Matthew 6:7

Matthew 6:7 in Multiple Translations

Berean Standard Bible BSB

And when you pray, do not babble on like pagans, for they think that by their many words they will be heard.

King James Version 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.

American Standard Version ASV

And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking.

Bible in Basic English BBE

And in your prayer do not make use of the same words again and again, as the Gentiles do: for they have the idea that God will give attention to them because of the number of their words.

Free Bible Version FBV

When you pray, don't babble on meaninglessly like the foreigners do, who think they will be heard because of all the words they repeat.

Geneva Bible 1599 GNV

Also when ye pray, vse no vaine repetitions as the Heathen: for they thinke to be heard for their much babbling.

Young's Literal Translation YLT

'And — praying — ye may not use vain repetitions like the nations, for they think that in their much speaking they shall be heard,

World English Bible WEB

In praying, don’t use vain repetitions as the Gentiles do; for they think that they will be heard for their much speaking.

Noah Webster Bible WBS

But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

Douay-Rheims 1899 DRV

And when you are praying, speak not much, as the heathens. For they think that in their much speaking they may be heard.

Translation for Translators T4T

When you pray, do not repeat words many times as the people who do not know God do when they pray. They repeat meaningless words because they think that if they use many words, their gods will listen to them and give them what they ask for.

Plain English Version PEV

And when you pray, don’t keep on talking on and on, with lots of words that don’t mean anything. People that don’t know God, they do that. They think that if they talk a lot, God will hear them. But they are wrong.

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Berean Amplified Bible — Matthew 6:7

BAB

Word Study

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Matthew 6:7 Interlinear (Deep Study)

BIB

GRK προσευχομενοι δε μη βαττολογησητε ωσπερ οι εθνικοι δοκουσιν γαρ οτι εν τη πολυλογια αυτων εισακουσθησονται

προσευχομενοι proseuchomai G4336 to pray Verb-PNP-NPM

δε de G1161 then Conj

μη mē G3361 not Particle-N

βαττολογησητε battologeō G945 to babble Verb-AAS-2P

ωσπερ hōsper G5618 just as Adv

οι ho G3588 the/this/who Art-NPM

εθνικοι ethnikos G1482 Gentile-like Adj-NPM

δοκουσιν dokeō G1380 to think Verb-PAI-3P

γαρ gar G1063 for Conj

οτι hoti G3754 that/since: that Conj

εν en G1722 in/on/among Prep

τη ho G3588 the/this/who Art-DSF

πολυλογια polulogia G4180 wordiness Noun-DSF

αυτων autos G846 it/s/he Pron-GPM

εισακουσθησονται eisakouō G1522 to listen to Verb-FPI-3P

Greek Word Study

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Greek Word Reference — Matthew 6:7

προσευχομενοι proseuchomai G4336 "to pray" Verb-PNP-NPM

To pray to God, as Jesus did in Matthew 6:5-7 and Luke 1:10, or to worship Him

Definition: προσ-εύχομαι [in LXX chiefly for פָּלַל hith. ;] to pray (always of prayer to God, or in cl., to gods): absol., Mat.6:5-7, 9 14:23 19:13 26:36, 39 26:41, 44, Mrk.1:35 6:46 11:24-25 13:33 (WH, E, txt., om.) Mrk.14:32, 38-39 Luk.1:10 3:21 5:16 6:12 9:18, 28-29 11:1-2 18:1, 10 22:44 (WH, E, mg., om.), Act.1:24 6:6 9:11 10:9, 30 11:5 12:12 13:3 14:23 16:25 20:36 21:5 22:17 28:8, 1Co.11:4-5 14:14, 1Th.5:17, 1Ti.2:8, Jas.5:13, 18; before λέγων, Mat.26:39, 42, Luk.22:41; with dative instr., 1Co.11:5 14:14-15; μακρά, Mat.23:14 (WH, R, txt., om.), Mrk.12:40, Luk.20:47; ἐν πνεύματι (ἁγίῳ), Eph.6:18, Ju 20; προσευχῇ π. (a Hebraism, see: προσευχή), Jas.5:17; with accusative of thing(s), Luk.18:11, Rom.8:26; before ἐπί, with accusative of person(s), Jas.5:14; with dative of person(s), Mat.6:6, 1Co.11:13; before περί, with genitive, Act.8:15, Col.1:3 4:3, 1Th.5:25, 2Th.1:11 3:1, Heb.13:18; ὑπέρ, Mat.5:44 Luk.6:28, Col.1:9, Jas.5:16; before ἵνα, Mat.24:20, Mrk.13:18 14:35, Luk.22:46, 1Co.14:13; τοῦτο ἵνα, Php.1:9; with inf., Luk.22:46; before τοῦ, with inf. (Bl., § 71, 3), Jas.5:17.† (AS)

