by Ptr. Art Calaguas<\/p>\n\n\n\n
Shalom. <\/p>\n\n\n\n
As a wrap up, we will explore some theological nuances of the Disciple\u2019s Prayer that are brought about by the way just one verse in that prayer, namely Matthew 6:13, is translated. And then we shall look at and revisit some other parts within the text of Matthew 6:9-15.<\/p>\n\n\n\n
Let us now first study Matthew 6:13 in the Greek with my formal translation as follows:<\/p>\n\n\n\n
\u03ba\u03b1\u1f76 \u03bc\u1f74 \u03b5\u1f30\u03c3\u03b5\u03bd\u03ad\u03b3\u03ba\u1fc3\u03c2 \u1f21\u03bc\u1fb6\u03c2 \u03b5\u1f30\u03c2 \u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u03cc\u03bd, \u1f00\u03bb\u03bb\u1f70 \u1fe5\u1fe6\u03c3\u03b1\u03b9 \u1f21\u03bc\u1fb6\u03c2 \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6.<\/mark><\/em><\/p>\n\n\n\n And bring us not into trial, but deliver us from the evil one.<\/em><\/p>\n\n\n\n In this verse, 3 words come into view; the meaning and translation of the word \u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u03cc\u03bd (from \u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u03cc\u03c2, \u201cpeirasmos\u201d) in the first clause; and the translation and implication of the words \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6 (form \u03c4\u03bf\u1fe6, \u201ctou\u201d which is the definite article; and \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6 from \u03c0\u03bf\u03bd\u03b7\u03c1\u03cc\u03c2, \u201cpon\u00e9ros\u201d) from the second clause.<\/p>\n\n\n\n According to our lexicons, \u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u03cc\u03c2, \u201cpeirasmos\u201d is a noun that can be used to mean \u201c(a) trial, probation, testing, being tried, (b) temptation, (c) calamity, affliction\u201d (https:\/\/biblehub.com\/greek\/3986.htm<\/a>) depending on the context. We are all aware that the traditional translations of this prayer use the word \u201ctemptation\u201d to translate \u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u03cc\u03c2. But the question needs to be asked: Does God actually tempt us or even more, lead us into temptation? Or does he allow trials and\/or tests? James 1:12-15 is instructive and quite clear in this. Theologically, the correct translation should then be \u201ctrial\u201d or \u201ctest\u201d or a suitable synonym; not \u201ctemptation\u201d in this context. The Lord Jesus is teaching his disciples to entreat his Father not to bring them to trial or testing. The context rules out the word “temptation” here as God is good and does not tempt. The word is also singular, so it would be \u201ctrial\u201d and not \u201ctrials\u201d (NB. I correct myself on this.).<\/p>\n\n\n\n While the first clause has clear theological implication, the second one needs a little knowledge of Greek grammar to bring out the theological nuance in the light of some translation inconsistency. Our lexicons and Greek grammar give us the meaning and usage of \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6. The adjective \u03c0\u03bf\u03bd\u03b7\u03c1\u03cc\u03c2, \u201cpon\u00e9ros\u201d can mean \u201cevil, bad, wicked, malicious, slothful\u201d (https:\/\/biblehub.com\/greek\/4190.htm<\/a>). When the Greek definite article precedes this word, the correct way of translating \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6 is to take it as a substantive adjective, and should be rendered \u201cthe evil one\u201d and not just \u201cevil.\u201d Then the theological implication is revealed: Does God promise to deliver\/protect us from evil, bad, or wickedness? Bad things happen to good people and the innocent suffer from evil or wicked acts. These things do occur. Daniel B. Wallace in his Exegetical Insight on Matthew 6:13 in Chap. 9 of my ATS textbook by William D. Mounce, Basics of Biblical Greek Grammar: Third Edition<\/em> (Grand Rapids, MI: Zondervan, 2009), 64; says: \u201cThe text is not teaching that God will make our life a rose garden, but that he will protect us from the evil one, the devil himself (cf. John 10:28-30; 17:15).