The Lord's Prayer, also called the Our Father (Latin, Pater Noster), is a venerated Christian prayer which, according to the New Testament, Jesus taught as the way to pray:
Two versions of this prayer are recorded in the gospels: a longer form within the Sermon on the Mount in the Gospel of Matthew, and a shorter form in the Gospel of Luke when "one of his disciples said to him, 'Lord, teach us to pray, as John taught his disciples.'" ( Luke 11:1 NRSV). Lutheran theologian Harold Buls suggested that both were original, the Matthean version spoken by Jesus early in his ministry in Galilee, and the Lucan version one year later, "very likely in Judea".
The first three of the seven petitions in Matthew address God; the other four are related to human needs and concerns. The Matthew account alone includes the "Your will be done" and the "Rescue us from the evil one" (or "Deliver us from evil") petitions. Both original Greek texts contain the adjective epiousios , which does not appear in any other classical or Koine Greek literature; while controversial, "daily" has been the most common English-language translation of this word. Protestants usually conclude the prayer with a doxology, a later addendum appearing in some manuscripts of Matthew.
|Matthew 6:9-13 (NRSV)||Luke 11:2-4 (NRSV)|
|Our Father in heaven,||Father, [Other ancient authorities read Our father in heaven]|
|hallowed be your name.||hallowed be your name.|
|Your kingdom come.||Your kingdom come.|
|[A few ancient authorities read Your Holy Spirit come upon us and cleanse us.]|
|Your will be done, on earth as it is in heaven.||[Other ancient authorities add Your will be done, on earth as in heaven]|
|Give us this day our daily bread. [Or our bread for tomorrow]||Give us each day our daily bread. [Or our bread for tomorrow]|
|And forgive us our debts, as we also have forgiven our debtors.||and forgive us our sins, for we ourselves forgive everyone indebted to us.|
|And do not bring us to the time of trial, [Or us into temptation] but rescue us from the evil one. [Or from evil]||And do not bring us to the time of trial. [Or us into temptation. Other ancient authorities add but rescue us from the evil one (or from evil)]|
|[Other ancient authorities add, in some form, For the kingdom and the power and the glory are yours forever. Amen.]|
Initial words on the topic from the Catechism of the Catholic Church teach that it "is truly the summary of the whole gospel".The prayer is used by most Christian churches in their worship; with few exceptions, the liturgical form is the Matthean. Although theological differences and various modes 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."
In biblical criticism, the prayer's absence in the Gospel of Mark together with its occurrence in Matthew and Luke has caused scholars who accept the two-source hypothesis (against other document hypotheses) to conclude that it is probably a logion original to Q.
1. πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς
2. ἁγιασθήτω τὸ ὄνομά σου
3. ἐλθέτω ἡ βασιλεία σου
4. γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς
5. τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον
6. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν
7. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ(kai mē eisenegkēs hēmas eis peirasmon alla rhusai hēmas apo tou ponērou)
Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς
|Modern Greek text||Codex Vaticanus text||Didache text|
|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|
|ἐλθετω 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 ὀφελήματα 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 ρῦσαι 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|
|οτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας ἀμήν||οτι σου εστιν η δυναμισ και η δοξα εισ τουσ αιωνασ|
There are several different English translations of the Lord's Prayer from Greek or Latin, beginning around AD 650 with the Northumbrian translation. Of those in current liturgical use, the three best-known are:
The square brackets in three of the texts below indicate the doxology often added at the end of the prayer by Protestants and, in a slightly different form, by the Byzantine Rite ("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. Amen."), among whom the prayer proper is usually recited by the cantors and congregation in unison, and the doxology by the priest as the conclusion of the prayer. The Anglican Book of Common Prayer adds it in some services but not in all. 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 United Bible Societies. It is absent in the oldest manuscripts and is not considered to be part of the original text of Matthew 6:9–13. The Catholic Church has never attached it to the Lord's Prayer, but has included it in the Roman Rite Mass as revised in 1969, not as part of the Our Father but separated from it by a prayer called the embolism spoken or sung by the priest (in the official ICEL English translation: "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.") that elaborates on the final petition, "Deliver us from evil." For more information on this doxology, see Doxology, below. When Reformers set out to translate the King James Bible, they assumed that a Greek manuscript they possessed was ancient and therefore adopted the phrase "For thine is the kingdom, the power, and the glory forever" into the Lord's Prayer. Later scholarship demonstrated that the manuscript was actually a late addition based on Eastern liturgical tradition.
Other English translations are also used.
Though 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 Luke 11:4 , 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 (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 Reformed tradition) use trespasses. The Presbyterian Church (U.S.A.), 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), which in the prayer uses the words "debts" and "debtors".
All these versions are based on the text in Matthew, rather than Luke, of the prayer given by Jesus:
Subheadings use 1662 Book of Common Prayer (BCP) (see above)
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.
Augustine interpreted "heaven" (coelum, sky) in this context as meaning "in the hearts of the righteous, as it were in His holy temple".
Hallowed be thy Name;
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."
Thy kingdom come;
"This petition has its parallel in the Jewish prayer, 'May he establish his Kingdom during your life and during your days.'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." Concerning how Jesus' audience in the gospels would have understood him, G. E. 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." 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.
The request for God's kingdom to come is commonly interpreted at the most literal level: as a reference to the belief, common at the time, that a Messiah figure would bring about a kingdom of God .[ citation needed ] Traditionally, the coming of God's kingdom is seen as a divine gift to be prayed for, not a human achievement.[ citation needed ] This idea is frequently challenged by groups who believe that the Kingdom will come 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 are the kingdom to which he was referring.[ citation needed ]
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.Kingship adds a psychological meaning to the petition: one is also praying for the condition of soul where one follows God's will.
Thy will be done in earth, as it is in heaven:
According to 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."
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."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."
Give us this day our daily ( epiousios ) bread;
As mentioned earlier in this article, the original word ἐπιούσιος ( epiousios ), 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 epiousios 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.
Via linguistic parsing, Jerome translated "ἐπιούσιον" (epiousios) as "supersubstantialem" in the Gospel of Matthew, but chose "cotidianum" ("daily") in the Gospel of Luke. This wide-ranging difference with respect to meaning of epiousios is discussed in detail in the current Catechism of the Catholic Church by way of 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, the Body of Christ, the "medicine of immortality," without which we have no life within us."
Epiousios is translated as supersubstantialem in the Vulgate (Matthew 6:11 ) and accordingly as supersubstantial in the Douay-Rheims Bible (Matthew 6:11 ).
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:
And forgive us our trespasses, as we forgive them that trespass against us;
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".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 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 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 debts 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 sins being forgiven in the manner of debts being forgiven between people. The word "debts" (ὀφειλήματα) does not necessarily mean financial obligations, as shown by the use of the verbal form of the same word (ὀφείλετε) in passages such as Romans 13:8 . The Aramaic word ḥôbâ can mean "debt" or "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. Asking for forgiveness from God was a staple of Jewish prayers.[ citation needed ] 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 ]
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 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 love to others. [Matt. 25:31–46]
"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, [Matt. 6:14–15] 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 [Matt. 18:23–35] , which Matthew gives later. R. T. France comments:
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 question, of course, of our forgiving being in proportion to what we are forgiven, as 18:23–35 makes clear.
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 New Testament Greek lexicons. 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." 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 . Others see it as a plea against hard tests described elsewhere in scripture, such as those of Job. 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 and Luke 22:40 in connection with the prayer of Jesus in Gethsemane.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, Christians generally interpret the petition as not contradicting
Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints, in a translation of the Holy Bible which was not completed before his death, used: "And suffer us not to be led into temptation".
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 version, Et ne nous laisse pas entrer en tentation ("Do not let us enter into temptation"), but spoke of it in terms of the Spanish translation, no nos dejes caer en la tentación ("do not let us fall in/into temptation"), that he was accustomed to recite in 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".Anglican theologian Ian Paul said that such a proposal was "stepping into a theological debate about the nature of evil".
In January 2018, the German Bishops' Conference rejected any rewording of their translation of the Lord's Prayer.
In November 2018, the Episcopal Conference of Italy adopted a new edition of the Messale Romano, the Italian translation of the Roman Missal. One of the changes made from the older (1983) edition was to render this petition as non abbandonarci alla tentazione ("do not abandon us to temptation").The Italian-speaking Waldensian Evangelical Church maintains its translation of the petition: non esporci alla tentazione ("do not expose us to temptation").
But deliverus from evil:
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 and 2 Thessalonians 3:3 .
For thine is the kingdom, 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,representative of the Alexandrian text, although it is present in the manuscripts representative of the later Byzantine text. Most scholars do not consider it part of the original text of Matthew. New translations generally omit it.
The first known use of the doxology, in a less lengthy form ("for yours is the power and the glory forever"), 1 Chronicles —"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." In the Byzantine Rite, a similar doxology is sung within the context of the Divine Liturgy. Following the last line of the prayer, the priest sings "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."as a conclusion for the Lord's Prayer (in a version slightly different from that of Matthew) is in the Didache , 8:2. It has similarities with
Latin Church Roman Catholics do not use the doxology when reciting the Lord's Prayer, because it is not part of their received liturgical tradition and is not found in the Latin Vulgate of St. Jerome. Since 1970 it is included in the Roman Rite Mass as an independent item, not as part of the Lord's Prayer. The Anglican Book of Common Prayer sometimes gives the Lord's Prayer with the doxology, sometimes without.Most Protestants append it to the Lord's Prayer.
In the course of Christianization, one of the first texts to be translated between many languages has historically been the Lord's Prayer, long before the full Bible would be translated into the respective languages. Since the 16th century, collections of translations of the prayer have often been used for a quick comparison of languages.
The first such collection, with 22 versions, was Mithridates, de differentiis linguarum by Conrad Gessner (1555; the title refers to Mithridates VI of Pontus who according to Pliny the Elder was an exceptional polyglot).
Gessner's idea of collecting translations of the prayer was taken up by authors of the 17th century, including Hieronymus Megiserus (1603) and Georg Pistorius (1621). Thomas Lüdeken in 1680 published an enlarged collection of 83 versions of the prayer,of which three were in fictional philosophical languages. Lüdeken quotes as a Barnum Hagius as his source for the exotic scripts used, while their true (anonymous) author was Andreas Müller. In 1700, Lüdeken's collection was re-edited by B. Mottus as Oratio dominica plus centum linguis versionibus aut characteribus reddita et expressa. This edition was comparatively inferior, but a second, revised edition was published in 1715 by John Chamberlain. This 1715 edition was used by Gottfried Hensel in his Synopsis Universae Philologiae (1741) to compile "geographico-polyglot maps" where the beginning of the prayer was shown in the geographical area where the respective languages were spoken. Johann Ulrich Kraus also published a collection with more than 100 entries.
These collections continued to be improved and expanded well into the 19th century; Johann Christoph Adelung and Johann Severin Vater in 1806–1817 published the prayer in "well-nigh five hundred languages and dialects".
Samples of scripture, including the Lord's Prayer, were published in 52 oriental languages, most of them not previously found in such collections, translated by the brethren of the Serampore Mission and printed at the mission press there in 1818.
