1 John 5:15

15. For παρʼ αὐτοῦ ([805][806][807]) read ἀπ ̓ αὐτοῦ ([808][809]). [810]1[811] omit from ἡμῶν to ἡμῶν: homoeoteleuton.

[805] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.
[806] 9th century. All three Epistles.
[807] 9th century. All three Epistles.
[808] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.
[809] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.
[810] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.
[811] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

15. ἐὰν οἴδαμεν ὅτι� … οἴδ. ὄτι ἔχομεν. The one certitude depends on the other: if we trust God’s goodness, we are perfectly certain that our trust is not misplaced. Comp. πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν (Mark 11:24). Here the present ἔχομεν states the fact (comp. Matthew 7:8); in Mark 11:24 the future ἔσται states the result of the fact. Our petitions are granted at once: the results of the granting are perceived in the future. For the exceptional construction ἐὰν οἴδαμεν comp. ἐὰν δὲ�προσφέρει δῶρον τῷ κυρίῳ (Leviticus 1:14): ἐὰν ὑμεῖς στήκετε ἐν κυρίῳ (1 Thessalonians 3:8). In Romans 14:8 ἀποθνήσκομεν seems to be a false reading: so also ἐλευθερώσει in John 8:36. But in Acts 8:31 ὁδηγήσει is probably correct. Winer, 369.

ἃ ᾐτήκαμεν. Which we have asked of Him, as R.V. Note the change from middle to active without change of meaning. Ἀπʼ αὐτου is amphibolous: it may go either with ἔχομεν or ᾐτήκαμεν. The order favours the latter connexion; but αἰτεῖν is more commonly followed by παρά (John 4:9; Acts 3:2; Acts 9:2; James 1:5) than by ἀπό. Hence the confusion of readings here and Matthew 20:20.