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! ==Analysis== [[File:Lord's Prayer - Greek.JPG|thumb|The Lord's Prayer in [[Greek language|Greek]]]] [[Augustine of Hippo|Saint Augustine of Hippo]] gives the following analysis of the Lord's Prayer, which elaborates on Jesus' words just before it in Matthew's Gospel: "Your Father knows what you need before you ask him. Pray then in this way" (Mt. 6:8–9):<ref>{{Cite web|date= 2015-10-20|title= From a letter to Proba by Saint Augustine, bishop (Ep. 130, 11, 21-12, 22: CSEL 44, 63-64) On the Lord's Prayer|url= https://adoratioiesuchristi.blogspot.com/2015/10/from-letter-to-proba-by-saint-augustine_20.html|access-date= 2020-07-16|website= Adoratio Iesu Christi|archive-date= 18 July 2020|archive-url= https://web.archive.org/web/20200718091505/https://adoratioiesuchristi.blogspot.com/2015/10/from-letter-to-proba-by-saint-augustine_20.html|url-status= dead}}</ref>{{blockquote|We need to use words (when we pray) so that we may remind ourselves to consider carefully what we are asking, not so that we may think we can instruct the Lord or prevail on him. When we say: "Hallowed be your name", we are reminding ourselves to desire that his name, which in fact is always holy, should also be considered holy among men. ...But this is a help for men, not for God. ...And as for our saying: "Your kingdom come," it will surely come whether we will it or not. But we are stirring up our desires for the kingdom so that it can come to us and we can deserve to reign there. ...When we say: "Deliver us from evil," we are reminding ourselves to reflect on the fact that we do not yet enjoy the state of blessedness in which we shall suffer no evil. ...It was very appropriate that all these truths should be entrusted to us to remember in these very words. Whatever be the other words we may prefer to say (words which the one praying chooses so that his disposition may become clearer to himself or which he simply adopts so that his disposition may be intensified), we say nothing that is not contained in the Lord's Prayer, provided of course we are praying in a correct and proper way.}}This excerpt from Augustine is included in the Office of Readings in the Catholic [[Liturgy of the Hours]].<ref>{{Cite web|title=Week 29 Tuesday - Office of Readings|url=http://www.liturgies.net/Liturgies/Catholic/loh/week29tuesdayor.htm|access-date=2020-07-16|website=www.liturgies.net}}</ref> Many have written biblical commentaries on the Lord's Prayer.<ref>{{Cite web|title=Tertullian on the Our Father - Patristic Bible Commentary|url=https://sites.google.com/site/aquinasstudybible/home/matthew-commentary/tertullian-on-the-our-father|access-date=2020-07-16|website=sites.google.com}}</ref><ref>{{Cite web|last=Wesley|first=John|title=Commentary on the Lord's Prayer|url=https://www.cslewisinstitute.org/webfm_send/299|website=CS Lewis Institute}}</ref><ref>{{Cite web|title=Verses 9–15 - Matthew Henry's Commentary - Bible Gateway|url=https://www.biblegateway.com/resources/matthew-henry/Matt.6.9-Matt.6.15|access-date=2020-07-16|website=www.biblegateway.com|language=en}}</ref><ref>{{Cite web|title=Matthew 6:9 Commentaries: "Pray, then, in this way: 'Our Father who is in heaven, Hallowed be Your name.|url=https://biblehub.com/commentaries/matthew/6-9.htm|access-date=2020-07-16|website=biblehub.com}}</ref> Contained below are a variety of selections from some of those commentaries. ===Introduction=== <small>'''This subheading and those that follow use the 1662 ''Book of Common Prayer'' (BCP) (see above)'''</small> {{Blockquote | Our Father, which art in heaven}} "Our" indicates that the prayer is that of a group of people who consider themselves children of God and who call God their "Father". "In [[heaven]]" indicates that the Father who is addressed is distinct from human fathers on earth.{{Sfn|Hahn|2002}} [[Augustine of Hippo|Augustine]] interpreted "heaven" (''coelum'', sky) in this context as meaning "in the hearts of the righteous, as it were in His holy temple".<ref>Augustine, [http://www.newadvent.org/fathers/16012.htm On the Sermon on the Mount, Book II, Chapter 5, 17–18]; [http://www.augustinus.it/latino/montagna/ original text]</ref> ===First Petition=== {{Blockquote | Hallowed be thy Name;}} {{see also|Names of God in Christianity|Matthew 6:9}} Former [[archbishop of Canterbury]] [[Rowan Williams]] explains this phrase as a petition that people may look upon God's name as holy, as something that inspires awe and reverence, and that they may not trivialize it by making God a tool for their purposes, to "put other people down, or as a sort of magic to make themselves feel safe". He sums up the meaning of the phrase by saying: "Understand what you're talking about when you're talking about God, this is serious, this is the most wonderful and frightening reality that we could imagine, more wonderful and frightening than we can imagine."<ref>{{Cite web |last=Williams |first=Rowan |author-link=William Rowan |date=2009-08-06 |title=Reflections: Reflections on the Lord's Prayer |url=http://www.bbc.co.uk/religion/religions/christianity/prayer/lordsprayer_1.shtml |access-date=2020-07-14 |website=[[BBC]] |language=en-GB}}</ref> [[Richard Challoner]] writes that: "[t]his petition claims the first place in the Lord's prayer [...]; because the first and principal duty of a Christian is, to love his God with his whole heart and soul, and therefore the first and principal thing he ought to desire and pray for is, the great honor and glory of God."{{Sfn|Challoner|1915|p=[[s:Page:Thelordsprayeran00chaluoft.djvu/17|13]]}} ===Second Petition=== {{Blockquote | Thy kingdom come;}} {{see also|Matthew 6:10}} "This petition has its parallel in the Jewish prayer, 'May he establish his Kingdom during your life and during your days.{{'"}}{{Sfn|Ladd|1974|p=137}} In the gospels Jesus speaks frequently of God's kingdom, but never defines the concept: "He assumed this was a concept so familiar that it did not require definition."{{Sfn|Ladd|1974|p=45}} Concerning how Jesus' audience in the gospels would have understood him, [[George Eldon Ladd]] turns to the concept's Hebrew biblical background: "The Hebrew word ''malkuth'' [...] refers first to a reign, dominion, or rule and only secondarily to the realm over which a reign is exercised. [...] When ''malkuth'' is used of God, it almost always refers to his authority or to his rule as the heavenly King."{{Sfn|Ladd|1974|pp=46–47}} This petition looks to the perfect establishment of God's rule in the world in the future, an act of God resulting in the eschatological order of the new age.{{Sfn|Ladd|1974|pp=136–137}} The Catholic Church believes that, by praying the Lord's prayer, a Christian hastens the [[Second Coming]].<ref>{{cite web| url = https://www.vatican.va/archive/ccc_css/archive/catechism/p1s2c2a7.htm#671| title = Catechism of the Catholic Church 671}}</ref> Like the church, some denominations see the coming of God's kingdom as a divine gift to be prayed for, not a human achievement. Others believe that the Kingdom will be fostered by the hands of those faithful who work for a better world. These believe that Jesus' commands to feed the hungry and clothe the needy make the seeds of the kingdom already present on earth (Lk 8:5–15; Mt 25:31–40). Hilda C. Graef notes that the operative Greek word, ''basileia,'' means both kingdom and kingship (i.e., reign, dominion, governing, etc.), but that the English word kingdom loses this double meaning.<ref>Hilda C. Graef, ''St. Gregory of Nyssa: The Lord's Prayer and the Beatitudes'' (Ancient Christin Writers, No. 18), Paulist Press (New York: 1954), n. 68, p. 187.</ref> Kingship adds a psychological meaning to the petition: one is also praying for the condition of soul where one follows God's will. [[Richard Challoner]], commenting on this petition, notes that the kingdom of God can be understood in three ways: 1) of the eternal kingdom of God in heaven. 2) of the spiritual kingdom of Christ, in his Church upon earth. 3) of the mystical kingdom of God, in our souls, according to the words of Christ, "The kingdom of God is within you" (Luke 17:21).