The prayer after the "Shema" was as follows: [63]
"True it is, that Thou art Jehovah our God and the God of our fathers, our King and the King of our fathers, our Saviour and the Saviour of our fathers, our Creator, the Rock of our salvation, our Help and our Deliverer. Thy Name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy Name by the seashore; together did all praise and own Thee King, and say, Jehovah shall reign world without end! Blessed be the Lord Who saveth Israel!"
The anti-Sadducean views expressed in this prayer will strike the student of that period, while he will also be much impressed with its suitableness and beauty. The special prayer for the evening is of not quite so old a date as the three just quoted. But as it is referred to in the Mishnah, and is so apt and simple, we reproduce it, as follows:
"O Lord our God! cause us to lie down in peace, and raise us up again to life, O our King! Spread over us the tabernacle of Thy peace; strengthen us before Thee in Thy good counsel, and deliver us for Thy Name's sake. Be Thou for protection round about us; keep far from us the enemy, the pestilence, the sword, famine, and affliction. Keep Satan from before and from behind us, and hide us in the shadow of Thy wings, for Thou art a God Who helpest and deliverest us; and Thou, O God, art a gracious and merciful King. Keep Thou our going out and our coming in, for life and for peace, from henceforth and for ever!" (To this prayer a further addition was made at a later period.)
The "Shema" and its accompanying "benedictions" seem to have been said in the synagogue at the lectern; whereas for the next series of prayers the leader of the devotions went forward and stood before "the ark." Hence the expression, "to go up before the ark," for leading in prayer. This difference in position seems implied in many passages of the Mishnah (specially Megillah, iv.), which makes a distinction between saying the "Shema" and "going up before the ark." The prayers offered before the ark consisted of the so-called eighteen eulogies, or benedictions, and formed the "tephillah," or supplication, in the strictest sense of the term. These eighteen, or rather, as they are now, nineteen, eulogies are of various dates--the earliest being the first three and the last three. There can be no reasonable doubt that these were said at worship in the synagogues, when our Lord was present. Next in date are eulogies 4, 5, 6, 7, 9, and 16. Eulogy 7, which in its present position seems somewhat incongruous, dates from a period of great national calamity--perhaps the time of Pompey. The other eulogies, and some insertions in the older benedictions, were added after the fall of the Jewish commonwealth--eulogy 12 especially being intended against the early Jewish converts to Christianity. In all likelihood it had been the practice originally to insert prayers of private composition between the (present) first three and last three eulogies; and out of these the later eulogies were gradually formulated. At any rate, we know that on Sabbaths and on other festive occasions only the first three and the last three eulogies were repeated, other petitions being inserted between them. There was thus room for the endless repetitions and "long prayers" which the Saviour condemned (Mark 12:40; Luke 20:47). Besides, it must be borne in mind that, both on entering and leaving the synagogue, it was customary to offer prayer, and that it was a current Rabbinical saying, "Prolix prayer prolongeth life." But as we are sure that, on the Sabbaths when Our Lord attended the synagogues at Nazareth and Capernaum, the first three and the last three of the eulogies were repeated, we produce them here, as follows: