BSBKJVWEBYLTASVBBEWMBT4TDBY|HymnsMusicDonate
Menu
Home › Strong's Concordance › Strong's Greek Dictionary › G2065: ἐρωτάω (erōtáō)

G2065 ἐρωτάω (erōtáō)

Greek 📖 Greek Word Study
Verb
‹ G2064 Greek Dictionary G2066 ›

Quick Definition

ἐρωτάω v. I ask, question, request

Strong's Definition

to interrogate; by implication, to request

Derivation: apparently from G2046 (ἐρέω) (compare G2045 (ἐρευνάω));

KJV Usage: ask, beseech, desire, intreat, pray

UBS Dictionary of the Greek New Testament

ἐρωτάω (G2065)

verb | ἀνεξεραύνητος · διερωτάω · ἐξεραυνάω · ἐπερωτάω · ἐπερώτημα

33.180 · Communication · Question, Answer

to ask, to ask a question to ask for information In a number of languages a term such as ἐρωτάω[a] or ἐπερωτάω[a] implies an introduction of direct discourse, so that in LUK 9:45, for example, it may be necessary to translate ‘they were afraid to ask him, What do you mean by what you said?’

MAT 16:13 · MAT 19:17 · MAT 21:24 · MRK 4:10 · MRK 8:5 · LUK 9:45 · LUK 19:31 · LUK 20:3 · LUK 22:68 · LUK 23:3 · JHN 1:19 · JHN 1:21 · JHN 1:25 · JHN 5:12 · JHN 8:7 · JHN 9:2 · JHN 9:15 · JHN 9:19 · JHN 9:21 · JHN 16:5 · JHN 16:19 · JHN 16:30 · JHN 18:19 · JHN 18:21 · JHN 18:21 · ACT 1:6

33.161 · Communication · Ask For, Request

to ask for, to request to ask for, usually with the implication of an underlying question

MAT 15:23 · MRK 7:26 · LUK 4:38 · LUK 5:3 · LUK 7:3 · LUK 7:36 · LUK 8:37 · LUK 11:37 · LUK 14:18 · LUK 14:19 · LUK 14:32 · LUK 16:27 · JHN 4:31 · JHN 4:40 · JHN 4:47 · JHN 12:21 · JHN 14:16 · JHN 16:23 · JHN 16:26 · JHN 17:9 · JHN 17:9 · JHN 17:15 · JHN 17:20 · JHN 19:31 · JHN 19:38 · ACT 3:3 · ACT 10:48 · ACT 16:39 · ACT 18:20 · ACT 23:18 · ACT 23:20 · PHP 4:3 · 1TH 4:1 · 1TH 5:12 · 2TH 2:1 · 1JN 5:16 · 2JN 1:5

1 There may be some slight difference of meaning between ἐρωτάω[a] and ἐπερωτάω[a], but this cannot be determined from existing contexts. 2 ἐπερωτάω[b] may be somewhat more intensive in meaning than ἐρωτάω[b], but both seem to be somewhat weaker in urgency than αἰτέω and παραιτέομαι[a] (33.163).

UBS Dictionary of the Greek New Testament © United Bible Societies, licensed CC BY-SA 4.0.

