Anong masasabi mo sa ibang relihiyon na nag-aakusa na walang kwenta ang paulit-ulit na panalangin sa tuwing magrorosaryo?
Depende po ito sa pagkakaintindi ng salitang Greek na βατταλογήσητε (battalogēsēte); base po ito sa Mt 6:7 na bahagi ng 'Sermon on the Mount'. Ang salita po kasing ito ay isinalin po sa bersyo ng bibliya ng Protestante, partikular na po sa KJV, bilang vain repetitions, at isinalin naman po ito sa Douay-Rheims bilang speak not much. Sa pagitan po ng dalawang salin, ang sa Douay-Rheims po ang mas tama o mas tugma. Ang kabuoang pahayag po sa salitang Greek ay mababasa ng ganito
"Proseuchomenoi de mē battalogēsēte ōsper oi ethnikoi, dokousin gar oti tē polylogia autōn eisakousthēsontai"
Ang salitang pong may guhit ay mahalagang mga salita para maunawaan ang nasabing teksto. Ang unang salita po ay battalogēsēte at ang ikalawa po ay polu(y)logia. Ang ugat po ng salitang battalogēsēte ay battalogeo(a verbal at nominal form) na nanggaling sa salitang batta na ang ibig sabihin po ay much at logeo (mula sa salitang logia, word) na ang katumbas po sa salitang Ingles ay to speak. Habang ang salita pong polulogia (a corresponding noun) ay nanggaling naman po sa salitang polu (kung saan nakuha po natin ang salitang 'poly' = 'many' o 'much'; hal. polytheism, much married, polygamy, many colored) at logia. Kung mapapansin mo po ang salitang batta at poly ay may iisang pakahulugan, at ito po’y tumutukoy sa salitang 'much' o 'marami', bagay na sinanang-ayunan po ng salin ng Douay-Rheims (mē battalogēsēte) at maging ng mga Protestante po tulad nila John Calvin[1], (Lange) Philip Schaff[2] at August Meyer[3].
Meron pong salitang ikinakabit sa batta ito po ay ang salitang ridzein na ang ibig po sabihin ay "to stammer" na pinaniniwalaan kasing kahulugan din daw po ng battalogein, pero ito po ay sinalungat po ni Joseph Sheahan; ayon po sa kanya ang salitang "to speak much" ay ang wasto daw pong salin ng battalogein habang ang battaridzein ay ang s'yang katumbas ng to stammer much. Ngayon po, sa literaturang Griyego, wala pong bakas na hiwalay na ginamit ang salitang batta na makikita; palagi po itong may kasamang salita o isang kumbinasyon. Sa librong isinulat ni Edwin A. Abbott na The Fourfold Gospel[4], wala raw pong bakas[5] na ito'y ginamit bago pa ang panahon ni Simplicius; ito'y sa pagitan ng ikalima o ika-anim na siglo (in Comm. Epict. Ench. 37, Schweig. p. 340). Samakatuwid po, tanging sa Mt 6:7 at sa panahon ni Simplicius[6] ito unang ginamit.
Bagamat meron na pong naunang paliwanag, meron parin pong mga ikinakabit sa salitang batta o pinaniniwalaang pinaghangoan ng salita. Una, ito daw po ay base sa pangalan ni King Battus I[7] (630-600 B.C) at ikalawa, sa manunulang si Battus. Ang una pong nakaisip na ito'y ikabit sa/bilang pinagmulan ng salita ay Suidas (a late 10th century, author of, perhaps, the most important Greek lexicon or encyclopedia). Isa sa posibilidad na pinagkunan niya ay si Hesychius, pero ayon po kay Rev. Sheahan,
"… Hesychius gives no etymology for the noun battalogia and does not mention battalogeo at all. But although some of those who lived before the Protestant Reformation made a guess that Batta was derived from some Libyan king who-stammered, none of them thought that the word batta in St. Matthew meant to stammer, or, to use vain repetitions."[8]
Iba rin po ang naging pakahulugan ni Suidas kahit ikinabit po nya ang pangalan ng dalawa, hindi po vain repetition kundi πολυλογια, much speaking[9] na akma po sa Douay-Rheims. Wala rin pong sinabi si Suidas na Ovid daw po ang nagsabi na ito'y mula sa dalawang taong ito, dahil ang binanggit po ni Ovid na Battus ay "a rustic not a poet"[10] at ito'y malaking pagkakamali na ikrenedito kay Erasmus.
