KJV: But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
YLT: And -- praying -- ye may not use vain repetitions like the nations, for they think that in their much speaking they shall be heard,
Darby: But when ye pray, use not vain repetitions, as those who are of the nations: for they think they shall be heard through their much speaking.
ASV: And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking.
| Προσευχόμενοι | Praying |
|
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: προσεύχομαι Sense: to offer prayers, to pray. |
|
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| βατταλογήσητε | do use vain repetitions |
|
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: βατταλογέω Sense: to stammer. |
|
| ὥσπερ | like |
|
Parse: Adverb Root: ὥσπερ Sense: just as, even as. |
|
| ἐθνικοί | pagans |
|
Parse: Adjective, Nominative Masculine Plural Root: ἐθνικός Sense: adapted to the genius or customs of a people, peculiar to a people, national. |
|
| δοκοῦσιν | they think |
|
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: δοκέω Sense: to be of opinion, think, suppose. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| πολυλογίᾳ | many words |
|
Parse: Noun, Dative Feminine Singular Root: πολυλογία Sense: much speaking. |
|
| αὐτῶν | of them |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| εἰσακουσθήσονται | they will be heard |
|
Parse: Verb, Future Indicative Passive, 3rd Person Plural Root: εἰσακούω Sense: to give heed to, comply with admonition, to obey. |
|
Greek Commentary for Matthew 6:7
Used of stammerers who repeat the words, then mere babbling or chattering, empty repetition. The etymology is uncertain, but it is probably onomatopoetic like “babble.” The worshippers of Baal on Mount Carmel (1 Kings 18:26) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Acts 19:34) are examples. The Mohammedans may also be cited who seem to think that they “will be heard for their much speaking” Vincent adds “and the Romanists with their paternosters and avast.” The Syriac Sinaitic has it: “Do not be saying idle things.” Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane “saying the same words again” (Matthew 26:44). “As the Gentiles do,” says Jesus. “The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them (‹fatigare deos ‘) into granting their requests” (Bruce). [source]
A word formed in imitation of the sound, battalogein properly, to stammer; then to babble or prate, to repeat the same formula many times, as the worshippers of Baal and of Diana of Ephesus (1 Kings 18:26; Acts 19:34) and the Romanists with their paternosters and aves. [source]
Reverse Greek Commentary Search for Matthew 6:7
. Not in the Greek, asyndeton Supply προσευχομενος proseuchomenos (praying), complementary or supplementary participle.Teach us Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Present active participle with the usual negative with participles (1 John 2:4).Of the Gentiles (απο των ετνικων apo tōn ethnikōn). Instead of the usual ετνων ethnōn (Luke 2:32), late adjective for what is peculiar to a people (ετνος ethnos) and then for the people themselves (Polybius, Diodorus, not in lxx), in N.T. only here, Matthew 5:47; Matthew 6:7; Matthew 18:17. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Cor 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1 Thessalonians 2:6.; 2 Corinthians 12:16.). Note απο apo here as in collecting taxes (Matthew 17:25) rather than παρα para which may be suggestive. [source]