Lord's Prayer Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! ==Texts== ===New International Version=== {| class="wikitable" |- ! [[Matthew 6]]:9–13 ([[New International Version|NIV]])<ref>{{Bibleverse|Matthew|6:9–13|NIV}}</ref>!![[Luke 11]]:2–4 (NIV)<ref>{{Bibleverse|Luke|11:2–4|NIV}}</ref> |- | Our Father in heaven, || Father, [Some manuscripts ''Our Father in heaven''] |- | hallowed be your name, || hallowed be your name, |- | your kingdom come, || your kingdom come. |- | your will be done, :on earth as it is in heaven. |[Some manuscripts ''come. May your will be done on earth as it is in heaven.''] |- | Give us today our daily bread. || Give us each day our daily bread. |- | And forgive us our debts, :as we also have forgiven our debtors. | Forgive us our sins, :for we also forgive everyone who sins against us. [Greek ''everyone who is indebted to us''] |- | And lead us not into temptation, [The Greek for ''temptation'' can also mean ''testing''.] :but deliver us from the evil one. [Or ''from evil''] | And lead us not into temptation. [Some manuscripts ''temptation, but deliver us from the evil one''] |- | [some late manuscripts ''one, / for yours is the kingdom and the power and the glory forever. Amen.''] || |} ===Relationship between the Matthaean and Lucan texts=== In [[biblical criticism]], the absence of the Lord's Prayer in the [[Gospel of Mark]], together with its occurrence in Matthew and Luke, has caused scholars who accept the [[two-source hypothesis]] (against other [[Synoptic problem|document hypotheses]]) to conclude that it is probably a ''[[Logia|logion]]'' original to the [[Q source]].{{Sfn|Farmer|1994|p=[https://books.google.com/books?id=KkO4qzxHrsEC&pg=PA49 49]}} The common source of the two existing versions, whether Q or an oral or another written tradition, was elaborated differently in the Gospels of Matthew and Luke. Marianus Pale Hera considers it unlikely that either of the two used the other as its source and that it is possible that they "preserve two versions of the Lord's Prayer used in two different communities: the Matthean in a Jewish Christian community and the Lucan in the Gentile Christian community".{{Sfn|Hera|2019|pp=80–81}} If either evangelist built on the other, [[Joachim Jeremias]] attributes priority to Matthew on the grounds that "in the early period, before wordings were fixed, liturgical texts were elaborated, expanded and enriched".{{Sfn|Jeremias|1964|p=11}} On the other hand, Michael Goulder, Thomas J. Mosbo and Ken Olson see the shorter Lucan version as a reworking of the Matthaean text, removing unnecessary verbiage and repetition.{{Sfn|Olson|2015|pp=[https://books.google.com/books?id=WQ90BgAAQBAJ&pg=PA101 101–118]}} The Matthaean version has completely ousted the Lucan in general Christian usage.{{Sfn|Leaney|1956|p=104}} The following considerations are based on the Matthaean version. ===Original Greek text and Syriac and Latin translations=== {{col-begin-fixed|width=95%}} {{col-break}} '''Standard edition of Greek text'''{{efn|The [http://www.nestle-aland.com/en/read-na28-online/text/bibeltext/lesen/stelle/50/60001/69999/ text] given here is that of the latest edition of ''[[Novum Testamentum Graece|Greek New Testament]]'' of the United Bible Societies and in the Nestle-Aland ''Novum Testamentum Graece''. Most modern translations use a text similar to this one. Most older translations are based on a Byzantine-type text with ἐπὶ τῆς γῆς in line 5 (verse 10) instead of ἐπὶ γῆς, and ἀφίεμεν in line 8 (verse 12) instead of ἀφήκαμεν, and adding at the end (verse 13) the doxology ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν.|name=|group=}} {{lang|grc-x-koine|1. πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς}}<br> {{transliteration|grc|(páter hēmôn ho en toîs ouranoîs)}} {{lang|grc-x-koine|2. ἁγιασθήτω τὸ ὄνομά σου}}<br> {{transliteration|grc|(hagiasthḗtō tò ónomá sou)}} {{lang|grc-x-koine|3. ἐλθέτω ἡ βασιλεία σου}}<br> {{transliteration|grc|(elthétō hē basileía sou)}} {{lang|grc-x-koine|4. γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς}}<br> {{transliteration|grc|(genēthḗtō tò thélēmá sou hōs en ouranô(i) kaì epì gês)}} {{lang|grc-x-koine|5. τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον}}<br> {{transliteration|grc|(tòn árton hēmôn tòn [[epiousion|epioúsion]] dòs hēmîn sḗmeron)}} {{lang|grc-x-koine|6. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν}}<br> {{transliteration|grc|(kaì áphes hēmîn tà opheilḗmata hēmôn hōs kaì hēmeîs aphḗkamen toîs opheilétais hēmôn)}} {{lang|grc-x-koine|7. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ}}<br> {{transliteration|grc|(kaì mḕ eisenénkēis hēmâs eis peirasmón allà rhŷsai hēmâs apò toû ponēroû)}} {{col-break}} :'''Standard edition of [[Syriac language|Syriac]] text of [[Peshitta]]'''{{efn|The Classical Syriac vowels here transcribed as "ê", "ā" and "o/ō" have been [[Raising (phonetics)|raised]] to "i", "o" and "u" respectively in Western Syriac.<ref>{{cite book|last=Muraoka|first=Takamitsu|date=2005|title=Classical Syriac: A Basic Grammar with a Chrestomathy|location=Wiesbaden|publisher=Harrassowitz Verlag|pages=6–8|isbn=3-447-05021-7}}</ref>|name=|group=}} :1. {{Script/Strng|size=1em|ܐܒ݂ܘܢ ܕ̇ܒ݂ܫܡܝܐ}} :''(ʾăḇūn d-ḇa-šmayyā)'' :2. {{Script/Strng|size=1em|ܢܬ݂ܩܕ݁ܫ ܫܡܟ݂}} :''(neṯqaddaš šmāḵ)'' :3. {{Script/Strng|size=1em|ܬ݁ܐܬ݂ܐ ܡܠܟ݁ܘܬ݂ܟ݂}} :''(têṯē malkūṯāḵ)'' :4. {{Script/Strng|size=1em|ܢܗܘܐ ܨܒ݂ܝܢܟ݂ ܐܝܟ݁ܢܐ ܕ݂ܒ݂ܫܡܝܐ ܐܦ݂ ܒ݁ܐܪܥܐ}} :''(nēhwē ṣeḇyānāḵ ʾaykannā ḏ-ḇa-šmayyā ʾāp̄ b-ʾarʿā)'' :5. {{Script/Strng|size=1em|ܗܒ݂ ܠܢ ܠܚܡܐ ܕ݂ܣܘܢܩܢܢ ܝܘܡܢܐ}} :''(haḇ lan laḥmā ḏ-sūnqānan yawmānā)'' :6. {{Script/Strng|size=1em|ܘܫܒ݂ܘܩ ܠܢ ܚܘ̈ܒ݁ܝܢ ܐܝܟܢܐ ܕ݂ܐܦ݂ ܚܢܢ ܫܒ݂ܩܢ ܠܚܝ̈ܒ݂ܝܢ}} :''(wa-šḇoq lan ḥawbayn ʾaykannā ḏ-ʾāp̄ ḥnan šḇaqn l-ḥayyāḇayn)'' :7. {{Script/Strng|size=1em|ܘܠܐ ܬ݂ܥܠܢ ܠܢܣܝܘܢܐ ܐܠܐ ܦ݂ܨܢ ܡܢ ܒ݁ܝܫܐ}} :''(w-lā ṯaʿlan l-nesyōnā ʾellā p̄aṣṣān men bīšā)'' {{col-break}} :'''[[Vulgata Clementina]]''' (1692){{efn|[http://www.sacredbible.org/articles/Matthew-Latin3.htm Three editions of the Vulgate]: the [[Clementine edition of the Vulgate]], the ''[[Nova Vulgata]]'', and the [[Stuttgart Vulgate]]. The Clementine edition varies from the ''Nova Vulgata'' in this place only in punctuation and in having "ne nos inducas" in place of "ne inducas nos". The Stuttgart Vulgate has "qui in caelis es" in place of "qui es in caelis"; "veniat" in place of "adveniat"; "dimisimus" in place of "dimittimus"; "temptationem" in place of "tentationem".|name=|group=}} :1. pater noster qui es in cælis :2. sanctificetur nomen tuum :3. adveniat regnum tuum :4. fiat voluntas tua sicut in cælo et in terra :5. panem nostrum supersubstantialem da nobis hodie :6. et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris :7. et ne nos inducas in tentationem sed libera nos a malo{{efn|In the [[Nova Vulgata]], the official Latin Bible of the Catholic Church, the last word is capitalized, indicating that it is a reference to ''Malus'' (the Evil One), not to ''malum'' (abstract or generic evil).