54-513: Pater Noster , or the Lord's Prayer, is a prayer in Christianity. Pater Noster or Paternoster may also refer to: Pater Noster The Lord's Prayer , also known by its incipit Our Father ( Greek : Πάτερ ἡμῶν , Latin : Pater Noster ), is a central Christian prayer that Jesus taught as the way to pray. Two versions of this prayer are recorded in the gospels : a longer form within
108-509: A Jewish Christian community and the Lucan in the Gentile Christian community". If either evangelist built on the other, Joachim Jeremias attributes priority to Matthew on the grounds that "in the early period, before wordings were fixed, liturgical texts were elaborated, expanded and enriched". On the other hand, Michael Goulder, Thomas J. Mosbo and Ken Olson see the shorter Lucan version as
162-464: A better world. These believe that Jesus' commands to feed the hungry and clothe the needy make the seeds of the kingdom already present on earth (Lk 8:5–15; Mt 25:31–40). Hilda C. Graef notes that the operative Greek word, basileia, means both kingdom and kingship (i.e., reign, dominion, governing, etc.), but that the English word kingdom loses this double meaning. Kingship adds a psychological meaning to
216-413: A distinction of meaning: for example ἵστημι (to set up or cause to stand) has both ἕστησα and ἕστην as aorists, but the first has a transitive meaning ('I set up') and the second an intransitive meaning ('I stood'). The stem of the first aorist is often marked by the addition of morphs: -σα- in the active and middle voice, and -θη- in the passive voice. Because of the σ ( sigma ), it
270-419: A fact of experience ( ἐμπειρίᾱ empeiríā ), and is modified by the adverbs meaning 'often', 'always', 'sometimes', 'already', 'not yet', 'never', etc. (English tends to express similar timeless assertions with the simple present .) The gnomic aorist is regarded as a primary tense in determining the mood of verbs in subordinate clauses. That is to say, subordinate clauses take the subjunctive instead of
324-443: A given point, but unlike the past potential, it is a statement of fact. The aorist or imperfect indicative with ἄν án may express past unreality or counterfactuality . This is called the unreal indicative . This construction is used in the consequence of past counterfactual conditional sentences . Outside of indirect discourse, an aorist participle may express any time (past, present, or rarely future) relative to
378-407: A number of variations in meaning that appear in all moods. In verbs denoting a state or continuing action, the aorist may express the beginning of the action or the entrance into the state. This is called ingressive aorist (also inceptive or inchoative ). The resultative aorist expresses the result of an action. Whether this is truly distinguishable from the normal force of the narrative aorist
432-406: A passive first aorist or vice versa. The root aorist is characteristic of athematic verbs (those with a present active in -μι ). Like the second aorist, the stem is the bare root, and endings are similar to the imperfect in the indicative, and identical to the present in non-indicative moods. It is sometimes included as a subcategory of the second aorist because of these similarities, but unlike
486-422: A past tense. However, it is often idiomatic to use the aorist to refer to present time. For example, 'Go to school today' would be expressed using the aorist imperative, since the speaker is giving a command to do an action at one point in time, rather than 'Keep going to school'. Some modern linguists describe the aorist as solely an aspect, claiming that any information about time comes from context. The aorist
540-467: A prayer known as the embolism . In the official International Commission on English in the Liturgy (ICEL) English translation, the embolism reads: "Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Saviour, Jesus Christ." This elaborates on
594-1784: A reworking of the Matthaean text, removing unnecessary verbiage and repetition. The Matthaean version has completely ousted the Lucan in general Christian usage. The following considerations are based on the Matthaean version. The majority percentage of the verbs are aorist imperatives. In the first part of the prayer there are third person passive imperatives, while in the last one there are second person active imperatives. Standard edition of Greek text 1. πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (páter hēmôn ho en toîs ouranoîs) 2. ἁγιασθήτω τὸ ὄνομά σου (hagiasthḗtō tò ónomá sou) 3. ἐλθέτω ἡ βασιλεία σου (elthétō hē basileía sou) 4. γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς (genēthḗtō tò thélēmá sou hōs en ouranô(i) kaì epì gês) 5. τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον (tòn árton hēmôn tòn epioúsion dòs hēmîn sḗmeron) 6. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν (kaì áphes hēmîn tà opheilḗmata hēmôn hōs kaì hēmeîs aphḗkamen toîs opheilétais hēmôn) 7. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ (kaì mḕ eisenénkēis hēmâs eis peirasmón allà rhŷsai hēmâs apò toû ponēroû) Patriarchal Edition 1904 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 . Roman Missal There are several different English translations of
