285 III. SUPPOSED QUOTATIONS FROM ANCIENT TOGETHER WITH SOME EXAMPLES OF THE USE OF JEWISH TALMUD. BERACHOTH, 2:25. (A) The kingdom of heaven. MATT. 3:2.b ... ἡ βασιλεία τῶν οὐρανῶν. a And Babyl. Gemara, fol. 13:2. 15:1. T. Jerus. Kidduschin, fol. 59: 4, ... he broke from off him the yoke of the kingdom of heaven, and took upon himself the yoke of flesh and blood. See also Zohar on Levit., fol. 53. b And frequently in Matthew, but not elsewhere. a The word often occurs in the Talmudists as an expression of the utmost contempt. Tanchum, fol. 5, col. 2. fol. 18, col. 4. Midrash Tehilim, on Psal. 137, and fol. 38, col. 4. Tal. Bab. Berachoth, fol. 32:2. b ¶ That is, vain fellow. [Comp.] 2 Sam. 6:20. MAIMONID., HAL. SHEV., ch. 12. (C) ... בשמים בארץ ... ... by heaven, by the earth ... 3 MATT. 5:34, 35. ... μὴ ὀμόσαι ὅλως μήτε ἐν τῷ JAMES 5:12. ... μὴ ὀμνύετε μήτε τὸν οὐρανὸν, μήτε τὴν γῆν ... ... swear not, neither by heaven, neither by the earth... If one swear by heaven, the earth, the sun, and like things, though it be the mind of the swearer under these words to swear by Him who created these things, yet this is not an oath. So Mishna, Shevuoth, chap. 4, If any one adjure another by heaven or earth he is not guilty. Bab. Berachoth, fol. 35, By heaven it is so. Other examples may be seen in Lightfoot. b See also Matt. 23:22, And he that shall swear by heaven, etc. He who says, By Jerusalem, says nothing, unless he vow towards Jerusalem with a steadfast purpose. A little lower various forms of swearing are given, including, b :bavna baimb barn obwinia obwn Jerusalem, For Jerusalem, By Jerusalem, The temple, For the temple, By the temple; and so with respect to the altar, the lamb, the chambers of the temple, the wood, the burning sacrifices, and the dishes. Swear unto me by the life of thy Neither shalt thou swear by head. thy head... MATT. 5:45, see Z, note. TARG. OF JONATHAN BEN UZIEL. (F) ||MATT. 5:48. a Ἕσεσθε οὖν ὑμεῖς τέλειοι, 3 ὥσπερ ὁ Πατὴρ ὑμῶν ὁ ὁ ἐν τοῖς οὐρανοῖς b ... היכמא דאבונן רחמן בשמיא .Teletostore כן תהוון רחמנין בארעא MAIMONIDES, TEPHILLOTH. אבינו שבשמים ... Our Father which art in heaven...a The passage proceeds, so deal with us as Thou hast promised by the prophets. In Sotah, ch. 9:15, the phrase occurs thrice, Whom have we that we may lean upon? by onway Upon our Father who is in heaven. Ioma, ch. 8, Blessed are ye, O İsraelites: who purifieth you? Your Father who is in heaven. Tal. Jerus. Maaseroth, fol. 50: 3, Ye have given to your Father which is in heaven, but to me the priest. Almost the whole remainder of the Lord's prayer may be illustrated by Rabbinical citations; see Lightfoot's Hora Hebraicæ, and Dr. Gill's Commentary. First, it is laid down as a rule that a man ought always to join himself (i. e. in spirit,) in prayer with the congregation (Tal. Bab. Shev.), upon which the gloss says, Let him not pray the short prayer in the singular, but in the plural number, that so his prayer may be heard. Hallowed be Thy name.] See the doxology, below. The formula might be cited from Seder Tephillot, but that book is too recent to be regarded as important for this purpose. Thy kingdom come.] Tal. Bab. Berac., fol. 40:2, That prayer in which there is not (remembrance of) the kingdom of God, is not a prayer. Thy will be done in earth, as it is in heaven.] Comp. Tal. Bab. Berachoth, fol. 29:2, What is a short prayer? R. Eliezer saith, on y Do thy will in heaven, and give rest of spirit to those who fear Thee below, that is, in earth. Give us this day our daily bread.] Tal. Bab. Berac., ubi supra, Be it Thy good pleasure to give to every one what sufficeth for food. Deliver us from evil.] Tal. Berachoth, 16:2: R. Judah was accustomed to pray thus: Be it Thy good pleasure to deliver us from the shameless and from shamelessness; from an evil man, and from an evil accident; from an evil affection, from an evil companion, from an evil neighbour, from Satan the destroyer, from hard judgment, and from a hard adversary. For Thine is the kingdom, and the power, and the glory, for ever.] In the Temple liturgy a response or doxology, making mention of the kingdom of God, was used instead of Amen. Tal. Jerus. Berac., fol. 13:3, The tradition is that Amen was not responded in the house of the sanctuary. What then did they say? Blessed be the name of the glory of His kingdom for ever. The same response is mentioned in Tal. Bab. Berac., fol. 39: 1. 41:2. 66:1. A doxology still more like that in the Lord's prayer is found in Seder Tephillot: For Thine is the kingdom, and Thou shalt reign in glory for ever and ever. Comp. No. xx., p. 283. Amen.] Much used as a response to prayers in the synagogue and in the family. In private prayers it occurs less frequently. Otho, Lex. Rab. Phil. 31. Lightfoot. b The phrase, your Father (and My Father) in heaven, is frequent in Matthew. It is found once in Mark (ch. 11:26), and once in Luke (v. supra), but not elsewhere in the New Testament. • Om. ἡμῶν. d Om. ¿ év Toîs oùpavoîs. TALM. BAB. BERACHOTH, fo. 9:2. (H) דיה לצרה לשעתיה MATT. 6:34. ... ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. ...sufficient unto the day is the evil thereof. ||MATT. 7:2. b 550 529. καὶ ἐν ᾧ μέτρῳ μετρεῖτε, ἀντι ... wetperaui ליה בין מכילא טבא בין מכילא בישא With what measure a man measures, it shall be measured to him again, whether it be a good measure or a bad one. ...and with what measure ye mete, it shall be measured to you again. a The same words are found in Sotah, 1:7, 8, 9. Lightfoot and Otho speak of the saying as a very common proverb among the Jews. Gill gives many references. b Om, άντι. G. and S. C ᾧ γὰρ μέτρω μετρείτε. a In the generation which judged its judges, when a (judge) said to any one, Cast, etc., he answered, And thou, etc. The same expression occurs in Erachin, 16:2. 3-5. c See verses 41, 42. b See verses Πάντα οὖν ὅσα ἂν θέλητε ἵνα ποιῶ Therefore all things whatsoever (|| LUKE 6:31.) καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε αὐτοῖς ὁμοίως. |