Lord's Prayer 63968 225538899 2008-07-14T05:40:23Z Chris Capoccia 286058 [[WP:UNDO|Undid]] revision 225524144 by [[Special:Contributions/79.125.146.132|79.125.146.132]] ([[User talk:79.125.146.132|talk]]) [[Image:Bloch-SermonOnTheMount.jpg|300px|thumb|''The [[Sermon on the Mount]]'' by [[Carl Heinrich Bloch]]]] [[Image:Lord's Prayer greek.jpg|thumb|The Lord's Prayer in [[Greek language|Greek]]]] {{Otheruses}} {{redirect|Pater Noster}} The '''Lord's Prayer,'''<ref>From [[Greek language|Greek]] ''{{polytonic|Ἡ Κυριακὴ Προσευχή}}'' (polytonic), ''Η Κυριακή Προσευχή'' (monotonic), transliterated as "Hē Kyriakē Proseuchē" or "I Kiriakí Prosevhí," and [[Latin]] ''Oratio Dominica''</ref> also known as the '''Our Father''' or '''Pater noster''' is probably the best-known [[prayer]] in [[Christianity]]. On [[Easter Sunday]] 2007 it was estimated that 2 billion Catholic, Protestant and Eastern Orthodox Christians read, recited, or sang the short prayer in hundreds of languages in houses of worship of all shapes and sizes.<ref name=Kang>Kang, K. Connie. "Across the globe, Christians are united by Lord's Prayer." ''Los Angeles Times'', in ''Houston Chronicle'', p. A13, April 8, 2007</ref> Although many theological differences and various modes and manners of worship divide Christians, according to Fuller Seminary professor Clayton Schmit "there is a sense of solidarity in knowing that Christians around the globe are praying together…, and these words always unite us."<ref name=Kang/> Two versions of it occur in the [[New Testament]], one in the [[Gospel of Matthew]] {{bibleverse-nb||Matthew|6:9–13|KJV}} as part of the [[discourse on ostentation]], a section of the [[Sermon on the Mount]], and the other in the [[Gospel of Luke]] {{bibleverse-nb||Luke|11:2–4|KJV}}. The prayer's absence from the [[Gospel of Mark]] (cf. the ''Prayer for forgiveness'' of {{bibleverse-nb||Mark|11:25–26}}), taken together with its presence in both Luke and Matthew, has caused scholars who accept the Q hypothesis (as opposed to [[Augustinian hypothesis]]) to conclude that it is a quotation from the [[Q document]], especially because of the context in Luke's presentation of the prayer. The context of the prayer in Matthew is as part of a discourse deploring people who pray simply for the purpose of being seen to pray. Matthew describes Jesus as instructing people to pray ''after the manner'' of this prayer. Taking into account the prayer's structure, flow of subject matter and emphases, many{{who}} interpret the Lord's Prayer as a guideline on how to pray rather than something to be learned and repeated by rote. Some{{who}} disagree, suggesting that the prayer was intended as a specific prayer to be used. The New Testament reports [[Jesus]] and the disciples praying on several occasions; but as it never describes them actually using this prayer, it is uncertain how important it was originally viewed as being. == Versions == There are several different translations of the Lord's Prayer. One of the first texts in English is [[Northumbrian (Anglo-Saxon)|the Northumbrian translation]] from around 650. The three best-known in English are *The translation in the 1662 [[Anglican]] ''[[Book of Common Prayer]]'' (BCP)'' *The translation in the 1928 version of the Prayer Book *The translation of the [[ecumenical]] [[English Language Liturgical Consultation]] (ELLC), These are given here along with the Greek text of {{bibleverse||Matthew|6:9-13}} and the Latin version used in the [[Roman Catholic Church]]. In four of the texts given below, the square brackets indicate the [[doxology]] with which the prayer is often concluded. This is not included in critical editions of the New Testament, such as that of the [[Bible society#Current Bible Societies|United Bible Societies]], as not belonging to the original text of {{bibleref|Matthew|6:9–13}}, nor is it always part of the [[Book of Common Prayer]] text. In the Roman Catholic Church, the doxology was for the first time added to the [[Roman Rite]] liturgy of the Mass, but is not attached to the Our Father. {{col-begin}} style="font-size:80%;" {{col-5}} '''Original text in Greek''' {{polytonic|Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς}}·<br> {{polytonic|ἁγιασθήτω τὸ ὄνομά σου}}·<br> {{polytonic|ἐλθέτω ἡ βασιλεία σου}}·<br> {{polytonic|γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς}}·<br> {{polytonic|τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον}}·<br> {{polytonic|καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν}},<br> {{polytonic|ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν}}·<br> {{polytonic|καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν}},<br> {{polytonic|ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ}}.<br> {{polytonic|[Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν.]}} {{col-5}} :'''Latin version'''<ref>[http://www.vatican.va/archive/catechism_lt/p4s2_lt.htm#SECTIO%20SECUNDA%20ORATIO%20DOMINICA:%20«PATER%20NOSTER» Catechism of the Catholic Church]</ref> :Pater noster, qui es in caelis: :sanctificetur Nomen Tuum; :adveniat Regnum Tuum; :fiat voluntas Tua, :sicut in caelo, et in terra. :Panem nostrum cotidianum da nobis hodie; :et dimitte nobis debita nostra, :Sicut et nos dimittimus debitoribus nostris; :et ne nos inducas in tentationem; :sed libera nos a Malo.<ref>The doxology is never joined immediately to the Lord's Prayer in the Latin liturgy or the Latin Bible. In the [[Roman Missal]] this doxology appears (separated from the Lord's Prayer by another prayer) in the form "quia tuum est regnum, et potestas, et gloria, in saecula"; others have translated it into Latin as "quia tuum est regnum; et potentia et gloria; per omnia saecula."</ref> {{col-5}} :'''1662 ''[[Book of Common Prayer|BCP]]'''''<ref>[http://www.eskimo.com/~lhowell/bcp1662/communion/index.html The Communion<!-- Bot generated title -->]</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-5}} :'''1928 ''[[Book of Common Prayer|BCP]]'''''<ref>[http://justus.anglican.org/resources/bcp/1928/Family_Prayer.htm The Book of Common Prayer (1928)]</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. :[For thine is the kingdom, :and the power, and the glory, :for ever and ever. :Amen.] {{col-5}} :'''[[English Language Liturgical Consultation|ELLC]] (1988)'''<ref>[http://www.englishtexts.org/praying.pdf Praying Together]</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-5}} {{col-end}} Other English translations are also used. The Eastern Orthodox Churches use a modified version in their English services. Some non-Christian groups, such as [[Religious Science]], sometimes use the prayer also, often with modified wording, such as replacing the word "evil" with "error". Though {{bibleref|Matthew|6:12}} uses the term ''debts'', the older English versions of the Lord's Prayer uses the term ''trespasses'', while ecumenical versions often use the term ''sins''. The latter choice may be due to {{bibleref|Luke|11:4}}, which uses the word ''sins'', while the former may be due to {{bibleref|Matthew|6:12}} (immediately after the text of the prayer), where Jesus speaks of ''trespasses''. As early as the third century, [[Origen]] used the word ''trespasses'' (''{{polytonic|παραπτώματα}}'') in the prayer. Though the Latin form that was traditionally used in Western Europe has ''debita'' (''debts''), most English-speaking Christians (except Presbyterians and others of the [[Reformed churches|Reformed]] tradition), use ''trespasses''. The Established [[Presbyterian]] [[Church of Scotland]] as well as the [[Congregational]] denomination follow the version found in Matthew 6 in the Authorized Version (known also as the [[King James Version of the Bible|King James Version]]), which in the prayer uses the words "debts" and "debtors". Roman Catholics usually do not add the doxology, "For Thine is the kingdom, power, and glory, forever and ever." However, this doxology, in the form "For the kingdom, the power, and the glory are yours, now and for ever", is used in the Catholic [[Mass (liturgy)|Mass]], separated from the Lord's Prayer by a prayer, spoken or sung by the priest, that elaborates on the final petition, "Deliver us from evil." In the 1975 [[International Commission on English in the Liturgy|ICEL]] translation, this prayer reads: "Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ." All these versions are based on the text in Matthew, rather than Luke, of the prayer given by Jesus: {{col-begin}} {{col-2}} '''{{bibleref|Matthew|6:9–13|KJV}} (KJV)''' : After this manner therefore pray ye: 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-2}} '''{{bibleref|Luke|11:2–4|KJV}} (KJV)''' : And he said unto them, When ye pray, say, Our Father which art in Heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in Heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. {{col-end}} == Analysis == {{POV-section|date=December 2007}} {{SectOR|date=May 2007}} <small>Subheadings use 1662 ''Book of Common Prayer'' (BCP) (see above)</small> ==="Our Father, which art in Heaven"===<!-- This is the wording in the 1662 Book of Common Prayer. DO NOT CHANGE --> Together, the first two words — ''Our Father'' — are a title used elsewhere in the New Testament, as well as in Jewish literature, to refer to God. The opening pronoun of Matthew's version of the prayer — ''our'' — is plural, which would be a strong indication that the prayer was intended for communal, rather than private, worship. ==="Hallowed be thy Name"=== Having opened, the prayer begins in the same manner as the [[Kaddish]], ''hallowing'' the name of God, and then going on to express hope that God's will and kingdom will happen. In [[Judaism]] the [[name of God]] is of extreme importance, and honouring the name central to [[piety]]. Names were seen not simply as labels, but as true reflections of the nature and identity of what they referred to. So, the prayer that God's name be hallowed was seen as equivalent to hallowing God himself. "Hallowed be" is in the [[passive voice]] and so does not indicate who is to do the hallowing. One interpretation is that it is a call for all believers to honour God's name. Those who see the prayer as primarily [[eschatological]] understand the prayer to be an expression of desire for the end times, when God's name, in the view of those saying the prayer, will be ''universally'' honoured. ==="Thy kingdom come"=== The request for God's ''kingdom'' to come is usually interpreted as a reference to the belief, common at the time, that a ''[[Jewish Messiah|Messiah figure]]'' would bring about a ''[[Kingdom of God]]''. The coming of God's Kingdom is seen as a divine gift to be prayed for, not a human achievement.<ref>"Just as God's name is holy in itself and yet we pray that it may be holy among us, so also his kingdom comes of itself without our prayer, and yet we pray that it may come to us, that is, that it may prevail among us and with us, so that we may be a part of those among whom his name is hallowed and his kingdom flourishes" ([[Martin Luther]], Large Catechism, Book of Concord, p.446, Kolb/Wengert).