Thayer's Greek Lexicon

ἐρωτάω, -ῶ, [(1πῇ. -τᾶν L T Tr, -τᾷν RG WH; 5661, 2)7; impf. 3 pers. plur. ἠρώτων and (in Mt.xv. 23 LT Tr WH, Mk. iv. 10 Tdf.) ἠρώτουν, cf. B. 44 (38); [W. 85 (82); Tdf. Proleg. p. 122; Soph. Lex. p.41; WH. App. p. 166; Mullach, Griech. Vulgarspr. p. 252]; fut: ἐρωτήσω; 1 aor. ἠρώτησα; Sept. for Sxw; to ask, i. 6. 1. as in Grk. writ. fr. Hom. down to question: absol., Lk. xxii. 68; Jn. viii. 7 [R]; τινά, Jn. ix. 21; xvi. 19, 30; [xviii. 21 where Rec. ézep.], ete.; with the addition of λέγων and the words of the questioner: Mt. xvi. 13; Lk. xix. 31 [om. λέγων; xxiii. 3 T Tr WH]; Jn.i. 19, 21; v.12; ix.19; xvi. 5; τινά τι [cf. W. § 32, 4 a.], Mt. xxi. 24; Mk. iv. 10; Lk. xx. 3; Jn. xvi. 23 [al. refer this to 2]; τινὰ περί τινος, Lk. ix. 45 [Lehm. ἐπερ.] ; Jn. xviii. 19. 2. to ask i.e. to request, entreat, beg, beseech, after the Hebr. >xvi, in a sense very rare in prof. auth. (Joseph. antt. 5, 1, 14 [but here the text is uncertain; substitute antt. 7, 8, 1; ef. Dr. Ezra Abbot in No. Am. Rey. for 1872, p. 173 note]; Babr. fab. [42, 3]; 97,3; Apoll. synt. p. 289, 20; ef. W. pp- 30 and 32): τινά, Jn. xiv. 16; with the addition of λέγων and the words of the asker, Mt. xv. 23; Jn. xii. 21; foll. by impv. alone [B. 272 sq. (234)], Lk. xiv. 18 sq-; Phil iv. 3; foll. by ta [ef. W. § 44, 8 a.; B. 237 (204)], Mk. vii. 26; Lk. vii. 36; xvi. 27; Jn. iv. 47; xvii. 15; xix. 31,38; 2 Jn. 5; 1 Th.iv.1; by ὅπως, Lk. vil. 3; xi. 37; Acts xxiii. 20; by the inf. [B. 258 (222); ef. W. 335 (315)], Lk. v. 3; viii. 37; Jn. iv. 40; Acts iii. 35 x. 48; xxiii. 18; 1 Th. ν. 12 ; τινὰ περί τινος, Lk. iv. 38; Jn. xvii. 9, 20; 1 Jn. ν. 16; ὑπέρ τινος [foll. by eis w. inf.; cf. B. 265 (228)], 2 Th. ii. 1 86. : ἐρωτᾶν τὰ [WH txt. om. τά] πρὸς εἰρήνην (see εἰρήνη, 1), Lk. xiv. 32. [Sy¥n. see airéa, fin. Comp.: δι-, ἐπ-ερωτάω.]

Mounce Concise Greek Dictionary

ἐρωτάω erōtaō 63x

to ask, interrogate, inquire of, Mt. 21:24; Lk. 20:3; in NT to ask, request, beg, beseech, Mt. 15:23; Lk. 4:38; Jn. 14:16

Abbott-Smith Greek Lexicon

ἐρωτάω, -ῶ

[in LXX chiefly for שָׁאַל ;]

to ask, question (cl.): absol., Lk 19:31 22:68, Jo 8:7 c. acc pers., Jo 9:21 16:19, 30 18:21; seq. λέγων, Mt 16:13, Lk 23:3, Jo 1:19, 21 5:12 9:19 16:5; c. dupl. acc (WM, § 32, 4a), Mt 21:24, Mk 4:10, Lk 20:3, Jo 16:23 (M, Pr., 66n); c. acc pers., seq. περί, Lk 9:45, Jo 18:19.

In late Gk. (Milligan, NTD, 51; not, as Cremer, 716, Thayer, s.v., a "Hebraism"), = αἰτέω (q.v.), to ask, request: c. acc pers., Jo 14:16; seq. imperat., Lk 14:18, 19 Phl 4:3; λέγων, Mt 15:23, Jo 12:21; seq. ἵνα (M, Pr., 208), Mk 7:26, Lk 7:36 16:27, Jo 4:47 17:15 19:31, 38, I Th 4:1, II Jo 5; ὅπως, Lk 7:3 11:37, Ac 23:20; c. inf., Lk 5:3 8:37, Jo 4:40, Ac 3:3 10:48 23:18, I Th 5:12; c. acc pers., seq. περί, Lk 4:38 Jo 17:9, 20, I Jo 5:16; ὑπέρ, II Th 2:1, 2; τὰ (WH, txt., om. τὰ) πρὸς εἰρήνην, Lk 14:32 (cf. δι-, ἐπ-ερωτάω)

