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regarded as appropriate: thus in early times Shiloh, where the ark rested (1 S 1»- ">), Mizpah (1 S 7', 1 Mac 3«), Gibeon (1 K 34«). But, later, the Temple was the place where (Is 37'**- 56') or (in absence) 'toward' which prayer was offered (1 K 8"- " etc., Ps 28?, Dn 610, 1 Es 4»8). Synagogues afforded, in later times, local prayer-centres. Where there was no synagogue, a spot outside the town was chosen, near some stream, for hand-washing before prayer (Ac le's- "). In the NT we And Apostles going to the Temple (Ac 3'); and St. Paul attended the synagogue on his mission journeys (Ac 17'- '). Distinctively Christian worship was held in ordinary buildings (Ac 1"- " i^a- m 1212, Col 4i5)— a practice made natural by Jewish arrangements for private prayer (Dn 6", Jth 8' 10^, Mt 6«, Ac 10'- ") or for Passover celebration (Mt 26"). Ostentatious pray-ing at street corners is discouraged by Christ (Mt 6').

(ii.) Time, — It became a custom to pray thrice daily, i.e. at the 3rd, 6th, and 9th hours (cf. 7 Ps 55" [may mean 'all day long'], Dn 6'», Ac 3' 10'- M; cf. 2i5- ='■ '). For instances of 'grace before meat,' cf. 1 S 9", Mt 15^, Ac 27»s, and the Paschal meal.

(in.) CmcuMsTANCE. — (1) AtHfude: (a) standing {e.g. Gn 18«, 1 S 1\ Neh 9', Mk ll^s, Lk 18"- " [the usual Jewish mode, not followed by early Christian Church save on Sundays and the days between Easter and Whitsunl); (6) kneeUng (Ps 9S», Is 45^3, 1 K 8", Ezr 9', Dn 6'°, Lk 22", Ac 7" 9" 203« 216, Eph 3"); (c) prostrate, face to ground (Ex 34', Neh 8«, 1 Es 8", Jth 91, 2 Mac 13>2, Mt 2639); face between knees (1 K 18", cf. ? Ps 3513I'); (d) sitting (? 2 S 7^'); (e) hands uplifted (Ps 282 63» 1342, La 2" 3", 2 Mac 32», 1 Ti 2») or extended [symbol of reception from God ?] (Ex S'", 1 K 8^2, Is lis, Ezr gs, Ps 77^ [ct. AV]).

(2) Forms of prayer: (a) formulse (Dt 21'- « 265-"); (&) the Lord's Prayer; (c) allusion to the Baptist's (Lk 11'); (d) Christ's repeated prayer (Mt 26"); (e) allusion to ' vain repetitions ' or 'battology' (Mt 6', cf. Sir 7").

(3) Incense. The OT word sometimes means merely the smoke from a sacrifice. Real incense was (certainly in later OT period) in use at sacrificial ceremonies, with which prayer was probably always associated (cf. Gn 128). Incense typifies prayer (Ps 141^; cf. Jer ll'^, Mai 1", Lk 1'", Rev 5* 83- ').

(4) Fasting. Being appropriate for times of solicitude and sorrow, fasting naturally became associated with prayer (Ps 35"), especially after the Exile (Neh V, Dn 93; cf. Lk 2"), and was continued in the Christian Church (Ac 13^ 14a, Mt 916). The following AV allu-sions to fasting coupled with prayer are absent from RV (but see RVm):— Mt 17", Mk Q^S Ac 103°, 1 Co 7'.

3. Prayer in the OT. — (i.) Patriarchal Period. — Prayer is (1) colloquy with God (e.g. Gn 15i- 2- '• » 17is. 18. 22); (2) intercession (e.g. Gn ll^' IS^^s-); (3) personal supplication {e.g. Gn 15* 32" 43"); (4) asseveration (.e.g. Gn 1422); (5) vow (.e.g. Gn 28™; see art. Vows).

(ii.) 'The Law (i.e. as codified and expanded in later times). — The reticence as to prayer might suggest that it is voluntary and not patient of legislation; but in OT it is less a general duty (ct. NT) than a prophetic privilege (especially re intercession); cf. Gn 20' and below, §§ ili.-vi. Note, however, the formulae for thanksgiving (Dt 263-»), assertion of obedience (vv. "■", ct. NT), supplication (v.«), expiation (21'- »).

