James 5:16

Mace New Testament

confess then to one another the offences you have committed, and pray for one another, that you may be healed; the fervent prayer of a virtuous man has great influence.

Parallel Translations

New American Standard Bible (1995)
Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much.

Simplified Cowboy Version
So if you've done some things you ain't proud of, go to another cowboy and tell 'em about it and your heart will no longer be heavy. A fellow who rides hard and straight, his prayers are strong and they get the job done.

Bible in Basic English
So then, make a statement of your sins to one another, and say prayers for one another so that you may be made well. The prayer of a good man is full of power in its working.

Darby Translation
Confess therefore your offences to one another, and pray for one another, that ye may be healed. [The] fervent supplication of the righteous [man] has much power.

World English Bible
Confess your offenses one to another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective.

Wesley's New Testament (1755)
Confess your faults one to another, brethren, and pray one for another, that ye may be healed: the fervent prayer of a righteous man availeth much.

Weymouth's New Testament
Therefore confess your sins to one another, and pray for one another, so that you may be cured. The heartfelt supplication of a righteous man exerts a mighty influence.

King James Version (1611)
Confesse your faults one to another, and pray one for another, that yee may bee healed: the effectuall feruent prayer of a righteous man auaileth much.

Literal Translation
Confess to one another the deviations from the Law , and pray for one another, that you may be healed. Very strong is a righteous petition, being made effective.

Miles Coverdale Bible (1535)
Knowlege youre fautes one to another: and praye one for another, that ye maye be healed. The prayer of a righteous man auayleth moche, yf it be feruet.

THE MESSAGE
Make this your common practice: Confess your sins to each other and pray for each other so that you can live together whole and healed. The prayer of a person living right with God is something powerful to be reckoned with. Elijah, for instance, human just like us, prayed hard that it wouldn't rain, and it didn't—not a drop for three and a half years. Then he prayed that it would rain, and it did. The showers came and everything started growing again.

Amplified Bible
Therefore, confess your sins to one another [your false steps, your offenses], and pray for one another, that you may be healed and restored. The heartfelt and persistent prayer of a righteous man (believer) is able to accomplish much [when put into action and made effective by God—it is dynamic and can have tremendous power].

American Standard Version
Confess therefore your sins one to another, and pray one for another, that ye may be healed. The supplication of a righteous man availeth much in its working.

Revised Standard Version
Therefore confess your sins to one another, and pray for one another, that you may be healed. The prayer of a righteous man has great power in its effects.

Tyndale New Testament (1525)
knowledge youre fautes one to another: and praye one for another that ye maye be healed. The prayer of a ryghteous ma avayleth moche yf it be fervet.

Update Bible Version
Confess therefore your sins one to another, and pray one for another, that you may be healed. The supplication of a righteous man avails much in its working.

Webster's Bible Translation
Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of the righteous man availeth much.

Young's Literal Translation
Be confessing to one another the trespasses, and be praying for one another, that ye may be healed; very strong is a working supplication of a righteous man;

New Century Version
Confess your sins to each other and pray for each other so God can heal you. When a believing person prays, great things happen.

New English Translation
So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness.

Berean Standard Bible
Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man has great power to prevail.

Contemporary English Version
If you have sinned, you should tell each other what you have done. Then you can pray for one another and be healed. The prayer of an innocent person is powerful, and it can help a lot.

Complete Jewish Bible
Therefore, openly acknowledge your sins to one another, and pray for each other, so that you may be healed. The prayer of a righteous person is powerful and effective.

English Standard Version
Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.

Geneva Bible (1587)
Acknowledge your faultes one to another, and pray one for another, that ye may be healed: for the prayer of a righteous man auaileth much, if it be feruent.

George Lamsa Translation
Confess your faults one to another, and pray one for another, that you may be healed. The effectual fervent prayer of a righteous man is powerful.

Christian Standard Bible®
Therefore, confess your sins to one another and pray for one another, so that you may be healed. The urgent request of a righteous person is very powerful in its effect.

Hebrew Names Version
Confess your offenses one to another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective.

