New International Version
"This, then, is how you should pray: "'Our Father in heaven, hallowed be your name,
New Living Translation
Pray like this: Our Father in heaven, may your name be kept holy.
English Standard Version
Pray then like this: “Our Father in heaven, hallowed be your name.
Berean Study Bible
So then, this is how you should pray: 'Our Father in heaven, hallowed be Your name,
Berean Literal Bible
Therefore pray you like this: 'Our Father in the heavens, hallowed be Your name!
New American Standard Bible
"Pray, then, in this way: 'Our Father who is in heaven, Hallowed be Your name.
King James Bible
After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
Holman Christian Standard Bible
"Therefore, you should pray like this: Our Father in heaven, Your name be honored as holy.
International Standard Version
Therefore, this is how you should pray: 'Our Father in heaven, may your name be kept holy.
So pray this way: Our Father in heaven, may your name be honored,
Aramaic Bible in Plain English
Therefore pray in this way: 'Our Father who are in Heaven, hallowed be your name,
GOD'S WORD® Translation
"This is how you should pray: Our Father in heaven, let your name be kept holy.
New American Standard 1977
“Pray, then, in this way:
‘Our Father who art in heaven,
Hallowed be Thy name.
Jubilee Bible 2000
Ye, therefore, are to pray like this: Our Father who art in the heavens, Hallowed be thy name.
King James 2000 Bible
After this manner therefore pray: Our Father who is in heaven, hallowed be your name.
American King James Version
After this manner therefore pray you: Our Father which are in heaven, Hallowed be your name.
American Standard Version
After this manner therefore pray ye. Our Father who art in heaven, Hallowed be thy name.
Thus therefore shall you pray: Our Father who art in heaven, hallowed be thy name.
Darby Bible Translation
Thus therefore pray *ye*: Our Father who art in the heavens, let thy name be sanctified,
English Revised Version
After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
Webster's Bible Translation
After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name.
Weymouth New Testament
"In this manner therefore pray: 'Our Father who art in Heaven, may Thy name be kept holy;
World English Bible
Pray like this: 'Our Father in heaven, may your name be kept holy.
Young's Literal Translation
thus therefore pray ye: 'Our Father who art in the heavens! hallowed be Thy name.
Parallel CommentariesMatthew Henry's Concise Commentary
6:9-15 Christ saw it needful to show his disciples what must commonly be the matter and method of their prayer. Not that we are tied up to the use of this only, or of this always; yet, without doubt, it is very good to use it. It has much in a little; and it is used acceptably no further than it is used with understanding, and without being needlessly repeated. The petitions are six; the first three relate more expressly to God and his honour, the last three to our own concerns, both temporal and spiritual. This prayer teaches us to seek first the kingdom of God and his righteousness, and that all other things shall be added. After the things of God's glory, kingdom, and will, we pray for the needful supports and comforts of this present life. Every word here has a lesson in it. We ask for bread; that teaches us sobriety and temperance: and we ask only for bread; not for what we do not need. We ask for our bread; that teaches us honesty and industry: we do not ask for the bread of others, nor the bread of deceit, Pr 20:17; nor the bread of idleness, Pr 31:27, but the bread honestly gotten. We ask for our daily bread; which teaches us constantly to depend upon Divine Providence. We beg of God to give it us; not sell it us, nor lend it us, but give it. The greatest of men must be beholden to the mercy of God for their daily bread. We pray, Give it to us. This teaches us a compassion for the poor. Also that we ought to pray with our families. We pray that God would give it us this day; which teaches us to renew the desires of our souls toward God, as the wants of our bodies are renewed. As the day comes we must pray to our heavenly Father, and reckon we could as well go a day without food, as without prayer. We are taught to hate and dread sin while we hope for mercy, to distrust ourselves, to rely on the providence and grace of God to keep us from it, to be prepared to resist the tempter, and not to become tempters of others. Here is a promise, If you forgive, your heavenly Father will also forgive. We must forgive, as we hope to be forgiven. Those who desire to find mercy with God, must show mercy to their brethren. Christ came into the world as the great Peace-maker, not only to reconcile us to God, but one to another.
Verses 9-13. - The pattern of prayer. Parallel passage: Luke 11:2-4. For most suggestive remarks on the Lord's Prayer, both generally and in its greater difficulties of detail, compare by all means Chase, 'The Lord's Prayer in the Early Church:' (Cambridge Texts and Studies). Observe:
(1) If the prayer had already been given by the Lord in the sermon on the mount, "one of his disciples" would hardly afterwards have asked him to teach them to pray, as John also taught his disciples (Luke 11. l). It is much more easy, therefore, to consider that the original occasion of its utterance is recorded by St. Luke, and that it therefore did not belong to the sermon on the mount as that discourse was originally delivered.