|name=|group=}}{{efn|The doxology associated with the Lord's Prayer in Byzantine Greek texts is found in four [[Vetus Latina]] manuscripts, only two of which give it in its entirety. The other surviving manuscripts of the Vetus Latina Gospels do not have the doxology. The Vulgate translation also does not include it, thus agreeing with critical editions of the Greek text.|name=|group=}} {{col-end}} ===Liturgical texts: Greek, Syriac, Latin=== [[File:Pater Noster in Cantus Planus.png|thumb|The Lord's Prayer (Latin liturgical text) with [[Gregorian chant]] annotation {{listen |filename=Schola Gregoriana-Pater Noster.ogg |title=Pater Noster |description=The Lord's Prayer sung in Gregorian chant |format=[[Ogg]] |embed=yes |style=float:left }}]] {{col-begin-fixed|width=70%}} {{col-break}} '''Patriarchal Edition 1904'''{{efn|The [[Greek Orthodox Church]] uses a slightly different Greek version. which can be found in many liturgical texts, e.g., the [[Divine Liturgy of St. John Chrysostom]] ([http://www.goarch.org/chapel/liturgical_texts/liturgy-el] Greek Orthodox Liturgy of St. John Chrysostom), as presented in the [http://www.goarch.org/chapel/biblegreek] 1904 text of the Ecumenical Patriarchate of Constantinople and various Greek prayer books and liturgies. This is the Greek version of the Lord's Prayer most widely used for prayer and liturgy today, and is similar to other texts of the [[Byzantine text-type]] used in older English Bible translations, with ἐπὶ τῆς γῆς instead of ἐπὶ γῆς on line 5 and ἀφίεμεν instead of ἀφήκαμεν (present rather than aorist tense) in line 8. Whenever a priest is officiating, he replies with this augmented form of the doxology, "For thine is the kingdom and the power and the glory: of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages.",{{efn|In Greek: {{lang|grc|Ὅτι σοῦ ἐστὶν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα· τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος· νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.}}}} and in either instance, reciter(s) of the prayer reply "Amen".|name=|group=}} {{lang|grc|Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς}},<br> {{lang|grc|ἁγιασθήτω τὸ ὄνομά σου}},<br> {{lang|grc|ἐλθέτω ἡ βασιλεία σου}},<br> {{lang|grc|γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς}}.<br> {{lang|grc|τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον}}<br> {{lang|grc|καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν}}.<br> {{lang|grc|καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ}}. {{col-break}} :'''Syriac liturgical''' :{{Script/Strng|size=1em|ܐܒ݂ܘܢ ܕ݁ܒ݂ܫܡܝܐ}} :''(our father who art in heaven)'' :{{Script/Strng|size=1em|ܢܬ݂ܩܕ݁ܫ ܫܡܟ݂}} :''(hallowed be thy name)'' :{{Script/Strng|size=1em|ܬ݁ܐܬ݂ܐ ܡܠܟ݁ܘܬ݂ܟ݂}} :''(thy kingdom come)'' :{{Script/Strng|size=1em|ܢܗܘܐ ܨܒ݂ܝܢܟ݂ ܐܝܟ݁ܢܐ ܕ݂ܒ݂ܫܡܝܐ ܐܦ݂ ܒ݁ܐܪܥܐ}} :''(thy will be done as it is in heaven also on earth)'' :{{Script/Strng|size=1em|ܗܒ݂ ܠܢ ܠܚܡܐ ܕ݂ܣܘܢܩܢܢ ܝܘܡܢܐ}} :''(give us the bread of our need this day)''{{efn|Matthew 6:11 and Luke 11:3 [[Curetonian Gospels]] used {{transliteration|sem|ʾammīnā}} ({{Script/Strng|ܐܡܝܢܐ}}) "constant bread" like [[Vulgata Clementina]] used ''quotidianum'' "daily bread" in Luke 11:3; see [[Epiousion]].|name=|group=}} :{{Script/Strng|size=1em|ܘܫܒ݂ܘܩ ܠܢ ܚܘ̈ܒ݁ܝܢ ܘܚܛܗ̈ܝܢ ܐܝܟ݁ܢܐ ܕ݂ܐܦ݂ ܚܢܢ ܫܒ݂ܩܢ ܠܚܝ̈ܒ݂ܝܢ}} :''(and forgive us our debts '''and our sins''' as we have forgiven our debtors)''{{efn|Syriac liturgical text adds "and our sins" to some verses in Matthew 6:12 and Luke 11:4.