from Sept.: Psm. 8:4; 144:3 [cf. Exo. 16:7; Num. 16:11; Job 15:14]); after potapós, what manner of (Mat. 8:27; Luke 7:39).

if...

ἐάν

eán; conj. formed by combining ei, a conditional particle meaning if, and án, a particle denoting supposition, wish, possibility or uncertainty. What, where, whither, whosoever. Sometimes eán is contracted to án. It differs from ei in that ei expresses a condition which is merely hypothetical, a subjective possibility; eán implies a condition which experience must determine, an objective possibility, and thus refers always to something future. In 1Cor. 7:36, we have both conj. used, the first ei being purely hypothetical, subjective, "if he thinks in himself" (a.t.), not that he does something uncomely toward his virgin; and the second is eán, if she is actually past the age for marriage (see Rev. 2:5). Eán is usually construed with the subjunctive; in later writers also with the indic., and very rarely in Class. Gr. writers with the opt., involving wishing.

we ask...

αἰτέω

aitéō; fut. aitḗsō. Ask, request, beg. The seeking by the inferior from the superior (Acts 12:20); by a beggar from the giver (Acts 3:2); by the child from the parent (Mat. 7:9); by man from God (Mat. 7:7; Jas. 1:5; 1Jn. 3:22).

(I) To ask, with the acc. of thing in pará, from (with the gen. of person).

(II) Generally (Mat. 5:42; 7:9-10; Mark 6:22-25; Luke 11:9-13; 1Jn. 5:14-16; Sept.: Jos. 15:18; 19:50). Spoken in respect to God, to supplicate, to pray for (Mat. 6:8; 7:11; 18:19; Jas. 1:5-6). With the word Theós, God, implied (Mat. 7:7-8; Col. 1:9; Jas. 4:2-3; Sept.: Isa. 7:11-12). In His requests to the Father, the Lord never uses aitéō, to beg, but erōtáō, to ask as an equal of the Father on behalf of Himself or His disciples (John 14:16; 16:26; 17:9, 17:15, 17:20).

(III) To ask or call for, require, demand (Luke 1:63; 12:48; 23:23; Acts 3:14; 25:15; 1Pet. 3:15; Sept.: Job 6:22; Dan. 2:49).

(IV) To desire (Acts 7:46; Sept.: 1Kgs. 19:4; Ecc. 2:10; Deu. 14:26).

Deriv.: aítēma, request, petition; aitía, an accusation; apaitéō, to require; exaitéomai, to ask to have; epaitéō, to beg; paraitéomai, to refuse, give up; prosaitéō, to ask earnestly.

Syn.: punthánomai, to ask by way of inquiry; zētéō, to seek; parakaléō, to beseech; déomai, to make a specific request; epithuméō, desire, long; epizētéō, to demand; diṓkō, to pursue; erōtáō, ask.

Ant thing...

τὶς

tìs; neut. ti, gen. tinós; enclitic indef. pron. One, someone, a certain one.

(I) Particularly and generally of some person or thing whom one cannot or does not wish to name or specify particularly. It is used in various constructions:

(A) Simply (Mat. 12:29, 12:47; 20:20; Mark 8:4; Luke 8:49; 9:57; 13:6; John 2:25; Acts 5:25, 5:34). Pl. tinés (Mark 14:4; Luke 13:1; 24:1; John 13:29; Rom. 3:3; 1Cor. 4:18; 15:12; 1Tim. 6:10, 6:21; Heb.4:6). Distributively, tis . . . héteros, another, followed by dé, a continuative particle, meaning one . . . and another (1Cor. 3:4); in the pl. tinés . . . tinés dé meaning some . . . and others (Luke 9:7-8; Php. 1:15).

