Luke 11:10

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Luke 11:10 in Multiple Translations

Berean Standard Bible BSB

For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.

King James Version KJV

For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

American Standard Version ASV

For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

Bible in Basic English BBE

For to everyone who makes a request, it will be given; and he who is searching will get his desire; and to him who gives the sign, the door will be open.

Free Bible Version FBV

For everyone who asks, receives; and everyone who seeks, finds; and to everyone who knocks the door will be opened.

Geneva Bible 1599 GNV

For euery one that asketh, receiueth: and he that seeketh, findeth: and to him that knocketh, it shalbe opened.

Young's Literal Translation YLT

for every one who is asking doth receive; and he who is seeking doth find; and to him who is knocking it shall be opened.

World English Bible WEB

For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.

Noah Webster Bible WBS

For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, the door shall be opened.

Douay-Rheims 1899 DRV

For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.

Translation for Translators T4T

Remember that God will give things to everyone who continues to ask him for them. He will give things to whoever confidently keeps asking. He will open the way for people to get the things that they keep urgently praying for.

Plain English Version PEV

You see, everyone that asks God for something will get it. Everyone that looks for something will find it. God will open the door for everyone that knocks on it.

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Berean Amplified Bible — Luke 11:10

BAB

Word Study

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Luke 11:10 Interlinear (Deep Study)

BIB

GRK πας γαρ ο αιτων λαμβανει και ο ζητων ευρισκει και τω κρουοντι ανοιγησεται

πας pas G3956 all Adj-NSM

γαρ gar G1063 for Conj

ο ho G3588 the/this/who Art-NSM

αιτων aiteō G154 to ask Verb-PAP-NSM

λαμβανει lambanō G2983 to take Verb-PAI-3S

και kai G2532 and Conj

ο ho G3588 the/this/who Art-NSM

ζητων zēteō G2212 to seek Verb-PAP-NSM

ευρισκει ehuriskō G2147 to find/meet Verb-PAI-3S

και kai G2532 and Conj

τω ho G3588 the/this/who Art-DSM

κρουοντι krouō G2925 to knock Verb-PAP-DSM

ανοιγησεται anoigō G455 to open Verb-2FPI-3S

Greek Word Study

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Greek Word Reference — Luke 11:10

πας pas G3956 "all" Adj-NSM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αιτων aiteō G154 "to ask" Verb-PAP-NSM

To ask or request something from someone, like in Matthew 7:7 where Jesus says to ask and it will be given to you.

Definition: αἰτέω, -ῶ, [in LXX chiefly for שׁאל ;] to ask, request: absol., Mat.7:7, Jas.1:6; with accusative of person(s), Mat.5:42, Luk.6:30; with accusative of thing(s), before ἀπό, Mat.20:20, 1Jn.5:15; id. before παρά, Act.3:2, Jas.1:5; with dupl. accusative Mat.7:9, Mrk.6:22, Jhn.16:23. Mid. (on the distinction bet. mid. and act., see M, Pr., 160): absol., Mrk.15:8, Jhn.16:26, Jas.4:3; with accusative of thing(s), Mat.14:7, Mrk.6:24, al.; with accusative of person(s), Mat.27:20, Luk.23:25; with accusative of thing(s), before παρά, Act.9:2; with accusative and inf., Luk.23:23. with inf. Act.7:46, Eph.3:13 (cf. ἀπ-, ἐξ-, ἐπ-, παρ-, προσ- αιτέω). SYN.: ἐρωτάω, which see, πυνθάνομαι. On the proper distinction between these words, see Tr., Syn., § xl, Thayer, see word αἰ. In late Gk., however, αἰ. and ἐ. seem to have become practically synonymous (cf. Act.3:2,3; see Field, Notes, 101 f.; M, Th., I, 4:1; M, Pr., 66.n; MM, VGT, see word). (AS)

Usage: Occurs in 68 NT verses. KJV: ask, beg, call for, crave, desire, require See also: 1 Corinthians 1:22; Luke 6:30; 1 Peter 3:15.

λαμβανει lambanō G2983 "to take" Verb-PAI-3S

To take or receive something, like in Matthew 26:26, where Jesus takes bread and breaks it. It can also mean to accept or obtain something, and is often translated as receive or accept in the KJV.

