Pater Noster

[justnmartr]

Can anyone explain to me why in the “Our Father” the phrase “For Yours is the kingdom and the power and the glory forever. Amen.” gets omitted from most translations into English but is present in the Greek? This is referencing Matthew 6:13.

I know this last part is also found in the Didache, written about 100AD. What is the reason for the omission in some English texts?

 

[Bookcat]

Can anyone explain to me why in the “Our Father” the phrase “For Yours is the kingdom and the power and the glory forever. Amen.” gets omitted from most translations into English but is present in the Greek? This is referencing Matthew 6:13.

I know this last part is also found in the Didache, written about 100AD. What is the reason for the omission in some English texts?

It was part of the Liturgical usage of the Church…which it seems found its way by a copiest into some of the manuscripts at one point (in the margin I believe and then it found itself put into the text…)

 

[Bookcat]

Catechism:

2759 Jesus “was praying at a certain place, and when he ceased, one of his disciples said to him, ‘Lord, teach us to pray, as John taught his disciples.’”[1] In response to this request the Lord entrusts to his disciples and to his Church the fundamental Christian prayer. St. Luke presents a brief text of five petitions,[2] while St. Matthew gives a more developed version of seven petitions.[3] The liturgical tradition of the Church has retained St. Matthew’s text:

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.

2760 Very early on, liturgical usage concluded the Lord’s Prayer with a doxology. In the Didache, we find, “For yours are the power and the glory for ever.”[4] The Apostolic Constitutions add to the beginning: “the kingdom,” and this is the formula retained to our day in ecumenical prayer.[5]
The Byzantine tradition adds after “the glory” the words “Father, Son, and Holy Spirit.” The Roman Missal develops the last petition in the explicit perspective of “awaiting our blessed hope” and of the Second Coming of our Lord Jesus Christ.[6] Then comes the assembly’s acclamation or the repetition of the doxology from the Apostolic Constitutions.

 

[patrick457]

Can anyone explain to me why in the “Our Father” the phrase “For Yours is the kingdom and the power and the glory forever. Amen.” gets omitted from most translations into English but is present in the Greek? This is referencing Matthew 6:13.

I know this last part is also found in the Didache, written about 100AD. What is the reason for the omission in some English texts?

Simple. While a majority of manuscripts do contain it, some early ones which are judged to preserve a more better text do not have them. The NET footnote for the verse says:

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.

A bit of an explication for the funny little letters:

L - Codex Regius (8th century)
W - Codex Washingtonianus (ca. 400)
Θ - Codex Coridethianus (9th century)
0233 - Uncial 0233 (8th century)
13 - Minuscule 13 (13th century)
33 - Minuscule 33, aka Codex Colbertinus 2844 (9th century)
sy - Syriac
sa - Sahidic
Didache

א - Codex Sinaiticus (ca. AD 330-360)
B - Codex Vaticanus (ca. AD 325-350)
D - Codex Bezae (ca. AD 400)
Z - Codex Dublinensis (6th century)
0170 - Uncial 0170 (5th-6th century)
pc lat - A few Latin
mae- Middle Egyptian Matthew (4th-5th century)
Or - Origen (c. AD 185-254)

From wikipedia:

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, but is present in the manuscripts representative of the Byzantine text. The first known use of the doxology, in a less lengthy form (“for yours is the power and the glory forever”), 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 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 Catholics, as well as some Lutherans, 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 1970 revision of the Mass. It is attached to the version of the Lord’s Prayer used by Eastern Christianity (including Byzantine Rite Eastern Catholic Churches) and by most Protestants. A minority, generally fundamentalists, posit that the doxology was so important that early manuscripts of Matthew neglected it due to its obviousness, (footnote: It is unclear on what grounds they consider the doxology more important and obvious than, say, “Deliver us from evil.”) though several other quite obvious things are mentioned in the Gospels.

This is a listing of the variants:

ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα, εἰς τοὺς αἰῶνας. ἀμήν (For thine is the kingdom and the power and the glory, for ever. Amen.) — K, L, W, Δ, Θ, Π, f13, 28, 33, 565, 700, 892, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241, 1242, 1365, 1546, 1646, Byz, Lect

ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα, τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος εἰς τοὺς αἰῶνας. ἀμήν (For thine is the kingdom and the power and the glory, of the Father and of the Son and of the Holy Spirit for ever. Amen.) — 157, 225, 418

ὅτι σοῦ ἐστιν ἡ δύναμις εἰς τοὺς αἰῶνας. ἀμήν (For thine is the power for ever. Amen.) — itk

ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν (For thine is the power and the glory, for ever. Amen.) — copsa, copfay

ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν (For thine is the kingdom and the power for ever. Amen.) — syrc

ὅτι σοῦ ἐστιν ἡ βασιλεία, τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος εἰς τοὺς αἰῶνας. ἀμήν (For thine is the kingdom, of the Father and of the Son and of the Holy Spirit for ever. Amen.) — 1253

omitted by א, B, D, 0170, f1, ℓ 547, it, vg, copbo

Also see here for a bit more information.