(2) A question that admits of a more doubtful answer is whether the more original form of the prayer is found in Matthew or in Luke. It will be remembered that in the true text of his Gospel, the latter does not record the words, "Which art in heaven," "Thy will be done, as in heaven, so on earth," "But deliver us from evil," besides reading "day by day" instead of "this day," "sins" instead of "debts," and "for we ourselves also forgive every one that is indebted to us" instead of" as we also have forgiven our debtors." Most writers suppose St. Matthew's form to be the original, and St. Luke's to be only a shortened form. In favour of this are the considerations that
(a) St. Matthew's words, "Forgive us our debts," represent an older, because parabolic, form of expression than the apparently interpretative "Forgive us our sins" in St. Luke.
(b) St. Matthew's words, "as we also," seem to be expanded into "for we ourselves also," in St. Luke.
(c) St. Luke's "day by day" occurs elsewhere in the New Testament only in his writings (Luke 19:47; Acts 17:11), so that it is likely to be his own phrase, and therefore less original than St. Matthew's "this day" (cf. Weiss, 'Matthiaus-Ev.,' and Page, Expositor, III. 7:436). On the ether hand, the words, "Which art in heaven," are so characteristic of St. Matthew (Matthew 10:32, 33; cf. 12:50; 15:13; 18:10, 14, 19, 35; 23. 9), and especially of the sermon on the mount (Matthew 5:16; Matthew 6:1; Matthew 7:11, 21; cf. 5:45, 48; 6:14, 26, 32), that it seems more natural to suppose that this clause at least was added by him or by the authors of his sources to the original form, rather than that it was omitted by St. Luke. In connexion with this it may be pointed out how easy it was for our Lord to say only "Father" (Luke 11:2) immediately after his own prayer to him (Luke 11:1). Taking everything into consideration, it seems reasonable to arrive at two conclusions. First, that the form in Luke presents, as a whole, the more primitive and original instruction of the Lord, and that that given in Matthew presents the Lord's words as fully developed, partly perhaps by himself directly, partly by his indirect guidance of Christian usage. St. Matthew's Gospel would thus at once both show the effect and be the cause of the preference for the longer form in liturgical use. Secondly, and more exactly, that both the evangelists record the prayer after it had passed through some development in different parts of the Church, St. Matthew giving it a generally later stage, but preserving one or two clauses in an earlier and better form. Verse 9. - After this manner therefore. Therefore; in contrast to the heathen practice, and in the full confidence which you have in your almighty Father's intuitive knowledge of your needs. After this manner (οὕτως). Not "in these words;" but he will most closely imitate the manner who most often reminds himself of it by using the words. Pray ye. "Ye" emphatic - ye my disciples; ye the children of such a Father. Our Father. In English we just lack the power to keep, with a plural possessive pronoun (contrast "father mine"), the order of Christ's words (Πάτερ ἡμῶν) which other languages possess (Pater noster; Vater unser). Christ places in the very forefront the primary importance of the recognition of spiritual relationship to God. There is no direct thought here of God as the All-Father in the modern and often deistic sense. Yet it is affirmed elsewhere in Scripture (Acts 17:28; cf. Luke 15:21), and spiritual relationship is perhaps only possible because of the natural relationship (cf. Matthew 5:16, note). Our. Though the prayer is here given with special reference to praying alone (ver. 6), the believer is to be reminded at once that he is joined by spiritual relationship to many others who have the same needs, etc., as himself. Which art in heaven (ὁ ἐν τοῖς οὐρανοῖς). Added in this fuller form of the prayer (vide supra), on the one hand to definitely exclude the application of the words however mediately to any human teacher (cf. Matthew 23:9), and on the other to remind those who pray of the awful majesty of him whom they address. "They are a Sursum corda; they remind us that now we have lifted up our hearts from earth and things earthly to another and a higher world" (Trench, 'Sermon on the Mount'). Hallowed be thy name. The first of the three prayers for the furtherance of God's cause. Their parallelism is seen much more clearly in the Greek than in the English order of the words. Thy name. We look on a name almost as an accidental appendage by which a person is designated, but in its true idea it is the designation of a person which exactly answers to his nature and qualities. Hence the full Name of God is properly that description of him which embraces all that he really is. As, however, the term "name" implies that it is expressed, it must, when it is used of God, be limited to that portion of his nature and qualities which can be expressed in human terms, because it has been already made known to us. The "name" of God, here and elsewhere in the Bible, therefore, does not mean God in his essence, but rather that manifestation of himself which he has been pleased to give, whether partial and preparatory as under the old covenant (cf. Genesis 4:26 [16:13]; 32:29; Exodus 6:3; Exodus 34:5), or final as under the new (cf. John 17:6); or again (to take another division found in Exell's 'Biblical Illustrator,' in loc.) the manifestation of himself through nature, through inspired words, through the Incarnation. Compared with the Glory (δόξα) "the Name expresses