Usage: Occurs in 82 NT verses. KJV: pray (X earnestly, for), make prayer See also: 1 Corinthians 11:4; Luke 6:28; Hebrews 13:18.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

βαττολογησητε battologeō G945 "to babble" Verb-AAS-2P

To babble means to speak nonsense or repeat empty words, like the vain repetitions Jesus warns against in Matthew 6:7.

Definition: βατταλογέω, -ῶ (Rec. βαττολ-, D, βλαττ- = βατταρίζω, prob. onomatop.; see MM, see word; DCG, ii, 499b, 790a); to stammer, repeat idly: Mat.6:7 (Cremer, 765).† (AS)

Usage: Occurs in 1 NT verses. KJV: use vain repetitions See also: Matthew 6:7.

ωσπερ hōsper G5618 "just as" Adv

This word means just as or exactly like, used for comparisons in the Bible. It appears in Matthew 6:2 and 1 Corinthians 8:5.

Definition: ὥσ-περ adv., just as, even as: Mat.6:2 20:28, Act.3:17, 1Co.8:5, 1Th.5:3 al.; in protasis, with οὕτως (καί) in apodosis: Mat.12:40, Luk.17:24, Jhn.5:21, Rom.5:19, Gal.4:29, Jas.2:26, al (AS)

Usage: Occurs in 42 NT verses. KJV: (even, like) as See also: 1 Corinthians 8:5; Matthew 5:48; Hebrews 4:10.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εθνικοι ethnikos G1482 "Gentile-like" Adj-NPM

This word describes someone who is like a Gentile, or a non-Jewish person. In Matthew 5:47 and 3 John 7, it refers to Gentiles.

Definition: ἐθνικός, -ή, -όν, [in Al.: Lev.21:7 * ;] __1. national (Polyb.). __2. foreign (gramm.); in NT, as subst., ὁ ἐ., the Gentile (the adj. "describes character rather than mere position"; cf. ἔθνος, and see Cremer, 228): Mat.5:47 6:7 18:17, 3Jo.7.† (AS)

Usage: Occurs in 2 NT verses. KJV: heathen (man) See also: Matthew 6:7; Matthew 18:17.

δοκουσιν dokeō G1380 "to think" Verb-PAI-3P

To think means to have an opinion or suppose something, as in Matthew 24:44 and Luke 12:40. It involves having a thought or idea about something, which may or may not be true.

Definition: δοκέω, -ῶ (δόκος, opinion, δέκομαι, Ion, form of δέχ-), [in LXX for טוֹב, נָדַב, etc. ;] __1. to be of opinion, suppose: Mat.24:44, Luk.12:40, Heb.10:29; with inf., Mat.3:9, Luk.8:18 24:37, Jhn.5:39 16:2, Act.12:9 27:13, 1Co.3:18 7:40 8:2 10:12 14:37, Gal.6:3, Php.3:4, Jas.1:26; with accusative and inf., 1Co.12:23, 2Co.11:16; before ὅτι, Mat.6:7 26:53, Mrk.6:49, Luk.12:51 13:2, 4 19:11, Jhn.5:45 11:13, 31 13:29 20:15, 1Co.4:9, 2Co.12:19, Jas.4:5. __2. to seem, be reputed: Act.25:27; with inf., Mrk.10:42, Luk.10:36 22:24, Act.17:13 26:9, 1Co.11:16 12:22, 2Co.10:9, Gal.2:6, 9, Heb.4:1 12:11; οἱ δοκοῦντες, those of repute, Gal.2:2. Impers., it seems, with dative of person(s); __(a) to think: Mat.17:25 18:12 21:28 22:17, 42 26:66, Jhn.11:56, Heb.12:10; __(b) to please, seem good to: with inf., Luk.1:3, Act.15:22, 25 15:23, 34.† SYN. (δοκέω 1): ἡγέομαι 2, νομίζω2, οἴομαι; ἡ. and ν. properly express belief resting on external proof, ἡ. denoting the more careful judgment; δ. and οἴ. imply a subjective judgment which in the case of οἴ. is based on feeling, in δ. on thought (see Schmidt, with 17) (δοκέω2): φαίνομαι; φ., from the standpoint of the object, "expresses how a matter phenomenally shows and presents itself"; δ., from the standpoint of the observer, expresses one's subjective judgment about a matter (see Tr., Syn., LXXx; Cremer, 204). (AS)