|name=|group=}} :{{Script/Strng|size=1em|ܘܠܐ ܬ݂ܥܠܢ ܠܢܣܝܘܢܐ ܐܠܐ ܦ݂ܨܢ ܡܢ ܒ݁ܝܫܐ}} :''(and bring us not into temptation but deliver us from evil)''{{efn|Syriac "deliver" relates with "Passover", thus Passover means "deliverance": Exodus 12:13.|name=|group=}}<ref>{{Bibleverse|Isaiah|45:7}}</ref> :{{Script/Strng|size=1em|ܡܛܠ ܕ݁ܕ݂ܝܠܟ݂ ܗ̄ܝ ܡܠܟ݁ܘܬ݂ܐ ܚܝܠܐ ܬ݂ܫܒ݁ܘܚܬ݁ܐ ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ}} :''(for thine is the kingdom the power the glory for an age of ages amen)''{{efn|"And" is absent in between the words "kingdom, power, glory". The Old Syriac [[Curetonian Gospels|Curetonian Gospel]] text varies: "for thine is the kingdom and the glory for an age of ages amen".|name=|group=}}{{efn|''[[Didache]]'' finishes the prayer just with duality of words{{clarify|date=February 2021|reason=did you mean doxology?}} "for Thine is the Power and the Glory for ages" without any "amen" in the end. Old Syriac text of [[Curetonian Gospels]] finishes the prayer also with duality of words "for Thine is the Kingdom and the Glory for age ages. Amen"|name=|group=}} {{col-break}} '''Roman Missal'''<ref>[https://www.scribd.com/doc/20881056/Missale-Romanum-2002 2002 edition]; [http://media.musicasacra.com/pdf/missale62.pdf 1962 edition, pp. 312–313]</ref>{{efn|The version of the Lord's Prayer most familiar to Western European Christians until the [[Protestant Reformation]] is that in the [[Roman Missal]], which has had cultural and historical importance for most regions where English is spoken. The text is used in the [[Roman Rite]] [[Catholic liturgy|liturgy]] ([[Mass (liturgy)|Mass]], [[Liturgy of the Hours]], etc.). It differs from the Vulgate in having ''cotidianum'' in place of ''supersubstantial''. It does not add the doxology: this is never joined immediately to the Lord's Prayer in the Latin liturgy or the Latin Bible, but it appears, in the form ''quia tuum est regnum, et potestas, et gloria, in saecula'', in the [[Mass (liturgy)|Mass]] of the [[Roman Rite]], as revised in 1969, separated from the Lord's Prayer by the prayer, ''Libera nos, quaesumus...'' (the [[Embolism (liturgy)|embolism]]), which elaborates on the final petition, ''Libera nos a malo'' (deliver us from evil). Others have translated the doxology into Latin as ''quia tuum est regnum; et potential et Gloria; per Omnia saecula'' or ''in saecula saeculorum''.|name=|group=}} :''Pater noster qui es in cælis:'' :''sanctificétur nomen tuum;'' :''advéniat regnum tuum;'' :''[[List of Latin phrases (F)#fiat voluntas tua|fiat volúntas tua]], sicut in cælo, et in terra.'' :''Panem nostrum [[epiousion|cotidiánum]]{{efn|In editions of the Roman Missal prior to that of 1962 (the edition of [[Pope John XXIII]]) the word ''cotidianum'' was spelled ''quotidianum''.|name=|group=}} da nobis hódie;'' :''et dimítte nobis débita nostra,'' :''sicut et nos dimíttimus debitóribus nostris;'' :''et ne nos indúcas in tentatiónem;'' :''sed líbera nos a malo.'' {{col-end}} ===Greek texts=== {| class="wikitable" |- ! Liturgical text!! [[Codex Vaticanus]] text !! ''[[Didache]]'' text<ref>[https://www.ccel.org/l/lake/fathers/didache.htm Didache 8]</ref> |- | πάτερ ἡμῶν ὁ ἐν '''τοῖς οὐρανοῖς''' || πατερ ημων ο εν '''τοις ουρανοις''' || πατερ ημων ο εν '''τω ουρανω''' |- | ἁγιασθήτω τὸ ὄνομά σου || αγιασθητω το ονομα σου || αγιασθητω το ονομα