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#1732851131972648-411: A second aorist: the distinction is like that between weak ( try , tried ) and strong verbs ( write , wrote ) in English. But the distinction can be better described by considering the second aorist as showing the actual verb stem when the present has a morph to designate present stem, like -σκ- , or reduplication with ι as in δίδωμι . A very few verbs have both types of aorist, sometimes with
702-448: A short, hymn-like verse that exalts the glory of God. Older English translations of the Bible, based on late Byzantine Greek manuscripts, included it, but it is absent in the oldest manuscripts and is not considered to be part of the original text of Matthew 6:9 – 13 . The translators of the 1611 King James Bible assumed that a Greek manuscript they possessed was ancient and therefore adopted
756-639: A version which is closely similar to that of Matthew and also to the modern prayer. It ends with the Minor Doxology . Here shown in the New International Version (NIV): Initial words on the topic from the Catechism of the Catholic Church teach that it "is truly the summary of the whole gospel". The prayer is used by most Christian denominations in their worship and with few exceptions,
810-423: A whole can be described in the imperfect, while the individual steps in that process will be aorist. Here the imperfect ἔπαιζε 'was playing' is the whole process of the game (which continues past these extracts); the aorists the individual steps. The narrative aorist has the same force, of an undivided or single action, when used by itself: 'Were wont to do him homage' is the imperfect, 'made their obeisance'
864-565: Is also called sigmatic aorist . Compensatory lengthening affects first aorist forms whose verbal root ends in a sonorant ( nasal or liquid : ν , μ , ρ , λ ). In Attic and Ionic Greek (also in Doric , with some differences), the σ in the first aorist suffix causes compensatory lengthening of the vowel before the sonorant, producing a long vowel ( α → η or ᾱ , ε → ει , ι → ῑ , ο → ου , υ → ῡ ). In Aeolic Greek (which contributes some forms to Homeric ),
918-399: Is disputable. The aorist usually implies a past event in the indicative, but it does not assert pastness, and can be used of present or future events. The aorist and the imperfect are the standard tenses for telling a story. The ordinary distinction between them is between an action considered as a single undivided event and the action as a continuous event. Thus, for example, a process as
972-413: Is in most cases clearly distinguished by its form. In late prose, it is mandatory for the aorist to have a prefix or lengthened initial syllable called an augment . It often has an infixed s ( σ ) or th ( θ ) sound (for active and passive voices, respectively), and it takes a particular set of endings. For example, 'I loosen' is expressed in the present tense as λύω ( lúō ), while 'I loosened' in
1026-412: Is no vowel in the present stem besides the e of ablaut, the aorist has no vowel, or has an α from a vocalic ρ or λ . Present stems of verbs with a reduplicated aorist often do not have e-grade or an infix or suffix. The endings include an ο or ε ( thematic vowel ). In the indicative, endings are identical to those of the imperfect ; in non-indicative moods, they are identical to those of
1080-558: Is not contained in the Lord's Prayer, provided of course we are praying in a correct and proper way. This excerpt from Augustine is included in the Office of Readings in the Catholic Liturgy of the Hours . Many have written biblical commentaries on the Lord's Prayer. Contained below are a variety of selections from some of those commentaries. This subheading and those that follow use
1134-516: Is the kingdom, the power and the glory, for ever and ever, Amen"), a later addition appearing in some manuscripts of Matthew. In biblical criticism , the absence of the Lord's Prayer in the Gospel of Mark , together with its occurrence in Matthew and Luke, has caused scholars who accept the two-source hypothesis (against other document hypotheses ) to conclude that it is probably a logion original to
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#17328511319721188-489: Is within you" (Luke 17:21). Aorist (Ancient Greek)#Syntax In the grammar of Ancient Greek , an aorist (pronounced / ˈ eɪ . ə r ɪ s t / or / ˈ ɛər ɪ s t / ) (from the Ancient Greek ἀόριστος aóristos , 'undefined') is a type of verb that carries certain information about a grammatical feature called aspect . For example, an English speaker might say either "The tree died" or "The tree