the revelation as it is apprehended and used by man. Man is called by the Name, and employs it. The Glory expresses rather the manifestation of the Divine as Divine, as a partial disclosure of the Divine Majesty not directly intelligble by man (comp. Exodus 33:18, ft.)" (Bishop Westcott,' Add. Note' on 3 John 1:7). Hallowed be. Ἁγιασθήτω cannot here, as sometimes (Revelation 22:11; cf. John 17:17; 1 Thessalonians 5:23), mean "be made holy," for this God's manifestation of himself already is; but "be counted holy," i.e. in human judgment. The prayer is that God's manifestation of himself may be acknowledged and revered as the one supreme standard of truth and the one means of knowing God and approaching him; of 1 Peter 3:15, where "ἁγιάζω obviously means 'set apart, enshrined as the object of supreme, absolute reverence, as free from all defilement and possessed of all excellence'" (Johnstone, in lee.); cf. also Isaiah 29:23. The same thought appears to have been the basis of the early Western alternative petition (Marcion's or Tertullian's, vide Westcott and Herr, 'App.,' Luke 11:2) for the gift of the Holy Spirit; i.e. the address to the Father was followed by a prayer for purification by the Holy Spirit preparatory to the prayer, "Thy kingdom come." A man must accept God's manifestation of himself before he can take part in the spread of the kingdom. Gregory of Nyssa (vide Westcott and Herr, lee. cit., and Resch, 'Agrapha,' p. 398) says distinctly, "Let thy Holy Spirit come upon us and purify us;" but he substitutes this prayer for the words, "Thy kingdom come." (For the support afforded by this to the theory that the Lord's Prayer circulated in a varying form, cf. Chase, loc. cit.) Gregory's petition, as affecting only humanity, is less comprehensive than that found m o r Gospels.
Gill's Exposition of the Entire Bible
After this manner therefore pray ye,.... That is, in such a concise and short way, without much speaking and vain repetitions; making use of such like words and expressions as the following: not that Christ meant to pin down his disciples to these express words, and no other; for this prayer is not a strict form, but a pattern of prayer, and a directory to it, both as to brevity, order, and matter; for we do not find the disciples ever making use of it in form; and when it is recited by another Evangelist, it is not in the selfsame words as here; which it would have been, had it been designed as an exact form. Besides, Christ does not bid them pray in these very words, but "after this manner"; somewhat like this: not but that it is very lawful to use the very express words of this prayer in any of the petitions here directed to; and which indeed were no other than what good people among the Jews did frequently make use of; and which were collected and singled out by Christ, as what he approved of, in distinction from, and opposition to, other impertinent expressions, and vain repetitions, which some used; as will appear by a particular consideration of them.
Our Father which art in heaven. This may be looked upon as the preface and introduction to the prayer, and regards the object of it, and his character, which is an epithet of God, often to be met with in Jewish writings, and particularly in their prayers; for thus they (k) say,
"Mymvbv wnyba, "our Father which art in heaven", show mercy "to us, because thy great name is called upon us."
Again (l), let the prayers and the requests of all Israel be received by , "their Father, which is in heaven". They seem to have a regard to this prayer, when they apply that passage in Proverbs 3:35 "shame shall be the promotion of fools", to the nations of the earth, who, they say (m),
"do not consider the glory of the law; and how, say they, "our Father which art in heaven", hear our voice, have mercy on us, and receive our prayer?''
So in confessions, thanksgivings, and sacrifices of praise, they required, and looked upon it, as the main thing, for a man to direct his heart , "to his Father which is in heaven (n)." By "father", our Lord means the first person in the Trinity, who is the Father of all men by creation, and of the saints by adoption; who are to address him in prayer under the character of "our Father", partly to command a reverential fear of him, and partly to secure boldness and liberty of speech before him; and also to express fiducial confidence in him, faith of interest in him, and relation to him; which arises from some experience of his paternal love, and requires the witnessings of the Spirit of adoption; and inasmuch as the direction is not to say "my Father", but "our Father"; it shows that we should pray for others as well as for ourselves, even for all the dear children of God. It is a rule (o) with the Jews,
"that a man ought always to join himself in prayer with the church;''
upon which the gloss says,
"let him not pray the short prayer , "in the singular, but in the plural number", that so his prayer may be heard.''
The object of prayer is further described by the place of his residence, "in heaven"; not that he is included in any place, but that the heaven of heavens is the place where he most eminently displays his glory: and this may teach us to look upwards in prayer, and seek those things which are above; and also, that this earth, on which we dwell, is not our native country, but heaven is, where our Father dwells. Next follows the first petition,
hallowed, or sanctified be thy name; so the Jews (p) in their prayers,
"Kmv vdqty, "let thy name be hallowed", or "sanctified by us", O Lord our God, before the eyes of all living.''
