Twice in the New Testament Jesus told us what to say when we pray: So pray this way[1] (οὕτως οὖν προσεύχεσθε ὑμεῖς; literally, “in this manner then pray you”) and When you pray, say[2] (ὅταν προσεύχησθε λέγετε). I compared them this morning thinking about the rationale for removing For yours is the kingdom and the power and the glory forever, amen[3] from Matthew 6:13 in the NET and other translations.
| Matthew (NET) | Greek Text | Luke (NET) | Greek Text |
| When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard [Table]. Do not be like them, for your Father knows what you need before you ask him. So pray this way:
Matthew 6:7-9a (NET) |
Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. μὴ οὖν ὁμοιωθῆτε αὐτοῖς· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. οὕτως οὖν προσεύχεσθε ὑμεῖς·
Matthew 6:7-9a |
Now Jesus was praying in a certain place. When he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John taught his disciples.” So he said to them, “When you pray, say:
Luke 11:1, 2a (NET) |
Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπεν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν· κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. εἶπεν δὲ αὐτοῖς· ὅταν προσεύχησθε λέγετε·
Luke 11:1, 2a |
The wording here (especially in Greek) persuaded me that I was dealing with two different instances of instruction, not just one teaching recalled two different ways. In the sermon on the mount recorded by Matthew Jesus, unbidden, taught his listeners how to pray in distinction to how Gentiles (ἐθνικοί, a form of ἐθνικός) prayed. On another occasion recorded by Luke a disciple asked Jesus to teach them to pray just as (καθὼς) John the Baptist taught his disciples to pray. And I assume that means John the Baptist taught his disciples how to pray, not that Jesus’ disciple wanted to learn the words that John taught his disciples to pray from Jesus.
| Matthew (NET) | Greek Text | Luke (NET) | Greek Text |
| Our Father in heaven, may your name be honored, may your kingdom come,
Matthew 6:9b, 10a (NET) |
Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομα σου· ἐλθέτω ἡ βασιλεία σου·
Matthew 6:9b, 10a |
Father, may your name be honored; may your kingdom come.
Luke 11:2b (NET) |
Πάτερ, ἁγιασθήτω τὸ ὄνομα σου· ἐλθέτω ἡ βασιλεία σου·
Luke 11:2b |
May your name be honored;may your kingdom come (ἁγιασθήτω τὸ ὄνομα σου· ἐλθέτω ἡ βασιλεία σου·)—is identical in both Gospel accounts in Greek. The difference is Our Father in heaven (Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς) recorded by Matthew and Father (Πάτερ) recorded by Luke. I don’t assume that Jesus told the larger congregation on the mount to pray to Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς and then turned around and informed the more intimate group of his disciples to pray each to his own biological Πάτερ. Rather, I assume that Jesus expected the intimate group of his disciples to understand Πάτερ as Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς.
| Matthew (NET) | Greek Text | Luke (NET) | Greek Text |
| may your will be done on earth as it is in heaven.
Matthew 6:10b (NET) Table |
γενηθήτω τὸ θέλημα σου,ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς·
Matthew 6:10b |
Here Matthew recorded something—may your will be done on earth as it is in heaven—that Luke did not. I don’t assume that Luke was so opposed to God’s will being done on earth as it is in heaven that he discarded it from the text. Nor do I assume that Matthew made it up. Rather, I assume again that Jesus expected the intimate group of his disciples to understand the coming of the kingdom of God as God’s will being done on earth as it is in heaven.
| Matthew (NET) | Greek Text | Luke (NET) | Greek Text |
| Give us today our daily bread,
Matthew 6:11 (NET) |
τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·
Matthew 6:11 |
Give us each day our daily bread,
Luke 11:3 (NET) |
τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸκαθ᾿ ἡμέραν·
Luke 11:3 |
Here, what is being given—τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον—is identical (“our bread sufficient for the coming” in classical Greek[4]). I assume Jesus means the bread of life,[5] that portion of Christ who lives in me,[6] the fruit of the Spirit,[7] the credited righteousness of God,[8] sufficient as far as it depends on me to do the will of God on earth as it is done in heaven to bring forth the kingdom of God to honor his name. And though I used myself as an example—“as far as it depends on me”—the prayer He taught us to pray is not for me alone, but for all who call or have called or will call on our Father in heaven.
The differences—δὸς ἡμῖν σήμερον, and δίδου ἡμῖν τὸ καθ᾿ ἡμέραν—seem inconsequential. The Greek words δὸς and δίδου are different forms of δίδωμι, to give. The Greek σήμερον means today, this day; καθ᾿ (a form of κατά) is defined: “1) down from, through out 2) according to, toward, along,” and was translated each, while ἡμέραν (a form of ἡμέρα) means day. If any difference is worth mentioning it is simply that Jesus counseled the intimate group of his disciples to expect this gift of righteousness each day, every day, all day.
| Matthew (NET) | Greek Text | Luke (NET) | Greek Text |
| and forgive us our debts,
Matthew 6:12a (NET) |
καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν,
Matthew 6:12a |
and forgive us our sins,
Luke 11:4a (NET) |
καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν,
Luke 11:4a |
In Matthew’s Gospel account Jesus spoke euphemistically of ὀφειλήματα (a form of ὀφείλημα, debts), but with the more intimate group of his disciples He said ἁμαρτίας (a form of ἁμαρτία, sins). But after the prayer He taught in Matthew’s Gospel account, Jesus said, For if you forgive others their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins (παραπτώματα).[9] I’ve written elsewhere about the interchangeability of παράπτωμα with ἁμαρτία. And I think this difference becomes clearer in the comparison of the next statement.
| Matthew (NET) | Greek Text | Luke (NET) | Greek Text |
| as we ourselves have forgiven our debtors.