{{Sfn|Challoner|1915|p=[[s:Page:Thelordsprayeran00chaluoft.djvu/21|17]]}} ===Third Petition=== {{redirect|Thy will be done|the American heavy metal band|Thy Will Be Done|the 2015 Nigerian film|Thy Will Be Done (film)}} {{Blockquote | Thy will be done in earth, as it is in heaven:}} {{see also|Matthew 6:10}} According to [[William Barclay (theologian)|William Barclay]], this phrase is a couplet with the same meaning as "Thy kingdom come." Barclay argues: "The kingdom is a state of things on earth in which God's will is as perfectly done as it is in heaven. ...To do the will of God and to be in the Kingdom of God are one and the same thing."<ref>{{Cite book|url= https://books.google.com/books?id=6SslPwAACAAJ |title=The Mind of Jesus |last=Barclay|first= William |date= 1976-01-28|publisher= Harper Collins |isbn= 978-0-06060451-6}}</ref> [[John Ortberg]] interprets this phrase as follows: "Many people think our job is to get my [[afterlife]] destination taken care of, then tread water till we all get ejected and God comes back and torches this place. But Jesus never told anybody – neither his disciples nor us – to pray, 'Get me out of here so I can go up there.' His prayer was, 'Make up there come down here.' Make things down here run the way they do up there."<ref name= "Ortberg 176">Ortberg, John Ortberg. "God is Closer Than You Think". Zondervan, 2005, p. 176.</ref> The request that "thy will be done" is God's invitation to "join him in making things down here the way they are up there".<ref name= "Ortberg 176" /> ===Fourth Petition=== {{Blockquote | Give us this day our daily [''[[epiousion]]''] bread;}} {{see also|Matthew 6:11}} {{see also|Epiousion}} As mentioned earlier, the original word {{lang |grc|ἐπιούσιος}} (''[[epiousion]]''), commonly characterized as ''daily'', is unique to the Lord's Prayer in all of ancient Greek literature. The word is almost a ''[[hapax legomenon]]'', occurring only in Luke and Matthew's versions of the Lord's Prayer, and nowhere else in any other extant Greek texts. While ''epiousion'' is often substituted by the word "daily", all other [[New Testament]] translations from the Greek into "daily" otherwise reference ''hemeran'' (ἡμέραν, "the day"), which does not appear in this usage.{{citation needed|date=January 2023}} [[Jerome]] by linguistic [[parsing]] translated "ἐπιούσιον" (''epiousion'') as "''supersubstantialem''" in the Gospel of Matthew, but as "''cotidianum''" ("daily") in the Gospel of Luke. This wide-ranging difference with respect to meaning of ''epiousion'' is discussed in detail in the current ''[[Catechism of the Catholic Church]]'' in an inclusive approach toward tradition as well as a literal one for meaning: "Taken in a temporal sense, this word is a pedagogical repetition of 'this day', to confirm us in trust 'without reservation'. Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence. Taken literally (''epi-ousios'': 'super-essential'), it refers directly to the [[Bread of Life Discourse|Bread of Life]], the [[Body of Christ]], the 'medicine of immortality,' without which we have no life within us."<ref>{{cite web|url= https://www.vatican.va/archive/ccc_css/archive/catechism/p4s2a3.htm| work = Catechism of the Catholic Church | title = The seven petitions|access-date= 14 October 2016|archive-url= https://web.archive.org/web/20161016173444/https://www.vatican.va/archive/ccc_css/archive/catechism/p4s2a3.htm|archive-date=2016-10-16}}</ref> ''Epiousion'' is translated as ''supersubstantialem'' in the [[Vulgate]] Matthew 6:11<ref>{{bibleverse||Matthew|6:11|4}}</ref> and accordingly as ''supersubstantial'' in the [[Douay–Rheims Bible]] Matthew 6:11.<ref>{{bibleverse||Matthew|6:11|63}}</ref> Barclay M. Newman's ''A Concise Greek-English Dictionary of the New Testament'', published in a revised edition in 2010 by the [[United Bible Societies]], has the following entry: {{blockquote|'''ἐπι{{!}}ούσιος''', ον (εἰμί) of doubtful meaning, ''for today''; ''for the coming day''; ''necessary for existence.''<ref>Cf. [https://www.biblesociety.org.uk/uploads/content/shop/files/9783438060198-Greek-Eng-Lex-Concise-Dict.pdf] Barclay M. Newman, ''A Concise Greek-English Dictionary of the New Testament'', Deutsche Bibelgesellschaft, United Bible Societies 2010 {{ISBN|978-3-438-06019-8}}. Partial preview.