</ref> Some scholars have argued that this prayer is pre-Christian and was not designed for specifically Christian interpretation. Many [[Evangelicalism|evangelical]]s see it as quite the opposite — a command to spread Christianity. ==="Thy will be done, in earth as it is in heaven"=== The prayer follows with an expression of hope for God's ''will'' to ''be done''. Some see the expression of hope as an addendum to assert a request for earth to be under direct and manifest divine command. Others see it as a call on people to submit to God and his teachings. In the Gospels, these requests have the added clarification ''in earth, as it is in heaven'', an ambiguous phrase in Greek which can either be a [[simile]] (i.e., ''make earth like heaven''), or a [[couple]] (i.e., ''both in heaven and earth''), though simile is the most significant common interpretation. ==="Give us this day our daily bread"=== The more personal requests break from the similarity to the Kaddish. The first concerns ''daily'' bread. The meaning of the word normally translated as ''daily'', {{Polytonic|ἐπιούσιος}} ''[[epiousios]]'', is obscure. The word is almost a [[hapax legomenon]], occurring only in Luke and Matthew's versions of the Lord's Prayer. (It was once mistakenly thought to be found also in an Egyptian accounting book.)<ref>Nijman, M.,Worp, K.A. [https://openaccess.leidenuniv.nl/dspace/bitstream/1887/11133/1/5_039_277.pdf ΕΠΙΟΥΣΙΟΣ in a Documentary Papyrus?], Novum Testamentum, Volume 41, Number 3 / July, 1999, pp. 231-234.</ref>. ''Daily bread'' appears to be a reference to the way God provided [[manna]] to the Israelites each day while they were in the wilderness, as in {{bibleref|Exodus|16:15–21}}. Since they could not keep any manna overnight, they had to depend on God to provide anew each morning. Etymologically ''epiousios'' seems to be related to the Greek words epi, meaning ''on,over,at,against'' and [[ousia]], meaning ''substance''. It is translated as ''supersubstantialem'' in the [[Vulgate]] ({{bibleverse||Matthew|6:11|4}}) and accordingly as ''supersubstantial'' in the [[Douay-Rheims Bible]] ({{bibleverse||Matthew|6:11|63}}). Early writers connected this to [[Eucharist]]ic [[transubstantiation]]. Some modern Protestant scholars tend to reject this connection on the presumption that Eucharistic practise and the doctrine of transubstantiation both developed later than Matthew was written. ''Epiousios'' can also be understood as ''existence,'' i.e., bread that was ''fundamental to survival''. In the era, [[bread]] was the most important food for survival. However, scholars of linguistics consider this rendering unlikely since it would violate standard rules of word formation. Koine Greek had several far more common terms for the same idea. Some interpret ''epiousios'' as meaning ''for tomorrow'', as in the wording used by the [[Gospel of the Nazoraeans]] for the prayer.<ref>In his [http://patrologia.narod.ru/patrolog/hieronym/comm_mat.htm Commentary on Matthew], Jerome, citing the [[Gospel of the Hebrews]], but referring in fact to the similar [[Gospel of the Nazoraeans]], writes that "in the so-called Gospel of the Hebrews for ''supersubstantial'' bread one finds [http://books.google.it/books?id=8lOwjFsVvu0C&pg=PA101&lpg=PA101&dq=mahar+meaning&source=web&ots=KE9ak0C4hJ&sig=NqSZxH5-oIY61z-uMXn4ce8EIss&hl=en#PPA101,M1 MAHAR], which translates as ''of tomorrow''. Therefore the meaning would be ''give us today our bread of tomorrow'', i.e. our ''future'' bread". In the original [[Latin]], "In Evangelio quod appellatur secundum Hebraeos, pro supersubstantiali pane, reperi MAHAR (מחר), quod dicitur crastinum; ut sit sensus: Panem nostrum crastinum, id est, futurum da nobis hodie."