18.
Now in these matters, sufficiently — according to the grace given, as far as we have been enabled — by God through his Christ (would that it were also in the Holy Spirit; whether this is so, judge as you meet with what we have said in Scripture, examining the problem concerning the soul), we shall now come to the next contest also, wishing to contemplate with what power the prayer outlined by the Lord is filled.
And first of all it must be observed that Matthew and Luke might seem to most to have recorded the same prayer outlined for how we must pray. But the words of Matthew run in this way: 'Our Father who art in the heavens, hallowed be thy name; thy kingdom come; thy will be done, as in heaven, also upon earth; give us this day our daily bread; and forgive us our debts, as we also have forgiven our debtors; and bring us not into temptation, but deliver us from evil.' And those of Luke: 'Father, hallowed be thy name; thy kingdom come; our daily bread give us day by day; and forgive us our sins, for we ourselves also forgive everyone indebted to us; and bring us not into temptation.'
But we must say to those who suppose so, first, that the phrases, though neighboring one another in some things, are plainly seen to differ in others, as we shall show when we examine them; and second, that it is impossible for the same prayer to have been spoken both on the mountain — where, seeing the crowds, he went up, and when he had sat down his disciples came to him, and opening his mouth he taught (for it stands recorded with Matthew in the sequence of the announcement concerning the beatitudes and the commandments that follow) — and 'when he was in a certain place' praying, 'when he ceased,' spoken to one of the disciples who asked to be taught — presumably not present then, when he spoke the words in Matthew, or not retaining what had long ago been said. Or perhaps it is better to consider the prayers different, having some parts in common. And though we searched Mark as well, lest any equivalent recorded prayer escape us, we found not even a trace of a prayer lying there.
Greek (GCS)
ατὰ τὴν δεδομένην χάριν, ὡς κεχωρήχαμεν, ὑπὸ ϑεοῦ διὰ τοῦ Χριστοῦ αὐτοῦ (ἀλλ᾽ εἴϑε καὶ 5 ἐν ἁγίῳ πνεύματι, ὅπερ εἰ οὕτως ἔχει, χρινεῖτε ἐντυγχάνοντες τῇ γραφὴ ἡμῖν εἰρημένοις, ἐξετάσαντες τὸ περὶ αὐχῆς πρόβλημα, ἤδη καὶ ἐπὶ τὸν ἑξῆς αϑλον ἐλευσόμεϑα, τὴν ὑπογραφεῖσαν ὑπὸ τοῦ κυρίου προσευχὴν, ὅσης δυνάμεως πεπλήρωται, ϑεωρῆσαι βου- λόμενοι. 10 2. καὶ πρὸ πάντων γε παρατηρητέον ὅτι ὃ Ματϑαῖος καὶ ὁ “ουχᾶς δόξαιεν ἂν τοῖς πολλοῖς τὴν αὐτὴν ἀναγεγραφέναι ὑποτε- τυπωμένην πρὸς τὸ δεῖν οὕτως προσεύχεσϑαι προσευχήν. ἔχουσι δὲ αἱ λέξεις τοῦ μὲν Ματϑαίου τὸν τρόπον τοῦτον᾽ ,πάτερ ἡμῶν 6 ἐν τοῖς οὐρανοῖς, ἀγιασϑήτω τὸ ὄνομά σου" ἐλϑέτω ἡ βασι- 15 λεία 000° γενηϑήτω τὸ ϑέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον'᾽ καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκα- μεν τοῖς ὀφειλέταις ἡμῶν" καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πει- ρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ," τοῦ δὲ Aovxa 20 097005‘ πάτερ, ἁγιασϑήτω τὸ ὄνομά σου ἐλϑέτω ἡ βασι- λεία σου" τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καϑ' ἡμέραν" καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίεμεν παντὶ τῷ ὀφείλοντι ἡμῖν καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.“ 25 3. λεχτέον δὲ πρὸς τοὺς οὕτως ὑπολαμβάνοντας ὅτι πρῶτον μὲν τὰ ῥήματα, εἰ καὶ γειτνιῶντά τινα ἔχει ἀλλήλοις, ἀλλὰ καὶ ἐν ἄλλοις διαφέρειν φαίνεται, ὡς ἐρευνῶντες αὐτὰ παραστήσομεν᾽ δεύ- τερον δὲ ὅτι οὐχ οἷόν τε ἐστὶ τὴν αὐτὴν προσευχὴν καὶ ἐν τῷ ὄρει λέγεσϑαι, ἔνϑα ἰδὼν τοὺς ὄχλους ἀνέβη,“ ὅτε ,καϑίσαντος αὐτοῦ 80 προσῆλϑον αὐτῷ οἱ μαϑηταὶ αὐτοῦ, καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασχεν“ (ἐν γὰρ τῷ εἱρμῷ τῆς περὶ τῶν μακαρισμῶν ἀπαγγελίας καὶ τῶν ἑξῆς ἐντολῶν παρὰ τῷ “Ματϑαίφ αὕτη ἀναγεγραμμένη εὖ- gioxerau), καὶ „ev τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ “προσευχόμενον, ὡς 160 ἐπαύϊσατο,“ εἰρῆσϑαι πρός τινα͵ ,τῶν μαϑητῶν“ ἀξιώσαντα διδαχϑῆ- 8 δὴ] δὲ liest Angl. (bei Del. I 9196) ohne Grund | hinter τούτοις + ἐγενό- μεϑα Angl. (a. a. O.) unrichtig | 4 ὑπὸ] ἀπὸ lesen Bent. u. Del. (I 226 Anm. d) ‚unrichtig, da ὑπὸ ϑεοῦ mit δεδομένην (Z. 3) zu verbinden ist | 13—14 am Rand von I. H. ἀρχὴ T]19 ῥύσαι T | 29—30 am Rand σῇ von I.H. T | 80 αὐτοῦ (2)] αὑτοῦ Lond. var ,προσεύχεσϑαι, ὡς καὶ Ἰωάννης ἐδίδασχε τοὺς μαϑητὰς αὐτοῦ." πῶς γὰρ ἐνδέχεται τοὺς αὐτοὺς λόγους χωρὶς πάσης προγενομέγνης πεύσεως ἀποταχτικῶς εἰρῆσϑαι καὶ πρὸς ἀξίωσιν μαϑητοῦ ἀπαγ- γέλλεσϑαι; ἀλλ᾿ ἴσως τις εἴποι ἂν πρὸς τοῦτο ὅτι ἰσοδυναμοῦσαί εἰσιν αἱ εὐχαὶ εἰρημέναι οἷς μία, ὁτὲ μὲν ἐν ἀποτατιχῷ λόγῳ ὁτὲ δὲ πρὸς ἕτερον τῶν μαϑητῶν τὸν ἀξιώσαντα, κατὰ τὸ εἰχὸς τότε μὴ παρόντα, ὅτε ἔλεγε τὸ κατὰ τὸν Ματϑαῖον, ἢ μὴ κεχρατηχότα τῶν εἰρημένων πάλαι" μή ποτε δὲ βέλτιον ἢ διαφόρους νομίξεσϑαι τὰς προσευχὰς, κοινά τινὰ ἐχούσας μέρη. ζητήσαντες δὲ καὶ παρὰ τῷ Μάρχῳ, μή ποτε λανϑάνῃ ἡμᾶς ἢ τοιαύτη ἰσοδυναμοῦσα ἀναγεγραμ- μένη, οὐδ᾽ ἴχνος ἐγκείμενον προσευχῆς εὕρομεν.