6:7 When 1 you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 6:8 Do 2 not be like them, for your Father knows what you need before you ask him. 6:9 So pray this way: 3
may your will be done on earth as it is in heaven.
7:7 “Ask 12 and it will be given to you; seek and you will find; knock and the door 13 will be opened for you. 7:8 For everyone who asks 14 receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is 15 there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? 16 7:11 If you then, although you are evil, 17 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 18 to those who ask him!
1 tn Here δέ (de) has not been translated.
2 tn Grk “So do not.” Here οὖν (oun) has not been translated.
3 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
4 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
5 tn Grk “hallowed be your name.”
6 sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
7 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
8 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
9 tn Or “into a time of testing.”
sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
10 tc Most
tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
11 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”
12 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
15 tn Grk “Or is there.”
17 tn The participle ὄντες (ontes) has been translated concessively.
18 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.