SYN.: v.s. αἰτέω

Trench — Synonyms of the New Testament

TueEse words are often rendered by our Translators as though they covered the same spaces of meaning, the one as the other; nor can we object to their rendering, in numerous instances, αἰτεῖν and ἐρωτᾶν alike by our English ‘to ask.’ Yet sometimes they have a little marred the perspicuity of their translation by not varying their word, where the original has shown them the way. For example, the obliteration at John xvi. 23 of the distinction between αἰτεῖν and ἐρωτᾶν might easily suggest a wrong interpretation of the verse,—as though its two clauses were in near connexion, and direct antithesis,—being indeed in none. In our Version we read: ‘In that day ye shall ask Me nothing [ἐμὲ οὐκ ἐρωτήσετε οὐδέν]. Verily, verily, I say unto you, Whatsoever ye shall ask [ὅσα dv αἰτήσητε) the Father in my name, He will give it you.” Now every one competent to judge is agreed, that “ ye shall ask” of the first half of the verse has nothing to do with “ye shall ask” of the second; that in the first Christ is referring back to the ἤθελον αὐτὸν ἐρωτᾶν of ver. 19 ; to the questions which the disciples would fain have asked of Him, the perplexities which they would gladly have had resolved by Him, if only they dared to set these before Him. ‘In that day,’ He would say, ‘in the day of my seeing you again, I will by the Spirit so teach you all things, that 144 SYNONYMS OF THE NEW TESTAMENT. ὃ χι. ye shall be no longer perplexed, no longer wishing to ask Me questions (cf. John xxi. 12), if only you might venture to do so.’ Thus Lampe well: ‘Nova est promissio de plenissim4 cognitionis luce, qué convenienter ceconomiz Novi Testamenti collustrandi essent. Nam sicut queestio supponit inscitiam, ita qui nihil amplius querit abunde se edoctum existimat, et in doctriné plene expositaé ac intellecté’ acquiescit. There is not in this verse a contrast drawn between asking the Son, which shall cease, and asking the Father, which shall begin; but the first half of the verse closes the declaration of one blessing, namely, that hereafter they shall be so taught by the Spirit as to have nothing. further to inquire; the second half of the verse begins the declaration of a new blessing, that whatever they shall seek from the Father in the Son’s name, He will give it them. Yet none will say that this is the impression which the English text conveys to his mind. The distinction between the words is this. Airéw, the Latin ‘peto,’ is more submissive and suppliant, indeed the constant word for the seeking of the inferior from the superior (Acts xii. 20); of the beggar from him that should give alms (Acts iii. 2); of the child from the parent (Matt. vii. 9; Luke xi. 11: Lam. iv. 4); of the subject from the ruler (Ezra viii. 22); of man from God (1 Kin, iii. 11; Matt. vii. 7; Jam. i. 5; 1 John iii. 22; ef. Plato, Euthyph. 14: εὔχεσθαι [ἔστιν] αἰτεῖν τοὺς θεούς). ᾿Ἔρωτάω, on the other hand, is the Latin ‘ rogo; ’ or some’ times (as John xvi. 23; cf. Gen. xliv. 19) ‘interrogo,’ its only meaning in classical Greek, where it never signifies ‘to ask,’ but only ‘to interrogate,’ or ‘to inquire.’ Like ‘rogare,’! it implies that he who asks stands on a certain footing of equality with him from whom the boon is asked, as king with king (Luke xiv. 42), or, if not of equality, on such a footing of familiarity as lends authority to the request. 1 Thus Cicero (Planc. x. 25): ‘ Neque enim ego sic rogabam, ut petere viderer, quia familiaris esset meus.’ δὃχ. SYNONYMS OF THE NEW TESTAMENT. 145 Thus it is very noteworthy, and witnesses for the singular accuracy in the employment of words, and in the record of that employment, which prevails throughout the N. T., that our Lord never uses αἰτεῖν or αἰτεῖσθαι of Himself, in respect of that which He seeks on behalf of his disciples from God; for his is not the petition of the creature to the Creator, but the request of the Son to the Father. The consciousness of his equal dignity, of his potent and prevailing intercession, speaks out in this, that often as He asks, or declares that He will ask, anything of the Father, it is always ἐρωτῶ, ἐρωτήσω, an asking, that is, as upon equal terms (John xiv. 16; xvi. 26; XVli. 9, 15, 20), never aitéw or αἰτήσω. Martha, on the contrary, plainly reveals her poor unworthy conception of his person, that she recognizes in Him no more than a prophet, when she ascribes that αἰτεῖσθαι to Him, which He never ascribes to Himself: ὅσα ἂν αἰτήσῃ τὸν Θεὸν, δώσει σοι ὁ Θεός (John xi. 22): on which verse Bengel observes: ‘Jesus, de se rogante loquens ἐδεήθην