 

[Ignatius]

Can anyone explain to me why in the “Our Father” the phrase “For Yours is the kingdom and the power and the glory forever. Amen.” gets omitted from most translations into English but is present in the Greek? This is referencing Matthew 6:13.

Actually, it isn’t present in the original manuscripts. It was originally part of the Liturgy and It appears to have been a gloss added in those copies received by the Protestants, so they mistakenly added it to their translations of the Bible.

 

[Oldtimer_7]

I recently bought The Orthodox Study Bible which was copyrighted by
St. Athanasius Orthodox Academy in 1993 and printed by Thomas Nelson Publishers. To my surprise, they used the New King James Version of scripture. The explanation was that the Textus Receptus was based on Byzantine witnesses that had been in use by the Eastern Church. Concerning Matthew 6:13, the footnotes state that the second part of v. 13 is not included in the Alexandrian texts.

 

[Tenet_Nosce]

It was part of the Liturgical usage of the Church…which it seems found its way by a copiest into some of the manuscripts at one point (in the margin I believe and then it found itself put into the text…)

Hi there… do you have any references for this? I am very interested to know which copies have it and which copies don’t. Any other references on who might have added the doxology and why?

 

[alih]

there was a t.v. preacher a couple of years ago, who gave an explanation of that ending.
he stated, that when the translation from on language to another was being done,
that phrase was penned onto the margin of the page by some monk who had been
working on it. whether or not true, that was his take. and he was a protestant.
have a good year. (alih)

 

[diggerdomer]

Actually, it isn’t present in the original manuscripts.

Which specific “original manuscripts” are you referring to?

It was originally part of the Liturgy

What Liturgy? When? Where? And in what language?

and It appears to have been a gloss added in those copies received by the Protestants, so they mistakenly added it to their translations of the Bible.

And your historical or scholarly reference for such a claim is…what?

 

[diggerdomer]

there was a t.v. preacher a couple of years ago, who gave an explanation of that ending.
he stated, that when the translation from on language to another was being done,
that phrase was penned onto the margin of the page by some monk who had been
working on it. whether or not true, that was his take. and he was a protestant.
have a good year. (alih)

An anonymous preacher from a couple of years ago is not really helpful.

 

[patrick457]

Which specific “original manuscripts” are you referring to?

I would quote myself several posts ago:

Simple. While a majority of manuscripts do contain it, some early ones which are judged to preserve a more better text do not have them. The NET footnote for the verse says:

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.

A bit of an explication for the funny little letters:

L - Codex Regius (8th century)
W - Codex Washingtonianus (ca. 400)
Θ - Codex Coridethianus (9th century)
0233 - Uncial 0233 (8th century)
13 - Minuscule 13 (13th century)
33 - Minuscule 33, aka Codex Colbertinus 2844 (9th century)
sy - Syriac
sa - Sahidic
Didache

א - Codex Sinaiticus (ca. AD 330-360)
B - Codex Vaticanus (ca. AD 325-350)
D - Codex Bezae (ca. AD 400)
Z - Codex Dublinensis (6th century)
0170 - Uncial 0170 (5th-6th century)
pc lat - A few Latin
mae- Middle Egyptian Matthew (4th-5th century)
Or - Origen (c. AD 185-254)

From wikipedia:

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, but is present in the manuscripts representative of the Byzantine text. The first known use of the doxology, in a less lengthy form (“for yours is the power and the glory forever”), 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 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 Catholics, as well as some Lutherans, 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 1970 revision of the Mass. It is attached to the version of the Lord’s Prayer used by Eastern Christianity (including Byzantine Rite Eastern Catholic Churches) and by most Protestants. A minority, generally fundamentalists, posit that the doxology was so important that early manuscripts of Matthew neglected it due to its obviousness, (footnote: It is unclear on what grounds they consider the doxology more important and obvious than, say, “Deliver us from evil.”) though several other quite obvious things are mentioned in the Gospels.

This is a listing of the variants:

ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα, εἰς τοὺς αἰῶνας. ἀμήν (For thine is the kingdom and the power and the glory, for ever. Amen.) — K, L, W, Δ, Θ, Π, f13, 28, 33, 565, 700, 892, 1009, 1010, 1071, 1079, 1195, 1216, 1230, 1241, 1242, 1365, 1546, 1646, Byz, Lect

ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα, τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος εἰς τοὺς αἰῶνας. ἀμήν (For thine is the kingdom and the power and the glory, of the Father and of the Son and of the Holy Spirit for ever. Amen.) — 157, 225, 418

ὅτι σοῦ ἐστιν ἡ δύναμις εἰς τοὺς αἰῶνας. ἀμήν (For thine is the power for ever. Amen.) — itk

ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν (For thine is the power and the glory, for ever. Amen.) — copsa, copfay

ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν (For thine is the kingdom and the power for ever. Amen.) — syrc

ὅτι σοῦ ἐστιν ἡ βασιλεία, τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος εἰς τοὺς αἰῶνας. ἀμήν (For thine is the kingdom, of the Father and of the Son and of the Holy Spirit for ever. Amen.) — 1253

omitted by א, B, D, 0170, f1, ℓ 547, it, vg, copbo

Also see here for a bit more information.