\u201d The teaching of the Lord here is that we can always pray and ask God to deliver us from the evil one even while we face dangers, mishaps, the bad, the ugly and the evil and wickedness of our fallen world. <\/p>\n\n\n\n I mentioned earlier about translation inconsistency; one can check out Matthew 5:37, 13:38 and John 17:15 which use exactly the same \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6 words as Matthew 6:13 and note the differences in the various translations. Matthew 5:37 has 18 of 27 translations using \u201cthe evil one\u201d (https:\/\/biblehub.com\/matthew\/5-37.htm<\/a>). Matthew 6:13 has 16 of 27 translations (https:\/\/biblehub.com\/matthew\/6-13.htm<\/a>). Matthew 13:38 has all 27 of 27 translations using \u201cthe evil\/wicked one\u201d (https:\/\/biblehub.com\/matthew\/13-38.htm<\/a>). Meanwhile, John 17:15 has 22 of 27 of translations using \u201cthe evil one\u201d (https:\/\/biblehub.com\/john\/17-15.htm<\/a>). Note that all these verses use exactly the same Greek words \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6 in the same or similar contexts (referring to the devil himself). It would certainly be better if the translations were consistent.<\/p>\n\n\n\n Another thing to note is that the prayer the Lord taught his disciples did not include in the earliest and most authoritative manuscripts the familiar \u201cFor thine is the kingdom, and the power, and the glory, for ever. Amen\u201d (from the KJV Bible). Most translations now omit this or note that this is a later addition or put them in brackets. It might have been added in by an exuberant scribe who could not help himself in praising God and as a result included this for liturgical purposes. It seems to have been added in quite early. And so it got copied for some time before scholars concluded that the text did not have this portion and so tradition had to give way.<\/p>\n\n\n\n One more thing that needs to be mentioned is that the Lord Jesus seemed to have emphasized the absolute necessity of forgiveness to our fellowmen. Matthew 6:14-15 reinforces the previous verse 12 about forgiving our debtors as we implore God to forgive our debts.<\/p>\n\n\n\n After studying this prayer taught by our Lord Jesus in greater detail, we can perhaps better understand and appreciate it more. And realize that this prayer, especially if offered up by a righteous person, is never in vain, and is powerful and effective (see James 5:16). Here again is my formal translation of Matthew 6:9-13 (The Disciple\u2019s Prayer): <\/p>\n\n\n\n 9<\/sup><\/em>\u2026Our Father the One in the heavens; may your name be sanctified,<\/em><\/p>\n\n\n\n 10<\/sup><\/em>May your kingdom come; may your will happen, as in heaven also on earth;<\/em><\/p>\n\n\n\n 11<\/sup><\/em>Our daily bread, may you give us today;<\/em><\/p>\n\n\n\n 12<\/sup><\/em>And may you forgive our debts, as we forgive our debtors;<\/em><\/p>\n\n\n\n 13<\/sup><\/em>And bring us not into trial, but deliver us from the evil one.<\/em><\/p>\n\n\n\n Allow me then to close this study with a portion from one of the Dead Sea Scrolls (DSS) Thanksgiving Hymns (Hodayot), specifically Hymn 26 (1QHa<\/sup> Column 18 lines 16-19) \u2013 A community hymn of thanksgiving to God, who has revealed himself:<\/p>\n\n\n\n 16<\/sup>Blessed are You, O LORD, God of compassion [and rich] in mercy, for You have made [th]e[se things] known that I might declare 17<\/sup>Your wondrous works, and not keep silent day and n[ight.] All power is Yours [. . .] 18<\/sup>by Your mercy, in Your great goodness and abun[dance of compassion. I] shall delight in [Your] fo[rgiveness,] 19<\/sup>for I rest in Your truth [. . .]. (Square brackets surround lost\/damaged portions of the scroll. Superscript numbers refer to line number, not verse number, within the column. All translation and conventions from Wise, Abegg Jr. and Cook, The Dead Sea Scrolls<\/em> (HarperCollins, 2005), 170-205.)<\/p>\n\n\n\n And now also, a portion from the Amidah Prayer:<\/p>\n\n\n\n