dicit (Luc. XXii. 32), et ἐρωτήσω, at nunquam αἰτοῦμαι. Non Greece locuta est Martha, sed tamen Johannes exprimit improprium ejus sermonem, quem Dominus benigne tulit: nam αἰτεῖσθαι videtur verbum esse minus dignum:’ compare his note on 1 John v. 16. It will follow that the ἐρωτᾶν, being thus proper for Christ, inasmuch as it has authority in it, is not proper for us; and in no single instance is it used in the N. T. to express the prayer of man to God, of the creature to the Creator. The only passage seeming to contradict this assertion is 1 John v. 16. The verse is difficult, but whichever of the various ways of overcoming its difficulty may find favour, it will be found to constitute no true exception to the rule, and perhaps, in the substitution of ἐρωτήσῃ for the αἰτήσει of the earlier clause of the verse, will rather confirm it. L 146 SYNONYMS OF THE NEW TESTAMENT, § xu. Φ > [4 ” § ΧΙ]. ἀνάπαυσις, ἄνεσις. Our Version renders both these words by ‘ rest’ ; ἀνάπαυσις at Matt. xi. 29; xii. 43; and ἄνεσις at 2 Cor. ii. 13; vii. 5; 2 Thess. i. 7. No one can object to this; while yet, on a closer scrutiny, we perceive that they repose on dif- , ferent images, and contemplate this ‘rest’ from different points of view. ᾿Ανάπαυσις, from ἀναπαύω, implies the pause or cessation from labour (Rev. iv. 8); it is the constant word in the Septuagint for the rest of the Sabbath; thus Exod. xvi. 23; xxxi. 15 3 xxxv. 2, and often. “Aveous, from ἀνίημι;, implies the relaxing or letting down of chords or strings, which have before been strained or drawn tight, its exact and literal antithesis being ἐπίτασις (from ἐπιτείνω) : thus Plato (Rep. i. 349 6) : ἐν τῇ ἐπιτάσει καὶ ἀνέσει τῶν χορδῶν : and Plutarch (De Lib. Ed. 13): τὰ τόξα καὶ τὰς λύρας ἀνίεμεν, ἵνα ἐπιτεῖναι δυνηθῶμεν : and again (Lye. 29): οὐκ ἄνεσις ἦν, ἀλλ᾽ ἐπίτασις τῆς πολιτείας : cf. Philo, De Incorr. Mun. 13. Moses in the year of jubilee gave, according to Josephus (Antt. iii. 12. 3), ἄνεσιν τῇ γῆ ἀπό τε ἀρότρου καὶ φυτείας. But no passage illustrates ἄνεσις so well as one from the treatise just quoted which goes by Plutarch’s name (De Lib. Ed. 13): δοτέον οὖν τοῖς παισὶν ἀναπνοὴν τῶν συνεχῶν πόνων, ἐνθυμουμένους, ὅτι πᾶς ὁ Bios ἡμῶν εἰς ἄνεσιν καὶ σπουδὴν διήρηται " καὶ διὰ τοῦτο οὐ μόνον ἐγρήγορσις, ἀλλὰ καὶ ὕπνος εὑρέθη " οὐδὲ πόλεμος, ἀλλὰ καὶ εἰρήνη" οὐδὲ χειμών, ἀλλὰ καὶ εὐδία" οὐδὲ ἐνεργοὶ πράξεις, ἀλλὰ καὶ ἑορταί... καθόλου δὲ σώξεται, σῶμα μέν, ἐνδείᾳ καὶ πληρώσει: ψυχὴ δέ, ἀνέσει καὶ πόνῳ. Plato has the same opposition between ἄνεσις and σπουδή (Legg. iv. 724 a); while Plutarch (Symp. v. 6) sets ἄνεσις over against στενοχωρία, as a dwelling at large, instead of in a narrow and straight room; and St. Paul over against Prius (2 Cor. viii. 13), not being willing that there should be ‘ease’ (ἄνεσι5) to other Churches, and ‘affliction’ §xtu. SYNONYMS OF THE NEW TESTAMENT, 147 (Artis), that is from an excessive contribution, to the Corinthian. Used figuratively, it expresses what we, employing the same image, call the relaxation of morals (thus Athenzeus, xiv. 13: ἀκολασία καὶ ἄνεσις, setting it over against σωφροσύνη : Philo, De Cherub. 27; De Ebriet. 6: ἄνεσις, ῥᾳθυμία, τρυφή : De Merc. Meret. 2). It will at once be perceived how excellently chosen ἔχειν ἄνεσιν at Acts xxiv. 23 is, to express what St. Luke has in hand to record. Felix, taking nowa more favourable view of Paul’s case, commands the centurion who had him in charge, to relax the strictness of his imprisonment, to keep him rather under honorable arrest than in actual confinement; which partial relaxation of his bonds is exactly what this phrase implies; cf. Ecclus. xxvi. 10; Josephus, Antt. xviii. 6. 10, where ἄνεσις is used in a perfectly similar case. The distinction, then, is obvious. When our Lord promises ἀνάπαυσις to the weary and heavy laden who come to Him (Matt. xi. 28, 29), his promise is, that they shall cease from their toils; shall no longer spend their labour for that which satisfieth not. When St. Paul expresses his confidence that the Thessalonians, troubled now, should yet find ἄνεσις in the day of Christ (2 Thess. i. 7), he anticipates for them, not so much cessation from labour as relaxation of the chords of affliction, now so tightly drawn, strained and stretched to the uttermost. It is true that this promise and that at the heart are not two, but one; yet for all this they present the blessedness which Christ will impart to his own under different aspects, and by help of different images; and each word has its own fitness in the place where it is employed. § ΧΗ, ταπεινοφροσύνη, rpadrns.