International Standard Version
Therefore, make it your habit to confess your sins to one another and to pray for one another, so that you may be healed. The prayer of a righteous person is powerful and effective.Genesis 20:17; Numbers 11:2; Deuteronomy 9:18-20; Joshua 10:12; 1 Samuel 12:18; 1 Kings 13:6; 2 Kings 4:33; Psalm 10:17; 34:15; 145:18; Proverbs 15:29; 28:9; John 9:31; 1 John 3:22;">[xr]

Etheridge Translation
But confess your faults one to another, and pray one for another, that you may be healed. For great is the power of that prayer which the righteous prayeth.

Murdock Translation
And confess ye your faults one to another, and pray ye one for another, that ye may be healed; for great is the efficacy of the prayer which a righteous man prayeth.

New King James Version
Confess your trespasses [fn] to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much.

New Living Translation
Confess your sins to each other and pray for each other so that you may be healed. The earnest prayer of a righteous person has great power and produces wonderful results.

New Life Bible
Tell your sins to each other. And pray for each other so you may be healed. The prayer from the heart of a man right with God has much power.

English Revised Version
Confess therefore your sins one to another, and pray one for another, that ye may be healed. The supplication of a righteous man availeth much in its working.

New Revised Standard
Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective.

J.B. Rotherham Emphasized Bible
Be openly confessing, therefore, one to another, your sins, and be praying in each other's behalf, - that ye may be healed. Much availeth, the supplication of a righteous man, when it is energised:

Douay-Rheims Bible
Confess therefore your sins one to another: and pray one for another, that you may be saved. For the continual prayer of a just man availeth much.

King James Version
Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

Lexham English Bible
Therefore confess your sins to one another, and pray for one another, so that you may be healed. The effective prayer of a righteous person accomplishes much.

Bishop's Bible (1568)
Knowledge your faultes one to another, and pray one for another, that ye may be healed: For ye feruent prayer of a ryghteous man auayleth much.

Easy-to-Read Version
So always tell each other the wrong things you have done. Then pray for each other. Do this so that God can heal you. Anyone who lives the way God wants can pray, and great things will happen.

New American Standard Bible
Therefore, confess your sins to one another, and pray for one another so that you may be healed. A prayer of a righteous person, when it is brought about, can accomplish much.

Good News Translation
So then, confess your sins to one another and pray for one another, so that you will be healed. The prayer of a good person has a powerful effect.

Wycliffe Bible (1395)
Therfor knouleche ye ech to othere youre synnes, and preye ye ech for othere, that ye be sauyd. For the contynuel preyer of a iust man is myche worth.

Contextual Overview

¹² Above all things, my brethren, don't swear, neither by the heaven, nor by the earth, nor use any other oath; but let your affirmation, or negation, be sincere, lest you fall under condemnation. ¹³ Is any among you afflicted? let him pray. is his mind serene? let him sing psalms. ¹⁴ Is any of you sick? let him send for the pastors of the church, to pray for him, and after giving him the unction, in the name of the Lord, ¹⁵ the prayer that proceeds from faith, shall save the sick; the Lord will raise him up, and his sins that may have been the occasion, shall be forgiven. ¹⁶ confess then to one another the offences you have committed, and pray for one another, that you may be healed; the fervent prayer of a virtuous man has great influence. ¹⁷ Elias was only a man, as we are; however, having ardently prayed, that it might not rain, it did not rain in that country for three years and a half: ¹⁸ then be pray'd again: the heavens sent its showers, and the earth push'd out its fruit. ¹⁹ My brethren, when any of you deviates from the truth, whoever sets him right, may be assured, ²⁰ that the retrieving of a sinner from his erroneous habits, is saving a soul from ruin, and cancels a multitude of sins.

