The gospel according to Matthew
Chapter 6
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5. Καὶ ὅταν προσεύχῃ οὐκ ἔσῃ ὥσπερ[1] οἱ ὑποκριταί, ὅτι
φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι,
ὅπως ἂν[2] φανῶσιν τοῖς ἀνθρώποις·
ἀμὴν λέγω ὑμῖν, ὅτι[3] ἀπέχουσι τὸν μισθὸν
αὐτῶν. “And when you pray, you shall not be as the
hypocrites, for they love to pray standing in the synagogues and in the
corners of the streets, that they may be seen by men. Truly, I say to you,
they have their reward. |
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6. Σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν[4] σου καὶ κλείσας τὴν
θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ. Καὶ ὁ πατήρ σου ὁ βλέπων ἐν
τῷ κρυπτῷ ἀποδώσει σοι ἐν τῷ φανερῷ But you, when you pray, go into your inner room, and
having shut your door, pray to your Father who is in secret. And your Father
who sees in secret will reward you openly[5]. |
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7. Προσευχόμενοι δὲ μὴ βαττολογήσητε[6] ὥσπερ οἱ ἐθνικοί,
δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. But when you pray, do not use vain repetitions as
the Gentiles do, for they think that they will be heard for their much
speaking. |
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8. Μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ ὁ πατὴρ
ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. Therefore, do not be like them, for your Father
knows what you need before you ask him. |
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9. Οὕτως οὖν προσεύχεσθε ὑμεῖς· Πάτερ ἡμῶν ὁ
ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου, Pray
then in this way: “‘Our Father who is in heaven, hallowed be your name. |
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10. Ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς[7] γῆς. Your kingdom come, your will be done on earth as it is in heaven. |
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11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Give us this day our daily bread, |
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12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ
ἡμεῖς ἀφίεμεν[8] τοῖς ὀφειλέταις ἡμῶν. and forgive us our debts, as we also forgive our
debtors. |
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13. Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ
ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. [Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοῦς αἰῶνας.
Ἀμήν] And lead us not into
temptation, but deliver us from evil. [For yours is the kingdom,
and the power, and the glory forever. Amen.’][9] |
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14. Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα
αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος. “For if you forgive men their trespasses, your
heavenly Father will also forgive you. |
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15. Ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ
παραπτώματα αὐτῶν, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν. But if you do not forgive men their trespasses[10], neither will your Father
forgive your trespasses. |
[1] Or: “προσευχησθε ουκ εσεσθε ως” (NA-Text and Vg-St). Second-person plural (“when ye pray”, old English instead of second-person singular “when you pray”, Latin equivalent: “cum orates”): א2 B Z ƒ1 22 372 892 syrpal cop arm Origen Chrysostom | TR: א* D K L W Δ Θ ƒ13 33 565 579 700 1241 1424 Byz itk itq syrc syrp syrh Theophylact || The Harklean Syriac version has a marginal note with the NA-Text reading and codex Sinaiticus was corrected from the original Byzantine reading to the Alexandrian reading in the 500’s or 600’s. The Lord uses interchangeably singulars and plurals in his injunctions on almsgiving, prayer and fasting from verse 1 through verse 18. The general heading of each section can start either in the plural (6:5?, 6:16) or singular (6:2,6:5?) and within each pericope there is a “but you (Gr.: “συ δε” or “σου δε”) and those are invariably singular (6:3, 6:6, 6:17). They follow this pattern: almsgiving (singular-singular), prayer (plural?-singular) and fasting (plural-singular). It is impossible to determine the correct reading on internal grounds and both are equally strong when it comes to external evidence.
[2] NA-Text omits “αν”.
[3] NA-Text omits “οτι”.
[4] NA-Text and WPF35 read “ταμειον”: א B K M X Z Δ Byzpt | TR: Byz Theophylact;
“ταμιον”: D Θ. The Alexandrian “ταμειον”
has been adopted in the Greek text.
[5] NA-Text and Vg-St omit “openly”. See footnote in 6:4.
[6] NA-Text reads “βατταλογησητε”.
[7] NA-Text omits “της”, the definite article
before “earth”.
[8] NA-Text reads “αφηκαμεν”,
which is literally translated as “have forgiven” instead of “forgive”.