And very often (q),
"let his great name be magnified and sanctified in the world, which he hath created according to his will.''
Jamieson-Fausset-Brown Bible Commentary
9. After this manner—more simply "Thus."
therefore pray ye—The "ye" is emphatic here, in contrast with the heathen prayers. That this matchless prayer was given not only as a model, but as a form, might be concluded from its very nature. Did it consist only of hints or directions for prayer, it could only be used as a directory; but seeing it is an actual prayer—designed, indeed, to show how much real prayer could be compressed into the fewest words, but still, as a prayer, only the more incomparable for that—it is strange that there should be a doubt whether we ought to pray that very prayer. Surely the words with which it is introduced, in the second utterance and varied form of it which we have in Lu 11:2, ought to set this at rest: "When ye pray, say, Our Father." Nevertheless, since the second form of it varies considerably from the first, and since no example of its actual use, or express quotation of its phraseology, occurs in the sequel of the New Testament, we are to guard against a superstitious use of it. How early this began to appear in the church services, and to what extent it was afterwards carried, is known to every one versed in Church History. Nor has the spirit which bred this abuse quite departed from some branches of the Protestant Church, though the opposite and equally condemnable extreme is to be found in other branches of it.
Model Prayer (Mt 6:9-13). According to the Latin fathers and the Lutheran Church, the petitions of the Lord's Prayer are seven in number; according to the Greek fathers, the Reformed Church and the Westminster divines, they are only six; the two last being regarded—we think, less correctly—as one. The first three petitions have to do exclusively with God: "Thy name be hallowed"—"Thy kingdom come"—"Thy will be done." And they occur in a descending scale—from Himself down to the manifestation of Himself in His kingdom; and from His kingdom to the entire subjection of its subjects, or the complete doing of His will. The remaining four petitions have to do with OURSELVES: "Give us our daily bread"—"Forgive us our debts"—"Lead us not into temptation"—"Deliver us from evil." But these latter petitions occur in an ascending scale—from the bodily wants of every day up to our final deliverance from all evil.
Our Father which art in heaven—In the former clause we express His nearness to us; in the latter, His distance from us. (See Ec 5:2; Isa 66:1). Holy, loving familiarity suggests the one; awful reverence the other. In calling Him "Father" we express a relationship we have all known and felt surrounding us even from our infancy; but in calling Him our Father "who art in heaven," we contrast Him with the fathers we all have here below, and so raise our souls to that "heaven" where He dwells, and that Majesty and Glory which are there as in their proper home. These first words of the Lord's Prayer—this invocation with which it opens—what a brightness and warmth does it throw over the whole prayer, and into what a serene region does it introduce the praying believer, the child of God, as he thus approaches Him! It is true that the paternal relationship of God to His people is by no means strange to the Old Testament. (See De 32:6; Ps 103:13; Isa 63:16; Jer 3:4, 19; Mal 1:6; 2:10). But these are only glimpses—the "back parts" (Ex 33:23), if we may so say, in comparison with the "open face" of our Father revealed in Jesus. (See on 2Co 3:18). Nor is it too much to say, that the view which our Lord gives, throughout this His very first lengthened discourse, of "our Father in heaven," beggars all that was ever taught, even in God's own Word, or conceived before by His saints, on this subject.
Hallowed be—that is, "Be held in reverence"; regarded and treated as holy.
thy name—God's name means "Himself as revealed and manifested." Everywhere in Scripture God defines and marks off the faith and love and reverence and obedience He will have from men by the disclosures which He makes to them of what He is; both to shut out false conceptions of Him, and to make all their devotion take the shape and hue of His own teaching. Too much attention cannot be paid to this.
Matthew 6:9 Additional Commentaries
The Lord's Prayer
…8"So do not be like them; for your Father knows what you need before you ask Him. 9"Pray, then, in this way: 'Our Father who is in heaven, Hallowed be Your name. 10'Your kingdom come. Your will be done, On earth as it is in heaven.…
2 Samuel 7:26
so that your name will be great forever. Then people will say, 'The LORD Almighty is God over Israel!' And the house of your servant David will be established in your sight.
And do not call anyone on earth 'father,' for you have one Father, and he is in heaven.
He said to them, "When you pray, say: "'Father, hallowed be your name, your kingdom come.
1 Peter 1:17
Since you call on a Father who judges each person's work impartially, live out your time as foreigners here in reverent fear.
Treasury of Scripture
After this manner therefore pray you: Our Father which are in heaven, Hallowed be your name.
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