Bible Verse Review
  from Treasury of Scripure Knowledge

Confess: Genesis 41:9, Genesis 41:10, 2 Samuel 19:19, Matthew 3:6, Matthew 18:15-17, Luke 7:3, Luke 7:4, Acts 19:18

pray: Colossians 1:9, 1 Thessalonians 5:17, 1 Thessalonians 5:23, 1 Thessalonians 5:25, Hebrews 13:18

that: Genesis 20:17, 2 Chronicles 30:20, Luke 9:6, Acts 10:38

The effectual: Genesis 18:23-32, Genesis 19:29, Genesis 20:7, Genesis 20:17, Genesis 32:28, Exodus 9:28, Exodus 9:29, Exodus 9:33, Exodus 17:11, Exodus 32:10-14, Numbers 11:2, Numbers 14:13-20, Numbers 21:7-9, Deuteronomy 9:18-20, Joshua 10:12, 1 Samuel 12:18, 1 Kings 13:6, 1 Kings 17:18-24, 2 Kings 4:33-35, 2 Kings 19:15-20, 2 Kings 20:2-5, 2 Chronicles 14:11, 2 Chronicles 14:12, 2 Chronicles 32:20-22, Job 42:8, Psalms 10:17, Psalms 10:18, Psalms 34:15, Psalms 145:18, Psalms 145:19, Proverbs 15:8, Proverbs 15:29, Proverbs 28:9, Jeremiah 15:1, Jeremiah 29:12, Jeremiah 29:13, Jeremiah 33:3, Daniel 2:18-23, Daniel 9:20-22, Hosea 12:3, Hosea 12:4, Matthew 7:7-11, Matthew 21:22, Luke 11:11-13, Luke 18:1-8, John 9:31, Acts 4:24-31, Acts 12:5-11, 1 John 3:22

a righteous: Romans 3:10, Romans 5:19, Hebrews 11:4, Hebrews 11:7

Reciprocal: Genesis 18:32 - I will not Genesis 50:17 - they did Exodus 8:12 - General Exodus 8:30 - entreated Exodus 32:30 - an atonement Exodus 33:17 - I will do Numbers 16:48 - General Deuteronomy 9:19 - But the 1 Samuel 1:12 - continued praying 1 Samuel 7:8 - Cease 1 Samuel 7:9 - cried unto 1 Samuel 12:17 - I will call 1 Samuel 19:18 - to Samuel 1 Kings 18:37 - Hear me 1 Kings 18:42 - he cast himself 2 Kings 6:17 - prayed 2 Kings 19:4 - lift up 2 Chronicles 30:18 - prayed Job 22:30 - pureness Psalms 41:4 - heal Psalms 106:23 - stood Song of Solomon 5:8 - if ye Isaiah 37:4 - lift up Jeremiah 27:18 - let them Jeremiah 42:2 - and pray Ezekiel 14:16 - these Daniel 9:3 - I set Amos 7:2 - O Lord Amos 7:3 - General Jonah 1:8 - Tell Zechariah 10:1 - ye Matthew 5:24 - there Matthew 6:5 - when John 14:13 - whatsoever Acts 5:16 - healed Acts 8:24 - Pray Acts 18:25 - fervent Acts 27:24 - lo Romans 8:27 - knoweth Romans 12:11 - fervent Romans 12:12 - continuing 2 Corinthians 1:11 - helping Colossians 4:12 - always 1 Timothy 2:1 - supplications Philemon 1:22 - through James 1:5 - let James 5:15 - the prayer 1 Peter 3:12 - his ears 2 Peter 2:8 - that 1 John 5:14 - if Revelation 11:6 - power

Gill's Notes on the Bible

Confess your faults one to another,.... Which must be understood of sins committed against one another; which should be acknowledged, and repentance for them declared, in order to mutual forgiveness and reconciliation; and this is necessary at all times, and especially on beds of affliction, and when death and eternity seem near approaching: wherefore this makes nothing for auricular confession, used by the Papists; which is of all sins, whereas this is only of such by which men offend one another; that is made to priests, but this is made by the saints to one another, by the offending party to him that is offended, for reconciliation, whereby a good end is answered; whereas there is none by the other, and very often bad consequences follow.

