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Matthew 6:5-13 New English Translation (NET Bible)

Private Prayer

“Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues[a] and on street corners so that people can see them. Truly I say to you, they have their reward! But whenever you pray, go into your inner room,[b] close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.[c] When[d] you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. Do[e] not be like them, for your Father knows what you need before you ask him. So pray this way:[f]

Our Father[g] in heaven, may your name be honored,[h]
10 may your kingdom come,[i]
may your will be done on earth as it is in heaven.
11 Give us today our daily bread,[j]
12 and forgive us our debts,[k] as we ourselves[l] have forgiven our debtors.
13 And do not lead us into temptation,[m] but deliver us from the evil one.[n]

Footnotes:

  1. Matthew 6:5 sn See the note on synagogues in 4:23.
  2. Matthew 6:6 sn The term translated inner room refers to an inside room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
  3. Matthew 6:6 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
  4. Matthew 6:7 tn Here δέ (de) has not been translated.
  5. Matthew 6:8 tn Grk “So do not.” Here οὖν (oun) has not been translated.
  6. Matthew 6:9 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.
  7. Matthew 6:9 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 to God. Although it is a term of endearment used in the family circle, it is not the exact equivalent of “Daddy” (as is sometimes popularly suggested). However, it does suggest a close, familial relationship. See also the note on Abba at Rom 8:15.
  8. Matthew 6:9 tn Grk “may your name be held in reverence” or “may your name be considered holy”; traditionally, “hallowed be your name.”
  9. Matthew 6:10 sn Your kingdom come represents the hope for the full manifestation of God’s promised eschatological rule reflected in the OT prophetic literature, the ongoing hope of the Jewish people, a hope which is subsumed by Christianity.
  10. Matthew 6:11 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousios) 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.
  11. Matthew 6:12 sn The parallel passage Luke 11:4 uses the term “sins,” suggesting that debts here is used metaphorically to refer to moral and ethical debts (i.e., sins) rather than merely financial obligations, though it has been suggested that the idea of debt forgiveness still lies at the root of Jesus’ teaching here (note the use of similar debt forgiveness imagery in parables like that of the unforgiving slave in Matt 18:23-35).
  12. Matthew 6:12 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (hōs kai hēmeis) makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
  13. Matthew 6:13 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. Some interpreters see this as a specific request to avoid a time of testing that might lead to a crisis of faith, but occurring as it does toward the end of the prayer, a more general request for protection from sin seems more likely.
  14. Matthew 6:13 tc Most mss (L W Δ Θ 0233 ƒ13 33 565 579 700 1241 1424 M sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ƒ1 lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.tn The term πονηροῦ (ponērou) 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 ponērou). Cf. also “the evildoer” in 5:39, which is the same construction.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

John 15:10 New English Translation (NET Bible)

10 If you obey[a] my commandments, you will remain[b] in my love, just as I have obeyed[c] my Father’s commandments and remain[d] in his love.

Footnotes:

  1. John 15:10 tn Or “keep.”
  2. John 15:10 tn Or “reside.”
  3. John 15:10 tn Or “kept.”
  4. John 15:10 tn Or “reside.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

John 15:11-14 New English Translation (NET Bible)

11 I have told you these things[a] so that my joy may be in you, and your joy may be complete. 12 My commandment is this—to love one another just as I have loved you.[b] 13 No one has greater love than this—that one lays down his life[c] for his friends. 14 You are my friends[d] if you do what I command you.

Footnotes:

  1. John 15:11 tn Grk “These things I have spoken to you.”
  2. John 15:12 sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the “new commandment” of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).
  3. John 15:13 tn Or “one dies willingly.”
  4. John 15:14 sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

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