v. Petition, Plea, Supplication
1Ki 8:28; 2Ch 6:19; Neh 1:6 you shall attend to the or of your
1Ki 8:54 when Solomon finished .. this oy supplication
1Ki 9:3 Yahweh said, I have heard your ear and your prayer
2Ki 19:4; Isa 37:4 raises or for the remnant that still
2Ch 6:40 pay attention to the or in this place
Job 15:4 and you undermine the o before God
Job 16:17 despite .. and having been mine or pure
Psa 39:12 hear my o, oh .. and listen to my cry
Psa 65:2 you hear the o; all flesh will come to you
Psa 72:20 end the o’s of David son of Jesse
Psa 88:13 and tomorrow my o will appear before
Psa 102:17 will have considered the or of the underdogs
Psa 109:7 come out guilty; and hers is for sin
Psa 119:170 come my or before you; deliver me
Psa 141:2 let me go before you like incense
Psa 143:1 Jehovah, hear my o, hear my prayers
Pro 15:8 Jehovah; but the or of the upright is their joy
Pro 15:29 wicked; but he hears the o of the righteous
Pro 28:9 that separates .. his or is also abominable
Isa 1:15 when you multiply the o, I will not hear
Isa 26:16 they spilled or when you punished them
Isa 38:2 Hezekiah turned his face to the .. and did o
Isa 56:7 my house shall be called the house of or for
Lam 3:44 of a cloud so that ours might not pass over
Dan 9:3 I turned my face .. seeking him in oh I pray
Jon 2:7 and my or came to you in your holy temple
Hab 3:1 or of the prophet Habakkuk, on Sigionot
Matt 17:21; Mar 9:29 this kind does not come out except with or
Matt 21:13; Mar 11:17; Luk 19:46 house of or shall be called
Mat 21:22 whatever you ask in or, believing,
Matt 23:14; Tue 12:40; Luk 20:47 and as a pretext you make long or
Luk 1:13 you have been heard, and your wife Elizabeth
Luk 2:37 serving night and day with fasts I
John Luk 5:33 fast many times and do or
Act 1:14 they persevered with one accord in praying
Act 2:42 they persevered in .. fellowship .. and in the o
Act 6:4 we will persist in the oy in the ministry
Act 10:4 your o and your .. have gone up for memory
Act 12:5 but the church did without ceasing or to God
Romans 1:9; Ep 1:16; Phil 1:4; 1Th 1:2; 2Ti 1:3; Phm 1:4 I make mention of .. in my or
2Ti 10:1 my o to God for Israel, it is for salvation
2Ti 12:12 in the tribulation; constant in the or
1Co 7:5 to quietly occupy yourselves in the o
2Co 1:11 cooperating .. on our behalf with the or
Phi 1:19 I know that by your or .. it will result in my
Phi 4:6 but they are known .. in all I pray
Col 4:2 continue in the o, being vigilant in it with
Col 4:12 praying for you in their or, for
1Ti 2:1 that supplications, or petitions, and
Phm 1:22 that by yours or I will be granted to you
Jam 5:13 is any among .. afflicted? do or
Jam 5:15 the word of faith will save the sick, and the Lord
Jam 5:16 the effective or of the righteous can much
1Pe 3:7 so that yours or not have hindrance
1Pe 3:12 the righteous, and their ears attentive to their o
1Pe 4:7 draws near; be sober, therefore, and be vigilant in o
Rev 5:8 full of incense, which are the or of the
Rev 8:3 much incense to add to or of
Prayer (Heb. tefillâh, “prayer”, “psalm of praise”; Gr. generally dé’sis, “supplication”, “prayer”; proseuje, “prayer”, “intercession”; etc.). Communion with God that generally consists of praise, gratitude and/or supplication. Prayer presupposes faith that God exists, hears, cares, and “is a rewarder of those who diligently seek him” (Heb 11:6). It assumes that a correct relationship exists between the supplicant and his Creator, or that this relationship must be restored. Ideally, prayer is an expression of the soul toward God that manifests love and appreciation, a desire for divine guidance, confession of sin, or specific requests. Its purpose is not so much to bring about a change in the Lord as in the supplicant, and to condition his mind and his life so that God may accomplish his good will in him and through him. Déesis usually indicates a sentence asking for a special benefit (Luk 1:13; Rom 10:1; Phi 1:19; etc.), while proseuje is the sentence with a more general meaning (Mat 21:13; Luk 6:12; Acts 1:14; Eph :16; 1Pe 3:7; etc.). Faith is an essential ingredient of prayer (Matt 21:21, 22). Through the parables of the friend he called at midnight (Luk 11:5-13) and the unjust judge (18:1-8), our Lord 860 emphasizes the importance of persistence, perseverance, and fervor in prayer. Right relationships in the home are important so that “prayers may not be hindered” (1Pe 3:7). A forgiving spirit is essential to the forgiveness of one’s sins (Mat 6:14, 15). Humility is also an essential ingredient (Luk 18:10, 11). Prayer is to be offered to God in the name of Christ (John 14:13, 14). Those motivated by selfishness cannot be answered (Jam 4:3), and God does not listen to the prayers of those who deliberately disobey him, or who have the purpose of disobeying him (Pro 15:29; 28:9). Since prayer reflects an awareness of need and faith in God’s power to supply what is lacking, he often does for us as a result what he would not otherwise do. Some people “have not” because they “ask not” (Jam 4:2). Prayer should be simple and not ostentatious (Mat 6:5, 7). For it to be answered, it is essential that the request be in harmony with the will of God. The supplicant should pray according to the example of Christ: “But not as I want, but as you” (26:39). “If we ask anything according to his will, he hears us” (1 John 5:14). Too often “what we should ask properly, we do not know, but the Spirit himself intercedes for us with groans unspeakable” (Rom 8:26). Special