</ref> The common translation as "daily" is conveniently close in meaning to the other two possibilities as well. Those Christians who read the Lord's Prayer as eschatological view ''epiousios'' as referring to the [[second coming]] — reading ''for tomorrow'' (and ''bread'') in a metaphorical sense. Most scholars disagree, particularly since Jesus is portrayed throughout Luke and Matthew as caring for everyday needs for his followers, particularly in the bread-related miracles that are recounted. ==="And forgive us our trespasses, as we forgive them that trespass against us"=== 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 forgive 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" ({{polytonic|ὀφειλήματα}}) does not necessarily mean financial obligations as shown by the use of the verbal form of the same word ({{polytonic|ὀφείλετε}}) in passages such as {{bibleref|Romans|13:8}}. In [[Aramaic]] the word for ''debt'' is also used to mean ''sin''. 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. But some groups read it as a condemnation of all forms of lending. Asking for forgiveness from God was a staple of Jewish prayers. 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. ==="And lead us not into temptation"=== 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 [http://www.studylight.org/lex/grk/view.cgi?number=3986 The New Testament Greek Lexicon]. In different contexts it can mean temptation, testing, trial, experiment. Traditionally it has been translated "[[temptation]]" and, in spite of the statement in {{bibleverse||James|1:12-15}} that God tests/tempts nobody, some see the petition in the Lord's Prayer as implying that God leads people to sin. There are generally two arguments for interpreting the word as meaning here a "test of character". First, it may be an eschatological appeal against unfavourable [[Last Judgment]], though nowhere in literature of the time, not even in the New Testament, is the term ''peirasmos'' connected to such an event. The other argument is that it acts as a plea against hard ''tests'' described elsewhere in scripture, such as those of [[Job (Biblical figure)|Job]].<ref>{{bibleverse||Psalm|26:2}} and {{bibleverse-nb||Psalm|139:23}} are respectful challenges for a test to prove the writer's innocence and integrity.</ref> It can also be read as: "LORD, 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 can be seen as referring to not being caught up in the material pleasures given. ==="But deliver us from evil"=== Translations and scholars are divided over whether ''the evil'' mentioned in the final petition refers to [[evil]] in general or the [[devil]] in particular. The original Greek, as well as the Latin version, could be either of neuter (evil in general) or masculine (the evil one) gender. In earlier parts of the [[Sermon on the Mount]], in which Matthew's version of the prayer appears, 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 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. ==="For thine is the kingdom, and the power, and the glory, for ever and ever. Amen "=== The [[doxology]] of the prayer is not contained in Luke's version, nor is it present in the earliest manuscripts of Matthew. The first known use of the doxology, in a less lengthy form ("for yours is the power and the glory forever"),<ref>[http://www.ccel.org/ccel/richardson/fathers.viii.i.iii.html ''The Teaching of the Twelve Apostles, commonly called the Didache'', in Christian Classics Ethereal Library]</ref> as a conclusion for the Lord's Prayer (in a version slightly different from that of Matthew) is in the [[Didache]], 8:2. There are at least ten different versions of the doxology in early manuscripts of Matthew before it seems to have standardised. Jewish prayers at the time had doxological endings. The doxology may have been originally appended to the Lord's Prayer for use during congregational worship. If so, it could be based on {{bibleverse|1|Chronicles|29:11}}. Most scholars do not consider it part of the original text of Matthew, and modern translations do not include it, mentioning it only in footnotes. [[Latin Rite]] [[Roman Catholic]]s do not use it when reciting the Lord's Prayer, but it has been included as an independent item, not as part of the Lord's Prayer, in the [[Mass of Paul VI|1970 revision]] of the [[Mass (liturgy)|Mass]]. It is attached to the Lord's Prayer in [[Eastern Christianity]] (including [[Byzantine Rite]] [[Eastern Catholic Churches]]) and [[Protestantism]]. A minority, generally fundamentalists, posit that the doxology was so important that early manuscripts of Matthew neglected it due to its obviousness,<ref>It is unclear on what grounds they consider the doxology more important and obvious than, say, "Deliver us from evil."</ref> though several other quite obvious things are mentioned in the Gospels. == Use as a language comparison tool == [[Image:Lithuanian language in European language map 1741.jpg|thumb|220 px|A map of European languages (1741) had the first verse of the Lord's Prayer put in every language]] Since the publication of the [[Mithridates]] books, translations of the prayer have often been used for a quick comparison of languages, primarily because most earlier [[philology|philologists]] were Christians, and very often priests. Due to missionary activity, one of the first texts to be translated between many languages has historically been the [[Bible]], and so to early scholars the most readily available text in any particular language would most likely be a partial or total translation of the Bible. For example, the only [[Extant literature|extant]] text in [[Gothic language|Gothic]], a language crucial in the history of Indo-European languages, is [[Codex Argenteus]], the incomplete Bible translated by [[Ulfilas|Wulfila]]. This tradition has been opposed recently from both the angle of religious neutrality and of practicality: the forms used in the Lord's Prayer (many commands) are not very representative of common discourse. Philologists and language enthusiasts have proposed other texts such as the [[Tower of Babel|Babel text]] (also part of the Bible) or the story of [[the North Wind and the Sun]]. In Soviet language sciences the complete works of [[Lenin]] were often used for comparison, as they were translated to most languages in the 20th century. ==Latin version== [[Image:Pater noster.ogg|thumb|Pronunciation of the Lord's Prayer (''Pater Noster'') in [[Latin]].]] [[Image:Schola Gregoriana-Pater Noster.ogg|thumb|Gregorian chant – Pater noster.]] The Latin version of this prayer has had cultural and historical importance for most regions where English is spoken. The text used in the liturgy ([[Mass (liturgy)|Mass]], [[Liturgy of the Hours]], etc.) differs slightly from that found in the [[Vulgate]] and probably pre-dates it. The doxology associated with the Lord's Prayer 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. In the [[Latin Rite]] liturgies, this doxology is never attached to the Lord's Prayer. Its only use in the [[Roman Rite]] liturgy is in the Mass as [[Mass of Paul VI|revised]] after the [[Second Vatican Council]]. It is there placed not immediately after the Lord's Prayer, but instead after the priest's prayer, ''Libera nos, quaesumus...'', elaborating on the final petition, ''Libera nos a malo'' (Deliver us from evil). ==Aramaic version== The Lord's Prayer survives in the [[Aramaic language]] in the form given to it in the [[Syriac Peshitta]] version of the New Testament. The dialect of [[Syriac language|Syriac]] in which it is written is not the dialect that would have been spoken by Jesus of Nazareth or his followers.