Usage: Occurs in 61 NT verses. KJV: be accounted, (of own) please(-ure), be of reputation, seem (good), suppose, think, trow See also: 1 Corinthians 3:18; John 5:39; Hebrews 4:1.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πολυλογια polulogia G4180 "wordiness" Noun-DSF

Wordiness refers to talking too much or using too many words, as seen in Matthew 6:7. This term is used to describe excessive or unnecessary speech. It warns against using too many words when fewer would be more effective.

Definition: πολυλογία, -ας, ἡ [in LXX: Pro.10:19 (דָּבָר רֹב)* ;] much speaking, loquacity: Mat.6:7.† (AS)

Usage: Occurs in 1 NT verses. KJV: much speaking See also: Matthew 6:7.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εισακουσθησονται eisakouō G1522 "to listen to" Verb-FPI-3P

To listen to or obey, as in 1 Corinthians 14:21, where it means to obey God's commands. It can also mean to hear or answer a prayer, like in Matthew 6:7.

Definition: είσ-ακούω [in LXX chiefly for שָׁמַע, also for עָנָה, etc. ;] to listen to, in two senses; __(a) to obey: 1Co.14:21 (cf. Deu.1:43, Sir.3:6) __(b) to listen, assent to; pass., to be heard: of persons praying, Mat.6:7, Heb.5:7; of the prayer offered, Luk.1:13, Act.10:31 (cf. Psa.4:2, Sir.34:26); see Cremer, 624).† (AS)

Usage: Occurs in 5 NT verses. KJV: hear See also: 1 Corinthians 14:21; Hebrews 5:7; Matthew 6:7.

Study Notes — Matthew 6:7

Show Verse Quote Highlights

Context
Cross References
Matthew 6:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 6:7
Jamieson-Fausset-Brown on Matthew 6:7
Matthew Poole's Commentary on Matthew 6:7
Trapp's Commentary on Matthew 6:7
Ellicott's Commentary on Matthew 6:7
Adam Clarke's Commentary on Matthew 6:7
Cambridge Bible on Matthew 6:7
Barnes' Notes on Matthew 6:7
Whedon's Commentary on Matthew 6:7
Sermons on Matthew 6:7

Context — The Lord’s Prayer

5And when you pray, do not be like the hypocrites. For they love to pray standing in the synagogues and on the street corners to be seen by men. Truly I tell you, they already have their full reward. 6But when you pray, go into your inner room, shut your door, and pray to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you.

7And when you pray, do not babble on like pagans, for they think that by their many words they will be heard.

8Do not be like them, for your Father knows what you need before you ask Him. 9So then, this is how you should pray: ‘Our Father in heaven, hallowed be Your name.