There are similarities between the Lord's Prayer and both biblical and post-biblical material in Jewish prayer especially Kiddushin 81a (Babylonian). 1 Chronicles 29:10–18 ."Our Father which art in heaven" (אבינו שבשמים, Avinu shebashamayim) is the beginning of many Hebrew prayers. "Hallowed be thy name" is reflected in the Kaddish. "Lead us not into sin" is echoed in the "morning blessings" of Jewish prayer. A blessing said by some Jewish communities after the 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." There are parallels also in
Rabbi Aron Mendes Chumaceiro has said Isaiah 63:15–16 ("Look down from heaven and see, from your holy and beautiful habitation ... For you are our Father ...") and Ezekiel 36:23 ("I will vindicate the holiness of my great name ...") and Ezekiel 38:23 ("I will show my greatness and my holiness and make myself known in the eyes of many nations ..."), the second part in Obadiah 1:21 ("Saviours shall go up to Mount Zion to rule Mount Esau, and the kingdom shall be the LORD's") and 1 Samuel 3:18 ("... It is the LORD. Let him do what seems good to him."), the third part in Proverbs 30:8 ("... feed me with my apportioned bread..."), the fourth part in Sirach 28:2 ("Forgive your neighbour the wrong he has done, and then your sins will be pardoned when you pray."). "Deliver us from evil" can be compared with Psalm 119:133 ("... let no iniquity get dominion over me."). Chumaceiro says that, because the idea of God leading a human into temptation contradicts the righteousness and love of God, "Lead us not into temptation" has no counterpart in the Jewish Bible/Christian Old Testament.that nearly all the elements of the prayer have counterparts in the Jewish Bible and Deuterocanonical books: the first part in
The word "πειρασμός", which is translated as "temptation", could also be translated as "test" or "trial", making evident the attitude of someone's heart. Well-known examples in the Old Testament are God's test of Abraham ( Genesis 22:1 ); his "moving" (the Hebrew word means basically "to prick, as by weeds, thorns") David to do (numbering Israel) what David later acknowledged as sin ( 2 Samuel 24:1–10 ; see also 1 Chronicles 21:1–7 ); and the testing of Job in the Book of Job .
In modern times, various composers have incorporated The Lord's Prayer into a musical setting for utilization during liturgical services for a variety of religious traditions as well as interfaith ceremonies. Included among them are:
As with other prayers, the Lord's Prayer was used by cooks to time their recipes before the spread of clocks. For example, a step could be "simmer the broth for three Lord's Prayers".
American songwriter and arranger Brian Wilson set the text of the Lord's Prayer to an elaborate close-harmony arrangement loosely based on Malotte's melody. Wilson's group, The Beach Boys, would return to the piece several times throughout their recording career, most notably as the B-side to their 1964 single "Little Saint Nick."
The band Yazoo used the prayer interspersed with the lyrics of "In My Room" on the album Upstairs at Eric's .
The 2005 game Civilization IV uses a Swahili-language version of the prayer as its main theme.
A doxology is a short hymn of praises to God in various forms of Christian worship, often added to the end of canticles, psalms, and hymns. The tradition derives from a similar practice in the Jewish synagogue, where some version of the Kaddish serves to terminate each section of the service.
The Peshitta is the standard version of the Bible for churches in the Syriac tradition, Including the Maronite Church, the Chaldean Catholic Church, and the Syriac Catholic Church.
"Gloria in excelsis Deo" is a Christian hymn known also as the Greater Doxology and the Angelic Hymn/Hymn of the Angels. The name is often abbreviated to Gloria in Excelsis or simply Gloria.
The New Testament in Aramaic languages exists in a number of versions:
Epiousios (ἐπιούσιος) is a Greek adjective used in the Lord's Prayer and traditionally translated as "daily" in the phrase τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον, "our epiousios bread". Most modern scholars reject that interpretation.
Young's Literal Translation (YLT) is a translation of the Bible into English, published in 1862. The translation was made by Robert Young, compiler of Young's Analytical Concordance to the Bible and Concise Critical Comments on the New Testament. Young used the Textus Receptus (TR) and the Masoretic Text (MT) as the basis for his translation. He wrote in the preface to the first edition, "It has been no part of the Translator's plan to attempt to form a New Hebrew or Greek Text—he has therefore somewhat rigidly adhered to the received ones." Young produced a “Revised Version” of his translation in 1887, but he stuck with the Received Text. He wrote in the preface to the Revised Edition, "The Greek Text followed is that generally recognized as the 'Received Text,' not because it is thought perfect, but because the department of Translation is quite distinct from that of textual criticism, and few are qualified for both. If the original text be altered by a translator, the reader is left in uncertainty whether the translation given is to be considered as that of the old or of the new reading." A new Revised Edition was released ten years after Robert Young's death on October 14, 1888. The 1898 version was based on the TR, easily confirmed by the word "bathe" in Revelation 1:5 and the word "again" in Revelation 20:5. The "Publishers' Note to the Third Edition" explains, "The work has been subjected to a fresh revision, making no alteration on the principles on which the Translation proceeds, but endeavouring to make it as nearly perfect in point of accuracy on its present lines as possible."