(B) Joined with a subst. or adj. taken substantively, a certain person or thing, someone or something. After a subst. (Mark 5:25; Luke 8:27; 9:19; 10:31, 10:38; John 6:7; Acts 5:1; 27:39); pl. (Luke 8:2; 24:22; Acts 9:19; 17:20; 2Pet. 3:16). Also before the subst. or adj. (Mat. 18:12; Luke 17:12; John 4:46; Acts 3:2; 9:36; Gal. 6:1). Pl. (Luke 13:31; Acts 13:1; 15:2; 27:1; Jude 1:4). Preceded by heís, one, meaning someone (Mark 14:51). Joined with names, meaning one by the name of (Mark 15:21; Acts 9:43). By apposition after a name (Luke 10:33); before a name (John 11:1).

(C) Followed by the gen. of class or partition of which tis and tinés expresses a part (Luke 14:15, "one of them that sat at meat"; 2Cor. 12:17); the expression heís tis (heís, one), someone (Mark 14:47); pl. (Mat. 9:3; 27:47; Mark 2:6; Luke 19:39; Acts 6:9; Rom. 11:17; 2Cor. 10:12). With the same meaning, followed by ek, from, with the gen. (Luke 12:13, "one of the company"; John 11:49). Pl. with ek (Luke 11:15; John 7:25; 9:16; Rom.11:14).

(D) With numerals where it renders the number indef., about, some (Luke 7:19, "about two of His disciples" [a.t.], meaning some two, two or three; Acts 23:23).

(E) Sometimes tis or tinés is omitted where the sense requires it to be supplied (Mark 2:1; Luke 8:20); before a gen. partitive (Acts 21:16).

according...

κατά

katá; prep. governing the gen. and acc. with the primary meaning of down. Down from, down upon, down in.

(I) With the gen.:

(A) Of place: (1) Indicating motion meaning down from a higher to a lower place, down a precipice into the sea as in Mat. 8:32; Mark 5:13; Luke 8:33. In 1Cor. 11:4, katá kephalḗs (kephalḗs, head) and échō, have), where it means to hang down from the head like a veil. (2) Of motion meaning down upon a lower place, upon (Mark. 14:3). (3) Generally of motion or direction upon, towards or through any place or object: (a) Particularly in the sense of upon, against (Acts 27:14). (b) In the sense of through, throughout, where katá with the acc. is more usual (Luke 4:14, "through the whole area" [a.t.]; Luke 23:5, "through all Judea" [a.t.]; Acts 9:31, 9:42; 10:37). For adv., kath’ hólou, see no. 2527. (c) After verbs of swearing, i.e., to swear upon or by anything, at the same time stretching out the hand over, upon, or toward it (Mat. 26:63; Heb. 6:13, 6:16; Sept.: 2Chr. 36:13; Isa. 45:23).

(B) Metaphorically, of the object toward or upon which something tends or aims. Upon, in respect to (1Cor. 15:15; Jude 1:15). More usually in a hostile sense: against; or after words of speaking, accusing, warring, and the like (Mat. 5:11, 5:23; 10:35; 12:14, 12:30; 26:59; Mark 11:25; 14:55 ff.; Luke 23:14; John 18:29; Acts 4:26; 16:22; 21:28; 2Cor. 13:8; Gal. 5:17).

This phrase constitutes a strategic key to answered prayer. To pray according to God's will is to pray in accord with what He would want, not what we would desire or insist that He do for us (John 14:13-14).

John already specified that answered prayer also depends on obedience to God's commandments and avoidance of sin (3:21; Psm. 66:18; John 15:7; 1Pet. 3:7). Since genuine believers know God's Word (i.e., His will) and practice those things that are pleasing to Him, they never insist on their own will, but supremely seek God's desires (Mat. 26:39-42).

to his...

αὑτού

hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós ( II, C), he or self.

will,...

θέλημα

thélēma; gen. thelḗmatos, neut. noun from thélō, to will. The suffix -ma indicates that it is the result of the will. Will, not to be conceived as a demand, but as an expression or inclination of pleasure towards that which is liked, that which pleases and creates joy. When it denotes God's will, it signifies His gracious disposition toward something. Used to designate what God Himself does of His own good pleasure.