Matthew 6:12b (NET) |
ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·
Matthew 6:12b |
for we also forgive everyone who sins against us.
Luke 11:4b (NET) |
καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν·
Luke 11:4b |
Here, in Mathew’s Gospel account Jesus continued with the euphemistic ὀφειλέταις (a form of ὀφειλέτης) ἡμῶν (our debtors). Though the NET translators chose everyone who sins against us for παντὶ ὀφείλοντι ἡμῖν in Luke’s Gospel account, ὀφείλοντι is a form of ὀφείλω (to owe). We don’t actually stand in relation to others like God with a law that they might sin against; “for we also forgive everyone who is indebted to us” is probably a better translation. And the more positive for we also forgive makes sense since Jesus did not go on to elaborate—For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins—when teaching the intimate group of his disciples.
| Matthew (NET) | Greek Text | Luke (NET) | Greek Text |
| And do not lead us into temptation,
Matthew 6:13a (NET) |
καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,
Matthew 6:13a |
And do not lead us into temptation.”
Luke 11:4c (NET) |
καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.
Luke 11:4c |
| but deliver us from the evil one.
Matthew 6:13b (NET) |
ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
Matthew 6:13b |
Here, I don’t assume that Luke was partial to evil and rejected being delivered from it. Neither do I assume that Mathew was so prone to evil he added it to Jesus’ teaching. I assume again that Jesus expected the intimate group of his disciples to understand that the leading not into temptation (KJV) is deliverance from evil. I’ve written elsewhere how I am not fond of limiting τοῦ πονηροῦ to the evil one. In this case it is because I am so prone to evil that I long to be delivered from it in all its forms.
When I come to ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοῦς αἰῶνας ἀμήν (“because yours is the kingdom and the power and the glory forever, amen”) what am I to assume? The note in the NET reads:
Most mss (L W Θ 0233 Ë13 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 Ë1 pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.
So, in other words some scribe got hyper-religious one day and decided to make Jesus’ words more holy by adding David’s words to them. As scenarios go, it’s a possible scenario, probably worth a footnote. But is it a good enough scenario to stand before God and say, “Oh, yeah, we threw those words right out of the Bible because of this scenario we imagined”?
Here is David’s prayer (1 Chronicles 29:10-19 NET):
David praised the Lord before the entire assembly:
“O Lord God of our father Israel, you deserve praise forevermore! O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign over all the sky and earth! You have dominion and exalt yourself as the ruler of all. You are the source of wealth and honor; you rule over all. You possess strength and might to magnify and give strength to all. Now, our God, we give thanks to you and praise your majestic name!
“But who am I and who are my people, that we should be in a position to contribute this much? Indeed, everything comes from you, and we have simply given back to you what is yours. For we are resident foreigners and nomads in your presence, like all our ancestors; our days are like a shadow on the earth, without security. O Lord our God, all this wealth, which we have collected to build a temple for you to honor your holy name, comes from you; it all belongs to you. I know, my God, that you examine thoughts and are pleased with integrity. With pure motives I contribute all this; and now I look with joy as your people who have gathered here contribute to you. O Lord God of our ancestors Abraham, Isaac, and Israel, maintain the motives of your people and keep them devoted to you. Make my son Solomon willing to obey your commands, rules, and regulations, and to complete building the palace for which I have made preparations.”
No doubt at all that David’s prayer was in the same Spirit as Jesus’ teaching on prayer: For Yours is the kingdom and the power and the glory forever. Amen. It is consistent with other teachings: Why do you call me good? No one is good except God alone.[10] “Would any one of you say to your slave who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? Won’t the master instead say to him, ‘Get my dinner ready, and make yourself ready to serve me while I eat and drink. Then you may eat and drink’? He won’t thank the slave because he did what he was told, will he? So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; we have only done what was our duty.’”[11]
The word translated undeserving of special praise is ἀχρεῖοι (a form of ἀχρεῖος). The note in the NET reads: “Some translations describe the slaves as ‘worthless’ (NRSV) or ‘unworthy’ (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation ‘we have only done what was our duty’).” But they did translate ἀχρεῖον (another form of ἀχρεῖος) worthless in “The Parable of the Talents.”
The worthless slave was given a talent, equivalent to 6,000 denarii according to a footnote. In Matthew 20:2 day laborers agreed to work a day in the field for a denarius. If I assume a six day work week there are 312 working days in a year, and so 6,000 divided by 312 equals 19.23 years, almost 19 years and three months of a day laborers pay.
The worthless slave did no business with his master’s money, nor did he invest it with others who might have done so. I was afraid, he said, and I went and hid your talent in the ground. See, you have what is yours.[12] So he was fired, as any of us might fire a worthless employee. But when we have done everything [we] were commanded to do, why should we still consider ourselves worthless slaves?
I think it is because everything we have done has been done in God,[13] for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.[14] As David prayed, who am I and who are my people, that we should be in a position to contribute this much? Indeed, everything comes from you, and we have simply given back to you what is yours.[15] God has granted us our daily bread of life, because the kingdom and the power and the glory belong to Him forever. Amen.
And I will do well to be reminded of that daily, as long as it is called today.[16]
[4] http://www.perseus.tufts.edu/hopper/morph?l=epiousion&la=greek
[7] Galatians 5:16-18, 22, 23 (NET)
[10] Mark 10:18; Luke 18:19 (NET)
[16] Hebrews 3:13 (NET)
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