* To be distinguished from the “‘Abinu Malkénu”
portion of the Jewish Liturgy,
dition had imputed to Solomon: ἐλάλησε περὶ TOV κτηνῶν καὶ περὶ τῶν πετεινῶν καὶ περὶ τῶν ἑρπετῶν καὶ περὶ τῶν ἰχθύων (x Kings iv. 33), cf. Gen. i. 26 (i. 27 is quoted in the next verse) ; Deut. iv. 17, 18; Acts x. 12.
Ver. ο. ἐν αὐτῇ: this is Hebrew usage, cf. el πατάξομεν ἐν μαχαίρῃ, Luke xxii. 49; ἀποκτεῖναι ἐν ῥομφαίᾳ, Κεν. vi. 8.—edXAoyotpev: this use is Hellenistic. Both in speaking and writ- ing the Jews always added the words
ΝΤ WI (“ Blessed [be] He”) after
the name of God; cf. Mark xiv. 61, where 6 εὐλογητός is used in reference to God. --τὸν Κύριον καὶ πατέρα: the reading Κύριον can scarcely be right; Θεόν is not, it is true, well attested (see critical note), but it is required on ac- count of the καθ᾽ ὁμοίωσιν Θεοῦ; neither the combination τὸν θεὸν καὶ πατέρα nor τὸν Κύριον καὶ πατέρα is in accordance with ordinary Jewish usage; the exact phrase does not occur in the Bible else- where, the nearest approach being Tobit xiii. 4, . . « καὶ Θεὸς αὐτὸς πατὴρ ἡμῶν εἰς πάντας τοὺς αἰῶνας. Cf. Isa. [χη]. 16, σὺ Κύριε πατὴρ ἡμῶν, and τ Chron. xxix. 10, εὐλογητὸς εἶ, Κύριε, ὁ Θεὸς ᾿Ισραὴλ, ὃ Πατὴρ ἡμῶν. Although the Jews fre- quently speak of God as ‘ Father,” it is usually in a different combination, pro- bably the most usual being ‘‘ Our Father” alone, or “Our Father and King”; in the great prayer called the ‘‘ Sheméneh ‘Esreh” (“ Eighteen” [Nineteen] Bles- sings), which was formulated in its final form about the year 110 A.D., each of the forty-four petitions which it con- tains begins with the words: Abinu Malkénu* (‘Our Father, our King”).
prayer used in the penitential
454
s—s Cf. Sir. γεγονότας " I0. XXVil1. 12. Ἔ κατάρα.