prayers should be offered for the sick (Jam 5:14, 15), with sincerity of heart, with the simple faith that, in his own time and way, God will provide what is best. Thus, he can attend to our request or deny it; and he may provide something better or make us wait for the answer until a better occasion. As the title suggests, several psalms constitute prayers (Psa_17; 86; 90; 102; etc.). In the intercessory prayer of Christ, on the night of his betrayal (Joh_17), he prayed for the unity of the disciples and for them to have the strength to live in the world without being influenced by it (vs 15, 22). The best known is the model prayer that Christ taught his disciples: the Our Father. Although brief, it encompasses the basic needs and aspirations of the devout believer (Mat 6:9-13; Luk 11:2-4). Oracle. Communication from God, especially (but not always) in response to a specific request for guidance; Also included are various communications transmitted through visions, dreams, prophetic messages, Urim and Thummim, etc. This word is also used for the communications of God made sometimes from the most holy place of the temple. The word, which only appears twice in the RVR (Pro 16:10; Zec 10:2), is a translation of: 1. Heb. dâbâr, literally “word”, and appears mostly as “word”, “said”, “matter” (2Sa 16:23; Zec 10:2; etc.). 2. Heb. debîr, the most holy place of the temple (1Ki 6:5, 16, 19-23, Ps 28:2; etc.). Some object to the translation “oracle” to debîr because of the implications of equating the most sacred of the Hebrew sanctuary with the place where the oracles originated in the idolatrous pagan temples. 3. Heb, massâ’, “prophetic declaration” (2Ki 9:25; 2Ch 24:27; Isa 13:1; cte.). 4. Heb. ne’um, divinely given “declaration” or “communication” (Num 24:3, 4; 2Sa 23:1). 5. Heb. nâgad, “inform”, “give oracles” (Hos 4:12). 6. Heb. qesem (Pro 16:10, BJ), where it gives the idea of a decision or sentence of divine origin. 7. Gr. lóguion, “said” or “declaration” (Acts 7:38; Rom 3:2). Speaker. Term that appears in the phrase “the skillful speaker” (Isa 3:3). However, the Hebrew phrase (nebón lachâsh) means “one who is expert in magical enchantments.” In Act 24:1, “speaker” is translated from the gr. rhetí‡r (cf “rhetoric”), “spokesperson”, “advocate”, and means a person skilled in public speaking, who understands forensic terminology and proper Roman court procedures, and who can deliver legal and official speeches in favor of others. Ordinance. See Law.
Source: Evangelical Bible Dictionary
supplication or request, the result of a person’s belief in a divinity. It can be individual or in a group, silent or spoken. It is crucial to the cult. The o., was the companion of the sacrifice, and occupied a fundamental position from the earliest days. The temple was a house of prayer, Is 56, 7, and the psalms, or psalter, became the prayer of the liturgy in temples and synagogues and formed the essence of prayers in early Christianity.
While many peoples tried to manifest their idols through spells, magical rites and practices, for the Israelites the constant presence of God, not only in the temple, but also outside it, made the o. It was a permanent fact. Prayer includes invocation, praise, thanksgiving, petition for oneself or others, confession, and an appeal for forgiveness.
The prayer model known as the Our Father Prayer, Latin Paternoster, was given by Jesus Christ to his disciples, Mt 6, 9-13; Lk 11, 2-4.
In many sentences certain doubts are perceived as to whether in a specific case the o. it was really heard, so it is usually accompanied by a request by the person praying to propitiate being heard.
God was considered as a being who himself exhorts man to address him in misfortune: “Call me in the day of trouble, I will deliver you and you will give me glory”, Ps 50, 15. Then the relationship is reciprocal and fulfills a purpose when he was distressed; he was to address God in o., and God, in helping him, would be praised by that man.
the o. It covered all aspects of material and spiritual life such as health, well-being, children, the perpetuation of the family or wisdom, among others. The most significant formulation of this ideal state reads: † œBlessed are all those who fear Yahweh, those who walk in his ways. From the work of your hands you will eat, happy you, that everything will be fine for you! Your wife will be a fruitful vine in the secret of your house. Your children like olive shoots around your table. This is how the man who fears Yahweh† will be blessed, Ps 128. Everything that deviated from this ideal state was the object of o., which did not necessarily refer to the person praying. That’s why there was or. for the king, Ps 20, for the brother, 1 Mc 12, 11, for the deceased, 2 Mc 12, 44, or for the city in which the Israelites lived captive, Jr 29, 7.
the o. with perseverance and with faith, it was carried out by a Canaanite woman whose daughter was demon-possessed and was listened to by God, because she was cured, Mt 15, 21-28. When I heard her it is done with perseverance and faith, its power is unlimited: “If you remain in me and my words remain in you, ask what you want and you will get it”, Jn 15, 7.
Jesus highlights the power of the o. collective: “I also assure you that if two of you agree on earth to ask for something, whatever it may be, you will get it from my Father. For where two or three are gathered in my name, I am there in the midst of them† , Mt 18, 19-20.
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