σου |- | ἐλθέτω ἡ βασιλεία σου || ελθετω η βασιλεια σου || ελθετω η βασιλεια σου |- | γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ '''τῆς''' γῆς || γενηθητω το θελημα σου ως εν ουρανω και επι γης || γενηθητω το θελημα σου ως εν ουρανω και επι γης |- | τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον || τον αρτον ημων τον επιουσιον δος ημιν σημερον || τον αρτον ημων τον επιουσιον δος ημιν σημερον |- | καὶ ἄφες ἡμῖν '''τὰ ὀφειλήματα''' ἡμῶν ὡς καὶ ἡμεῖς '''ἀφίεμεν''' τοῖς ὀφειλέταις ἡμῶν || και αφες ημιν '''τα οφειληματα''' ημων ως και ημεις '''αφηκαμεν''' τοις οφειλεταις ημων || και αφες ημιν '''την οφειλην''' ημων ως και ημεις '''αφιεμεν''' τοις οφειλεταις ημων |- | καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ || και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου || και μη εισενεγκης ημας εις πειρασμον αλλα ρυσαι ημας απο του πονηρου |} ===English versions=== {{Main|History of the Lord's Prayer in English}} [[File:The Sermon on the Mount (Owen Jones; pp. 17-18).jpg|thumb|Lord's Prayer from the 1845 illuminated book of ''The Sermon on the Mount'', designed by [[Owen Jones (architect)|Owen Jones]]]] There are several different English translations of the Lord's Prayer from Greek or Latin, beginning around AD 650 with the [[Northumbrian (Anglo-Saxon)|Northumbrian]] translation. Of those in current liturgical use, the three best-known are: * The translation in the [[Book of Common Prayer (1662)|1662 ''Book of Common Prayer'']] of the [[Church of England]] * The slightly modernized "traditional ecumenical" form used in the Catholic<ref>, Francis Xavier Weninger. ''[https://books.google.com/books?id=ExFFAAAAYAAJ&pg=PA147 A Manual of the Catholic Religion, for Catechists, Teachers, and Self-instruction]''. John P. Walsh; 1867. p. 146–147.</ref> and (often with [[doxology]]) many Protestant Churches<ref>1928 version of the Prayer Book of the [[Episcopal Church (United States)]]</ref> * The 1988 translation of the [[ecumenical]] [[English Language Liturgical Consultation]] (ELLC) The concluding [[doxology]] ("For thine is the kingdom and the power, and the glory, for ever and ever. Amen") is often added at the end of the prayer by Protestants. The 1662 ''Book of Common Prayer'' (BCP) adds doxology in some of the services, but not in all. For example, the doxology is not used in the 1662 BCP at Morning and Evening Prayer when it is preceded by the [[Kyrie|Kyrie eleison]]. Older English translations of the Bible, based on late Byzantine Greek manuscripts, included it, but it is excluded in critical editions of the New Testament, such as that of the [[Bible society#Current Bible Societies|United Bible Societies]]. It is absent in the oldest manuscripts and is not considered to be part of the original text of [[Matthew 6:9]]–[[Matthew 6:13|13]]. In the [[Byzantine Rite]], whenever a priest is officiating, after the Lord's Prayer he intones this augmented form of the doxology, "For thine is the kingdom and the power and the glory: of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages.",{{efn|In Greek: {{lang|grc|Ὅτι σοῦ ἐστὶν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα· τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος· νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.