(I) Will, active volition, wish, good pleasure (Mat. 26:42; Acts 21:14; 1Cor. 16:12; Eph. 5:17; 1Pet. 2:15; 4:2-3, 4:19; 1Jn. 5:14); the will of the flesh, carnal desire (John 1:13; Sept.: Psm. 1:2; Dan. 8:4; 11:3).

(II) By metonymy, will, what one wills to do or have done (Mat. 7:21; 12:50; 21:31; Mark 3:35; John 5:30; 6:38; Acts 13:22; Rom. 12:2; Eph. 6:6; Heb. 13:21); the desires of the flesh (Eph. 2:3; Sept.: 1Kgs. 5:8-9; Psm. 103:21; 143:10). By implication, will, i.e., purpose, counsel, decree, law (Mat. 18:14; John 6:39-40; Acts 22:14; Heb. 10:7, 10:9-10, 10:36). The will of God means the counsels or eternal purposes of God (Mat. 6:10; Luke 11:2).

(III) By metonymy, will, the faculty of willing, free will (Luke 23:25; 1Cor. 7:37; 2Pet. 1:21); of God (Eph. 1:5, 1:11; 1Pet. 3:17).

he heareth...

ἀκούω

akoúō; fut. akoúsō, aor. pass. ēkoústhēn, perf. akḗkoa, perf. pass. ḗkousmai. To hear. It governs a gen. either of the person or thing, to hear someone or something, or more usually an acc. of the thing.

(I) To hear in general (Mat. 2:3, 2:9, 2:18; 9:12; 10:27; 11:5; 12:19; Mark 7:25; 10:41; 14:64; Luke 7:3, 7:9; John 3:8; Sept.: Gen. 3:8, 3:10).

(II) To hear with attention, hearken or listen to (Mark 4:3; 7:14; 12:29, 12:37; Luke 5:1; 10:39; 11:31; Acts 2:22; 15:7); in respect to a teacher (Mark 6:20; Luke 15:1; 19:48); hoi akoúontes (pres. part. pl. as part. noun), these hearing, i.e., disciples to understand, hear with the ear of the mind (Mat. 11:15; John 8:43, 8:47; 1Cor. 14:2).

(III) Intrans., to have the faculty of hearing, spoken of the deaf (Mat. 11:5; Mark 7:37; Rom. 11:8, "ears unable to hear" [a.t.]; Mat. 13:14, "hearing ye shall hear"; Acts 28:26; Sept.: Exo. 15:26; 19:5; Mat. 13:15, to be "dull of hearing"). Used trans. and either absolutely or constructed with the acc. or gen. of the thing heard and usually with gen. of the person from whom one hears. Instead of the gen. of thing we find perí, about, followed by the gen. (Mark 5:27; Acts 9:13); instead of the gen. of person, we have apó, from, followed by the gen. (Acts 9:13, 1Jn. 1:5); pará, from, followed by the gen. (John 8:26); ek, from, out of, followed by the gen. (2Cor. 12:6). To hear, perceive with the ears. To hear effectually or so as to perform or grant what is spoken, to obey (Mat. 10:14; 17:5; 18:15-16; Mark 6:11; John 9:31; 11:41; Acts 3:22-23; 4:4, 4:19; 1Jn. 4:5-6; 5:14-15).

The word “heareth” signifies that God always hears the prayers of His children (Psm. 34:15-17), but not always in the manner they were presented.

When we have confidence in Him, it means that we know He will do what He has promised. My favorite Scriptures pertaining to this are in the 14 chapter of John beginning with the 12th verse. We need to look at the following Scripture to see that everything we pray for may not happen, and the reason it won't happen.

Jas. 4:3 "Ye ask, and receive not, because ye ask amiss, that ye may consume [it] upon your lusts."

When we pray, we must pray for the things that are beneficial. Be careful what you pray for, you might get it. Prayer has great power when coupled with faith. The power of prayer is in the name of Jesus.

us...

ἡμῶν

hēmṓn; personal pron. gen. pl. of egṓ, I. Us.

Syn.: hēmetérōn, pl. gen. of hēméteros, our.

Ant.: humṓn and humetérōn, the gen. pl. of huméteros, your.

Book of 1 John