And pray for one another, that ye may be healed; both corporeally and spiritually:

the effectual fervent prayer of a righteous man availeth much. Not any man's prayer; not the prayer of a profane sinner, for God heareth not sinners; nor of hypocrites and formal professors: but of the righteous man, who is justified by the righteousness of Christ, and has the truth of grace in him, and lives soberly and righteously; for a righteous man often designs a good man, a gracious man, one that is sincere and upright, as Job, Joseph of Arimathea, and others; though not without sin, as the person instanced in the following verse shows; "Elias, who was a man of like passions", but a just man, and his prayer was prevalent: and not any prayer of a righteous man is of avail, but that which is "effectual, fervent"; that has power, and energy, and life in it; which is with the Spirit, and with the understanding, with the heart, even with a true heart, and in faith; and which is put up with fervency, and not in a cold, lukewarm, lifeless, formal, and customary way: it is but one word in the original text; and the Vulgate Latin version renders it, "daily"; that prayer which is constant and continual, and without ceasing, and is importunate; this prevails and succeeds, as the parable of the widow and the unjust judge shows. Some translate the word "inspired": the Spirit of God breathes into men the breath of spiritual life, and they live, and being quickened by him, they breathe; and prayer is the breath of the spiritual man, and is no other than the reverberation of the Spirit of God in him; and such prayer cannot fail of success: it may be rendered "inwrought"; true prayer is not what is written in a book, but what is wrought in the heart, by the Spirit of God; who is the enditer of prayer, who impresses the minds of his people with a sense of their wants, and fills their mouths with arguments, and puts strength into them to plead with God, and makes intercession for them according to the will of God; and such prayer is always heard, and regarded by him: this has great power with God; whatever is asked, believing, is received; God can deny nothing prayed for in this manner; it has great power with Christ, as Jacob had over the angel, when he wrestled with him; and as the woman of Canaan, when she importuned him, on account of her daughter, and would have no denial: such prayer has often been of much avail against Satan, who has been dispossessed by it; even the most stubborn kind of devils have been dislodged by fasting and prayer: it has often been the means of preserving kingdoms and nations, when invaded by enemies, as the instances of Jehoshaphat and Hezekiah show; and of removing judgments from a people, as was often done, through the prayers of Moses, as when fire and fiery serpents were sent among them; and of bringing down blessings as rain from heaven by Elijah; and of delivering particular persons from trouble, as Peter was delivered from prison, through the incessant prayer of the church for him: and this power, and efficacy, and prevalence of prayer, does not arise from any intrinsic worth and merit in it, but from the grace of the Spirit, who influences and endites it, directs to it, and assists in it; and from the powerful mediation, precious blood, and efficacious sacrifice of Christ; and from the promise of God and Christ, who have engaged, that whatever is asked according to the will of God, and in the name of Christ, shall be done. The Jews have had formerly a great notion of prayer: the power of prayer, they say b, is strong; and extol it above all other services: they say c, it is better than good works, or than offerings and sacrifices; and particularly, the prayer of righteous men: says R. Eliezar d

"to what is תפלתן של צדיקים, "prayer of righteous men" like? it is like a shovel: the sense is, that as the shovel turns the corn on the floor, from one place to another, so prayer turns the holy blessed God from wrath to mercy.''

b Zohar in Exod. fol. 100. 1. c T. Bab. Beracot, fol. 32. 2. d T. Bab. Succa, fol. 14. 1. & Yebamot, fol. 64. 1.

Barnes' Notes on the Bible

Confess your faults one to another - This seems primarily to refer to those who were sick, since it is added, “that ye may be healed.” The fair interpretation is, that it might be supposed that such confession would contribute to a restoration to health. The case supposed all along here (see James 5:15) is, that the sickness referred to had been brought upon the patient for his sins, apparently as a punishment for some particular transgressions. Compare the notes at 1 Corinthians 11:30. In such a case, it is said that if those who were sick would make confession of their sins, it would, in connection with prayer, be an important means of restoration to health. The duty inculcated, and which is equally binding on all now, is, that if we are sick, and are conscious that we have injured any persons, to make confession to them. This indeed is a duty at all times, but in health it is often neglected, and there is a special propriety that such confession should be made when we are sick. The particular reason for doing it which is here specified is, that it would contribute to a restoration to health - “that ye may be healed.” In the case specified, this might be supposed to contribute to a restoration to health from one of two causes:

1. If the sickness had been brought upon them as a special act of divine visitation for sin, it might be hoped that when the confession was made the hand of God would be withdrawn; or

(2)In any case, if the mind was troubled by the recollection of guilt, it might be hoped that the calmness and peace resulting from confession would be favorable to a restoration to health.