Matthew 4:5 is the fifth verse of the fourth chapter of the Gospel of Matthew in the New Testament. Jesus has just rebuffed Satan's first temptation in this verse the devil transports him to the site of the second temptation.
Matthew 4:11 is the eleventh verse of the fourth chapter of the Gospel of Matthew in the New Testament. Jesus has just rebuffed Satan's third temptation and ordered him away. In this last verse of the temptation scene the devil departs and Jesus is serviced by angels.
Matthew 6:9 is the ninth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the opening of the Lord's Prayer, one of the best known parts of the entire New Testament.
Matthew 6:11 is the eleventh verse of the sixth chapter of the Gospel of Matthew in the New Testament and forms part of the Sermon on the Mount. This verse is the third one of the Lord's Prayer, one of the best known parts of the entire New Testament. This brief verse contains the fourth petition to God.
Matthew 6:12 is the twelfth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the fourth one of the Lord's Prayer, one of the best known parts of the entire New Testament. This verse contains the fifth petition to God.
Matthew 6:13 is the thirteenth verse of the sixth chapter of the Gospel of Matthew in the New Testament, and forms part of the Sermon on the Mount. This verse is the fifth and final one of the Lord's Prayer, one of the best known parts of the entire New Testament.
The temptation of Christ is a biblical narrative detailed in the Gospels of Matthew, Mark and Luke. After being baptized by John the Baptist, Jesus fasted for 40 days and nights in the Judaean Desert. During this time, Satan came to Jesus and tried to tempt him. Jesus having refused each temptation, Satan then departed and Jesus returned to Galilee to begin his ministry.
Mark 1 is the first chapter of the Gospel of Mark in the New Testament of the Christian Bible.
Luke 4 is the fourth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It details Jesus' three temptations, his rejection at Nazareth, and the start of his mission. Luke contrasts Jesus' reception in Nazareth with his acclaim in nearby Capernaum.
Matthew 7:11 is the eleventh verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse summarizes the preceding metaphors in favour of prayer.
Luke 22 is the twenty-second chapter of the Gospel of Luke in the New Testament of the Christian Bible. It commences in the days just before the Passover or Feast of Unleavened Bread, and records the plot to kill Jesus Christ, the institution of the Lord's Supper, Jesus' arrest and his trial before the Sanhedrin. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as the Acts of the Apostles.
In mainstream Christianity, the devil is a fallen angel who rebelled against God. Satan was expelled from Heaven and sent to Earth. The devil is often identified as the serpent in the Garden of Eden, whose persuasions led to the two corresponding Christian doctrines: the Original Sin and its cure, the Redemption of Jesus Christ. He is also identified as the accuser of Job, the tempter of the Gospels, Leviathan and the dragon in the Book of Revelation.
John 1:1 is the first verse in the opening chapter of the Gospel of John. In the Douay–Rheims, King James, New International, and other versions of the Bible, the verse reads:
In the beginning was the Word, and the Word was with God, and the Word was God.
In Christian theology the name of God has always had much deeper meaning and significance than being just a label or designator. Christian belief states that the name of God is not a human invention, but has divine origin and is based on divine revelation. Respect for the name of God is one of the Ten Commandments, which some Christian teachings interpret to be not only a command to avoid the improper use of God's name, but a directive to exalt it through both pious deeds and praise. This is reflected in the first petition in the Lord's Prayer addressed to God the Father: "Hallowed be Thy Name".
Our appointed bread give us to-day
and having agreed with the workmen for a denary a day, he sent them into his vineyard.
And he said unto all, 'If any one doth will to come after me, let him disown himself, and take up his cross daily, and follow me;
And in these days, the disciples multiplying, there came a murmuring of the Hellenists at the Hebrews, because their widows were being overlooked in the daily ministration,
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in the Sermon on the Mount
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The Birds of Heaven
in the Sermon on the Mount