<ref>Casey, Maurice. (1998). The Aramaic Sources of Mark's Gospel. Cambridge University Press. p. 4.</ref> So claims that the Peshitta Lord's Prayer is "the original" are incorrect: it too is derived from the Greek text of {{bibleverse||Matthew|6:9-13}}. A very large number of "translations" of the "Aramaic Lord's Prayer" that stem from various [[mystic]] traditions and have little or no relation to the actual meaning of the Aramaic text are circulating on the Internet. Many of them expound various [[New Age]] themes and interpret the prayer far beyond what scholars and linguists believe is possible or honest.<ref>[http://aramaicdesigns.blogspot.com/2007/06/o-father-mother-birther-of-cosmos.html O Father-Mother Birther of the Cosmos?] - An investigation of so called "translations" of the Lord's Prayer in Aramaic.</ref> ==Relation to Jewish prayer== There are similarities between the Lord's Prayer and both Biblical and post-Biblical material in Jewish prayer. "Hallowed be thy name" is reflected in the [[Kaddish]]. "Lead us not into sin" is echoed in the "[[Shacharit|morning blessings]]" of Jewish prayer. A blessing said by some Jewish communities after the [[Jewish services#Ma'ariv|evening]] [[Shema]] includes a phrase quite similar to the opening of the Lord's Prayer: "Our God in heaven, hallow thy name, and establish thy kingdom forever, and rule over us for ever and ever. Amen. " ==References== {{reflist}} == See also == *[[Amen]] *[[Bus Driver's Prayer]], a UK parody *[[List of Christian Science tenets, prayers, and statements#Lord's Prayer with Spiritual Interpretation by Mary Baker Eddy|Lord's Prayer with Spiritual Interpretation by Mary Baker Eddy]] *[[Christian Worship]] *[[Discourse on ostentation]], a portion of the [[Sermon on the Mount]] *''[[Epiousios]]'', for the meaning of the phrase usually rendered as "our daily bread" *[[Historical roots of Catholic Eucharistic theology#Spiritual meaning of the Eucharist|Lord's Prayer in Eucharistic theology]] *[[The Lord's Prayer in different languages]] *[[Pierres de Lecq]] *[[Prayer in Christianity]] *[[Power of Christian prayer]] *[[Prayer in the New Testament]] *[[Prayer]] ==Books== *[[William F. Albright|Albright, W.F.]] and C.S. Mann. "Matthew." ''[[The Anchor Bible Series]].'' New York: Doubleday & Company, 1971. *Augsburger, Myron. ''Matthew.'' Waco, Texas: Word Books, 1982. *Barclay, William. ''The Gospel of Matthew: Volume 1 Chapters 1–10.'' Edinburgh: Saint Andrew Press, 1975. *Beare, Francis Wright. ''The Gospel According to Matthew.'' Oxford: B. Blackwell, 1981. *Filson, Floyd V. ''A Commentary on the Gospel According to St. Matthew.'' London: A. & C. Black, 1960. *Fowler, Harold. ''The Gospel of Matthew: Volume One.'' Joplin: College Press, 1968 *France, R.T. ''The Gospel According to Matthew: an Introduction and Commentary.'' Leicester: Inter-Varsity, 1985. *Hendriksen, William. ''The Gospel of Matthew.'' Edinburgh: [[Banner of Truth Trust]], 1976 *Hill, David. ''The Gospel of Matthew.'' Grand Rapids: Eerdmans, 1981 *"Lilies in the Field." ''A Dictionary of Biblical Tradition in English Literature.'' David Lyle Jeffrey, general editor. Grand Rapids: W.B. Eerdmans, 1992. *Lewis, Jack P. ''The Gospel According to Matthew.'' Austin, Texas: R.B. Sweet, 1976.. *Luz, Ulrich. ''Matthew 1–7: A Commentary.'' trans. Wilhlem C. Linss. Minneapolis: Augsburg Fortress, 1989. *Morris, Leon. ''The Gospel According to Matthew.'' Grand Rapids: W.B. Eerdmans, 1992. *[[Eduard Schweizer|Schweizer, Eduard]]. ''The Good News According to Matthew.'' Atlanta: John Knox Press, 1975 == External links == {{wikisource|The Lord's Prayer}} ===Text=== *[http://www.christusrex.org/www1/pater/ The Lord's Prayer in 1,437 languages and dialects] *[http://www.prayer.su/ The Lord's Prayer in great number