1242-503: The Q source . The common source of the two existing versions, whether Q or an oral or another written tradition, was elaborated differently in the Gospels of Matthew and Luke. Marianus Pale Hera considers it unlikely that either of the two used the other as its source and that it is possible that they "preserve two versions of the Lord's Prayer used in two different communities: the Matthean in
1296-658: The Sermon on the Mount in the Gospel of Matthew , and a shorter form in the Gospel of Luke when "one of his disciples said to him, 'Lord, teach us to pray, as John taught his disciples ' ". Regarding the presence of the two versions, some have suggested that both were original, the Matthean version spoken by Jesus early in his ministry in Galilee , and the Lucan version one year later, "very likely in Judea ". Didache (at chapter VIII) reports
1350-477: The imperfect ) with the modal particle ἄν án , Homeric κέ(ν) ké[n] , may express past potentiality , probability, or necessity. The aorist indicative (also the imperfect , or past iterative in Herodotus ) with ἄν án may express repeated or customary past action. This is called the iterative indicative . It is similar to the past potential, since it denotes what could have happened at
1404-416: The liturgical form is the version from the gospel of Matthew. Although theological differences and various modes of worship divide Christians, according to Fuller Theological Seminary professor Clayton Schmit, "there is a sense of solidarity in knowing that Christians around the globe are praying together ... and these words always unite us." The first three of the seven petitions in Matthew address God;
1458-424: The present . A second aorist passive is distinguished from a first aorist passive only by the absence of θ . A few verbs have passive aorists in both forms, usually with no distinction in meaning; but ἐφάνην 'I appeared' is distinguished from ἐφάνθην 'I was shown'. There is no correlation between the first/second aorist distinction in the active and the passive: a verb with an active second aorist may have
1512-406: The second aorist is the bare root of the verb, or a reduplicated version of the root. In these verbs, the present stem often has e -grade of ablaut and adds a nasal infix or suffix to the basic verb root, but the aorist has zero-grade (no e ) and no infix or suffix. When the present has a diphthong (e.g., ει ), the second aorist has the offglide of the diphthong ( ι ). When there
1566-545: The σ causes compensatory lengthening of the sonorant instead of the vowel, producing a double consonant ( ν → νν , λ → λλ ). The present stem sometimes undergoes sound changes caused by a suffix — for instance, -ι̯- ( IPA : /j/ , English consonantal y ). In this case, the aorist is formed from the verbal root without the present-stem sound changes. Kiparsky analyzes the process as debuccalization of s ( σ ) to h in Proto-Greek , metathesis of h and
1620-452: The 1662 Book of Common Prayer (BCP) (see above) Our Father, which art in heaven "Our" indicates that the prayer is that of a group of people who consider themselves children of God and who call God their "Father". "In heaven " indicates that the Father who is addressed is distinct from human fathers on earth. Augustine interpreted "heaven" ( coelum , sky) in this context as meaning "in
1674-521: The Lord or prevail on him. When we say: "Hallowed be your name", we are reminding ourselves to desire that his name, which in fact is always holy, should also be considered holy among men. ...But this is a help for men, not for God. ...And as for our saying: "Your kingdom come," it will surely come whether we will it or not. But we are stirring up our desires for the kingdom so that it can come to us and we can deserve to reign there. ...When we say: "Deliver us from evil," we are reminding ourselves to reflect on
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1728-484: The Lord's Prayer from Greek or Latin, beginning around AD 650 with the Northumbrian translation. Of those in current liturgical use, the three best-known are: All these versions are based on the text in Matthew, rather than Luke, of the prayer given by Jesus. The concluding doxology ("For thine is the kingdom, the power, and the glory for ever") is representative of the practice of concluding prayers with
1782-461: The aorist aspect is ἔλυσα ( élusa ). In the grammatical terminology of classical Greek, the aorist is a tense , one of the seven divisions of the conjugation of a verb, found in all moods and voices . It has a consistent stem across all moods . By contrast, in Theoretical linguistics , tense refers to a form that specifies a point in time (past, present, or future), so in that sense
