* Miiteral), ἀφίεμεν 1 τοῖς "ὀφειλέταις ἡμῶν: 13. καὶ μὴ 'εἰσενέγκῃς ἡμᾶς eis qoaran. | THRE, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. ὅτι σοῦ ἐστιν ἡ αἱ ν.3 βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν. 14.
(lo; coat br g γὰρ ἀφῆτε σα τν κα sg τὰ παραπτώματα αὐτῶν, ἀφήσει t ας. καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος: 15. ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώ--
Κοπ.ν. ποις τὰ παραπτώματα αὐτῶν,” οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παρα- Gal. νι πτώματα ὑμῶν. 16. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὥσπερ" ot vl xxiv. ὑποκριταὶ ‘oxuOpwroi: ἀφανίζουσι γὰρ τὰ πρόσωπα adray,> W WV. 19, 20 ὅπως Φφανῶσι τοῖς ἀνθρώποις νηστεύοντες' ἁἀμὴν λέγω ὑμῖν, ὅτι ὅ
41. James iv. 14.
1 NBZ have come in from Luke (xi. 4).
2 The Doxology ort cov. .
modern critics as an ancient liturgical insertion.
Στα tr though found in BL.
4 ws in NBDA. 4
6 For αντων B has εαντων.
6 T. R. has οτι with L al.
words: ὡς καὶ ἡ. ἀφήκαμεν, etc. It is natural and comforting to the sincere soul to put the two things together. ὡς must be taken very generally. The prayer proceeds from child-like hearts, not from men trained in the distinctions of theology. The comment appended in vv. 14, 15 introduces an element of reflection difficult to reconcile with the spontaneity of the prayer. It is pro- bably imported from another connection, ε.ρ., Mt. xviii. 35 (so Weiss-Meyer). Ver. 13. Sixth petition: consists of two members, one qualifying or limiting the other.—py .- . - us not to mal trial. ΑΙ trial is of doubt- ful issue, and may therefore naturaily and innocently be shrunk from, even by those who know that the result may be ood, confirmation in faith and virtue. he prayer is certainly in a different key from the Beatitude in V. 10. There Jesus sets before the disciple a heroic temper as the ideal. But here He does not assume the disciple to have attained. The Lord’s Prayer is not merely for heroes, but for the timid, the inex- perienced. The teacher is considerate, and allows time for reaching the heights of heroism on which St. James stood when he wrote (i. 2) πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί pov, ὅταν πειρασμοῖς περιπέσητε ποικίλοις. ἀλλὰ, not purely adversative, cancelling previous clause, but confirming it and going further
αμεν, adopted by modern editors.
+ anny is wanting in NBDZ and is re
NBD omit.
αφιεμεν (T. R.) has probably
ed by most It is found in LAE al,
πτωµατα αντων wanting in ND, omitted by Tisch., bracketed by W.H.,
(Schanz, in accordance with original meaning of ἀλλὰ, derived from ἄλλο or ἄλλα, and signifying that what is going to be said is another thing, aliud, in relation to what has been said, Klotz, Devar. ii., p. 2)= Lead us not into temptation, or so lead us that we may be safe from evil: may the issue ever be beneficent.—pioa: ἀπὸ, not ἐκ; the latter would imply actual implication in, the former im lies danger merely. Both occur in Ν. T. (on the difference ¢f. Kamphausen, Das G. des Η.).-- τοῦ πονηροῦ, either masculine or neuter, which? Here again there isan elaborate debate on a comparatively unimportant
tion. The probability is in favour of the masculine, the evil one. The Eastern naturally thought of evil in the concrete. But we as naturally think of it in the abstract; therefore the change from A. V. in R. V. is unfortunate. It mars the reality of the Lord’s Prayer on Western lips to say, deliver us from the evil one. Observe it is moral evil, not physical, that is deprecated.—8rs cov ἐστιν . . . Αμήν: a liturgical ending, no part of the original prayer, and tend. ing to turn a religious reality into a dgyotional form.
On vv. 14-15 vide under ver. 12.
Vv. 16-18. Fasting. Ver. 16. ὅταν δὲ: transition to a new related topic.— σκνθρωποί, of sad vi overdone of course by the “actors”. Fasting, like