Definition: λαμβάνω, [in LXX chiefly for לקח, also for אחז ,לכד ,נשׂא, etc. ;] __1. to take, lay hold of: absol., Mat.26:26, Mrk.14:22; with accusative of thing(s), Mat.5:40 26:52, al. mult.; with accusative of person(s), Mat.21:35, Mrk.12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mat.13:31 14:19, al.; so also indic., Mrk.7:27, Jhn.19:1, 40 Rev.8:5, al.; metaphorically, with accusative of thing(s), ἀφορμήν, Rom.7:8, 11; ὑδόδειγμα, Jas.5:10; id. with accusative of person(s), φόβος, Luk.7:16; πνεῦμα, Luk.9:39; πειρασμός, 1Co.10:13; aoristic pf. (M, Pr., 145, 238; BL, §59, 4), Rev.5:7 8:5, al. __2. to receive: absol., opposite to αἰτεῖν, Mat.7:8, al.; διδόναι, Mat.10:8, Act.20:35; with accusative of thing(s), Mat.27:6, Mrk.10:3o, al. mult.; with accusative of person(s), Jhn.6:21 13:20 19:27, 2Jo.10; ῥαπίσμασιν (a vulgarism; Bl., §38, 3), Mrk.14:65; metaphorically, τ. λόγον, Mat.13:20, Mrk.4:16; τ. μαρτυρίαν, Jhn.3:11; τ. ῥήματα, Jhn.12:48; πρόσωπον (Heb. נָשָׂא פָּנִים, Dalman, Words, 30), Luk.20:21, Gal.2:6; ζωὴν αἰώνιον (Dalman, op. cit., 124f.), Mrk.10:30 (cf. ἀνα-, ἀντι-, συν-αντι- (-μαι), ἀπο-, ἐπι-, κατα-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-, συν-περι-, ὑπο-λαμβάνω). (AS)

Usage: Occurs in 248 NT verses. KJV: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up) See also: 1 Corinthians 2:12; John 10:18; 1 Peter 4:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ζητων zēteō G2212 "to seek" Verb-PAP-NSM

To seek something means to look for it or try to find it, like when Jesus teaches to seek first God's kingdom in Matthew 7:7. It can also mean to worship or plot against someone.

Definition: ζητέω, -ῶ, [in LXX chiefly for בּקשׁ pi., also for דּרשׁ, etc. ;] __1. to seek, seek for: Mat.7:7, 8 Luk.11:9, 10; with accusative of person(s), Mrk.1:37, Luk.2:48, Jhn.6:24, al.; id. before ἐν, Act.9:11; with accusative of thing(s), Mat.13:45, Luk.19:10; before ἐν, Luk.13:6, 7; ψυχήν, of plotting against one's life ( Exo.4:19, al.), Mat.2:20, Rom.11:3" (LXX) . Metaphorical, to seek by thinking, search after, inquire into: Mrk.11:18, Luk.12:28, Jhn.16:19; τ. θεόν, Act.17:27. __2. to seek or strive after, desire: Mat.12:46, Mrk.12:12, Luk.9:9, Jhn.5:18, Rom.10:3, al.; τ. θάνατον, Rev.9:6; τ. βασιλείαν τ. θεοῦ, Mat.6:33 (Dalman, Words, 121f.); τὰ ἄνω, Col.3:1; εἰρήνην, 1Pe.3:11 (LXX). __3. to require, demand: with accusative of thing(s), Mrk.8:12, Luk.11:29, 1Co.1:22, 2Co.13:3; before παρά, Mrk.8:11, al.; ἵνα, 1Co.4:2 (cf. ἀνα-, ἐκ-, ἐπι-, συν-ζητέω). (AS)

Usage: Occurs in 115 NT verses. KJV: be (go) about, desire, endeavour, enquire (for), require, (X will) seek (after, for, means) See also: 1 Corinthians 1:22; John 18:8; 1 Peter 3:11.

ευρισκει ehuriskō G2147 "to find/meet" Verb-PAI-3S

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Definition: εὑρίσκω, [in LXX chiefly for מצא, also for נשׂג hi., etc. ;] to find, with or without previous search: absol., opposite to ζητέω, Mat.7:7, 8 Luk.11:9, 10; with accusative, Mat.2:8, Mrk.1:37, Act.13:22, 2Ti.1:17, al.; pass., οὐχ εὑ., of disappearance, Heb.11:5, Rev.16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, see Mayor, ICC, in l.), 2Pe.3:10, WH, R, mg. Metaphorical, to find, find out by inquiry, learn, discover: Luk.19:48, Act.4:21; αἰτίαν, Jhn.18:38, Act.13:28, al.; pass., Mat.1:18, Luk.17:18, Rom.7:10, 1Co.4:2, Gal.2:17, 1Pe.1:7, Rev.5:4, al.; of attaining to the knowledge of God, εὑ. θεόν, Act.17:27; pass., Rom.10:20 (LXX). Mid., to find for oneself, gain, procure, obtain: with accusative of thing(s), λύτρωσιν, Heb.9:12; act. in same sense (so cl. poets, but not in Attic prose), Mat.10:39 11:29, Luk.1:30, Act.7:46, 2Ti.1:18, al. (cf. ἀν-ευρίσκω). (AS)

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κρουοντι krouō G2925 "to knock" Verb-PAP-DSM

To knock means to rap or strike something, like knocking on a door, as seen in Matthew 7:7-8 and Luke 11:9-10. Jesus uses this action as a metaphor for seeking entrance into our lives.

Definition: Κρούω [in LXX: before ἐπί Jdg.19:22, Sng.5:2 (דָּפַק) ;] with, accusative, τ. αὐλαίαν, Jdth.14:14 * ;] to strike, knock: at a door (Κόπτειν, in Att..), Mat.7:7-8, Luk.11:9-10 12:36, Act.12:16, Rev.3:20; with accusative, τ. θύραν, Luk.13:25, Act.12:13.† (AS)

Usage: Occurs in 9 NT verses. KJV: knock See also: Acts 12:13; Luke 12:36; Revelation 3:20.

ανοιγησεται anoigō G455 "to open" Verb-2FPI-3S

To open something means to make it accessible or available, like opening a door or a gate. In the Bible, this word is used literally and figuratively, such as in Acts 5:19 and Revelation 3:20.

Definition: ἀν-οίγω (ἀνά, οἴγω = οἴγνυμι) [in LXX chiefly for פָּתַח ;] to open; __1. trans., with accusative; a door or gate, Act.5:19 12:14, Rev.4:1; pass., Act.12:10 16:26-27; metaphorically of opportunity or welcome, Act.14:27, Col.4:3, Rev.3:20; pass., 1Co.16:9, 2Co.2:12, Rev.3:8; absol. (sc. θύραν), Act.5:23 12:16; with dative of person(s), Luk.12:36, Jhn.10:3; metaphorically, Mat.7:7-8 25:11, Luk.11:9-10 13:25, Rev.3:7; θησαυρούς (Sir.43:14), Mat.2:11; τ. μνημεῖα, Mat.27:52; τάφος, Rom.3:13; τ. φρέαρ, Rev.9:2; of heaven, Mat.3:16, Luk.3:21, Act.10:11, Rev.11:19 15:5 19:11; σφραγῖδα, Rev.5:9 6:1 ff. Rev.8:1; βιβλίον, βιβλαρίδιον, Luk.4:17, Rev.5:2-5 10:2, 8 20:12; τ. στόμα, Mat.17:27; id. Hebraistically (Num.22:28, Job.3:1, Isa.50:5, al.), of beginning to speak, Mat.5:2, Act.8:32, 35 10:34 18:14; before εἰς βλαιφημίας, Rev.13:6; ἐν παραβολαῖς (Psa.78:2), Mat.13:35; of recovering speech, Luk.1:64; of the earth opening, Rev.12:16; τ. ὀφθαλμoύς, Act.9:8, 40; id. with genitive of person(s), of restoring sight, Mat.9:30 20:33, Jhn.9:1ff; 10.21, 11:37ff ; metaphorically, Act.26:18; ἀκοάς, with genitive of person(s), of restoring hearing, Mrk.7:35. __2. Intrans. in 2 pf., ἀνέῳγα (M, Pr., 154); heaven, Jhn.1:51; τ. στόμα, before πρός, of speaking freely, 2Co.6:11 (cf. δι-ανοίγω and see MM, VGT, 45).† (AS)

Usage: Occurs in 75 NT verses. KJV: open See also: 1 Corinthians 16:9; Luke 13:25; Revelation 3:7.

Study Notes — Luke 11:10

Show Verse Quote Highlights

Context
Cross References
Luke 11:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 11:10
Jamieson-Fausset-Brown on Luke 11:10
Matthew Poole's Commentary on Luke 11:10
Trapp's Commentary on Luke 11:10
Ellicott's Commentary on Luke 11:10
Whedon's Commentary on Luke 11:10
Sermons on Luke 11:10

Context — Ask, Seek, Knock

8I tell you, even though he will not get up to provide for him because of his friendship, yet because of the man’s persistence, he will get up and give him as much as he needs. 9So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you.