Moulton & Milligan — Vocabulary of the Greek NT

ἐρωτάω in the sense of ‘‘ask,” ‘‘ entreat,” is so amply vouched for in the Kow7 that it is quite unnecessary to bring in the influence of the Heb. Syw (Grimm): cf. eg. P Oxy II. 292! (c. A.D. Ζο)ἠρώτησα δὲ καὶ “Epplfajy τὸν ἀδελφὸν διὰ γραπτοῦ ἀνηγεῖϊ σθαί] σοι περὶ τούτου, P Ryl II. 2298 (A.p. 38) ἐρωτῶ σε ἐκ παντὸς τρόπου εὐθέως μοι πέϊμ)ψαι τὰς ἄλλας (ἀρτάβας) y, and from the inscrr. Sy// 3285 (B.c. 84) π]ρὸς ἐμὲ ἦλθ[εν Ely ᾿Απαμήᾳ ἠρώτησέν τε [ὅπως Av] ἐξουσlay αὐ[τ]ῷ [π]οιήσω ἐπὶ τοῦ συν βο]υλίο[υ (where see Dittenberger’s note). ᾿Ἑ!ρωτηθείς -- “being asked what your pleasure is’’ comes to mean ‘‘please,” e.g. P Oxy II. 269% (A.D. 57) ἐὰν δύνῃ ἐρωτηθεὶς ὄχλησον Διόσκορον, ‘if you can, please worry Dioscorus” (Edd.): cf. Abbott Jos. Gr. p. 468. For the conjunction with παρακαλῶ, as in 1 Th 41, cf. P Oxy II. 29428 (A.D. 22) ἐρωτῶ δέ σε καὶ παρακαλ[ῶ γράψει μοι ἀντιφώνησιν περὶ τῶν γενομέν[ων : see further Milligan Zhess. p. 46. On the relation of ἐρωτάω and αἰτέω in Jn 167%, see Profeg. p. 66 n.1, and cf. Field Mores, p. tor f.,and for an apparently exceptional (cf. Abbott Joh. Gr. p- 469. f.) instance of ἐρωτάω in the sense of Christian prayer for Christians see the inscr. from the Roman catacombs ZHCHC EN KQ KAI EPOTA ὙΠῈΡ HMON (Northcote and Brownlow Roma Sotteranea, ii. p. 159) cited by Westcott σα 1 Jn 515. In MGr ἐρωτῶ may expand to ἐρωτάγω or contract to ῥωτῶ : a form ἀρωτῶ is also found.

Liddell-Scott-Jones — Greek-English Lexicon

ἐρωτάω (erōtaō) — to ask. ἐρωτ-άω, Epic dialect and Ionic dialect εἰρωτάω, contraction in [Refs 8th c.BC+] and best codices of [Refs 5th c.BC+]: imperfect ἠρώτων [Refs 8th c.BC+]; Ionic dialect εἰρώτευν [Refs 5th c.BC+]participle -τεῦντας variant in [Refs]: future -ήσω[Refs 5th c.BC+]: aorist I ἠρώτησα [Refs 5th c.BC+]: perfect ἠρώτηκα [Refs 5th c.BC+] —used in _Attic dialect_ to supply the defective tenses of ἔρομαι:—ask, τινά τι something of one, ἅ μ᾽ εἰρωτᾷς [Refs 8th c.BC+]:—passive, to be asked, τι [Refs 5th c.BC+]

2. ἐ. τι ask about a thing, [Refs 5th c.BC+]; ἐ. ἐρώτημα to ask a question, [Refs]; τὰς πύστεις ἐρωτῶντες εἰ.. putting the question, whether.., [Refs 5th c.BC+] —passive, τὸ ἐρωτηθέν, τὸ ἐρωτώμενον ἀποκρίνασθαι, to answer the question, [Refs 5th c.BC+] —passive, also with person as subject, ἐρωτηθεὶς τὸ καλόν asked about beauty, [Refs]