</ref>}} It thus derives the word from the preposition ἐπί (''epi'') and the verb εἰμί (''eimi''), from the latter of which are derived words such as οὐσία (''[[ousia]]''), the range of whose meanings is indicated in ''[[A Greek–English Lexicon]]''.<ref>{{Cite web|title=Henry George Liddell, Robert Scott, A Greek-English Lexicon, οὐσί-α|url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0057:entry=ou)si/a|access-date=2020-07-14|website=www.perseus.tufts.edu}}</ref> ===Fifth Petition=== {{Blockquote | And forgive us our trespasses, as we forgive them that trespass against us;}} {{see also|Matthew 6:12}} The Presbyterian and other Reformed churches tend to use the rendering "forgive us our debts, as we forgive our debtors". Roman Catholics, Lutherans, Anglicans and Methodists are more likely to say "trespasses... those who trespass against us".<ref>Chaignot, Mary Jane. ''[http://biblewise.com/archives/2005/september/overview/questions.htm#trespasses Questions and Answers]''. {{Webarchive |url= https://web.archive.org/web/20130122231015/http://www.biblewise.com/archives/2005/september/overview/questions.htm#trespasses |date=2013-01-22}}. Accessed 11 Feb 2013</ref> The "debts" form appears in the first English translation of the Bible, by [[John Wycliffe]] in 1395 (Wycliffe spelling "dettis"). The "trespasses" version appears in the 1526 translation by [[William Tyndale]] (Tyndale spelling "treaspases"). In 1549 the [[Book of Common Prayer (1549)|first ''Book of Common Prayer'']] in English used a version of the prayer with "trespasses". This became the "official" version used in Anglican congregations. On the other hand, the 1611 [[King James Version]], the version specifically [[Authorized Version|authorized]] for the [[Church of England]], has "forgive us our debts, as we forgive our debtors". After the request for bread, Matthew and Luke diverge slightly. Matthew continues with a request for [[debt]]s to be forgiven in the same manner as people have forgiven those who have debts against them. Luke, on the other hand, makes a similar request about [[sin]]s being forgiven in the manner of debts being forgiven between people. The word "debts" ({{lang |grc|ὀφειλήματα}}) does not necessarily mean financial obligations, as shown by the use of the verbal form of the same word ({{lang|grc|ὀφείλετε}}) in passages such as Romans 13:8.<ref>{{Bibleverse|Romans|13:8}}</ref> The [[Aramaic language|Aramaic]] word ''ḥôbâ'' can mean "debt" or "sin".<ref>Nathan Eubank 2013, ''[https://books.google.com/books?id=fB7YUtXPARUC&pg=PA2 Wages of Cross-Bearing and Debt of Sin]'' (Walter de Gruyter {{ISBN |978-31-1030407-7}}), p. 2</ref><ref>John S. Kloppenborg 2008, ''[https://books.google.com/books?id=L8Q9pYmQdVsC&pg=PA58 Q, the Earliest Gospel]'' (Westminster John Knox Press {{ISBN|978-1-61164058-8}}), p. 58.</ref> This difference between Luke's and Matthew's wording could be explained by the original form of the prayer having been in Aramaic. The generally accepted interpretation is thus that the request is for forgiveness of sin, not of supposed loans granted by God.<ref>''Theological Dictionary of the New Testament'', Kittel & Friedrich eds., abridged in one volume by Geoffrey W. Bromiley (Eerdmans, Grand Rapids, Mich; 1985), pp. 746–50, gives use of ὸφείλω ''opheilo'' (to owe, be under obligation), ὸφειλή ''opheile'' (debt, obligation) and two other word forms used in the New Testament and outside the New Testament, including use in Judaism.</ref> Asking for forgiveness from God was a staple of Jewish prayers (e.g., [[Penitential Psalms]]). It was also considered proper for individuals to be forgiving of others, so the sentiment expressed in the prayer would have been a common one of the time.{{Citation needed|date= March 2009}} [[Anthony C. Deane]], Canon of [[Worcester Cathedral]], suggested that the choice of the word "ὀφειλήματα" (debts), rather than "ἁμαρτίας" (sins), indicates a reference to failures to use opportunities of doing good. He linked this with the [[The Sheep and the Goats|parable of the sheep and the goats]] (also in Matthew's Gospel), in which the grounds for condemnation are not wrongdoing in the ordinary sense, but failure to do right, missing opportunities for showing [[Charity (virtue)|love]] to others.