of languages and dialects with audio and video] *[http://hebrew4christians.com/Prayers/The_Lord_s_Prayer_1/the_lord_s_prayer_1.html The Lord's Prayer in Hebrew (with audio)] *[http://reverdecer.com/The_Lord's_Prayer.html Matthew 6:9-13 in the English Standard Version Bible, set to music] ===Comment=== *[http://www.lords-prayer.co.uk The Lord's Prayer: Lord, Teach Us to Pray - Explored and Applied through text and audio readings] *[http://www.ccel.org/ccel/watson/prayer.html ''The Lord's Prayer'' by Thomas Watson] *[http://www.vatican.va/archive/catechism/p4s2.htm Catechism of the Catholic Church] *[http://www.newadvent.org/cathen/09356a.htm Catholic Encyclopedia] *[http://jewishencyclopedia.com/view.jsp?artid=547&letter=L Jewish Encyclopedia] *[http://www.geocities.com/hashanayobel/christwrit/paternoster.htm Some comments by Church Fathers on parts of the Lord's Prayer] *[http://www.rosicrucian.com/zineen/magen213.htm Max Heindel: Rosicrucian view] *[http://www.watchtower.org/e/20040915/article_01.htm Jehovah's Witnesses view] *[http://aramaicdesigns.blogspot.com/2007/06/o-father-mother-birther-of-cosmos.html An overview of spurious "Aramaic translations" of the Lord's Prayer] {{start}} {{s-hou|[[Chronology of Jesus|Life of Jesus]]: [[Sermon on the Mount]] or [[Sermon on the Plain|on the Plain]]|||}} {{s-bef|before=[[Discourse on ostentation|Discourse on Pstentation]]<br><small>in the [[Sermon on the Mount]]</small>}} {{s-ttl|title=[[New Testament]]<br>Events}} {{s-aft|after=[[The Birds of Heaven]]<br><small>in the [[Sermon on the Mount]]</small>}} {{end}} {{Catholic Prayers}} [[Category:Christian prayer]] [[Category:Doctrines and teachings of Jesus]] [[Category:Gospel episodes]] [[Category:Judeo-Christian topics]] [[Category:Rosary]] [[Category:Biblical phrases]] [[Category:Jesus and history]] {{Link FA|es}} [[af:Onse Vader]] [[als:Vaterunser]] [[ang:Fæder ūre]] [[ar:الصلاة الربيّة]] [[an:Painuestro]] [[arc:ܨܠܘܬܐ ܡܪܢܝܬܐ]] [[roa-rup:Tatã a nostru]] [[gn:Oreru]] [[az:Atamız]] [[zh-min-nan:Chú ê Kî-tó-bûn]] [[be-x-old:Ойча наш]] [[bar:Vadda unsa]] [[bs:Oče naš]] [[br:Pater noster]] [[bg:Отче наш]] [[ca:Parenostre]] [[ceb:Amahan Namo]] [[cs:Otčenáš]] [[tum:The Lord's Pray]] [[cy:Gweddi'r Arglwydd]] [[da:Fader vor]] [[de:Vaterunser]] [[dsb:Wóścenas]] [[et:Meieisapalve]] [[el:Κυριακή προσευχή]] [[es:Padre nuestro]] [[eo:Patro nia]] [[eu:Gure Aita]] [[fo:Faðir vár]] [[fr:Notre Père]] [[fur:Pari Nestri]] [[gv:Padjer y Çhiarn]] [[gd:Ùrnaigh an Tighearna]] [[gl:Noso Pai]] [[got:𐌰𐍄𐍄𐌰 𐌿𐌽𐍃𐌰𐍂]] [[ko:주님의 기도]] [[haw:Pule Alaka‘i A Ka Haku]] [[hy:Հայր Մեր]] [[hsb:Wótčenaš]] [[hr:Oče naš]] [[io:Patro nia]] [[id:Doa Bapa Kami]] [[ia:Patrenostre]] [[is:Faðir vor]] [[it:Padre Nostro]] [[he:תפילת האדון]] [[jv:Kanjeng Rama]] [[csb:Òjcze Nasz]] [[kw:Pader]] [[ku:Bavê me]] [[la:Pater noster]] [[lb:Eise Papp]] [[lt:Tėve mūsų]] [[li:Oze vader]] [[ln:Tatá wa Bísó]] [[hu:Miatyánk]] [[mk:Оче наш]] [[mi:Inoi a te Ariki]] [[my:Lord's Prayer]] [[nah:Totahtziné]] [[fj:Na Masu]] [[nl:Onzevader]] [[nds-nl:Onzevaoder]] [[ja:主の祈り]] [[no:Fader vår]] [[nn:Fader vår]] [[pag:Ama Mi]] [[nds:Vadderunser]] [[pl:Ojcze nasz]] [[pt:Pai Nosso]] [[ro:Rugăciunea Domnească]] [[rmy:Amaro Dad]] [[rm:Babnoss]] [[qu:Yayayku]] [[ru:Отче наш]] [[sm:Tatalo o le Ali'i]] [[st:Lord's Prayer]] [[sq:Ati ynë]] [[simple:Lord's Prayer]] [[ss:Babe wetfu]] [[sk:Otčenáš]] [[cu:Отьче нашь]] [[sl:Očenaš]] [[sr:Оче наш]] [[fi:Isä meidän]] [[sv:Herrens bön]] [[tl:Ama Namin]] [[ta:கிறிஸ்து கற்பித்த செபம்]] [[roa-tara:Paternostre]] [[th:การภาวนาของศาสนาคริสต์]] [[vi:Kinh Lạy Cha]] [[chr:ᎣᎩᏙᏓ ᎦᎸᎳᏗ ᎮᎯ]] [[tr:Pederimiz]] [[uk:Отче наш]] [[vo:Pleked Söla]] [[fiu-vro:Mi Esä]] [[vls:Uze Vader]] [[ts:Tata wa hina]] [[cbk-zam:Padre nuestro]] [[bat-smg:Tievė Mūsa]] [[zh:主禱文]]