3. followed by indirect question, εἰρώτα..τίς εἴη καὶ πόθεν ἔλθοι [Refs 8th c.BC+]; ἐ. εἰ.. or ἤν.. to ask whether.., [Refs 5th c.BC+]

II. question a person, εἰρωτᾷς μ᾽ ἐλθόντα θεὰ θεόν [Refs 8th c.BC+]:— passive, to be questioned, ἐρωτᾶσθαι θέλω [Refs]

II. b of sentries, challenge, [Refs 4th c.BC+]; τὸ ἐρωτώμενον the password, [Refs]

II.2. in Dialectic, opposed to demonstration, question an opponent in order to refute him from his answers, [Refs 4th c.BC+]; τι [Refs]; hence later, submit, set forth, propound an argument, λόγον [Refs 2nd c.AD+]:—passive, ὁ λόγος..ἠρωτῆσθαι φαίνεται [Refs 2nd c.AD+]

III. later, ={αἰτέω}, beg, entreat, ἐ. τινὰ τὰ εἰς εἰρήνην [LXX]; ἐρωτᾶτε τὰ εἰς εἰρήνην τὴν Ἱερουσαλήμ[LXX+1st c.AD+] ωτάω, cognate with ἐρ (ϝ) έσθαι (see. ἔρομαι).)

STEPBible — Tyndale Abridged Greek Lexicon

ἐρωτάω, -ῶ [in LXX chiefly for שָׁאַל ;] __1. to ask, question (cl.): absol., Luk.19:31 22:68, Jhn.8:7 with accusative of person(s), Jhn.9:21 16:19, 30 8:21; before λέγων, Mat.16:13, Luk.23:3, Jhn.1:19, 21 5:12 9:19 16:5; with dupl. accusative (WM, § 32, 4a), Mat.21:24, Mrk.4:10, Luk.20:3, Jhn.16:23 (M, Pr., 66„); with accusative of person(s), before περί, Luk.9:45, Jhn.18:19. __2. In late Gk. (Milligan, NTD, 51; not, as Cremer, 716, Thayer, see word, a "Hebraism"), = αἰτέω (which see), to ask, request: with accusative of person(s), Jhn.14:16; before imperat., Luk.14:18-19 Php.4:3; λέγων, Mat.15:23, Jhn.12:21; before ἵνα (M, Pr., 208), Mrk.7:26, Luk.7:36 16:27, Jhn.4:47 17:15 19:31, 38, 1Th.4:1, 2Jn.5; ὅπως, Luk.7:3 11:37, Act.23:20; with inf., Luk.5:3 8:37, Jhn.4:40, Act.3:3 10:48 23:18, 1Th.5:12; with accusative of person(s), before περί, Luk.4:38 Jhn.17:9, 20, 1Jn.5:16; ὑπέρ, 2Th.2:1-2; τὰ (WH, txt., om. τὰ) πρὸς εἰρήνην, Luk.14:32 (cf. δι-, ἐπ-ερωτάω) SYN.: see: αἰτέω (AS)

Bible Occurrences (61)