<ref>{{Bibleverse|Matt.|25:31–46}}</ref>{{Sfn|Deane|1926|pp=107–114}} "As we forgive ...". Divergence between Matthew's "debts" and Luke's "sins" is relatively trivial compared to the impact of the second half of this statement. The verses immediately following the Lord's Prayer, Matthew 6:14–15<ref>{{Bibleverse|Matt.|6:14–15}}</ref> show Jesus teaching that the forgiveness of our sin/debt (by God) is linked with how we forgive others, as in the [[Parable of the Unforgiving Servant]] Matthew 18:23–35,<ref>{{Bibleverse|Matt.|18:23–35}}</ref> which Matthew gives later. [[R. T. France]] comments: {{blockquote|The point is not so much that forgiving is a prior condition of being forgiven, but that forgiving cannot be a one-way process. Like all God's gifts it brings responsibility; it must be passed on. To ask for forgiveness on any other basis is hypocrisy. There can be no question, of course, of our forgiving being in proportion to what we are forgiven, as 18:23–35 makes clear.|author=R. T. France|title=The Gospel According to Matthew: An Introduction and Commentary{{Sfn|France|1985|p=137}}}} ===Sixth Petition=== {{Blockquote | And lead us not into temptation,}} {{see also|Matthew 6:13}} Interpretations of the penultimate petition of the prayer – not to be led by God into ''peirasmos –'' vary considerably. The range of meanings of the Greek word "πειρασμός" (''peirasmos'') is illustrated in New Testament Greek lexicons.<ref>{{cite web |url= http://www.studylight.org/lex/grk/view.cgi?number=3986 |title= Entry for Strong's #3986: ''πειρασμός'' |website= Study Light}}</ref> In different contexts it can mean temptation, testing, trial, experiment. Although the traditional English translation uses the word "[[temptation]]" and [[Carl Jung]] saw God as actually leading people astray,<ref>Jung, Carl, "Answer to Job"</ref> Christians generally interpret the petition as not contradicting James 1:13–14: "Let no one say when he is tempted, 'I am being tempted by God', for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire."<ref>{{Bibleverse|James|1:13–14|ESV}}</ref> Some see the petition as an eschatological appeal against unfavourable [[Last Judgment]], a theory supported by the use of the word "''peirasmos''" in this sense in Revelation 3:10.<ref>{{Bibleverse|Revelation|3:10}}</ref> Others see it as a plea against hard ''tests'' described elsewhere in scripture, such as those of [[Job (Biblical figure)|Job]].{{efn|{{Bibleverse|Psalm|26:2}} and {{Bibleverse|Psalm|139:23}} are respectful challenges for a test to prove the writer's innocence and integrity.}} It is also read as: "Do not let us be led (by ourselves, by others, by Satan) into temptations". Since it follows shortly after a plea for daily bread (i.e., material sustenance), it is also seen as referring to not being caught up in the material pleasures given. A similar phrase appears in Matthew 26:41<ref>{{Bibleverse|Matthew|26:41}}</ref> and Luke 22:40<ref>{{Bibleverse|Luke|22:40}}</ref> in connection with the prayer of Jesus in Gethsemane.{{sfn |Clontz|Clontz|2008|pp = 451–52}} [[Joseph Smith]], the founder of the [[Latter Day Saint movement]], in [[Joseph Smith Translation|a version of the Holy Bible]] which was not published before his death, used: "And suffer us not to be led into temptation".<ref>[http://www.scripturetoolbox.com/html/iv/Matthew/6.html#14 JST Matthew 6:14]</ref> In a conversation on the Italian TV channel [[TV2000]] on 6 December 2017, [[Pope Francis]] commented that the then Italian wording of this petition (similar to the traditional English) was a poor translation. He said "the French" (i.e., the [[Bishops' Conference of France]]) had changed the petition to "Do not let us fall in/into temptation". He was referring to the 2017 change to a new [[French language|French]] version, {{Lang|fr|Et ne nous laisse pas entrer en tentation}} ("Do not let us enter into temptation"), but spoke of it in terms of the [[Spanish language|Spanish]] translation, {{Lang|es|no nos dejes caer en la tentación}} ("do not let us fall in/into temptation"), that he was accustomed to recite in [[Catholic Church in Argentina|Argentina]] before his election as Pope. He explained: "I am the one who falls; it's not him [God] pushing me into temptation to then see how I have fallen".