}}}} and in either instance, reciter(s) of the prayer reply "Amen". The Catholic [[Latin liturgical rites]] have never attached the doxology to the end of the Lord's Prayer. The doxology does appear in the [[Roman Rite]] [[Mass (liturgy)|Mass]] as revised in 1969. After the conclusion of the Lord's Prayer, the priest says a prayer known as the [[Embolism (liturgy)|embolism]]. In the official [[International Commission on English in the Liturgy]] (ICEL) English translation, the embolism reads: "Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Saviour, Jesus Christ." This elaborates on the final petition, "Deliver us from evil." The people then respond to this with the doxology: "For the kingdom, the power, and the glory are yours, now and forever."{{citation needed|date=January 2023}} The translators of the 1611 [[King James Version|King James Bible]] assumed that a Greek manuscript they possessed was ancient and therefore adopted the phrase "For thine is the kingdom, the power, and the glory for ever" into the Lord's Prayer of Matthew's Gospel. However, the use of the doxology in English dates from at least 1549 with the [[First Prayer Book of Edward VI]] which was influenced by [[William Tyndale]]'s New Testament translation in 1526. Later scholarship demonstrated that inclusion of the doxology in New Testament manuscripts was actually a later addition based in part on Eastern liturgical tradition. {{col-begin-fixed}} {{col-break}} :'''[[Book of Common Prayer (1662)|BCP (1662)]]'''<ref>{{cite web|url=https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/book-common-prayer/order-morning-prayer|title=The Order for Morning Prayer|publisher=The Church of England's website|access-date=29 September 2020}}</ref> :Our Father, which art in heaven, :Hallowed be thy Name; :Thy kingdom come; :Thy will be done :in earth, as it is in heaven: :Give us this day our daily bread; :And forgive us our trespasses, :as we forgive them that trespass against us; :And lead us not into temptation, :But deliver us from evil; :For thine is the kingdom, :the power, and the glory, :For ever and ever. :Amen. {{col-break}} :'''Traditional Ecumenical Version'''<ref>{{cite book|last=USCCB|title=Order of the Mass|url=https://www.catholicbishops.ie/wp-content/uploads/2011/02/Order-of-Mass.pdf}}</ref><ref>[https://www.vatican.va/archive/ccc_css/archive/catechism/p4s2.htm#SECTION%20TWO%20THE%20LORDS%20PRAYER%20OUR%20FATHER!» US Conference of Catholic Bishops, 2010]</ref><ref>{{Cite web|url=https://www.bcponline.org/General/paternoster.html|title = The Lord's Prayer}}</ref><ref>{{Cite web |url=http://concordia-lutheran.com/LordsPrayer.aspx |title=Lord's Prayer |access-date=2021-01-18 |archive-date=2021-03-02 |archive-url=https://web.archive.org/web/20210302084244/http://concordia-lutheran.com/LordsPrayer.aspx |url-status=dead }}</ref> :Our Father, who art in heaven, :hallowed be thy name; :thy kingdom come, :thy will be done :on earth as it is in heaven. :Give us this day our daily bread, :and forgive us our trespasses, :as we forgive those who trespass against us; :and lead us not into temptation, :but deliver us from evil. :''Most Protestants conclude with the doxology:'' :For thine is the kingdom, :and the power, and the glory, :for ever and ever. Amen. (''or'' ...forever. Amen.) :''At [[Mass in the Catholic Church]] the [[embolism (liturgy)|embolism]] is followed by:'' :For the kingdom, :the power and the glory are yours, :now and for ever. {{col-break}} :'''1988 [[English Language Liturgical Consultation|ELLC]]'''<ref>[https://web.archive.org/web/20131029201315/http://www.englishtexts.org/praying.pdf Praying Together]</ref><ref>Also, cf. 1979 Book of Common Prayer of the [[Episcopal Church (United States)|United States Episcopal Church]] [http://justus.anglican.org/resources/bcp/euchr2.pdf Holy Eucharist: Rite Two].