Cross References

	Reference	Text (BSB)
1	Ecclesiastes 5:2–3	Do not be quick to speak, and do not be hasty in your heart to utter a word before God. After all, God is in heaven and you are on earth. So let your words be few. As a dream comes through many cares, so the speech of a fool comes with many words.
2	Ecclesiastes 5:7	For as many dreams bring futility, so do many words. Therefore, fear God.
3	1 Kings 18:26–29	And they took the bull that was given them, prepared it, and called on the name of Baal from morning until noon, shouting, “O Baal, answer us!” But there was no sound, and no one answered as they leaped around the altar they had made. At noon Elijah began to taunt them, saying, “Shout louder, for he is a god! Perhaps he is deep in thought, or occupied, or on a journey. Perhaps he is sleeping and must be awakened!” So they shouted louder and cut themselves with knives and lances, as was their custom, until the blood gushed over them. Midday passed, and they kept on raving until the time of the evening sacrifice. But there was no response; no one answered, no one paid attention.
4	Matthew 6:32	For the Gentiles strive after all these things, and your heavenly Father knows that you need them.
5	Matthew 26:44	So He left them and went away once more and prayed a third time, saying the same thing.
6	Matthew 26:42	A second time He went away and prayed, “My Father, if this cup cannot pass unless I drink it, may Your will be done.”
7	Daniel 9:18–19	Incline Your ear, O my God, and hear; open Your eyes and see the desolation of the city that bears Your name. For we are not presenting our petitions before You because of our righteous acts, but because of Your great compassion. O Lord, listen! O Lord, forgive! O Lord, hear and act! For Your sake, O my God, do not delay, because Your city and Your people bear Your name.”
8	Acts 19:34	But when they realized that he was a Jew, they all shouted in unison for about two hours: “Great is Artemis of the Ephesians!”
9	1 Kings 8:26–54	And now, O God of Israel, please confirm what You promised to Your servant, my father David. But will God indeed dwell upon the earth? Even heaven, the highest heaven, cannot contain You, much less this temple I have built. Yet regard the prayer and plea of Your servant, O LORD my God, so that You may hear the cry and the prayer that Your servant is praying before You today. May Your eyes be open toward this temple night and day, toward the place of which You said, ‘My Name shall be there,’ so that You may hear the prayer that Your servant prays toward this place. Hear the plea of Your servant and of Your people Israel when they pray toward this place. May You hear from heaven, Your dwelling place. May You hear and forgive. When a man sins against his neighbor and is required to take an oath, and he comes to take an oath before Your altar in this temple, then may You hear from heaven and act. May You judge Your servants, condemning the wicked man by bringing down on his own head what he has done, and justifying the righteous man by rewarding him according to his righteousness. When Your people Israel are defeated before an enemy because they have sinned against You, and they return to You and confess Your name, praying and pleading with You in this temple, then may You hear from heaven and forgive the sin of Your people Israel. May You restore them to the land You gave to their fathers. When the skies are shut and there is no rain because Your people have sinned against You, and they pray toward this place and confess Your name, and they turn from their sins because You have afflicted them, then may You hear from heaven and forgive the sin of Your servants, Your people Israel, so that You may teach them the good way in which they should walk. May You send rain on the land that You gave Your people as an inheritance. When famine or plague comes upon the land, or blight or mildew or locusts or grasshoppers, or when their enemy besieges them in their cities, whatever plague or sickness may come, then may whatever prayer or petition Your people Israel make—each knowing his own afflictions and spreading out his hands toward this temple— be heard by You from heaven, Your dwelling place. And may You forgive and act, and repay each man according to all his ways, since You know his heart—for You alone know the hearts of all men— so that they may fear You all the days they live in the land that You gave to our fathers. And as for the foreigner who is not of Your people Israel but has come from a distant land because of Your name— for they will hear of Your great name and mighty hand and outstretched arm—when he comes and prays toward this temple, then may You hear from heaven, Your dwelling place, and do according to all for which the foreigner calls to You. Then all the peoples of the earth will know Your name and fear You, as do Your people Israel, and they will know that this house I have built is called by Your Name. When Your people go to war against their enemies, wherever You send them, and when they pray to the LORD in the direction of the city You have chosen and the house I have built for Your Name, then may You hear from heaven their prayer and their plea, and may You uphold their cause. When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to his own land, whether far or near, and when they come to their senses in the land to which they were taken, and they repent and plead with You in the land of their captors, saying, ‘We have sinned and done wrong; we have acted wickedly,’ and when they return to You with all their heart and soul in the land of the enemies who took them captive, and when they pray to You in the direction of the land that You gave to their fathers, the city You have chosen, and the house I have built for Your Name, then may You hear from heaven, Your dwelling place, their prayer and petition, and may You uphold their cause. May You forgive Your people who have sinned against You and all the transgressions they have committed against You, and may You grant them compassion in the eyes of their captors to show them mercy. For they are Your people and Your inheritance; You brought them out of Egypt, out of the furnace for iron. May Your eyes be open to the pleas of Your servant and of Your people Israel, and may You listen to them whenever they call to You. For You, O Lord GOD, as Your inheritance, have set them apart from all the peoples of the earth, as You spoke through Your servant Moses when You brought our fathers out of Egypt.” Now when Solomon had finished praying this entire prayer and petition to the LORD, he got up before the altar of the LORD, where he had been kneeling with his hands spread out toward heaven.
10	Matthew 26:39	Going a little farther, He fell facedown and prayed, “My Father, if it is possible, let this cup pass from Me. Yet not as I will, but as You will.”

