It appears that the liturgical development of the Lord’s Prayer became a synthesis of the two accounts in Matthew and Luke. For instance, in Matthew the text reads, οφειληματα, “debts” but in Luke the text reads αμαρτιας, “sins” or sometimes “trespasses.”
Of course, the primary textual issue concerns whether the ending is in fact part of the original text (“For Thine is the kingdom and the power and the glory forever and ever. “). For this study, I will not pursue that point, except to note that the evidence suggests that the ending was not original to the texts in Matthew/Luke, but became canonical because of its incorporation into the liturgy as such. Interestingly, within Lutheran liturgy, there is recognition of the difference between the ending and the rest of the prayer in the “Service of the Sacrament”, in which the pastor prays/chants the prayer itself, and the congregation responds/chants with the last line as an appropriate doxological response. Musically, theologically, and emotionally a very powerful combination! For me this is the most significant musical memory of the entire liturgy from 50+ years ago.
The first rendering is from the traditional liturgy as (LSB, pp. 196), which follows the KJV.
Liturgy
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 forever and ever. Amen.
Matthew 6:9-13
NKJV
- Our Father in heaven,
Hallowed be Your name.
Your kingdom come.
Your will be done
On earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
As we forgive our debtors.
And do not lead us into temptation,
But deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever. Amen.
ESV
- “Our Father in heaven,
hallowed be your name.
Your kingdom come,
your will be done,
on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from evil.
NIV
- “‘Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done
on earth as it is in heaven.
Give us today our daily bread.
Forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from the evil one.
NLT
- Our Father in heaven,
may your name be kept holy.
May your Kingdom come soon.
May your will be done on earth,
as it is in heaven.
Give us today the food we need,
and forgive us our sins,
as we have forgiven those who sin against us.
And don’t let us yield to temptation,
but rescue us from the evil one.
CEV
- Our Father in heaven,
help us to honor
your name.
Come and set up
your kingdom,
so that everyone on earth
will obey you,
as you are obeyed
in heaven.
Give us our food for today.
Forgive us for doing wrong,
as we forgive others.
Keep us from being tempted
and protect us from evil.
GW
- Our Father in heaven,
let your name be kept holy.
Let your kingdom come.
Let your will be done on earth
as it is done in heaven.
Give us our daily bread today.
Forgive us as we forgive others.
Don’t allow us to be tempted.
Instead, rescue us from the evil one.
Apart from the “understandability” of the words, I am focusing on the use of this within the context of liturgy. I think that God’s Word is the easiest to understand in contemporary English, although NLT and CEV would be second. Obviously, the NKJV most closely reflects the KJV and liturgical text. In the case of the Lord’s Prayer, however, there is another factor to keep in mind, the synthesis of two different texts. So a proposal to the Lord’s Prayer to modernize it would go like this:
Liturgy Our Father who is in heaven, hallowed be Your name, Your kingdom come, Your 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 Yours is the kingdom and the power and the glory forever and ever. Amen.
Notice that this involves changing only five words, but retaining the cadence of the original liturgical text. This means that those who learned the traditional wording and those who used the “modernized” text can speak it together without an interruption or disturbance. I have experimented with this, having ½ of the congregation speaking the traditional words and the other ½ of the congregation speak the modernized text (then we switched sides). They were pleasantly surprised that it worked so well and they appreciated that either would be acceptable.
This might be a help for those who look for a translation that will engage everyone in the memory of Scripture texts, especially those who learned using the KJV. I found that when getting the congregation to memorize together, the NKJV worked the best.