The former case would of course be more applicable to the times of the apostles; the latter would pertain to all times. Disease is often greatly aggravated by the trouble of mind which arises from conscious guilt; and, in such a case, nothing will contribute more directly to recovery than the restoration of peace to the soul agitated by guilt and by the dread of a judgment to come. This may be secured by confession - confession made first to God, and then to those who are wronged. It may be added, that this is a duty to which we are prompted by the very nature of our feelings when we are sick, and by the fact that no one is willing to die with guilt on his conscience; without having done everything that he can to be at peace with all the world. This passage is one on which Roman Catholics rely to demonstrate the propriety of “auricular confession,” or confession made to a priest with a view to an absolution of sin. The doctrine which is held on that point is, that it is a duty to confess to a priest, at certain seasons, all our sins, secret and open, of which we have been guilty; all our improper thoughts, desires, words, and actions; and that the priest has power to declare on such confession that the sins are forgiven. But never was any text less pertinent to prove a doctrine than this passage to demonstrate that. Because:

(1) The confession here enjoined is not to be made by a person in health, that he may obtain salvation, but by a sick person, that he may be healed.

(2) As mutual confession is here enjoined, a priest would be as much bound to confess to the people as the people to a priest.

(3) No mention is made of a priest at all, or even of a minister of religion, as the one to whom the confession is to be made.

(4) The confession referred to is for “faults” with reference to “one another,” that is, where one has injured another; and nothing is said of confessing faults to those whom we have not injured at all.

(5) There is no mention here of absolution, either by a priest or any other person.

(6) If anything is meant by absolution that is Scriptural, it may as well be pronounced by one person as another; by a layman as a clergyman. All that it can mean is, that God promises pardon to those who are truly penitent, and this fact may as well be stated by one person as another. No priest, no man whatever, is empowered to say to another either that he is truly penitent, or to forgive sin. “Who can forgive sins but God only?” None but he whose law has been violated, or who has been wronged, can pardon an offence. No third person can forgive a sin which a man has committed against a neighbor; no one but a parent can pardon the offences of which his own children have been guilty towards him; and who can put himself in the place of God, and presume to pardon the sins which his creatures have committed against him?

(7) The practice of “auricular confession” is “evil, and only evil, and that continually.” Nothing gives so much power to a priesthood as the supposition that they have the power of absolution. Nothing serves so much to pollute the soul as to keep impure thoughts before the mind long enough to make the confession, and to state them in words. Nothing gives a man so much power over a female as to have it supposed that it is required by religion, and appertains to the sacred office, that all that passes in the mind should be disclosed to him. The thought which but for the necessity of confession would have vanished at once; the image which would have departed as soon as it came before the mind, but for the necessity of retaining it to make confession - these are the things over which a man would seek to have control, and to which he would desire to have access, if he wished to accomplish purposes of villany. The very thing which a seducer would desire would be the power of knowing all the thoughts of his intended victim; and if the thoughts which pass through the soul could be known, virtue would be safe nowhere. Nothing probably under the name of religion has ever done more to corrupt the morals of a community than the practice of auricular confession.

And pray one for another - One for the other; mutually. Those who have done injury, and those who are injured, should pray for each other. The apostle does not seem here, as in James 5:14-15, to refer particularly to the prayers of the ministers of religion, or the elders of the church, but refers to it as a duty pertaining to all Christians.

That ye may be healed - Not with reference to death, and therefore not relating to “extreme unction,” but in order that the sick maybe restored again to health. This is said in connection with the duty of confession, as well as prayer; and it seems to be implied that both might contribute to a restoration to health. Of the way in which prayer would do this, there can be no doubt; for all healing comes from God, and it is reasonable to suppose that this might be bestowed in answer to prayer. Of the way in which confession might do this, see the remarks already made. We should be deciding without evidence if we should say that sickness never comes now as a particular judgment for some forms of sin, and that it might not be removed if the suffering offender would make full confession to God, or to him whom he has wronged, and should resolve to offend no more. Perhaps this is, oftener than we suppose, one of the methods which God takes to bring his offending and backsliding children back to himself, or to warn and reclaim the guilty. When, after being laid on a bed of pain, his children are led to reflect on their violated vows and their unfaithfulness, and resolve to sin no more, they are raised up again to health, and made eminently useful to the church. So calamity, by disease or in other forms, often comes upon the vicious and the abandoned. They are led to reflection and to repentance. They resolve to reform, and the natural effects of their sinful course are arrested, and they become examples of virtue and usefulness in the world.