Matthew 6:7 Summary

In Matthew 6:7, Jesus teaches us that when we pray, we shouldn't just repeat a lot of words thinking that God will hear us because of how much we say. Instead, we should talk to God like we're talking to a Father who loves us and already knows what we need, as He says in Matthew 6:8. This means we can be simple and sincere in our prayers, like Jesus shows us in the Lord's Prayer in Matthew 6:9-13. By praying in this way, we can have a deeper and more personal relationship with God, and trust that He will hear and answer us, as promised in John 15:7.

Frequently Asked Questions

What does Jesus mean by 'babble on like pagans' in Matthew 6:7?

Jesus is referring to the practice of repeating words or phrases excessively in prayer, thinking that God will hear them because of the multitude of words, as seen in the prayers of the pagans in the Bible, such as in 1 Kings 18:25-29, where the prophets of Baal cry out to their god from morning until noon.

Is Jesus saying that we should only pray with a few words?

No, Jesus is not limiting the length of our prayers, but rather warning against praying with the wrong motivation or method, such as seeking to impress others with our words, as mentioned in Matthew 6:5, where the hypocrites love to pray standing in the synagogues and on the street corners to be seen by men.

How can we avoid babbling on like pagans in our prayers?

We can avoid babbling on like pagans by focusing on the sincerity and simplicity of our prayers, as Jesus teaches in Matthew 6:9, where He gives us the example of the Lord's Prayer, which is a model of a simple and sincere prayer, and by remembering that our Father knows what we need before we ask Him, as stated in Matthew 6:8.

What is the main difference between the way pagans pray and the way Christians should pray?

The main difference is that pagans pray to be heard because of their many words, whereas Christians pray to their Father who knows their needs before they ask, and who desires a personal and intimate relationship with them, as seen in John 17:3, where Jesus says that eternal life is to know God and Jesus Christ whom He has sent.

Reflection Questions

What are some ways in which I have been guilty of 'babbling on like a pagan' in my own prayers, and how can I simplify and sincerify my prayer life?
How can I balance the desire to express my thoughts and feelings to God in prayer with the need to avoid unnecessary repetition and verbosity?
In what ways can I cultivate a deeper sense of intimacy and relationship with God in my prayers, rather than just reciting words or formulas?
What are some specific things that I can do to focus on the presence and character of God in my prayers, rather than just on my own needs and desires?

Gill's Exposition on Matthew 6:7

But when ye pray, use not vain repetitions,.... Saying the same things over and over again, as the Heathens do, as the worshippers of Baal, from morning till noon, 1 Kings 18:26.

Jamieson-Fausset-Brown on Matthew 6:7

But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. But when ye pray, use not vain repetitions , [ mee (G3361) battologeeseete (G945)].

Matthew Poole's Commentary on Matthew 6:7

See Poole on "".