Sa kabuoan po wala pong patunay na ang salita sa Mt 6:7 na βατταλογήσητε ay tumutukoy sa vain repetitions. Ayon narin po kay Alexander, J. A, isang prominenteng Protestant scholar, ang vain repetitions ay "is a paraphrase and gloss but not a version, giving probably the sense but not the form of the original". (The Gospel According to Matthew Explained, p. 170). Sa Latin Vulgate ni St. Jerome isinalin ang Greek battalogia bilang Nolite multum loqui, na halos kaparehas ng sa Arabic, ay may kahulugan na do not speak much. Sinang-ayunan ito ng liguist na si J. D. Michaelis na batay sa kanyang pagsasaliksik, ang sinaunang salin Greek ng Greek mē battalogēsēte ay kasang-ayon rin nito.[11] (Tignan ang Essay of Battology)
Ngayon po, marahil maitatatanong mo po kung meron bang katibayan na ang salitang battalogia at polylogia ay magkaparehas? Opo, meron po, batay po mismo ito sa naunang salin ng teksto mula sa saling Protestante
"But in preiynge nyle ze speke moche as hethen men don, for thei gessen that thei be herd in her moche speche." (Wycliffe, A.D. 1380)
Meron rin po tayong patunay mula sa mga Ama ng Simbahan (Church Fathers) na nagbigay komento na kaiba sa pinaniniwala na ang teksto sa Mt 6:7 ay vain repetitions
"But when praying do not speak much, as the pagans do.” If a pagan speaks much in prayer, (Verbosity in prayer was a commonplace in pagan worship. Cf. Seneca, Ep. 31. 5; Martial 7.60.3) then the one who is Christian ought to say little. For “God is a hearer not of words but of the heart." (Wis 1.6.)
- St. Jerome, The Fathers of the Church: Commentary on Matthew (trans. by Thomas P. Scheck, The Catholic University of America Press), p. 87.
"We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for might suggest for our thought."
- Cassian, Collat. Ix. 36.
"True prayer consists rather in the bitter groans of repentance, than in the resounding periods of an oration."
- St. Gregory, Catena Aurea. 1. c.
"As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men; so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much speaking; therefore He adds, “When ye pray, do not ye use many words."
- St. Augustine, mula sa The Catena Aurea of St. Thomas Aquinas, Matthew 6:1 (Tignan din ang On the Sermon on the Mount, Book II, translated by William Findlay from Nicene and Post-Nicene Fathers, First Series, vol. 6, edited by Philip Schaff, Buffalo, NY: Christian Literature Publishing Co., 1888.)
"A multitude of words was necessary for the Gentiles, on account of the demons, who did not know what -was wanted until they were informed by their words; hence it is added: ‘For they think that they will be heard on account of their much speaking.'"
Gloss. ord. Catena Aurea. 1. c.
"He orders us therefore, not to make long prayers. Long, not by reason of the time spent in prayer, but on account of the multitude of things that are said in it. For those who pray ought to persevere in it. ‘Continue steadfast in prayer,’ says the Apostle (Rm 12:12). He does not, however tell us to compose a prayer of ten thousand verses and to recite it all, which He insinuates when He says: ‘Do not speak much.’"
- St. Chrysostom (Vain Repetition or The Protestant meaning of BATTA, p. 25)
Bilang pangwakas pong komento, hindi po ito tumutukoy sa pag-ulit-ulit ng mga salita, dahil iba po ang nais tukuyin ng naturang teksto. Kaya para masabi po na dahil inuulit-ulit ang dasal sa tuwing magrorosaryo ay mali na agad ay hindi po tama. Kung tutuosin, kung pag-aaralan po ang ilang paliwanang na mula sa mga Protestante, partikular na po duon sa mga nagsasabing ito'y tumutukoy sa repetitions ay malilito ka po, dahil sa sila sila po ay may kanya kanya ring paliwanag dito, hal. pagikinumpara mo ang sinabi ni Rosen Muller kay Cook ay iba rin ang lalabas, maging kay Grotius, Beza, Gualperious, sa Geneva Study Bible, at marami pangpaliwanag ng Protestante ay may pagkakaiba. Kaya't masasabi po nating wala po itong basehan.
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1"(Christ) uses two words (Batta-logia and Poly-logia) but they have the same meaning" (Calvin, mula sa Vain Repetition or The Protestant meaning of BATTA, p. 13)
2 Lange, J. P., D.D, Commentary on the Holy Scriptures, Critical, Doctrinal and Homilectical, (edited by Schaff, P.), p. 128.
3 Meyer, H. A. W, Th. D., Critical and Exegetical Handbook of the Gospel of Matthew.
4 The Fourfold Gospel: the Founding of the New Kingdom Or Life Reached Through Death, Cambridge: University Press, 1917, p. 233.