[9] NA-Text and Vg-St omit “For yours is the kingdom, and the power, and the glory forever. Amen”: א B D Z 0170 ƒ1 130 205 372 890 1090c 2701supp 2737 2780* 2786 ita itaur itb itc itff1 ith itl copmae Diatessaronsyr Origen Tertullian Cyprian Hylary Ambrosiaster Ambrose Jerome Augustine Cyril-Jerusalem Bede | TR: E G K L W Δ Θ Π Σ 0233 ƒ13 22 28 33 157 180 225 418 565 579 597 700 892 1006 1009 1010 1071 1079 1195 1216 1230 1241 1242 1243 1292 1365 1424 1505 1546 1646 2148 2174 Byz itf (itq) (itg1) syrp syrh syrpal goth arm eth geo slav Diatessaronarab Diatessaronarm Apostolic Constitutions Chrysostom Theophylact || Over 90% of all Greek manuscripts contain the doxology of the Lord’s prayer. It is supported by Byzantine, Alexandrian and Caesarean codices. This doxology or a modified version of it has been used in the church since the times of the Didache in the first century (“For your is the power and the glory forever”). Its liturgical use is widespread but because the evidence of several early witnesses and the Latin tradition is against it, it is more prudent to bracket it in the Greek text and the translation. But still a case could be made for the inclusion in the text on the agreement of so many witnesses of different provenances. It is not easy to understand how this doxology is found in the exact same form in some good witnesses of different text types, several different versions and early patristic writings. It is also possible that scribes saw the instability in some manuscripts as a sign of non-originality and removed it from the text to keep in it only what they perceived as certain. In conclusion, it is not prudent to remove it completely from the text. After the rejection of this clause as spurious by Lachmann, Tischendorf and Tregelles, Scrivener concluded that “the indictment against the last clause of the Lord’s prayer is hitherto unproven”, even though he “could not regard it as certain”. Western and eastern churches still read it in their liturgies. The clause “and lead us not into temptation but deliver us from evil” is certain and must be received as word of God. “For yours is the Kingdom, and the power, and the glory forever. Amen.” can be received as a good summary of the teaching of scriptures, even if in a derived and secondary sense. Lastly, the Greek text in the Complutensian Polyglot relegated this text to a marginal note where the author suggests that this doxology is probably a liturgical addition to the original text.
[10] Or: “if you do not
forgive men, neither...” by omitting “their trespasses” (NA-Text
and Vg-St). Among the majuscules, codex Sinaiticus and codex Bezae omit it and
so does the Diatessaron and the Peshitta. Augustine did not have it for his
commentary on the sermon on the mount. The Syriac and Coptic versions are
divided, but it is found in 97.3% of all Greek manuscripts and in the Gothic,
the Armenian, the Ethiopic, the Georgian and the Slavic version. Even the
Sahidic Coptic that quite often reflects the Alexandrian text, is a witness to
the inclusion of “their trespasses” in the text as well as codex Vaticanus. The
manuscripts of Basil and Theophylact had it as well as the Latin bible of the
venerable Bede. Internal evidence suggests scribal harmonization by adding
“their trespasses” from verse 14 into verse 15, but it is hard to see how it
could take place similarly across all those different witnesses encompassing
different text-types. Therefore, “their trespasses” has been kept in
the text with the alternate reading in the footnote given the good support from
codices א, D, the Peshitta, Augustine,
the Vulgate, the Diatessaron and eight old Latin codices (ita,
itaur, itc, itff1, itg1, ith,
itk, itl). Even though those witnesses seem to be
reflecting collectively a Western reading primarily (this is one of the examples Hort gave of "non-western interpolation"), it has the strength
of the internal evidence in its favor. The meaning of the text remains the
same with either of those variants.
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Notes:
1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;
2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;
3. TR: Textus Receptus. This text is not copyrighted;
4. NA-Text: Nestle-Aland text commonly known as critical text;
5. M-Text: Majority Text;
6. M-TextRP - Majority Text compiled by Maurice Robinson & William Pierpont;
6. M-TextHF - Majority Text compiled by Zane Hodges & Arthur Farstad;
7. Vg-St: Vulgate of Stuttgart;
8. WPF35: Wilbur Pickering-family 35;
9. P-Text: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.
10. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.
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To God all the glory for the preservation of the scriptures! He reigns!
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