(iii.J M08E8 TO Judges. — (1) Moses pre-eminently a man of prayer and an intercessor (e.g. Ex 8i2- an 32"-"- »2, cf. Jer 151): colloquy with God (Ex 3. 4. 5» 6'- 1»- >2 28-»», Dt 323-2=), appeal in crises (Ex 522, Nu 11"), prophetic blessing (Dt 33°-"); (2) Joshua's prayer after defeat (Jos 7'-'), and in battle (10"); (3) Gideon's colloquy (Jg e"-*"); (4) Israelites' frequent cry for help (Jg 3'- " 6» etc.).

(iv.) Kingdom Period. — (1) Samuel, like Moses, an intercessor (1 S 73- '■ ' 8»- '"• 21 1223 15»): coUoquy (1 S 16' -3, cf . 31°- ") ; (2) David : apart from the Psalms, with which his connexion is dubious, the following

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prayers may be noted, especially the last: — for guidance (1 S 232- ' 30! [consulting ephodj), on behalf of child (2 S 1218), prayer of asseveration (1 S 2412-is 2522 [a threat]), confession (2 S 24"), adoration, etc. (2 S 7"-2»); (3) Solomon's prayer for wisdom (1 K 3'''-; note the elabo-rate intercession attributed to him at dedication of Temple, 1 K 822-113, where (ct. v.") sacrifice is npt mentioned I The Temple is a house of prayer); (4) Elijah's interces-sion (I K 18"»- 37), colloquy (19»-ii), prayer before miracle (1 K 172«- 21), so also Elisha (2 K 433 en); (5) Hezekiah prays in national crisis (2 K 19i») and in illness (203); note his assertion of righteousness. For this period see also § v.

(v.) The Prophets. — Intercession in attitude, action, word, characterizes the prophets (much more than the priests, but cf. Jl 2"), whether the earlier prophets, (§ iv. above) or those whose writings are extant. The reason lay in the prophet's Divine call, his vision of the Divine will (so a 'seer'), and his forthtelling of the Divine message. Hence comes prayerful expectancy (e.g. Jer 42<), in the spirit of Hab 2i; and intercession to avert disaster (e.g. Am 72- 3 and s. o, is sS'-i', and vividly Jer 14. 15 [where observe the colloquy of persistent intercession notwithstanding Divine discouragement]), combined with prayer in view of personal difficulty (e.g. Jer 20'-i3).

(vl.) Exile AND Return. — In this period prayer looms large, owing to the cessation of sacrificial worship and the realization of chastisement. Accordingly confession and a humble sense of dependence are prominent. The following passages should be studied: Is 63'-64i2, Ezr 93-13, Neh l*-" 93-s8 (cf. retrospective Psalms, e.g. 106), Dn 9*-". Further, note the personal prayer- habit of Jewish leaders (Dn 6, Ezr 821-23). Nehemiah'a prayer is often ejaculatory (Neh 2* 4<), and sometimes betrays self-complacency (5" 13"- 22).

(vii.) Psalms, Proverbs, Job. — The Book of ' Praises ' might be appropriately called also the Book of ' Prayers." (Five only are so described in title: 17. 86. 90. 102. 142, but cf. 7220, Hab 31.) (1) Throughout the Psalms, prayer — whether of the poet as an individual or as representing the nation — is specially an outpouring- artless and impulsive — of varied experiences, needs, desires. Hence typical psalms exhibit transitions of thought and alternation of mood (e.g. 6'-io 42. 6920- 27. so 779-u 10923-30). (2) The blessing sought is oftener material or external, like rescue from trouble or chastise-ment. Not seldom, however, there is a more spiritual aim: in Ps 51 pardon is sought for its own sake, not to avert punishment, and Ps 119 is notable for repeated requests for inward enlightenment and quickening. The trend of the whole collection is indicated by its ready and natural adaptation to NT ideals of prayer. In estimating psalms which express vindictive and imprecatory sentiments, we should note that they breathe abhorrence of evil, and are not the utterance of private malice. Even on the lowest view they would illustrate the human element in the Scriptures, and the progressive nature of revelation, throwing into vivid relief the Gospel temper and teaching. The propriety of their regular use in public worship need not be discussed here.

Proverbs. Note the suggestive allusion to the character of a suppliant (158- 20 28'; cf. Ps 145i8. lo, Jth 83i, Sir 35'3, Ja 51*), and Agur's prayer (30'-').

Job. In this dramatic poem Job's objections to his friends' criticisms often take the form of daring expostulation directly addressed to God (e.g. especially ch. 10). As a 'cry in the dark' the book re-echoes prayers like Ps 88; but the conflict of doubt culminates in the colloquy between God and Job, in which the latter expresses the reverent submission of faith (42i-3).

4. Prayer in the Apocrypha. — The Apocr. books — of fiction, fable, history, with apocalyptic and sapiential writings — are of very unequal value, but contain many prayers. The ideas are on the whole admirable, some-

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