 

[brb3]

It appears to have been a gloss added in those copies received by the Protestants, so they mistakenly added it to their translations of the Bible.

So the Protestants have ADDED some of Catholic Liturgical Traditions to their Bibles … that’s Rich !!! And they say they don’t have [or believe in] Catholic Traditions … HA HA !!

 

[patrick457]

What Liturgy? When? Where? And in what language?

One of the very first attestations of it is in the Didache (8.2-3), and no, it’s not in the context of a liturgy:

μηδὲ προσεύχεσθε ὡς οἱ ὑποκριταί, ἀλλ’ ὡς ἐκέλευσεν ὁ κύριος ἐν τῷ εὐαγγελίῳ αὐτοῦ, οὕτω προσεύχεσθε· Πάτερ ἡμῶν ὁ ἐν τῷ οὐρανῷ, ἁγιασθήτω τὸ ὄνομά σου, ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον, καὶ ἄφες ἡμῖν τὴν ὀφειλη ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς οφειλέταις ἡμῶν, καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ· ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας.
τρὶς τῆς ἡμέρας οὕτω προσεύχεσθε.

Now do not pray as the hypocrites, but as the Lord commanded in His Gospel, pray thus: “Our Father, who is in the heaven, hallowed be your name, your kingdom come, your will be done, as in heaven also upon earth; give us today our daily bread, and forgive us our debt as we forgive our debtors, and lead us not into testing, but deliver us from the evil one, for yours is the power and the glory to the ages.”
Three times a day thus pray.

The Divine Liturgy of St. James, the oldest complete form of the Eastern varieties of the Divine Liturgy still in use among certain Christian churches, also happens to include the doxology. Same with the Divine Liturgies of Sts. Basil and John Chrysostom.

Ὁ ῾Ιερεύς· Καὶ καταξίωσον ἡμᾶς, Δέσποτα, φιλάνθρωπε Κύριε, μετὰ παρρησίας, ἀκατακρίτως, ἐν καθαρᾷ καρδίᾳ, ψυχῇ πεφωτισμένῃ, ἀνεπαισχύντῳ προσώπῳ, ἡγιασμένοις χείλεσι, τολμᾶν ἐπικαλεῖσθαί σε, τὸν ἐν τοῖς οὐρανοῖς ἅγιον Θεὸν Πατέρα καὶ λέγειν·

Ὁ Λαός· Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου, ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.

Ὁ ῾Ιερεύς· Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, Κύριε, Κύριε τῶν δυνάμεων, ὁ εἰδὼς τὴν ἀσθένειαν ἡμῶν, ἀλλὰ ῥῦσαι ἡμᾶς, ἀπὸ τοῦ πονηροῦ καὶ ἐκ τῶν ἔργων αὐτοῦ καὶ πάσης ἐπηρείας καὶ μεθοδείας αὐτοῦ διὰ τὸ ὄνομά σου τὸ ἅγιον, τὸ ἐπικληθὲν ἐπὶ τὴν ἡμετέραν ταπείνωσιν.
(ἐκφώνησις) Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
Ὁ Λαός· ᾿Αμήν.

Priest (aloud): And count us worthy, Master, Lord who loves mankind, with boldness and without condemnation, with a pure heart, enlightened soul, face unashamed, lips that are sanctified to dare to call upon you, the holy God in heaven, as Father, and to say:

People: Our Father, who is in the heavens, hallowed be your name, your kingdom come, your will be done, as in heaven also upon the earth; give us today our daily bread, and forgive us our debts as we forgive our debtors, and lead us not into testing, but deliver us from the evil one.

Priest, in a low voice: And do not lead us into temptation that we cannot endure, Lord, Lord of powers, who know our weakness, but deliver us from the evil one and from his works, and from all his influence and guile, for the sake of your holy Name, that has been invoked upon our lowliness.
(aloud): For yours is the kingdom and the power and the glory, of the Father, and the Son and the Holy Spirit, now and ever, and to the ages of the ages.
People: Amen.

 

[alih]

i believe the preacher’s name was scott. his daughter has taken over his ministry since
his death a few years ago. he had programs on t.v. and shortwave radio where he
solicited donations from those listening to him.
i enjoyed some of his stuff which was of interest one of which traced the house of
dan from the mideast through europe and into the british isles.
whether of not it was true is superfluous. to me, it was interesting. have a good year.
(alih)

 

[diggerdomer]

I would quote myself several posts ago:

I may have misunderstood. I thought “original manuscripts” meant just that.

The references you cited are early manuscripts for a given language, but certainly not the “original” ones.

 

[diggerdomer]

One of the very first attestations of it is in the Didache (8.2-3), and no, it’s not in the context of a liturgy:

Right. It’s there, but this is not a liturgical text. And it’s dating may or may not be earlier than the Gospels.

The Divine Liturgy of St. James, the oldest complete form of the Eastern varieties of the Divine Liturgy still in use among certain Christian churches, also happens to include the doxology. Same with the Divine Liturgies of Sts. Basil and John Chrysostom.

Yes, of course, but the texts of these liturgies are centuries later than the New Testament.