10For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.

11What father among you, if his son asks for a fish, will give him a snake instead? 12Or if he asks for an egg, will give him a scorpion?

Cross References

	Reference	Text (BSB)
1	James 4:3	And when you do ask, you do not receive, because you ask with wrong motives, that you may squander it on your pleasures.
2	Lamentations 3:54–58	The waters flowed over my head, and I thought I was going to die. I called on Your name, O LORD, out of the depths of the Pit. You heard my plea: “Do not ignore my cry for relief.” You drew near when I called on You; You said, “Do not be afraid.” You defend my cause, O Lord; You redeem my life.
3	Psalms 31:22	In my alarm I said, “I am cut off from Your sight!” But You heard my plea for mercy when I called to You for help.
4	Lamentations 3:18	So I say, “My strength has perished, along with my hope from the LORD.”
5	Luke 18:1	Then Jesus told them a parable about their need to pray at all times and not lose heart:
6	James 5:11	See how blessed we consider those who have persevered. You have heard of Job’s perseverance and have seen the outcome from the Lord. The Lord is full of compassion and mercy.
7	Jonah 2:2–8	saying: “In my distress I called to the LORD, and He answered me. From the belly of Sheol I called for help, and You heard my voice. For You cast me into the deep, into the heart of the seas, and the current swirled about me; all Your breakers and waves swept over me. At this, I said, ‘I have been banished from Your sight; yet I will look once more toward Your holy temple.’ The waters engulfed me to take my life; the watery depths closed around me; the seaweed wrapped around my head. To the roots of the mountains I descended; the earth beneath me barred me in forever! But You raised my life from the pit, O LORD my God! As my life was fading away, I remembered the LORD. My prayer went up to You, to Your holy temple. Those who cling to worthless idols forsake His loving devotion.
8	Lamentations 3:8	Even when I cry out and plead for help, He shuts out my prayer.

Luke 11:10 Summary

Luke 11:10 is a promise that God will provide what we need when we ask, seek, and knock in faith. This verse encourages us to be persistent in our prayers, trusting that God is a loving Father who wants to give us good things, as seen in Matthew 7:11. Just like a good father wants to give his children what is best for them, God wants to provide what is best for us, as illustrated in Luke 11:11-12. By praying in alignment with God's will, as encouraged in 1 John 5:14-15, we can trust that He will provide what we need, even if it's not exactly what we wanted.

Frequently Asked Questions

What does it mean to 'ask, seek, and knock' in Luke 11:10?

In Luke 11:10, asking, seeking, and knocking are metaphors for prayer and pursuing a relationship with God, as seen in Matthew 7:7-8, where Jesus teaches that God is a loving Father who wants to give good things to those who ask Him.

Is Luke 11:10 a promise that God will give me everything I want?

No, Luke 11:10 is not a guarantee that God will give us everything we want, but rather a promise that He will provide what we need, as seen in Philippians 4:19, which says that God will supply all our needs according to His riches in glory in Christ Jesus.

How can I be sure that God will answer my prayers?

According to 1 John 5:14-15, we can be confident that God will answer our prayers when we ask according to His will, and Luke 11:10 encourages us to persist in prayer, trusting that God will provide what is best for us.

What is the relationship between Luke 11:10 and the parable of the persistent friend in Luke 11:8-9?

The parable of the persistent friend in Luke 11:8-9 illustrates the importance of persistence in prayer, which is reinforced in Luke 11:10, where Jesus teaches that everyone who asks, seeks, and knocks will receive, find, and have the door opened to them.

Reflection Questions

What are some things that I have been asking, seeking, or knocking for in my life, and how can I trust God to provide what is best for me?
In what ways can I demonstrate persistence in my prayers, like the man in the parable in Luke 11:8-9?
How does the promise in Luke 11:10 relate to my current circumstances, and what does it encourage me to do?
What are some ways that I can seek to align my requests with God's will, so that I can pray with confidence, as encouraged in 1 John 5:14-15?
How can I balance the promise of Luke 11:10 with the reality of God's sovereignty and His right to say 'no' to my requests?