5 May ibinigay namang pong suwestiyon ang Greek scholar na si Prof. Edward Hussey (ng Oxford) kung bakit wala ito sa mga sinaunang literatura ng Gresya (liban nalang kay Simplicius): "... the absence of the word from Greek literature may indicate either that it had already become archaic by the period of the earliest surviving literature, or that it was felt to be an undignified or slang word." (Wollock, J. L., The Noblest Animate Motion: speech, physiology and medicine in pre-Cartesian linguistic thought, p. 156)
6 Para kay Simplicius, ang battalogia ay katumbas ng salitang πολυλογια (much speaking). (Tholuck, A., Commentary on the Sermon on the Mount (trans. by Lundin Brown), T. & T. Clark Publishing, p. 308)
7 Sa ginawa ko pong pagresearch, ang pangalang pong Battus ay nangangahulugang 'King' sa salitang Libyan at hindi po dahil sa tinawag siya ng Orakulo ng Delphi na Battus ay nangangahulugan na po na 'stammerer'. Bago po ito maikunsidera kailangan po muna natin pag-aralan ang mga ss: una, ang sinabi po ni Herodotus, na ang salitang Battus ay katumbas ng salitang King. (Herod. IV. ch. 155. ); ikalawa, ang estado ni Pythia at ang kahulugan ng salitang orakulo. Ang kahulugan ng orakulo ayon sa Wikipedia ay: "a person or agency considered to be a source of wise counsel or prophetic predictions or precognition of the future, inspired by the gods." Ang trabaho po ng isang orakulo ay maybigay ng prediksyon, tumayong kinatawan ng mga diyos/a at magbigay payo hinggil sa mga sumusunod "political impact, war, duty, crime, laws—even personal issues" - sa ibaba mababasa kung ano po ang ipinunta (o isinangguni) ni Battus sa orakulo.; ikatlo, ang pangalan po niya ay Aristotle at hindi Battus (Callimachus, Hymn. ad Apoll. 75; Heraclides Pontius, Fr. iv; Eusebius, Chron. Can. ii, p. 320); at panghuli po, ang mga katawagan ng mga naging Hari ng Libya pagkatapos ni Battus I - Battus II, Battus III, Battus IV …
Kahalitulad din po ng aking ipinunto ang opinyon ng scholar na si Rawlinsonsa kanyang librong The History of Herodotus (p. 106)
“At Thera, Polymnestus, one of the chief citizens of the place, took Phronima to be his concubine. The fruit of this union was a son, who stammered and had a lisp in his speech. According to Cyrenaens and Thereans the name given to the boy was Battus: in my opinion, however, he was called at the first something else, and only got the name Battus after arrival in Libya, assuming it either in consequence of the words addressed to him by the Delphian oracle, or on account of the office when held. For, in the Libyan tounge, the word “Battus” means “a king.” And this, I think, was the reason the Pythoness addressed him as she did: she he was to be king in Libya, and so she used the Libyan word in speaking to him. For after he had grown to man's estate, he made journey to Delphi, to consult the oracle about his voice; when upon his putting his question, the Pythoness thus replied to him: -
Battus, thou cames to ask of thy voice; but Phoebus Apollo
Bids thee establish a city in Libya, abounding in fleeces;
which was as if she had said in her own tounge, “King, thou camest to ask of thy voice.” Then he replied, “Mighty lord, I did indeed come hither to consult thee about my voice, but thou speakest to me of quite other matters, bidding me colonise Libya - an impossible thing! What power have I? What followers?” Thus he spake, but he did not persuade the Pythoness to give him any other response; so when he found that she persisted in former answer, he left her speaking, and set out on his return to Thera.”
8 Vain Repetition or The Protestant meaning of BATTA, p. 72-3
9 "(…) can be classed as 'much speaking'" (Orr, James, M.A, International Standard Bible Encyclopedia)
10 A shepherd of Neleus, who saw Hermes driving away the cattle he had stolen from Apollo. The god promised to reward him if he would not betray what he had seen. Battus promised on oath to keep the secret; but as Hermes mistrusted him nevertheless, he assumed a different appearance, returned to Battus, and promised him a handsome present, if he would tell him who had stolen the cattle of Apollo. The shepherd was tempted, and related all he knew, whereupon Hermes touched him with his staff, and changed him into a stone. (Ovid, Met. ii. 688, &c.; Anton. Lib. 22.); A countryman changed by Mercury into a flint (touchstone, the ‘informer’). (Bk II:676-701, Mercury, Battus and the stolen cattle)
11 "… the large majority of the translations take battalogia in the sense of πολυλογια….. Almost all the commentators also restrict the meaning to much speaking in prayer." (Tholuck, p. 310)
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