ig) In the fifth petition 6<pei\-qfjLaTa is rather = irniain (Shemtob, Delitzsch, ^Lirgoliouth), not ?rn=2-N (Salkinson, Resch). On the variant ocpeiX-qv and the dogmatic changes of eiaeveyKy^. see alxive. In the Latin Churcii it l)ecame customary in the time of Jerome and Hilary to say 'in tentationem quam ferre (or, sutt'erre) non possumus."
[h ) The last ambiguity is irovifpov, viafo, Avhich also in Heb., Aram, and Syr. maj- be masculine or neuter. Tiie tr. of Shemtob, \n ^rc 'from all evil," finds its l>arallel in Ethiopic (see Brightman's Liturgies, p. 234), 'Deliver us and rescue us from all evil,' wliile the Xestorian Liturgy equallv combines tiie tMo verbs by which the Pesh. (not'Sin'^"'') renders pva-at in INIt. and Lk., 'Save and deliver us,' but continues, ' from the Evil and his host.' The neuter is foimd (in a different connexion, 10^) alreadj' in the Didache : /xv-rjadrp-i, Ki'pte, rrjs eKK\r]aias <tov, pvaaadai avrr)v airb wavTos vov-qpov. Nevertheless, it seems to the present writer, on the whole, more probable that it should be taken as masculine.
For the Greek NT see the exhaustive investigation of Chase, and cf. Ac 10^ where 5ia^6\oi' (Cod. E (raTavd) is rendered (by Shemtob) ns-.n:2 ' the Evil One.' The most decided view that the word is mas- culine is in the Clem. Ham., where Peter uses the passage as one of his proofs for the fact that his Ma.ster frequently spoke to them of the existence of an Evil One (19^ iv fi wapeduiKev iifji.iv eirxv ^ofitv eipT)fiAvov • pvaai i]/j,as dirb tou irovrjpoO, along with Mk 1'^ Mt 12-*, Lk 10'^ :Mt 13^ o"^, as proof for the statement : 7roXXd\is ol5a tov 8i8d(TKa\6v /xoi eiirovTa dvat. tov wovTjpov — Tivd KaKlas Tjyefj.6va). Zahn and Weilhaiisen take it as neuter, as in 5^.
((') That the Doxology formed no original part of the Lords Prayer needs no longer to be jnoved, in spite of Dean Biu'gon. The very discovery of the oldest witness outside of the NT, the Didache, where it occurs, corroborates the view that it originated in liturgical use. Its peculiar form there does not agree Avitli any of the forms known to occur in the authorities for the text of Matthew (see The XT in the Apostolic Fathers, by a Com- mittee of the Oxford Society of Historical Theologj-, 1905, p. 28 f. ). The statement of WH on the Doxo- Icgy in the Apost. Con.st. must be supplemented as above from the new edition of Funk. See also art. Doxology in vol. i. p. 492.
6. The Lord's Prayer as a whole. — Tnie prayer, says Wellhausen, is a creation of the Jews, and so the Lord's Prayer follows Jewish examples, though it is not a mere composition ' ex formulis Hebrte- onim.' On the latter exaggeration, put forward by Grotiirs, "Wetstein, and others, and stronglj- maintained by modern Jewish writers, see The LorcFs Prayer no Adapt(ftion of existing Jewish Petitions, by the Kev. M. Margoliouth (London, Bagster, 1876). The Kaddlsh, which is justly quoted for comparison, does not begin with 'Abba,' but it, too, has as first petition, ' Hallowed be thy name,' with the addition, however, 'in the world to come.' The national, eschatological, or Messi- anic element which goes through the Kaddish and the SE from beginning to end is remarkablj- thrown into the background in the Lords Prayer. A petition like ' Give us this day our dailj- bread ' would be impossible in the Kaddish, though a similar petition is not wanting in SE.
It is, however, wrong to deny completely the eschatological character of the Lord's Prayer : see esp. the Com. of Th. Zahn, who insists on the force of the aoiists ayiaffOriTU}, €\6dTU, yevqOrjTw. Even the first petition looks forward to the time when the name of God. which in this world is so much blasphemed, especially among the heathen, through the sins of Israel (Ro 2-'*), shall be glorified, when He brings about the inward purification and out- ward restoration of His people, separating the godless out of their midst. Zahn declares it erroneous to believe that the Lords Prayer had a specifically Christian character. A Jew knowing nothing of Christ, and having no wish to have any- thing to do with Him, was able antl is still able to-day to pray it. The saying of Mt 5^", that He ' came to fulfil,' is true also of the Lords Prayer.
That the first three petitions touch God and the rest refer to man is too clear a point to be missed.* The second half may perhaps lie arranged under the heads of present (daily bread), past (debts of the \m!it), future (temptation and deliverance) ; but a reference to the last trial (^It 24~), the hour of temptation (Rev 3^*^) and deliverance from it, does not seem to be implied in the words.
' Thy kingdom come ' is again the second petition in the Kaddish.
Instead of the third petition, which ^Vellhausen calls hard to understand, we have in the Kaddi.ih,
* It is. however, wTong to accentuate the word 'thy'; only codex D has in Lk. the emphatic order of words, irnu r, ^<z<ri>.i.cc.
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LORD'S PEAYER
LORD'S PRAYER
' Your petition be done. ' Wliether it was under the iniluence of the fact that it is missing in the true text of Luke or not, at all events it is remark- able that Luther, in his Catechism, gave to the third petition no contents of its own, but treated it as a mere combination of the first and second ('Wenn Gott alien bosen liat und Willen bricht und hindert, so uns den Namen Gottes nicht heiligen und sein Ecich nicht kommen lassen wollen,' etc.).