KJV: And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
YLT: And mayest Thou not lead us to temptation, but deliver us from the evil, because Thine is the reign, and the power, and the glory -- to the ages. Amen.
Darby: and lead us not into temptation, but save us from evil.
ASV: And bring us not into temptation, but deliver us from the evil one.
| εἰσενέγκῃς | lead |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: εἰσφέρω Sense: to bring into, in or to. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| πειρασμόν | temptation |
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Parse: Noun, Accusative Masculine Singular Root: πειρασμός Sense: an experiment, attempt, trial, proving. |
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| ῥῦσαι | deliver |
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Parse: Verb, Aorist Imperative Middle, 2nd Person Singular Root: ῥύομαι Sense: to draw to one’s self, to rescue, to deliver. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| πονηροῦ | evil |
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Parse: Adjective, Genitive Neuter Singular Root: πονηρός Sense: full of labours, annoyances, hardships. |
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| σοῦ | yours |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| βασιλεία | kingdom |
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Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| δύναμις | power |
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Parse: Noun, Nominative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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| δόξα | glory |
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Parse: Noun, Nominative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| αἰῶνας | ages |
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Parse: Noun, Accusative Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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| Ἀμήν⧽ | Amen |
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Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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Greek Commentary for Matthew 6:13
“Bring” or “lead” bothers many people. It seems to present God as an active agent in subjecting us to temptation, a thing specifically denied in James 1:13. The word here translated “temptation” That is the idea here. Here we have a “Permissive imperative” as grammarians term it. The idea is then: “Do not allow us to be led into temptation.” There is a way out (1 Corinthians 10:13), but it is a terrible risk. [source]
The ablative case in the Greek obscures the gender. We have no way of knowing whether it is ο πονηρος ho ponēros (the evil one) or το πονηρον to ponēron (the evil thing). And if it is masculine and so ο πονηρος ho ponēros it can either refer to the devil as the Evil One par excellence or the evil man whoever he may be who seeks to do us ill. The word πονηρος ponēros has a curious history coming from πονος ponos (toil) and πονεω poneō (to work). It reflects the idea either that work is bad or that this particular work is bad and so the bad idea drives out the good in work or toil, an example of human depravity surely.The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary very much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus. [source]
It is a mistake to define this word as only solicitation to evil. It means trial of any kind, without reference to its moral quality. Thus, John 6:6); Paul and Timothy assayed to go to Bithynia (Acts 16:7); “Examine yourselves” (2 Corinthians 13:5). Here, generally of all situations and circumstances which furnish an occasion for sin. We cannot pray God not to tempt us to sin, “for God cannot be tempted with evil, neither tempteth he any man” (James 1:13). [source]
Reverse Greek Commentary Search for Matthew 6:13
See on Matthew 6:13. [source]
Jesus repeats the command of Matthew 26:38 with the addition of prayer and with the warning against the peril of temptation. He himself was feeling the worst of all temptations of his earthly life just then. He did not wish then to enter such temptation Thus we are to understand the prayer in Matthew 6:13 about leading (being led) into temptation. Their failure was due to weakness of the flesh as is often the case. [source]
See on Matthew 6:13. [source]
See on sa40" translation="">Matthew 6:13.sa40 [source]
See on temptation, Matthew 6:13. [source]
See on temptation, Matthew 6:13. [source]
“Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation.” It is real “temptation” here, not just “trial.” Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in Matthew 6:13. Jesus repeats this warning in Luke 22:46. [source]
. Not in the Greek, asyndeton Supply προσευχομενος proseuchomenos (praying), complementary or supplementary participle.Teach us Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Present passive participle of ελεγχω elegchō an old verb meaning in Homer to treat with contempt, then to convict (Matthew 18:15), to expose (Ephesians 5:11), to reprove as here. The substantive ελεγχος elegchos means proof (Hebrews 11:1) and ελεγμος elegmos censure (2 Timothy 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. Evil things Incorporated into the relative sentence. The word is from πονοσ πονεω ponosclass="normal greek">οπταλμος πονηρος poneō toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” In Matthew 6:23 it is a diseased eye. So Satan is “the evil one” (Matthew 5:37; Matthew 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek. [source]
Literally, proving. See on Matthew 6:13. Wyc., tempting. [source]
First aorist active subjunctive of αιρω airō (liquid verb). From the evil one Ablative case with εκ ek but can mean the evil man, Satan, or the evil deed. See same ambiguity in Matthew 6:13. But in 1 John 5:18 ο πονηρος ho ponēros is masculine (the evil one). Cf. Revelation 3:10. [source]
See on Matthew 6:13. [source]
Only here and Matthew 4:3. lxx. See on Matthew 6:13. [source]
(correct rendition), with a play (paronomasia) on πιστις pistis by πιστος pistos as in Romans 3:3 we have a word-play on απιστεω apisteō and απιστια apistia The Lord can be counted on, however perverse men may be. From the evil one (απο του πονηρου apo tou ponērou). Apparently a reminiscence of the Lord‘s Prayer in Matthew 6:13 ρυσαι ημας απο του πονηρου rusai hēmas apo tou ponērou But here as there it is not certain whether του πονηρου tou ponērou is neuter (evil) like to πονηρον ponēron in Romans 12:9 or masculine (the evil one). But we have ο πονηρος ho ponēros (the evil one) in 1 John 5:18 and του πονηρου tou ponērou is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott) or merely the evil man like those mentioned in 2 Thessalonians 3:2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite. [source]
Apparently a reminiscence of the Lord‘s Prayer in Matthew 6:13 ρυσαι ημας απο του πονηρου rusai hēmas apo tou ponērou But here as there it is not certain whether του πονηρου tou ponērou is neuter (evil) like to πονηρον ponēron in Romans 12:9 or masculine (the evil one). But we have ο πονηρος ho ponēros (the evil one) in 1 John 5:18 and του πονηρου tou ponērou is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott) or merely the evil man like those mentioned in 2 Thessalonians 3:2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite. [source]
oP. Lit. fall into; but invariably in N.T. with εἰς intoTemptation ( πειρασμὸν )See on Matthew 6:13. [source]
See on Matthew 6:13. [source]
In the general sense of trials. See on Matthew 6:13; and 1 Peter 1:6. [source]
Kindred with δοκίμιον , proof, and better rendered by Rev., proved. The verb is used in classical Greek of assaying or testing metals, and means, generally, to approve or sanction upon test. It is radically akin to δέχεσθαι , to receive, and hence implies a proof with a view to determine whether a thing be worthy to be received. Compare 1 Corinthians 3:13; Galatians 6:4; 1 John 4:1. It thus differs from πειράζειν , to try or tempt (see on πειρασμοῖς , 1 Peter 1:6), in that that verb indicates simply a putting to proof to discover what good or evil is in a person; and from the fact that such scrutiny so often develops the existence and energy of evil, the word acquired a predominant sense of putting to the proof with the design or hope of breaking down the subject under the proof - in other words, of temptation in the ordinary sense. Hence Satan is called ὁ πειράζων , the tempter, Matthew 4:3; 1 Thessalonians 3:5. See on Matthew 6:13. Archbishop Trench observes that “ δοκιμάζειν could not be used of Satan, since he never proves that he may approve, nor tests that he may accept.” [source]
First aorist middle of ρυομαι ruomai as in Matthew 6:13, still part of the protasis with ει ei Lot This adjective δικαιος dikaios occurs three times in 2 Peter 2:7, 2 Peter 2:8. See Wisdom 10:6. [source]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον tērei auton not τηρει εαυτον tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι gegennēmai of himself and uses also τηρεω tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Lit., “of the trial” See on Matthew 6:13; see on 1 Peter 1:7. Rev., trial. [source]