<ref name="TV2000">[https://www.youtube.com/watch?v=U160Jb33pfM Padre Nostro - Settima puntata: 'Non ci indurre in tentazione'] at 1:05.</ref><ref name="AmMag">{{cite web |date=8 December 2017 |title=Pope Francis suggests translation change to the 'Our Father' |url=https://www.americamagazine.org/faith/2017/12/08/pope-francis-suggests-translation-change-our-father |access-date=5 June 2019 |website=[[America (magazine)|America]]}}</ref><ref>{{Cite news |title="Pater Noster," No Peace. The Battle Begins Among the Translations |url=https://www.catalunyareligio.cat/ca/blog/settimo-cielo/pater-noster-no-peace-battle-begins-among-224666 |url-status=dead |archive-url=https://web.archive.org/web/20190607082334/https://www.catalunyareligio.cat/ca/blog/settimo-cielo/pater-noster-no-peace-battle-begins-among-224666 |archive-date=7 June 2019 |work=Catalunyareligio}}</ref> [[Anglicanism|Anglican]] theologian Ian Paul said that such a proposal was "stepping into a theological debate about the nature of evil".<ref>{{cite news |first= Harriet |last=Sherwood |title= Lead us not into mistranslation: pope wants Lord's Prayer changed |url= https://www.theguardian.com/world/2017/dec/08/lead-us-not-into-mistranslation-pope-wants-lords-prayer-changed |work=[[The Guardian]] |date= December 8, 2017 |access-date=April 30, 2018}}</ref> In January 2018, after "in-depth study", the [[German Bishops' Conference]] rejected any rewording of their translation of the Lord's Prayer.<ref name="CNA">{{cite web |last=Brockhaus |first=Hannah |date=7 June 2019 |title=Holy See confirms changes to Italian liturgical translation of Our Father, Gloria |url=https://www.catholicnewsagency.com/news/41490/holy-see-confirms-changes-to-italian-liturgical-translation-of-our-father-gloria |website=[[Catholic News Agency]]}}</ref><ref>{{cite web|url= https://www.irishcatholic.com/german-hierarchy-resists-temptation-change-father-translation/ |title=German hierarchy resists temptation to change Our Father translation | first =Greg | last = Daly |date= 26 January 2018 |website= Irish Catholic |access-date=7 June 2019}}</ref> In November 2018, the [[Episcopal Conference of Italy]] adopted a new edition of the ''Messale Romano'', the [[Italian-language|Italian]] translation of the [[Roman Missal]]. One of the changes made from the older (1983) edition was to render this petition as {{Lang|it|non abbandonarci alla tentazione}} ("do not abandon us to temptation").<ref>{{Citation | title = Pope Francis approves changes to the Lord's prayer | date = 3 June 2019| url = https://www.ucatholic.com/news/pope-francis-approves-changes-to-lords-prayer-gloria-of-italian-missal}}.</ref><ref>{{Cite web |date=2019-05-31 |title=Francis approves revised translation of Italian Missal |url=https://international.la-croix.com/news/francis-approves-revised-translation-of-italian-missal/10234 |access-date=2020-07-14 |website=[[La Croix (newspaper)|La Croix]] |language=en}}</ref> This was approved by Pope Francis; however, there are no current plans to make a similar change for the English translation {{As of|2019|lc=y}}.{{Update inline|date=May 2023|reason=Still none?}}<ref name= "CNA" /> The Italian-speaking [[Union of Methodist and Waldensian Churches]] maintains its translation of the petition: {{Lang|it|non esporci alla tentazione}} ("do not expose us to temptation").<ref>''Innario cristiano'' (Torino: Claudiana), p. 18</ref> ===Seventh Petition=== {{redirect|Deliver us from evil||Deliver Us from Evil (disambiguation){{!