Trapp's Commentary on Matthew 6:7

7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Ver. 7. But when ye pray, use not vain repetitions] Babble not, bubble not, saith the Syriac, as water out of a narrow mouthed vessel. Do not iterate or inculcate the same things odiously et ad nauseam, as Solomon’ s fool, who is full af words (saith he); and this custom of his expressed μιμητικως, in his vain tautologies. "A man cannot tell what shall be; and what shall be after him, who can tell?" Ecclesiastes 10:14. Such a one also was that Battus (to whom the Evangelist here hath relation), an egregious babbler. In common discourse it is a sign of weakness to lay on more words upon a matter than needs must: how much more in prayer! Take we heed we offer not the sacrifice of fools; God hath no need of such, 1 Samuel 21:15; cf. Psalms 5:5. He "is in heaven, and thou upon earth: therefore let thy words be few," Ecclesiastes 5:2. Prayers move God, not as an orator moves his hearers, but as a child his father ("your Father knoweth that ye have need of all these things," Matthew 6:8). Now a child is not to chat to his father, but to deliver his mind, humbly, earnestly, in few, direct to the point. St Peter would have men to be sober in prayer, that is, to pray with due respect to God’ s dreadful majesty, without trifling or vain babbling, 1 Peter 4:7. He that is fervent in spirit, prays much, though he speak little, as the publican, Luke 18:13, and Elijah, 1 Kings 18:36. But as a body without a soul, much wood without a fire, a bullet in a gun without powder, -so are words in prayer without spirit. Now long prayers can hardly maintain their vigour, as in tall bodies the spirits are diffused. The strongest hand long extended will languish, as Moses’ hand slacked against Amalek. It is a praise proper to God, to have "his hand stretched out still," Isaiah 9:12. Our infirmity suffers not any long intention of body or mind. Our devotion will soon lag and hang the wing: others also that join with us may be tired out, and made to sin by weariness and wanderings. In secret indeed, and in extraordinary prayer with solemn fasting, or so when the heart is extraordinarily enlarged, our prayers may and must be likewise. Solomon prayed long at the dedication of the Temple, so did those godly Levites. Nehemiah 9:5-38 Our Saviour prayed all night sometimes, "and rising up a great while before day, he went apart and prayed," Mark 1:35. Of Luther it is reported that he spent constantly three hours a day in prayer, and three of the best hours, and fittest for study.

Ellicott's Commentary on Matthew 6:7

(7) Use not vain repetitions.—The Greek word has a force but feebly rendered in the English. Formed from a word which reproduces the repeated attempts of the stammerer to clothe his thoughts in words, it might be almost rendered, “Do not stutter out your prayers, do not babble them over.” The words describe only too faithfully the act of prayer when it becomes mechanical. The devotion of the rosary, in which every bead is connected with a Pater Noster or an Ave Maria, does but reproduce the eighteen prayers of the Rabbis, which they held it to be an act of religion to repeat. On the other hand, it is clear that the law of Christ does not exclude the iteration of intense emotion. That is not a “vain repetition;” and in the great crisis of His human life our Lord Himself prayed thrice “using the same words” (Matthew 26:44). How far our use of the Lord’s Prayer, or of the Kyrie Eleison of our Litanies, is open to the charge of “vain repetition” is another question. It is obvious that it may easily become so to any mechanical worshipper of the Pharisaic type; but there is, on the other side, an ever-accumulating weight of evidence from really devout souls, that they have found it helpful in sustaining the emotion without which prayer is dead. As the heathen do.—We know too little of the details of the ritual of classical heathenism to be able to say how far the charge of vain repetition applied at this time to them. The cries of the worshippers of Baal “from morning even until noon” (1 Kings 18:26), the shouts of those of Artemis at Ephesus “for the space of two hours” (Acts 19:34), may be taken as representative instances. Their much speaking.—This thought was the root-evil of the worship of the heathen or the Pharisee. It gave to prayer a quantitative mechanical force, increased in proportion to the number of prayers offered. If fifty failed, a hundred might succeed. But this assumed that the object of prayer was to change the will of God, or to inform Him of what He did not know before, and our Lord teaches us—as, indeed, all masters of the higher life have taught—that that assumption vitiates prayer at once.