📖 Greek Word Study — In-Depth Study from Precept Austin

Ask (question, request) (2065) erotao

Request (2065)(erotao from éromai = ask, inquire) means to ask for, usually with implication of an underlying question. The verb does not carry the note of an authoritative command but rather that of a friend making an urgent appeal to a friend. The term suggests that those making the request stand in a position of familiarity with those being treated. In MacArthur's comments on this verse, he explains that erotao is... a verb that means “to plead,” “implore,” or even “to beg.” Instead of coming across as authoritarian, intolerant, or overbearing, Paul gently corrected those struggling under this error. (MacArthur, John: 1 & 2 Thessalonians. Moody Press or Logos) Webster says that request conveys the expression of desire to some person for something to be granted or done. Erotao as noted above in some context means to put a query to someone or to seek information, and so to ask, inquire, question (Mt 19:71, Lk 22:68, Jn 1:25, 8:7, 9:21, 16:19, 30.) It is often used of questions asked Jesus, but it is also used of intercessory prayer, e.g., If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this. (1Jn 5:16) Erotao provides the most delicate and tender expression for prayer or request with the one asking and the one being asked being on an equal level, such as the Lord Jesus asking of the Father. And thus in the gospel of John erotao is used several times by Jesus in His prayer to His Father for those who belong to Him... John 14:16 “I will ask the Father, and He will give you another Helper, that He may be with you forever; John 17:9 “I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours; John 17:15 I do not ask You to take them out of the world, but to keep them from the evil one. John 17:20 “I do not ask on behalf of these alone, but for those also who believe in Me through their word NIDNTT writes that... erotao is found in classic Greek from Homer onwards in the sense of ask, ask a question (in Homer and the best codices of Herodotus as eirotao). Eperotao occurs in secular Gk. from Herodotus, meaning to consult a person or to put a question. Later Greek used it technically for putting a formal question at a meeting or in the process of making a contract. It may even mean to accept the terms of a treaty. In religious contexts both verbs can mean to put a question to an oracle or to a god (Hdt., 1, 53, 1 and often; Inscriptions of Magnesia on the Meander, ed. O. Kern, 1900, 17, 12 f., 26, 36; SIG III3 1160, 1163, 1165). The noun eperotema can mean a question put to another person, to someone in authority for a formal, binding answer (SIG 856, 6, 2nd cent. A.D.). In the papyri (2nd cent. A.D.) the noun and the verb are used of an agreement pledged in a contract (Moulton-Milligan, 231 f.). (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Ralph Earle writes that... The original meaning of erotao was "ask" in the sense of "ask a question." This is found not only in Homer but also in the papyri and nearly always in the Septuagint. It carries the same connotation regularly in the Gospels. But in the rest of the NT, except for Acts 1:6, its predominant meaning is "to request." Thus it becomes almost equivalent to aiteo. Greeven points out the slight difference thus: "In distinction from aiteo, which often suggests a claim or passion, erotao denotes a genuine request which is humble or courteous" (TDNT, 2:686). (Earle, R. Word Meanings in the New Testament) Erotao - 61x in 63v in the NAS - Matt. 15:23; 16:13; 19:17; 21:24; Mk. 4:10; 7:26; 8:5; Lk. 4:38; 5:3; 7:3, 36; 8:37; 9:45; 11:37; 14:18, 19, 32; 16:27; 19:31; 20:3; 22:68; 23:3; Jn 1:19, 21, 25; 4:31, 40, 47; 5:12; 8:7; 9:2, 15, 19, 21; 12:21; 14:16; 16:5, 19, 23, 26, 30; 17:9, 15, 20; 18:19, 21; 19:31, 38; Acts 1:6; 3:3; 10:48; 16:39; 18:20; 23:18, 20; Phil 4:3; 1Th 4:1; 5:12; 2Th 2:1; 1Jn. 5:16; 2Jn. 1:5 The NAS renders erotao as ask(18), asked(13), asking(12), asks(3), beg(1), begging(1), made request(1), make request(1), please(2), question(6), questioned(2), request(4), requesting(3). Erotao - 59x in the non-apocryphal Septuagint (LXX) where it has only the meaning ask, while “request” is expressed with aiteo - Ge 24:47, 57; 32:17, 29; 37:15; 40:7; 43:7, 27; 44:19; Exod. 3:13; 13:14; Deut. 6:20; 13:14; Jos. 4:6, 21; Jdg. 4:20; 13:6, 18; 18:5, 15; 20:18, 23; 1 Sam. 10:4; 19:22; 22:10, 13, 15; 23:4; 25:5, 8; 30:21; 2 Sam. 5:19; 8:10; 20:18; 1 Chr. 14:10, 14; 18:10; Ezr. 5:9f; Neh. 1:2; Job 21:29; 38:3; 40:7; 42:4; Ps. 35:11; 122:6; Isa. 41:28; 45:11; Jer. 6:16; 18:13; 23:33; 30:6; 36:17; 37:17; 38:14, 27; 48:19; 50:5; Dan. 2:10 Erotao is to be distinguished from another verb with similar meaning aiteo which Vine says... more frequently suggests the attitude of a suppliant, the petition of one who is lesser in position than he to whom the petition is made; e.g., in the case of men in asking something from God, Mt. 7:7; a child from a parent, Mt. 7:9,10; a subject from a king, Acts 12:20; priests and people from Pilate, Lk 23:23 (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson) (BDAG - aiteo = "to ask for, with a claim on receipt of an answer") Brethren (80) (adelphos from collative a = denoting unity + delphús = womb) is literally one born from same womb and so a male having the same father and mother as reference person. Figuratively, adelphos as in this verse refers to a close associate of a group of persons having well-defined membership, specifically here referring to fellow believers in Christ who are united by the bond of affection. Hiebert observes that... The solicitous tone indicates that the writers were aware that difficulties did exist in the Thessalonian church regarding the subject now being dealt with. It must be borne in mind that Timothy had just returned from Thessalonica and had given a detailed report of the situation in the church. Sound principles of guidance for their assembly relations are therefore now set forth. Instructions are given concerning their relations to their leaders (1Thes 5:12, 13) as well as their duties as a congregation toward faulty members (1Thes 5:14, 15). It seems obvious that some feelings of tension and misunderstanding had arisen between the members and their leaders. The members seemingly had not appreciated or rightly understood the nature and function of their leaders. