“The petitions of the Lord’s Prayer, as is well known, are to be found for the most part in the Talmud and Jewish liturgies. In the latter we have frequently the phrases, ‘our Father, our King,’ ‘our Father, Father of mercies,’ and ‘our Father that art in heaven.’ The third petition in the Shemone esre is, ‘Let us hallow the Name in the world as it is hallowed in the high heaven. We will hallow Thee, and Thy praise, O God, shall not leave our mouth for ever and ever; since Thou, O God, art a great and holy King. Praised be Thou, O Lord, thou holy God. Thou art holy, and Thy name is holy, and holy men praise Thee everlastingly every day.’ The ineffable name of God represented all His attributes, and is consequently frequently substituted for Him. The end of the first petition in the Kaddish prayer runs thus: ‘May He extend His kingdom in your days, and in those of the whole house of Israel very soon.’ In Berakhoth (29 b) we have, ‘What is a short prayer? Rabbi Eliezer said, “Thy will be done in heaven, and peace of heart be unto those who fear Thee on earth.”’ The same tract gives another prayer: ‘The needs of Thy people Israel are many, but its discernment is small. Do Thou, O everlasting One, our God, give to each man what he needs for his support, and what his body wants; but do what seemeth Thee good.’ In the Mekhilta we read that Rabbi Eliezer of Modin, near Jerusalem, said: ‘Whosoever has enough for the day to eat, and says, What shall I eat to-morrow? is of little faith.’ This passage seems to illustrate the meaning of the Greek ἐπιούσιον. The third petition in the Shemone esre runs: ‘Forgive us, O our Father, for we have sinned; forgive us, O our King, for we have transgressed: since Thou art He that forgiveth and pardoneth.’ In reference to this the Midrash Shemoth (par. 31) states, ‘There is no creature who does not owe thanks to the Lord; but He is pitiful and long-suffering, and remitteth old debts.’ The daily morning prayer of the Jews contains this petition: ‘Lead us not into the power of sin, of transgression and crime, of temptation and shame. Let not passion have dominion over us, and keep us far from wicked men and evil company.’ In one of the prayers composed in Aramaic for the rabbis and leading men of the Jewish community, the passage occurs, ‘Defend and deliver them from all evil, and from all evil hap,’ which may be compared with the petition, ‘Deliver us from evil.’ The Doxology at the end of the Lord’s Prayer has equally Jewish parallels. Thus, one of the daily evening prayers concludes with the words, ‘For Thine is the kingdom;’ i.e., God alone is ruler of the world. The words ‘the power and the glory’ seem to come from 1 Chron. xxix. 11, which is quoted in the Talmud; and the Mishna Berakhoth (ix. 5) states, ‘In the temple all blessings did not end with “Amen,” but with the words “for ever and ever.”’ When the heretics multiplied, however, there was only one world; so the concluding formula became ‘from everlasting to everlasting.’”