It may be questioned whether, even in reference to the latter, the words were always

rigidly adhered to, perhaps even accurately remembered. Hence the Talmud lays it down

(in the treatise Berachoth), that in such cases it sufficed to say the substance of the

prescribed prayers.

That liturgical formulas were used not only in the Temple, but in the daily private

devotions, cannot be doubted. The first trace of them appears so early as in the

arrangement of the Psalter, each of its first four books closing with a 'eulogy,' or

benediction (Psa 41; 72; 89; 106), and the fifth book with a psalm which may be

designated as one grand doxology (Psa 150). Although it is a task of no small difficulty

to separate the ancient prayers of Temple -times from the later additions, which have

gradually swelled into the present Jewish prayer-book, it has, in great measure,

successfully been accomplished. Besides such liturgical formulas, some prayers taught

by celebrated Rabbis have been preserved. It was in accordance with this practice that

John the Baptist seems to have given forms of prayer to his followers, and that the

disciples asked the Saviour to teach them to pray (Luke 11:1).

The prayer spoken by the Lord far transcended any that Jewish Rabbis ever conceived,

even where its wording most nearly approaches theirs. 83

It is characteristic that two of its petitions find no real counterpart in the prayers of the

Rabbis. These are: 'Forgive us our trespasses,' and 'Lead us not into temptatio n.' In the

Temple the people never responded to the prayers by an Amen, but always with this

benediction, 'Blessed be the name of the glory of His kingdom for ever!' 84

This formula was traced up to the patriarch Jacob, on his death-bed. In regard to 'the

kingdom,' whatever the Rabbis understood by it, the feeling was so strong, that it was

said: 'Any prayer which makes not mention of the kingdom, is not a prayer at all.'

The attitude to be observed during prayer is very accurately defined by the Rabbis. The

worshipper was to stand, turning towards the Holy Place; he was to compose his body

and his clothes, to draw his feet close together, to cast down his eyes, at least at the

beginning of his prayer, to cross his hands over his breast, and to 'stand as a servant

before his master, with all reverence and fear.' Even the priests, while pronouncing the

priestly blessing, were to look to the ground. In regard to the special manner of bowing

before the Lord, a distinction was made between bending the knees, bending the head,

and falling prostrate on the ground. The latter was not deemed 'fit for every man, but

only for such as knew themselves righteous men, like Joshua.

In general the Rabbis distinguish two elements in prayer, on the ground of the two terms

used by Solomon (1 Kings 8:28),--thanksgiving and petition. To these correspond the

two kinds of early Jewish prayer: the Eulogies and the Tephillah. And thus far correctly,

as the two Hebrew words for prayer indicate, the one adoration, the other supplication,

or, rather, intercession. Both kinds of prayer found expression in the Temple services.