1836-776: The aorist is a tense-aspect combination. The literary Greek of Athens in the fifth and fourth centuries BC, Attic Greek , was the standard school-room form of Greek for centuries. This article therefore describes chiefly the Attic aorist but also the variants at other times and in other dialects as needed. The poems of Homer were studied in Athens and may have been compiled there. They are in Epic or Homeric Greek , an artificial blend of several dialects, not including Attic. The Homeric aorist differs in morphology from Attic, but educated Athenians imitated Homeric syntax. Conversely, Hellenistic or Koine Greek
1890-524: The aorist is to express events before the time of the story:{{sfnp|Rijksbaron|2002|at=§6.3.1; last clause trans. following Rijksbaron It thus often translates an English or Latin pluperfect: the Greek pluperfect has the narrower function of expressing a state of affairs existing at the time of the story as the result of events before the time of the story. The gnomic aorist expresses the way things generally happen, as in proverbs. The empiric aorist states
1944-446: The aorist, of προσκυνῶ 'kowtow'. On the other hand, if the entire action is expressed, not as a continuous action, but as a single undivided event, the aorist is used: Herodotus introduces his story of Cyrus playing with: The aorist is also used when something is described as happening for some definite interval of time; this particular function can be more precisely called the temporal aorist: The other chief narrative use of
1998-431: The fact that we do not yet enjoy the state of blessedness in which we shall suffer no evil. ...It was very appropriate that all these truths should be entrusted to us to remember in these very words. Whatever be the other words we may prefer to say (words which the one praying chooses so that his disposition may become clearer to himself or which he simply adopts so that his disposition may be intensified), we say nothing that
2052-559: The final petition, "Deliver us from evil." The people then respond to this with the doxology: "For the kingdom, the power, and the glory are yours, now and forever." Saint Augustine of Hippo gives the following analysis of the Lord's Prayer, which elaborates on Jesus' words just before it in Matthew's Gospel: "Your Father knows what you need before you ask him. Pray then in this way" (Mt. 6:8–9): We need to use words (when we pray) so that we may remind ourselves to consider carefully what we are asking, not so that we may think we can instruct
2106-503: The first and principal thing he ought to desire and pray for is, the great honor and glory of God." Thy kingdom come; "This petition has its parallel in the Jewish prayer, 'May he establish his Kingdom during your life and during your days. ' " In the gospels Jesus speaks frequently of God's kingdom, but never defines the concept: "He assumed this was a concept so familiar that it did not require definition." Concerning how Jesus' audience in
2160-562: The glory: of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages.", and in either instance, reciter(s) of the prayer reply "Amen". The Catholic Latin liturgical rites have never attached the doxology to the end of the Lord's Prayer. The doxology does appear in the Roman Rite Mass as revised in 1969. After the conclusion of the Lord's Prayer, the priest says
2214-435: The gospels would have understood him, George Eldon Ladd turns to the concept's Hebrew biblical background: "The Hebrew word malkuth [...] refers first to a reign, dominion, or rule and only secondarily to the realm over which a reign is exercised. [...] When malkuth is used of God, it almost always refers to his authority or to his rule as the heavenly King." This petition looks to the perfect establishment of God's rule in
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2268-479: The hearts of the righteous, as it were in His holy temple". Hallowed be thy Name; Former archbishop of Canterbury Rowan Williams explains this phrase as a petition that people may look upon God's name as holy, as something that inspires awe and reverence, and that they may not trivialize it by making God a tool for their purposes, to "put other people down, or as a sort of magic to make themselves feel safe". He sums up
2322-470: The meaning of the phrase by saying: "Understand what you're talking about when you're talking about God, this is serious, this is the most wonderful and frightening reality that we could imagine, more wonderful and frightening than we can imagine." Richard Challoner writes that: "[t]his petition claims the first place in the Lord's prayer [...]; because the first and principal duty of a Christian is, to love his God with his whole heart and soul, and therefore
