Several different words are used for in the original Scriptures. Old Testament Hebrew words define it as a note of intreaty, or a plea for intercession or intervention, with a root meaning to judge or intreat.

In Isaiah 26:16, the word lachash is used signifying a whisper, as a magical incantation. "Yahweh, in trouble have they visited Thee, they poured out a prayer (Lachash) when Thy chastening was upon them." It describes the attitude of some who only turn to the Lord in trouble, and expect the prayer they offer will act as a magic wand to rid them of it.

The general term for prayer in the New Testament is proseuche, compounded of pros, suggesting direction towards, and euche, a prayer, a vow, or a request. Generally it suggests the activity of the worshipper towards Yahweh.

Another word is deesis, signifying to ask or beg for. It is from a root signifying to want or to need. It expresses our dependance upon God.

In John 14:16, the Lord told the disciples, "I will pray the Father." Here the word is erotao, and signifies to request. It relates to the formal presentation of a petition.

In 1 Timothy 2:1, Paul supplies four definitions of prayer in one verse: "I exhort therefore, that, first of all, supplications, prayer, intercessions and giving of thanks be made for all men."

"Supplications" is deesis and primarily is a wanting, a need. This is the asking side of prayer. "Prayers" is proseuche and signifies an approach by prayer to God. "Intercessions" is enteuxis, and implies a meeting with God in order to converse; and then, to make petition. "Giving of thanks" is from eucharistia, and expresses gratitude manifested in thankfulness.

These are four aspects of communion. There are others. It is profitable with the help of an Analytical Concordance to mark in your Bible the places where the various words occur, that the full extent of the many-sided aspects of prayer may be better appreciated.

Prayer has been described as a means whereby we on earth can tune in to heaven (Heb. 10:19). It sends our thoughts to God when otherwise they would lie dormant at this end; and it opens our heart to the sympathetic reflex current from above.

Let us constantly use this means to commune with Yahweh. For prayer is properly addressed to the Father (Matt. 6:6; John 16:23; Eph. 1:17; 3:14) through the son (John 14:13). It provides the means whereby we can have communion with both, and thus draw closer in fellowship with the Father and the son (1 John 1:3).