The effectual fervent prayer - The word effectual is not the most happy translation here, since it seems to do little more than to state a truism - that a prayer which is effectual is availing - that is, that it is effectual. The Greek word (ἐνεργουμένη energoumenē) would be better rendered by the word energetic, which indeed is derived from it. The word properly refers to that which has power; which in its own nature is fitted to produce an effect. It is not so much that it actually does produce an effect, as that it is fitted to do it. This is the kind of prayer referred to here. It is not listless, indifferent, cold, lifeless, as if there were no vitality in it, or power, but that which is adapted to be efficient - earnest, sincere, hearty, persevering. There is but a single word in the original to answer to the translation effectual fervent. Macknight and Doddridge suppose that the reference is to a kind of prayer “inwrought by the Spirit,” or the “inwrought prayer;” but the whole force of the original is expressed by the word energetic, or earnest.

Of a righteous man - The quality on which the success of the prayer depends is not the talent, learning, rank, wealth, or office of the man who prays, but the fact that he is a “righteous man,” that is, a good man; and this may be found in the ranks of the poor, as certainly as the rich; among laymen, as well as among the ministers of religion; among slaves, as well as among their masters.

Availeth much - ἰσχύει ischuei. Is strong; has efficacy; prevails. The idea of strength or power is that which enters into the word; strength that overcomes resistance and secures the object. Compare Matthew 7:28; Acts 19:16; Revelation 12:8. It has been said that “prayer moves the arm that moves the world;” and if there is anything that can prevail with God, it is prayer - humble, fervent, earnest petitioning. We have no power to control him; we cannot dictate or prescribe to him; we cannot resist him in the execution of his purposes; but we may asK him for what we desire, and he has graciously said that such asking may effect much for our own good and the good of our fellow-men. Nothing has been more clearly demonstrated in the history of the world than that prayer is effectual in obtaining blessings from God, and in accomplishing great and valuable purposes. It has indeed no intrinsic power; but God has graciously purposed that his favor shall be granted to those who call upon him, and that what no mere human power can effect should be produced by his power in answer to prayer.

Clarke's Notes on the Bible

Verse 16. Confess your faults one to another — This is a good general direction to Christians who endeavour to maintain among themselves the communion of saints. This social confession tends much to humble the soul, and to make it watchful. We naturally wish that our friends in general, and our religious friends in particular, should think well of us; and when we confess to them offences which, without this confession, they could never have known, we feel humbled, are kept from self-applause, and induced to watch unto prayer, that we may not increase our offences before God, or be obliged any more to undergo the painful humiliation of acknowledging our weakness, fickleness, or infidelity to our religious brethren.

It is not said, Confess your faults to the ELDERS that they may forgive them, or prescribe penance in order to forgive them. No; the members of the Church were to confess their faults to each other; therefore auricular confession to a priest, such as is prescribed by the Romish Church, has no foundation in this passage. Indeed, had it any foundation here it would prove more than they wish, for it would require the priest to confess his sins to the people, as well as the people to confess theirs to the priest.

And pray one for another — There is no instance in auricular confession where the penitent and the priest pray together for pardon; but here the people are commanded to pray for each other that they may be healed.

The effectual fervent prayer of a righteous man availeth much. — The words δεησις ενεργουμενη signify energetic supplication, or such a prayer as is suggested to the soul and wrought in it by a Divine energy. When God designs to do some particular work in his Church he pours out on his followers the spirit of grace and supplication; and this he does sometimes when he is about to do some especial work for an individual. When such a power of prayer is granted, faith should be immediately called into exercise, that the blessing may be given: the spirit of prayer is the proof that the power of God is present to heal. Long prayers give no particular evidence of Divine inspiration: the following was a maxim among the ancient Jews, שתפלת צדיקים קצדה the prayers of the righteous are short. This is exemplified in almost every instance in the Old Testament.