}}Deliver Us from Evil}} {{Blockquote | But deliver<ref>{{Bibleverse|Exodus|12:13}}</ref> us from evil:<ref>{{Bibleverse|Isaiah|45:7}}</ref>}} {{see also|Matthew 6:13}} Translations and scholars are divided over whether the final word here refers to "[[evil]]" in general or "the evil one" (the [[devil]]) in particular. In the original Greek, as well as in the Latin translation, the word could be either of neuter (evil in general) or masculine (the evil one) gender. Matthew's version of the prayer appears in the [[Sermon on the Mount]], in earlier parts of which the term is used to refer to general evil. Later parts of Matthew refer to the devil when discussing similar issues. However, the devil is never referred to as ''the evil one'' in any known Aramaic sources. While [[John Calvin]] accepted the vagueness of the term's meaning, he considered that there is little real difference between the two interpretations, and that therefore the question is of no real consequence. Similar phrases are found in John 17:15<ref>{{Bibleverse|John|17:15}}</ref> and Thessalonians 3:3.<ref>{{Bibleverse|2Thess|3:3||2 Thessalonians 3:3}}</ref>{{sfn|Clontz|Clontz|2008|p=452}} ===Doxology=== {{Blockquote | <poem>For thine is the kingdom, the power, and the glory, For ever and ever. Amen.</poem>}} {{see also|Matthew 6:13}} ====Content==== The [[doxology]] sometimes attached to the prayer in English is similar to a passage in [[1 Chronicles 29:11]] – "Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O LORD, and you are exalted as head above all."<ref>{{Bibleverse|1Chron|29:11|ESV|1 Chronicles|29:11}}</ref>{{sfn|Black|2018|p=228}} It is also similar to the paean to [[Nebuchadnezzar II|King Nebuchadnezzar]] of Babylon in [[Daniel 2]]:37 – "You, O king, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory".<ref>{{Bibleverse|Dan|2:37|ESV|Daniel|2:37}}</ref>{{sfn|Black|2018|p=228}}{{sfn|Taylor|1994|p=69}} The doxology has been interpreted as connected with the final petition: "Deliver us from evil". The kingdom, the power and the glory are the Father's, not of our antagonist's, who is subject to him to whom Christ will hand over the kingdom after he has destroyed all dominion, authority and power ([[1 Corinthians 15]]:24). It makes the prayer end as well as begin with the vision of God in heaven, in the majesty of his name and kingdom and the perfection of his will and purpose.<ref>[https://www.vatican.va/archive/ccc_css/archive/catechism/p4s2a4.htm Catechism of the Catholic Church, 2855]</ref><ref>{{cite book|author=Charles Hope Robertson|title=Gathered lights; illustrating the meaning and structure of the Lord's prayer|url=https://books.google.com/books?id=rekCAAAAQAAJ&pg=PA215|year=1858|pages=214–219}}</ref><ref>{{cite book|author=Robert M. Solomon|title=The Prayer of Jesus|url=https://books.google.com/books?id=Fr7fM_qjbNMC|year=2009|publisher=Armour Publishing Pte Ltd|isbn=978-981-4270-10-6|page=250}}</ref><ref>{{cite book|author=William Denton|title=A Commentary Practical and Exegetical on the Lord's Prayer|url=https://books.google.com/books?id=UpoEAAAAQAAJ&pg=PA172|year=1864|publisher=Rivingtons|pages=172–178}}</ref> ====Origin==== The doxology is not included in Luke's version of the Lord's Prayer, nor is it present in the earliest manuscripts (papyrus or parchment) of Matthew,<ref>Nicholas Ayo (1993), ''The Lord's Prayer: A Survey Theological and Literary'', University of Notre Dame Press, p. 7, {{ISBN|978-0-268-01292-2}}</ref> representative of the Alexandrian text, although it is present in the manuscripts representative of the later [[Byzantine text-type|Byzantine text]].{{sfn|Clontz|Clontz|2008|p=8}} Most scholars do not consider it part of the original text of Matthew.<ref>David E. Aune 2010, [https://books.google.com/books?id=ygcgn8h-jo4C&pg=PA299 ''The Blackwell Companion to the New Testament''] (Blackwell {{ISBN|978-1-4051-0825-6}}), p. 299.</ref><ref>Kurt Aland and Barbara Aland 1998, [https://books.google.com/books?id=2pYDsAhUOxAC&pg=PA306 ''The Text of the New Testament''] (Eerdmans {{ISBN|0-8028-4098-1}}), p. 306.</ref> The [[Codex Washingtonianus]], which adds a doxology (in the familiar text), is of the early fifth or late fourth century.<ref>{{cite book|author1=Joseph M. Holden|author2=Norman Geisler|title=The Popular Handbook of Archaeology and the Bible: Discoveries That Confirm the Reliability of Scripture|url=https://books.google.com/books?id=b6WGSkPqUyUC&pg=PA117|date=1 August 2013|publisher=Harvest House Publishers|isbn=978-0-7369-4485-4|page=117}}</ref><ref>{{cite book|author=Larry W. Hurtado|title=The Freer Biblical Manuscripts: Fresh Studies of an American Treasure Trove|url=https://books.google.com/books?id=7h-R8A9Ws0EC&pg=PA227|year=2006|publisher=Society of Biblical Lit|isbn=978-1-58983-208-4|page=227}}</ref> New translations generally omit it except as a footnote.