</ref> :Our Father in heaven, ::hallowed be your name, ::your kingdom come, ::your will be done, :::on earth as in heaven. :Give us today our daily bread. :Forgive us our sins ::as we forgive those who sin against us. :Save us from the time of trial ::and deliver us from evil. :For the kingdom, the power, and the glory are yours ::now and for ever. Amen. {{col-end}} ==== King James Version ==== Although [[Matthew 6:12]] uses the term ''debts'', most older English versions of the Lord's Prayer use the term ''trespasses'', while ecumenical versions often use the term ''sins''. The last choice may be due to Luke 11:4,<ref>{{Bibleverse|Luke|11:4}}</ref> which uses the word ''sins'', while the former may be due to [[Matthew 6:14]] (immediately after the text of the prayer), where Jesus speaks of ''trespasses''. As early as the third century, [[Origen of Alexandria]] used the word ''trespasses'' ({{lang|grc|παραπτώματα}}) in the prayer. Although the Latin form that was traditionally used in Western Europe has ''debita'' (''debts''), most English-speaking Christians (except Scottish Presbyterians and some others of the Dutch [[Reformed churches|Reformed]] tradition) use ''trespasses''. For example, the [[Church of Scotland]], the [[Presbyterian Church (USA)]], the [[Reformed Church in America]], as well as some [[Congregational]] heritage churches in the [[United Church of Christ]] follow the version found in [[Matthew 6]] in the [[King James Version]], which in the prayer uses the words ''debts'' and ''debtors''. {{col-begin-fixed}} {{col-break}} ::'''King James Version (1611)''' ::Our father which art in heaven, ::Hallowed be thy name. ::Thy kingdom come. ::Thy will be done, in earth, ::as it is in heaven. ::Give us this day our daily bread. ::And forgive us our debts, ::as we forgive our debtors. ::And lead us not into temptation, ::but deliver us from evil: ::For thine is the kingdom, ::and the power, and the glory, ::for ever, Amen. {{col-break}} ::'''Slightly Modernized AV/KJV Version''' ::Our Father, who art in heaven, ::Hallowed be thy name. ::Thy kingdom come, ::Thy will be done on earth, ::as it is in heaven. ::Give us this day our daily bread. ::And forgive us our debts, ::as we forgive our debtors. ::And lead us not into temptation, ::but deliver us from evil: ::For thine is the kingdom, ::and the power, and the glory, ::forever. Amen. {{col-end}} All these versions are based on the text in Matthew, rather than Luke, of the prayer given by Jesus: {{col-begin-fixed}} {{col-break}} '''Matthew 6:9–13''' ([[English Standard Version|ESV]])<ref>{{Bibleverse|Matthew|6:9–13|'''ESV'''}}</ref> :"Pray then like this: 'Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.{{'"}} {{col-break}} '''Luke 11:2–4''' ([[English Standard Version|ESV]])<ref>{{Bibleverse|Luke|11:2–4|'''ESV'''}}</ref> :And he said to them, "When you pray, say: 'Father, hallowed be your name. Your kingdom come. Give us each day our daily bread, and forgive us our sins, for we ourselves forgive everyone who is indebted to us. And lead us not into temptation.{{'"}} {{col-end}} Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). Do not submit copyrighted work without permission! Cancel Editing help (opens in new window) Discuss this page