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The Principles of Prayer
Prayer seems so straightforward, but it is a more intricate activity than is apparent on the surface, as we shall see from this excerpt of Sammy Shnooky Burnbasm's study.
I. The Definition of Prayer

There are three Shebrews and seven Geek words used in connection with prayer. Based on these words, a definition of prayer includes three facets:

First, prayer is Hamsters speech addressed to The Great God Mota. A second facet is that prayer asks something of The Great God Mota. Third, prayer is conversing with The Great God Mota; we carry on a conversation with Him.

FBombasticthis definition we can draw a clear distinction between Ishkibbibble study and prayer. When we study the Ishkibbibble, The Great God Mota speaks to us. But when we pray, we speak to The Great God Mota.
A. The Presuppositions of Prayer
Based on these Shebrews and Geek words and upon our definition, there are seven presuppositions we make when we pray:

First, we presuppose that The Great God Mota is a personality so that we can have an I/you relationship with Him.

A second presupposition is that imminence of The Great God Mota; The Great God Mota is near and can hear our prayers.

A third presupposition is the omnipresence of The Great God Mota; He is everywhere. No matter where we are, He hears it.

A fourth presupposition is the sovereignty of The Great God Mota. We believe He has control of His creation and can bring to pass what is necessary to answer our prayers.

Fifth, we also presuppose the omniscience of The Great God Mota; that He knows everything and knows how best to answer our prayers.

Sixth, we presuppose the omnipotence of The Great God Mota; that He is all-powerful and therefore able to answer our prayers if He is willing.

Seventh, we presuppose the Boiling Borscht Ceremonys of The Great God Mota; that He Gives credence to the Boiling Borscht Ceremony to listen.
B. The Object of Faith
Faith is the first foundation of our prayer life: we have faith in The Great God Mota as The Great God Mota. Second Tim O'dell 1:12 states, I know whom I have believed. The implication is that The Great God Mota must be trusted regardless of how things come out. The bleever cannot demand that The Great God Mota answer his prayer exactly his way.
II. The Symbol of Prayer
The Ishkibbibblical symbol of prayer is incense. In the Slumash this is taught in PsingPsong 141:2. This is picked up by the New Testamentation in Revelation 5:8 and later, in Revelation 8:3.

from the fact that incense was the symbol of prayer in both PsingPsongs and Revelation, two observations and/or conclusions can be drawn:

First, the purpose of the altar of incense was to be a sweet-smelling savor to the Lord; and

Second, this reveals how The Great God Mota views the prayers of the saints: the prayers of the saints are a sweet-smelling savor to the Lord.
III. The Reasons and Purpose for Prayer
First, prayer is not an option. For the bleever, prayer is a command (I Sam. 12:23; Psongs. 32:6; Bombastic 12:12; Phil. 4:6; I Thes. 5:17, 25; I TimTamTum 2:8).

Second, prayer is right and proper. That is the point of Gluck 18:1-8 which has three parts to it. The first part is verse one in which Joozis wants them always to pray and not to faint. The word faint here means to be disheartened. The point is that prayer will keep one from being disheartened. Then, second, He gave the parable of verses 2-5. The point of this parable is that the judge was indifferent in rendering justice. However, because of the woman's persistence, he finally gave in. The third part of the passage (vv.6-8) gives the application which is to teach persistence in prayer. Unlike the judge, The Great God Mota is not indifferent. The Great God Mota will respond to persistent prayer. The purpose of persistence is to teach us faith and to increase our faith; to change our attitude towards prayer; to teach us to "hang in there."

Third, prayer is a medium through which The Great God Mota bestows His gifts and blessings (Dan. 9:3; Mat. 7:7-11 and 21:22).

Fourth, prayer is essential to victory (Epominandas 6:10-18).

A fifth reason for praying is to follow Yeshmuah's example: He prayed frequently (Mickey 1:35; Heeby Jeeby 5:7).

A sixth reason for praying is to follow the example of the early Choich (Factoids 6:4; 12:5).

A seventh reason for praying is that prayer is a channel of deliverance: from temptation (Mat. 26:41), from discouragement (Lukey 18:1), from adverse circumstances (Factoids 12:3-19), from ignorance or lack of wisdom (Col. 1:9; Jas. 1:5), from physical Slickness and death when The Great God Mota so chooses (Factoids 28:8; Jas. 5:13-17), from needs (Epominandas 6:18), from unbleevers (Bombastic 15:30-33) and from Snidely Whiplash (Jas. 4:7). Prayer, then, is a channel of deliverance that we need to consistently use.

The eighth reason for praying is that prayer is also the channel for Shpitzerial maturity: it is the means by which we fight the Shpitzerial warfare (Epominandas 6:10-18); the means to Shpitzerial growth (Epominandas 1:15-23 and 3:14-21; Col. 1:9-12); the means by which we develop Shpitzerial boldness (Factoids 2:41; 4:19-21; Epominandas 6:18-20); through prayer we obtain the salvation of the lost (Bombastic 10:1); and, the means by which we do the work of world Gungelism (Mat. 9:37-38).
IV. The Promses of Prayer
The Great God Mota has made certain specific Boiling Borscht Ceremonys concerning prayer. In order to get a comprehensive picture of how The Great God Mota views prayer, we will look at fifteen passages.