Gill's Exposition on Luke 11:10

For every one that asketh receiveth,.... Some indeed ask and receive not, because they ask amiss, James 4:3 who either apply to a wrong person, or ask in a wrong manner, or from wrong principles, or

Jamieson-Fausset-Brown on Luke 11:10

And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

Matthew Poole's Commentary on Luke 11:10

Ver. 10-13. See Poole on "" and following verses to . As our Saviour’ s design in the former words appeareth to be our information, that thought the hand of God be full of good things proportioned to all the necessities of his creatures, yet they must not expect to have them without asking, he will for them be inquired of by the house of Israel, ; and all his promises for the collation of good things must be interpreted, with a supposition of people’ s seeking them at his hand; as also that every lazy, cold, formal praying will not obtain them at the hand of God, but the working, fervent prayer of the righteous availeth much. His design in these verses seemeth to be, to let us know, that fervent and importunate prayer will not prevail with God to give us any thing but what shall be good for us; for he knoweth that the general desire of our souls is for nothing but what is good; if we ask for things hurtful, it is but a lapse or miscarriage of our tongues, caused from the blindness and ignorance of our minds. No man knowingly will ask any thing of another that shall do him hurt; and though our children, through their want of knowledge and judgment to discern between things that are good or evil for their bodies, may ask of us, and cry unto us, for things that are hurtful, yet we, who know that they would not ask for them if they had the use of their reason, and well knew their noxious quality, considering their circumstances, will not give them to them. So our heavenly Father, though he heareth us crying for such things as he knoweth (considering our circumstances) would be mischievous and hurtful to us, yet he will not give us any thing of that nature; and so in denying the words of our lips, he yet answereth the general scope and designs of our souls, which is to have only what is good for us. But if we ask any thing which is good and wholesome for us, and profitable unto us, in the circumstances in which we are, we may be sure that God will give them to us, as we may that an earthly parent will deny nothing to his children crying, which is in his power to give, and which he knoweth to be good for them; for the nature of all good lieth in the convenience and suitableness of the thing to the wants and necessities of the person that receiveth it. And every such thing must also be according to the will of God, according to his promise, , to withhold no good thing from them that live uprightly. So as both God’ s fatherly relation, and the knowledge we have that he is a God that cannot lie nor repent, are assurances to us, that whatsoever good thing we ask we shall obtain of him, and nothing else, although we ask and cry for it.

Trapp's Commentary on Luke 11:10

10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Ver. 10. See Matthew 7:7.

Ellicott's Commentary on Luke 11:10

(9-13) Ask, and it shall be given you.—See Notes on Matthew 7:7-11; but note (1) the greater impressiveness of the opening words, “And I say unto you, . . . “as connected with the previous illustration; and (2) the addition of the “scorpion” to the “serpent,” as though the recent combination of the two words in Luke 10:19 had so associated them that the one was naturally followed by the other.

Whedon's Commentary on Luke 11:10

§ 87.—THE TAUGHT HOW TO PRAY, Luke 11:1-13.1. Came pass… in a certain place—Probably a few days after the last narrative, and within the vicinity, east of Jerusalem. See Harmony, p. 101.

Sermons on Luke 11:10

	Sermon	Description
	Asking and Receiving by T.M. Anderson	T.M. Anderson preaches on the power of prayer, emphasizing that every child of God has the right to pray and receive from the Father. Jesus teaches us to ask with faith, knowing th
	The Three Essentials of Prayer by T.M. Anderson	T.M. Anderson preaches on the profound teachings of Jesus regarding prayer, emphasizing the three essentials of asking, seeking, and knocking. He highlights the unlimited possibili
	Seeking and Finding by T.M. Anderson	T.M. Anderson preaches on the power of prayer and seeking God, emphasizing that through prayer, important discoveries can be made about Christ and His provision for His children. H
	The Genuine Baptism of Fire by Zac Poonen	This sermon emphasizes the importance of offering ourselves completely to God, drawing parallels between the burnt offering in Leviticus and the surrender of our lives to God as se
	True Discipleship - Part 2 by William MacDonald	In this sermon, the speaker emphasizes the importance of earnest and believing prayer. He encourages listeners to approach God with a childlike faith, rather than relying on their
	Finish the Race With Prayer by Carter Conlon	The sermon is titled "Finish the Race with Prayer" and is part of a series called "Finishing the Race." The speaker emphasizes the importance of prayer in our journey as Christians
	Dependence on the Lord - Alternate 1 by K.P. Yohannan	In this sermon, the speaker emphasizes the importance of keeping our actions separate from our identity. He warns against using our positions or accomplishments to make ourselves f