2376-403: The optative. In dialogues within tragedy and comedy , the first person singular aorist or present expresses an action performed by the act of speaking, like thanking someone (see performative utterance ), or, according to another analysis, a state of mind. This is called tragic or dramatic aorist . The aorist is used when the action is complete in the single statement; the present when
2430-441: The other four are related to human needs and concerns. Matthew's account alone includes the "Your will be done" and the "Rescue us from the evil one" (or "Deliver us from evil") petitions. Both original Greek texts contain the adjective epiousion ; while controversial, "daily" has been the most common English-language translation of this word. Protestants usually conclude the prayer with a doxology (in some versions, "For thine
2484-416: The petition: one is also praying for the condition of soul where one follows God's will. Richard Challoner , commenting on this petition, notes that the kingdom of God can be understood in three ways: 1) of the eternal kingdom of God in heaven. 2) of the spiritual kingdom of Christ, in his Church upon earth. 3) of the mystical kingdom of God, in our souls, according to the words of Christ, "The kingdom of God
2538-424: The second aorist of thematic verbs, it has no thematic ο ⁄ ε . The singular aorist indicative active of some athematic verbs ( τίθημι , ἔθηκα ; δίδωμι , ἔδωκα ; ἵημι , ἧκα ) uses a stem formed by the suffix -κα and takes first aorist rather than root aorist endings. The aorist generally presents a situation as an undivided whole, also known as the perfective aspect . The aorist has
2592-429: The second person singular imperatives, infinitive active, and masculine nominative singular of the participle (bolded), however, do not follow this pattern. The subjunctive active and middle have endings identical to the present active and mediopassive, while the passive has endings identical to the present active. Most of the passive forms of the first aorist have endings similar to those of the root aorist. The stem of
2646-493: The sonorant so that h comes before the sonorant, and assimilation of h to the vowel (Attic-Ionic-Doric) or to the consonant (Aeolic). Most of the active and middle forms of the first aorist contain an α . The indicative forms are similar to the imperfect, and the other moods, except for the subjunctive, are similar to the present, except with an α in the endings instead of an ο or ε . The first person singular indicative active, second person singular imperfect middle,
2700-487: The speaker goes on to explain how or why he is acting. A wish about the past that cannot be fulfilled is expressed by the aorist indicative with the particles εἴθε eíthe , or εἰ γάρ ei gár , 'if only'. This is called the aorist of unattainable wish . An unattainable wish about the present uses the imperfect. A wish about the future uses the optative with or without a particle; an optative of wish may be unattainable. The aorist indicative (less commonly
2754-525: The text into the Lord's Prayer of Matthew's Gospel. The use of the doxology in English dates from at least 1549 with the First Prayer Book of Edward VI which was influenced by William Tyndale 's New Testament translation in 1526. In the Byzantine Rite , whenever a priest is officiating, after the Lord's Prayer he intones this augmented form of the doxology, "For thine is the kingdom and the power and
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#17328511319722808-528: The world in the future, an act of God resulting in the eschatological order of the new age. The Catholic Church believes that, by praying the Lord's prayer, a Christian hastens the Second Coming . Like the church, some denominations see the coming of God's kingdom as a divine gift to be prayed for, not a human achievement. Others believe that the Kingdom will be fostered by the hands of those faithful who work for
2862-459: Was a blend of several dialects after the conquests of Alexander. Most of the written texts that survive in Koine imitate the Attic taught in schools to a greater or lesser extent, but the spoken language of the writers appears to have simplified and regularized the formation of the aorist, and some of the features of Attic syntax are much less frequently attested. A verb may have either a first aorist or
2916-431: Was dying", which communicate related but distinct things about the tree and differ in aspect. In ancient Greek, these would be stated, respectively, in the aorist and imperfect. The aorist describes an event as a complete action rather than one that was ongoing, unfolding, repeated, or habitual. The vast majority of usages of the aorist also describe events or conditions in past time, and traditional grammars introduce it as
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