(b) On the imperatives dyiacdriTui, yevrjdriTiij, see Origen, de Orat. 24. 5 ; Blass, Gramnutr, § 20. 1 ; Moulton, Proleg. p. 172, who quotes from Gilder- sleeve on Justin ^NlartjT, p. 137 : 'As in the Lord's Prayer, so in the ancient Greek Liturgies the aor. imper. is almost exclusively used. It is the true ten.se for "instant" prayer.' Moulton adds: 'To God we are bidden, by our Lord's precept and example, to present the claim of faith in the simplest, directest, most urgent form with which language supplies us.'
(c) With the first petition cf. SE* 3, and the beginning of the Kaddish n^i n^gy enpo:! h'^ir''. ; after- wards eight more such verbs are placed together about 'the name of holiness (Blessed be it).' A benediction without mentioning ce'H ( = ni.T) is no benediction at all (Ber. 406).
{d) Likewise a benediction with no niDpa is no benediction at all (ib. ; cf. SE 11, in opposition to
12, 14, 17, Kaddish).
(e) yevrjdrjTcj is tr. ns-j;: by Shemtob, Delitz.sch, Salkinson - Ginsburg, Resch ; 'n; by Alexander (McCaul- Hoga), Margoliouth, by the old Syriac versions except the Syro-Palestinian ; from SE cf.
13, i;jvjn ■B'l' ; in the Kaddish : ' j\Iay your prayers be accepted, and may yoitr petition !« done.' To jisT of Biblical Hebrew would correspond jios in po.st-Biblical Hebrew and Aramaic.
{/) For I'TTiovo-ios the remark of Origen, de Orat. 27, still holds good, that the word Ls found nowhere else in the whole range of Greek literature. Jerome compares it v\-ith the LXX irepioiKno'i ; but this stands almost everywhere for nV:i? {ap. Aquila, Gn 14^^ for r?r-i, Ps 16" for nn;). "On vepiovaios, .see Jerome's remark {A need. Mareds. iii. 1, j). 92) : ' Verbo irfpLovcnos, i.e. substantial is, exceptis Sanctis scripturis nullus foris disertorum usus e.st.' The Gospel aeeording to the Hebrews had for fV. , as Jerome .states, nulhdr (=nnn). His mo.st explicit statement has been published by Morin, Anecd. Mareds. iii. 2, p. 262 : ' In Hebraico evangelic secundum Mattha?um ita habet : Panem nostrum crastinum da nobis hodie.' This lends a strong support to the view that iinoja-ios is formed from i] iinodaa, ' the coming day,' even if this mdJidr
* SE, used hereafter as abbreviation for Shemone Esre, the daily Praver of the S\Tiagogue ; see the edition in Dalman, Worte Jem, p. 299ff. ; andcf. on it, e.g., Hirsch in JE x. 270-282.
LOKD'S PRAYER
LORD'S PRAYER
59
Mere iiotliing but a retianslation of the Greek. But auother view is that it is the original word used bj- Jesus and preserved by the Jewish- Cliristian communities. This is the view of Zahn. Gcsc/i. KaiK ii. 193, 103, Ei)il. ii. 312; Ambrose: • Latinus hunc paneni qKofidianum dixit, quern Gra'ci dicunt ndvenicntcm, quia Grseci dieunt ttiv ewLovaav i)ij.€pav advenicntcm diem'; Athanasius : Tov i. apT. TovreaTi rbv fjieWovra ; Cyril Alex. : oi fxev elvai (f>a(n tov TJ^ovra re (cai BoOrjaofiei'Ov Kara tov alQva TOV ixeWovTa ; the Sahidic Version, on which see Layarde, Jliff. ii. 374.
But the Oriental versions took another view : gyj.cur fjj-^x pr,h, i.e. 'our continual bread,' in Luke yyj.cursin j^j^^j Acts uf Thoinas ' thc continual bread" (.\:'::n Ncn*?) ; the same tradition seems to be fol- lowed by the cotidianus of the Latin, the sintciunn of the Gothic, especially by ■T:2n i:cn'? of Shemtob ben Shafrut, with which cf. Nu 4" Tirijn cn^ ' the continual bread.' [The Armenian version of 2 Mac P used for tiie shewbread the same expression as in the Lord's Prayer, wherefore Holmes- Par.sons remarked : ' tres codices Scrgii dpTovs e-rrLovaiovs,' Mhich remark led Deissmann {Xeuc Bibchtudien, p. 41) and Hilgenfeld (in his Ztschr., 1899, p. 157) to the Ijelief that i-moKnos was actually found in some Greek MSS. Tiiis was corrected by the present writer in ZXTW i. 2.30, EBi 2820, n. 1 ; but it is repeated by Welliiausen in his Com. on Mt. and not recalled in that on Lk. ]. The Vulgate (Jerome ?) has supcrsubstanti(dis in Mt. and cotidianus in Lk. How the Peshitta (Kabula?) came to translate ' the bread of our need,' jjpjin ac-b, is not quite clear, while the translation ' our bread of richne.ss " in the Syro- Palestinian version rests on confusion with weptovaios.
The following is a conspectus of the difiei-ent renderings that have been tried :
(1) Shemtob : n'cn nr^nh. (2) J. B. Jona, Rome 1668 : i:cnS cvp.i '7V, a literal rendering of the sitpcrsubstaiitiaiis of the Vulgate, as uherstantlich in three editions of the pre-Lijtheran German Bible. (3) Delitzsch, Salkinson, Resch : ^JS" C~h, after Pr Zi^. (4) Tajlor: T:;n cr;^ or Ni/^n .\r.7S. (5) Schultze : lalima di (orkdna ( = Pesh.). (6) Ronsch : «n^:p Cn^, like the Syro - Palestinian version. (7> Am. Meyer : n?~ (suflBcient). (S) Chase : ' our (or the) bread of the day." The VaHonnn Bible quotes the readings: 'our bread in sufficiency,' 'the bread proper for our sustenance,' ' the bread for the coming day,' 'needful bread,' or 'bread for the life to come.' Others tr. 'bread of second qualitv,' 'the bread that we shall need' (Ticfiitieth Cent. ST) ; see on the word, ExpT ii. [1S91] 1S4, 242, 254, iii. [1891-92] 24, 31, 77.
The meaning of the word is certainly not far from the ecpri/xepos Tpo<p7i of Ja 2'-''. The change of ffrjfiepov into Kad' r^p-epav (and of 56s into Sibov) has been explained by the daily use of the prayer ; but the Didache, which already enjoins the use of it three times a day, does use 56s and ar/fxepov.