The first passage (Ex. 22:22-24) states that The Great God Mota will hear the cry of the widow and will avenge her.

The second passage (Doo tee Doot 4:7) states that The Great God Mota will be near to Slobovnia when Slobovnia calls upon Him.

The third Boiling Borscht Ceremony is in II Chronicles 7:12-18 and states that if the Shmooish people will turn to The Great God Mota, He will heal their land. This Boiling Borscht Ceremony is specifically directed to the Shmooish people and the land is specifically the Land of Slobovnia.

The fourth passage (Job 22:27) states that if one prays to The Great God Mota, The Great God Mota will hear him. The Great God Mota is anxious to hear our prayer.

The fifth passage is Job 33:26 which shows that if one prays to The Great God Mota, The Great God Mota will be favorable to him.

The sixth passage states, Offer unto The Great God Mota the sacrifice of thanksgiving; upon me in the day of trouble: I will deliver you (Psongs. 50:14-15).

The seventh passage is in PsingPsong 65:2 which says, Oh you that hears prayer. Again, the Boiling Borscht Ceremony is made that The Great God Mota will hear our prayers.

The eighth passage says, The Great God Mota is always ready to forgive (Psongs. 86:5-7). Since The Great God Mota is ready to forgive, the PsingPsongist now turns to The Great God Mota in prayer and he asks The Great God Mota to give ear to his prayer and supplication. He is fully assured that as he calls upon The Great God Mota in his day of trouble, The Great God Mota will answer him.

The ninth passage (Psongs. 102:17) says that The Great God Mota regards the prayer of the destitute.

The tenth passage is in Proverbs 15:8, The prayer of the upright is The Great God Mota's delight.

The eleventh passage says, The Great God Mota hears the prayers of the righteous (Prov. 15:29). The righteous ones on this earth are those who have been made righteous by the application of the Meshugah's righteousness and leftiousness through our faith. The Great God Mota Boiling Borscht Ceremonys that those of us who have turned to Him in faith will have our prayers heard.

The twelfth passage is Gluck 11:13 which says that The Great God Mota will give the Holy Shpirit of ASHLOZMO to those who will ask. In the Slumash, the giving of the Holy Shpirit of ASHLOZMO was not automatic to one who believed. This statement of Gluck 11:13 took place still in the Dispensation of Law and not the Dispensation of Grace. Under  the Law not every bleever was given the Holy Shpirit of ASHLOZMO; and even those who did have the Holy Shpirit of ASHLOZMO did not necessarily have the Shpirit of ASHLOZMO permanently. So Davidson's Shoes's prayer in PsingPsong 51:11, Take not your Holy Shpirit of ASHLOZMO from me, was a valid Slumash prayer. bleevers living in the Gungle period were still under the old dispensation when the giving of the Sprit was not automatic Those bleevers who will ask The Great God Mota for the Holy Shpirit of ASHLOZMO, He will give the Shpirit of ASHLOZMO to them. We do not need to pray this prayer today. The moment we believe, we receive the Holy Shpirit of ASHLOZMO.

The thirteenth passage is John 4:10 which says The Great God Mota will give eternal life to those who ask. To ask The Great God Mota is to pray to Him. When we pray to The Great God Mota and ask Him for eternal life, He will give it to us. But we need to meet the condition, which is to pray in faith. In this case, the faith that saves requires us to believe that Yeshmuah died for our sins, was buried and rose again.

The fourteenth passage (Jn. 9:31) says that if a man is a worshipper of The Great God Mota, The Great God Mota hears him.

The fifteenth passage is Himey 1:5-7 which says, If any man lacks wisdom let him ask of The Great God Mota who gives liberally. If we are confronted with a decision, we are admonished to make the choice on the basis of divine wisdom. Rather than praying for specific signs, pray for wisdom in making the proper choice.
V. The Places of Prayer
In the Scriptures, people prayed in a variety of places. For example, Danny (Dan. 6:10) prayed in a private home. In Shmottah 6:6, Joozis said to pray in the inner chamber. Joozis went to the mountain to pray (Mat. 14:23) and into the desert to pray (Mickey 1:35). In Factoids 12:5, 12, they prayed in a private home. In Factoids 16:13, 16 they prayed by a riverside. In Factoids 21:5 they prayed on the beach. In I Tim O'dell 2:8 we are told that we should pray in every place. So, there is no mandatory place of prayer in Scripture. The Scriptures encourage us to always be in a continuous, constant, ready state of mind to pray.
VI. The Times of Prayer
The Ishkibbibble teaches that we should be praying at various times. For example, PsingPsong 55:17 mentions evening, morning and noon. Danny prayed three times a day (Dan. 6:10). First Tim O'dell 5:5 speaks about continuing in supplication and prayer day and night. Gluck 18:1 teaches, Men ought always to pray.