Adam Clarke's Commentary on Matthew 6:7

Verse 7. Use not vain repetitions] μηβαττολογησητε, Suidas explains this word well: "πολυλογια, much speaking, from one Battus, who made very prolix hymns, in which the same idea frequently recurred." "A frequent repetition of awful and striking words may often be the result of earnestness and fervour. See Daniel 9:3-20; but great length of prayer, which will of course involve much sameness and idle repetition, naturally creates fatigue and carelessness in the worshipper, and seems to suppose ignorance or inattention in the Deity; a fault against which our Lord more particularly wishes to secure them." See Clarke on Matthew 6:8. This judicious note is from the late Mr. Gilbert Wakefield, who illustrates it with the following quotation from the Heautontimorumenos of Terence: - Ohe! jam decine Deos, uxor, gratulando OBTUNDERE, Tuam esse inventam gnatam: nisi illos ex TUO INGENIO judicas, Ut nil credas INTELLIGERE, nisi idem DICTUM SIT CENTIES. "Pray thee, wife, cease from STUNNING the gods with thanksgivings, because thy child is in safety; unless thou judgest of them from thyself, that they cannot UNDERSTAND a thing, unless they are told of it a HUNDRED TIMES." Heaut. ver. 880. Prayer requires more of the heart than of the tongue. The eloquence of prayer consists in the fervency of desire, and the simplicity of faith. The abundance of fine thoughts, studied and vehement motions, and the order and politeness of the expressions, are things which compose a mere human harangue, not an humble and Christian prayer. Our trust and confidence ought to proceed from that which God is able to do in us, and not from that which we can say to him. It is abominable, says the HEDAYAH, that a person offering up prayers to God, should say, "I beseech thee, by the glory of thy heavens!" or, "by the splendour of thy throne!" for a style of this nature would lead to suspect that the Almighty derived glory from the heavens; whereas the heavens are created, but God with all his attributes is eternal and inimitable. HEDAYAH, vol. iv. p. 121. This is the sentiment of a Mohammedan; and yet for this vain repetition the Mohammedans are peculiarly remarkable; they often use such words as the following:- [--------------------Arabic--------------------] O God, O God, O God, O God! - O Lord, O Lord, O Lord, O Lord! - O living, O immortal, O living, O immortal, O living, O immortal, O living, O immortal! - O Creator of the heavens and the earth! - O thou who art endowed with majesty and authority! O wonderful, c. I have extracted the above from a form of prayer used by Tippo Sahib, which I met with in a book of devotion in which there were several prayers written with his own hand, and signed with his own name. Of this vain repetition in civil matters, among the Jews, many instances might be given, and not a few examples might be found among Christians. The heathens abounded with them: see several quoted by Lightfoot. - Let the parricide be dragged!

Cambridge Bible on Matthew 6:7

7. use not vain repetitions] It is not the length of time spent in prayer or the fervent or reasonable repetition of forms of prayer that is forbidden, but the mechanical repetition of set words, and the belief that the efficacy of prayer consists in such repetition. The word itself lit. means to stammer, then to “repeat uselessly.” as the heathen] The Jews also had a saying, “Every one that multiplies prayer is heard.”

Barnes' Notes on Matthew 6:7

Use not vain repetitions - The original word here is supposed to be derived from the name of a Greek poet, who made long and weary verses, declaring by many forms and endless repetitions the same sentiment.

Whedon's Commentary on Matthew 6:7

7. Vain repetitions — The second caution in regard to prayer. Vain repetition, in the Greek, battologia. The word is derived by an ancient lexicographer from Battus, a poet, who composed hymns full of repetitions.

Sermons on Matthew 6:7

	Sermon	Description
	Christian Freedom: Branded but Not Bound by Warren Wiersbe	In this sermon, the apostle Paul encourages believers to evaluate their own ministries using the word of God as a mirror. He warns against ministering in a legalistic way and empha
	The Necessity of Secret Prayer by David Wilkerson	In this sermon, the speaker shares his personal experience of how God spoke to him about the amount of time he spent watching television. He felt convicted to give up watching TV a
	Genuine Prayer by Paul Washer	In this sermon, the preacher focuses on the book of Mark and its fast-paced narrative of Jesus' life. He highlights the use of the word "immediately" to describe Jesus' actions and
	When Prayer Touches Glory by Carter Conlon	In this sermon, the speaker emphasizes the need for a transformation in our hearts, minds, and spirits. He prays for God to plant a new heart in him and to give him a renewed mind
	(Basics) 57. Praying for Our Material Needs by Zac Poonen	In this sermon, the speaker emphasizes the importance of putting God first in our lives and prayers. He highlights that we should not prioritize our business, studies, family, or p
	The Genuine Baptism of Fire by Zac Poonen	This sermon emphasizes the importance of offering ourselves completely to God, drawing parallels between the burnt offering in Leviticus and the surrender of our lives to God as se
	Father by Alistair Begg	In this sermon, the speaker emphasizes the importance of not treating people in a disservice by reinforcing the notion that God is their father and sending them home happy. However