<ref>{{cite book|author=Michael J. Gorman|title=Scripture: An Ecumenical Introduction to the Bible and Its Interpretation|url=https://books.google.com/books?id=VQr2AAAAQBAJ&pg=PT128|date=1 September 2005|publisher=Baker Publishing Group|isbn=978-1-4412-4165-8|page=128}}</ref><ref>{{cite book|author1=David S. Dockery|author2=David E. Garland|title=Seeking the Kingdom: The Sermon on the Mount Made Practical for Today|url=https://books.google.com/books?id=0UZLAwAAQBAJ&pg=PA80|date=10 December 2004|publisher=Wipf and Stock Publishers|isbn=978-1-59752-009-6|page=80}}</ref> The ''[[Didache]]'', generally considered a first-century text, has a doxology, "for yours is the power and the glory forever", as a conclusion for the Lord's Prayer (''Didache'', 8:2).{{sfn|Taylor|1994|p=69}}{{sfn|Black|2018|p=227}}{{sfn|Richardson|1953|p=174}} C. Clifton Black, although regarding the ''Didache'' as an "early second century" text, nevertheless considers the doxology it contains to be the "earliest additional ending we can trace".{{sfn|Black|2018|p=227}} Of a longer version,{{efn|"For yours is <u>the kingdom</u> and <u>the power</u> and <u>the glory</u> unto the ages. Amen. (AT) [emphasis in original]"{{sfn|Black|2018|p=228}}}} Black observes: "Its earliest appearance may have been in Tatian's ''[[Diatessaron]]'', a second-century harmony of the four Gospels".{{sfn|Black|2018|p=228}} The first three editions of the [[United Bible Societies]] text cited the ''Diatessaron'' for inclusion of the familiar doxology in Matthew 6:13, but in the later editions it cites the ''Diatessaron'' for excluding it.<ref>{{cite book|author1=Matthew R. Crawford|author2=Nicholas J. Zola|title=The Gospel of Tatian: Exploring the Nature and Text of the Diatessaron|url=https://books.google.com/books?id=XKOfDwAAQBAJ&pg=PA227|date=11 July 2019|publisher=Bloomsbury Publishing|isbn=978-0-567-67989-5|page=227}}</ref>{{Specify |reason=See Talk:Zola & UBS |date=July 2020}} The ''[[Apostolic Constitutions]]'' added "the kingdom" to the beginning of the formula in the ''Didache'', thus establishing the now familiar doxology.<ref>{{cite book|author1=Alexander Roberts|author2=Sir James Donaldson|title=Ante-Nicene Christian Library: The Clementine homilies. The Apostolic constitutions (1870)|url=https://books.google.com/books?id=QWVKAAAAYAAJ&pg=RA1-PA105|year=1870|publisher=T. and T. Clark|page=105}}</ref><ref>Apostolic Constitutions, 7, 24, 1: PG 1,1016</ref><ref>[https://www.vatican.va/archive/ccc_css/archive/catechism/p4s2.htm Catechism of the Catholic Church, 2760]</ref> ====Varied liturgical use==== In the [[Byzantine Rite]], whenever a priest is officiating, after the last line of the prayer he intones 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". Adding a doxology to the Our Father is not part of the liturgical tradition of the [[Roman Rite]] nor does the Latin [[Vulgate]] of St. [[Jerome]] contain the doxology that appears in late Greek manuscripts. However, it is recited since 1970 in the Roman Rite [[Order of Mass]], not as part of the Lord's Prayer but separately as a response acclamation after the [[Embolism (liturgy)|embolism]] developing the seventh petition in the perspective of the Final Coming of Christ. In most Anglican editions of the ''[[Book of Common Prayer]]'', the Lord's Prayer ends with the doxology unless it is preceded by the [[Kyrie|Kyrie eleison]]. This happens at the daily offices of Morning Prayer ([[Mattins]]) and Evening Prayer ([[Evensong]]) and in a few other offices. {{efn|For instance, in [http://www.churchofengland.org/prayer-worship/worship/texts/principal-services/word/mornevebcp/morningbcp.aspx Morning Prayer] the doxology is included in the Lord's Prayer in the Introduction, but not in the Prayers after the Apostles' Creed because it is preceded by the ''Kyrie eleison''.}} The vast majority of [[Protestantism|Protestant]] churches conclude the Lord's Prayer with the doxology. 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