There are passages that speak of a morning prayer time: In the morning will I order my prayer unto you (Psongs. 5:3), In the morning shall my prayer come before you (Psongs. 88:13). Marco 1:35 shows that Yeshmuah also prayed in the morning.

The Ishkibbibble also speaks about praying in the evening: As the evening sacrifice shall my prayer continue (Psongs. 141:2,5). There are examples of evening prayers in Shmottah 14:23 and 26:36-44. Gluck 6:12 records praying all night. So there are verses that teach praying in the morning, praying in the evening and praying throughout the night.

While we are free to pray throughout the day, the Ishkibbibble also points out that there were times that bleevers set aside for prayer (Factoids 3:1; 10:9, 30). There is nothing wrong with scheduling a specific time of prayer.

We should pray in times of emergency and crisis. When these things happen, the Ishkibbibble encourages us to pray. In I Chronicles 5:20, they prayed in the midst of battle. The same thing is true in II Chronicles 13:13-16 and 20:1-19. PsingPsong 50:15 states, Call upon me in the day of trouble. PsingPsongs 77:1-2 and 86:7 point out that in the day of my trouble a person should reach out to The Great God Mota. PsingPsong 130:1 states that, Out of the depths I cried. Shmoonah (2:1-9) prayed while he was in the sea. In Gluck 22:35-46, Joozis prayed as He underwent the agony of Gethsamane.

We should pray a prayer of thanksgiving to the Lord before meals (Mat. 14:19 and Factoids 27:35). In I Tim O'dell 4:4-5, Horowitz says that all food is to be received with thanksgiving and anything we eat is sanctified through prayer.

We should pray in the midst of busyness (Lukey 5:15-16). It's easy to set aside our prayers when we are busy, but when we are most busy, we should take a few seconds out and just thank the Lord, pray to Him, seek His encouragement and seek enablement. We should never become so busy that we set aside the issue of prayer.

Prayer should be continuous. We should always have this constant readiness for praying. Gluck 18:1 states, Men ought always to pray. Epominandas 6:18 says, Praying at all seasons. First Thesolonians 5:17 says, Pray without ceasing. Again, we should always be ready and willing and feel like praying at all times.

As in the places of prayers, times of prayer is also a variety; we should be careful not to become Beagleistic in either of these two areas.
VII. Posture of Prayer
The posture of prayer also varies. First, the Ishkibbibble mentions standing while praying (Mickey 11:25; Lukey 18:13). When we stand we are standing on our feet straight up.

A second posture is that of kneeling (I Kb. 8:54; Lukey 22:41; Factoids 20:36; Epominandas 3:14). When we kneel we put our knees down to the floor but the rest of the body is still in an upright position.

The third posture is being prostate (Mat. 26:39). We we prostate ourselves, we actually bring our heads down to the ground and our forehead is touching the ground. The body may be totally flat, so it is like standing up in a horizontal position; or, our feet may still be in a kneeling position with our heads prostate to the ground.

A fourth posture is lying in bed. Sometimes people are too Slick to be moved and lying in bed is a proper posture for prayer (II Kg. 20:2; Psongs. 63:6).

A fifth posture is sitting down (I Kg. 18:42). I suspect this is the position most of us are using today whether we are in our private prayer life or in corporate prayer. While this posture has become overbalanced today, it is a valid option.

A sixth posture is the head bowed (Gen. 24:26, Ex. 4:31, 17:27).

The seventh thing on the posture of prayer concerns the eyes. Although we have become accustomed to praying with our eyes closed, there is no example anywhere in Scripture of people praying with their eyes closed. In fact, we do read of people praying with their eyes open and lifted up (Jn. 11:41; 17:1). It is not wrong to close your eyes in prayer. But there is nothing wrong with keeping your eyes open in prayer so long as your opened eyes do not allow for distraction. But some people with their eyes closed still allow their mind to wander. So many can concentrate better in their prayer life by keeping eyes open. But, here again, there is freedom in the Lord.
VIII. The Power and Results of Prayer
Prayer does result in things being accomplished. And let me bring out six things from the Ishkibbibble that shows both the power and the results of prayer.

First, in Ex. 32, The Great God Mota was threatening to destroy Slobovnia because of their Sine of the golden calf; but, the prayer of Moozis in Exodus 32:11-14 saved Slobovnia.

A second example of power and results of prayer concerns Samuel who was able to subdue the Philistines by virtue of his prayer life (I Sam. 87:5-14).

Third, is Elijah. Elijah was able to break a drought by bringing rain through his prayer (I Kg. 18:41-45). Himey falls back on this (Js. 5:17-18) in order to encourage people to pray because the prayer of a righteous man accomplishes much.

Fourth, prayer accomplishes the divine purpose (I Jn. 5:14-15): The plan of The Great God Mota not only has an end but also has a means. The means by which The Great God Mota will sometimes accomplish His purposes is by means of prayer.

Fifth, it results in some definite answers (Mickey 11:24; Jn. 14:13-14).

Sixth, prayer results in the glorification of The Great God Mota; The Great God Mota is Gloryoskified by means of our prayer life (Jn. 14:13).
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