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996) Appreciate (1492) (eido, oida - eido is used only in the perfect tense = oida) literally means perception by sight (perceive, see) as in Mt 2:2 where the wise men "saw His star". The meaning of eido is somewhat difficult to convey but in general this type of "knowing" is distinguished from ginosko (and epiginosko, epignosis), the other major NT word for knowing, because ginosko refers to knowledge obtained by experience or "experiential knowledge" whereas eido often refers to more intuitive knowledge, although the distinction is not always crystal clear. Appreciate is not most accurate rendering of "eido" (to know) which in context is recognition of the vital function for which these leaders have been gifted. The idea is that the saints at Thessalonica need to come to know the worth of their leaders. They must not remain ignorant concerning them but by careful consideration come to a full understanding of their true character and diligent labor. The practical result of such acknowledgment will be cooperation with and submission to their nurturing admonishments. Vincent writes that we are to... Recognise them for what they are, and as entitled to respect because of their office. This does not mean simple face recognition, but that the people are to literally know those who labor among them (today this would refer especially to pastors and staff) well enough to have an intimate appreciation for them and to respect them because of their value. Spurgeon explains this verse this way... You see, in the church of old they edified one another, but for all that they did not cast off God’s ordinance of Christian ministry. There was rule in the church then as there should be now; and the apostle, when he speaks of this individual edification, this mutual instruction, does not forget to notice those who were the pastors of the flock. He says, “Know them which labor among you and are over you in the Lord, and admonish you; and esteem them very highly in love for their work’s sake.” Stedman writes that appreciate means ... "know them." Recognize them. Be aware of them. Do not take them for granted. I know of churches where pastors are treated as hired servants; they are there to respond to the whims of the board of the church or the vote of the congregation. They are treated with little or no respect and at times are severely mistreated. That is a shame. Here the apostle is saying, "Get to know your leaders. Understand that they are people and do not ignore them." (Ibid) Hiebert makes some interesting observations on this passage writing that... Ministers are often urged, and rightly so, to "know" their members, but here the members are called upon to "know" their leaders. And surely much of the tension that at times develops between the pastors and members would be dissipated if the members would learn to know and appreciate the duties and ministries of their spiritual leaders. Such a recognition and appreciation of their spiritual leaders is "a purely spiritual exercise possible only to spiritual persons. Non-spiritual persons cannot recognize, and would not acknowledge, spiritual workers or their work. Some scholars hold that the terminology indicates they are not ordained officers in the church but rather voluntary workers. Certainly the three present tense participles stress the work of these men rather than the dignity of the office, but that does not prove the Thessalonian church was still without duly appointed leaders. From Acts 14:23 it is clear that it was Paul's practice to appoint elders in his recently established churches. And even if we accept the assertion of some, that the missionaries were driven out of Thessalonica before they had time to appoint elders over their converts, that does not prove that the church remained unorganized. Those who had been former attendants of the Jewish synagogue would be familiar with the basic organization of the synagogue and would thus know how to secure the needed leadership for the church. That the need for a definitely constituted leadership for the group would soon be felt is certain. That they remained without the needed organization and appointed leaders is highly improbable. If the church had not been properly organized and remained without qualified leaders, would not Timothy have attended to that need while he was there? This exhortation to the members takes it for granted that the ministerial overseeing of their leaders was an essential function in the church. When this passage is combined with 2 Thessalonians 3:6-13, "it becomes plain that this was a community which had an accepted leadership and a pattern for enforcing conformity to the standards of the Christian community"6 But it is clear that their organization was simple, and thus nothing like the organized hierarchy operative in many churches today. The plural "those" points to a plurality of elders in the church. This is in harmony with Paul's practice of establishing leaders for his churches (Acts 14:23). These men were naturally chosen from among their own numbers on the basis of their willingness and abilities. Since they apparently continued their secular employment for a livelihood, several would be chosen to work together in giving the needed overseeing and leadership to the group of believers. The work of these leaders is set forth with three present tense participles, delineating their continuing activities. The use of participles instead of nouns of office presents these leaders as exercising specific ministerial functions rather than being given official status. (Ibid)

Everything we make is available for free because of a generous community of supporters.

Donate