LORDS. 455 LOBD'S PRAYEB. has received appeals from the Court of Chancery, and it had previously received them from the Court of Exchequer, and from the Kind's Bench of England, as well as of Ireland. Under the acts of the union with Scotland, the House of Lords became the final court of appeal from the highest Scotch tribunals. The Judicature Act of 1S7.3 threatened an interruption of the judicial functions of the Lords, but before the time ap- pointed for this event arrived, another statute provided for the maintenance of the House in its former position. As a court of last resort, the House of Lords is a small body. It consists of the law lords only. These are the Lord Chancel- lor : the peers who have previously held that otiice ; those who are holding or who have held the Lord Chancellorship of Ireland, or the office of paid judge of the judicial committee of the Pri'y Council, or of judge of one of his JIajesty's superior courts, and of the Lords of Appeal in Ordinary. Consult the authorities referred to under CorBT; Coxstitutioxal Law. See Pab- UAMENT; .JmiCATlTBE ACTS. LORD'S DAY. See Suxdat. LORDS JUSTICES OF APPEAL. The jus- tices constituting the Court of Appeal, the ap- pellate division of the Supreme Court of .Judi- cature in England. The title was created by an amendment to the Judicature Act in 1877, which provided that the ordinary judges of the Court of Appeal should bear the above title. See JtDicAxrRE Acts. LORDS OF APPEAL IN ORDINARY. Certain members of the judicial committee of the Pri"y Council in England, who aie appointed by the Crown for the purpose of assisting that body in the hearing of appeals. The office was created by the Appellate .Jurisdiction Act of 1876. 39 and 40 Vict., ch. 59. To be eligible to such appointment a person must have occupied one of the high judicial offices of the Supreme Court of Judicature, or have been a practicing barrister in England or Scotland for not less tlian fifteen years. Such an appointee ranks as baron, with the above title, and is entitled to sit and vote in the House of Lords while he continues in office. His appointment is for life, or during good behavior, but he may be removed by the joint action of both Houses of Parliament. See JmiCATtuE Acts; Pbivt Council. LORDS OF THE ISLES. See Isles, Lobds OF HIE. LORD'S PRAYER. The model prayer taught to His disciples by .Jesus (Matt. vi. 9-13: Luke xi. 1-4). The form and the occasion of the Lord's Prayer are reported differently in the two Gospels which contain it. In ^Matthew it is found in the Sermon on the Mount. According to Luke it was given later in answer to a request of one of the disciples. The majority of scholars incline to the opinion that Luke's account is more historical, though some. Phimmcr. for example, think that .Jesus may well have taught this prayer on two separate occasions. Tf the prayer was given twice, it was not expressed both times in exactly the same language. Luke's version, accordins to the best manuscripts, dif- fers from Matthew's ( 1 ) in being shorter and (2) in other minor particulars. Wlien the two are placed side by side the differences are noticeable, thus: Father, Ilallowed be thj name. Thy kingdom come; Mattheit Lcee Our Father Whd art in heaven. Hallowed be thy name; Thy kini^dom come; Thy wlU'be done. As in heaven tm ujjun earth; (jive lis to-da,v Give us da.v b.v day Our dally bread; Our daily bread; And forgive us our debts, ind lorj^Ive us our sine, .s we also have (or^iveu OUT For we alwo lor^rlve every debtors; one Indebt«-d to us: And bring us not into temp- And bring us not Into temp- tation, tattuu. But deliver us from the evil [one?]. (The best JISS. omit the doxology in both Gospels.) If one of the two forms is not original, it is probable that the longer is most like what Jesu.s taught. The earliest witness to the prayer out- side of the Kew Testament, the Teaching of the Twelve Apostles, of the first or early in the sec- ond century, agrees with Matthew, except that it has a doxology attached. It is altogether likely that Jesus taught the prayer in Aramaic, the mother tongue of Himself and the disciples. The Greek, as we have it in the Gospels, is then a translation made some time after the prayer in its original Aramaic had become widely known and read. Both the longer and the shorter forms may have been in circula- tion, one of which was reported to Luke; the other and more widely known was embodied in the collection of Logia which underlies our Gospel of ilatthew ( q.v. ) . This is more satis- factory than to suppose that Luke purposely shortened the prayer. Two phrases demand special mention. The word translated 'daily' is iiricicruii, a rare word, apparently coined by the first translators of the prayer from the original Aramaic. Its exact meaning is disputed. According to analogy it should come from iirl -- Umt, and mean 'com- ing,' i.e. 'for the morrow' (cf. i) iinovaa, in Acts vii. 26. etc.). But many, following Origcn. pre- fer to derive it from M and the substantive or abstract cTrat (to be). On the basis of the Greek alone no satisfactory conclusion can be reached. The old Latin version translated the term by qiiotidianum, i.e. daily, which the Vul- gate retained in Luke, but changed to supersuh- staniialem in Matthew. Quotidiainim is evi- dence that in very ancient times the idea in iTu>v<nos was thought to be temporal, not quali- tative. The old Syriac rendering, 'the continual bread of the day,' reflects the same conviction. The later Syriac version, like the later Latin, changed the translation to 'necessary.' Jerome says that the old Gospel of the Hebrews read mahar, that is, 'to-morrow' (bread of or for to- morrow). It is, therefore, probable that Jesus (speaking Aramaic) said the equivalent of ■bread for the coming day.' and that the first translators rendered this into Greek by ArioiJo-toj, a word coined under the influence of ij ^loCo-o, to-morrow. So understood, the teaching is that we should, in simple faith, ask God to supply our daily needs (bread), yet not be over-anxious about such things (cf. ifatt. vi. Xl . The other term is 'the evil' in the Inst petition. The point in dispute is whether the word (tov) Ttoviipoi should be considered masculine (the evil one) or neuter (evill. The usage of the LXX. and the Xew Testament is not conclusive, but may be said, on the whole, to favor tha masculine. The most ancient versions also ap-
