{\rtf1\ansi\ansicpg1252\deff0\deflang2057{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fswiss\fcharset0 Arial;}{\f2\fnil\fcharset161{\*\fname Courier New;}Courier New Greek;}{\f3\froman\fprq2\fcharset161{\*\fname Times New Roman;}Times New Roman Greek;}{\f4\fnil\fcharset0 Courier New;}{\f5\fswiss\fprq2\fcharset161 @Arial Unicode MS;}{\f6\fswiss\fprq2\fcharset0 Arial;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Msftedit;}\viewkind4\uc1\pard\qc\cf1\f0\fs28 Our Father\par \pard\cf0\f1\fs20\par \f0 The Prayer-Book version of the Lord's Prayer does not express what Jesus said and meant: it comes from the Vulgate. And whereas the Greek of St Matthew's gospel (6:9-13) differentiates between God's will being done \b on\b0 \cf1 e\cf0 arth and \b in\b0 heaven, Latin translates both as `\i in'\i0 . \par \tab Cranmer was steeped in German, and `which', echoing `\i welcher\i0 ', would not have grated on his ears, as `which' does on ours. `Hallowed' is still acceptable, though some other word would be more idiomatic (see further below). But `trespasses' now conjures up notions of trespassers' being prosecuted; `transgression' would be better. St Luke's version (11:2-4) has the word \f2\u7937?\'ec\'e1\'f1\'f4\'df\'e1\'f2\cf1\f0 ` \i hamartias \i0 ' which often was used of errors or mistakes. But \cf0 St Luke\cf1 then goes on to speak of what a person owes to us. The word \f3\u7940?\'f6\'e5\'f2\f0 (\i aphes)\i0 has more the sense of cancelling or remitting debts. This supports St Matthew's version, where, provided we have cancelled the debts owed to us, we can ask God to cancel those we owe him---a theme Jesus re-iterates in the succeeding verses (St Matthew 6:14 and 15), and returns to in his parable of the unforgiving debtor (St Matthew 18:23-35). \par \cf0\f1\tab\cf1\f0 The two most misunderstood clauses are those translated ``Give us this day our daily bread'' and ``And lead us not into temptation''. To deal with the latter first,\cf0\f1 \f2\'ea\'e1\u8054? \'ec\u8052? \'e5\u7984?\'f3\'e5\'ed\'dd\'e3\'ea\u8131?\'f2\f4 \f0 [The word \f3\'e5\u7984?\'f3\'e5\'ed\'dd\'e3\'ea\u8131?\'f2 \f0 (\i eisenegkes\i0 ) \cf1 does not occur in classical Greek.; its components suggest a sense of being carried, willy-nilly, into being tried and tested.]\cf0\f3 \u7969?\'ec\u8118?\'f2 \'e5\u7984?\'f2 \'f0\'e5\'e9\'f1\'e1\'f3\'ec\'fc\'ed\f0 \cf1 (\i kai me eisenegkes hemas eis peirasmon\i0 ), which is the last clause of St Luke's version and to many modern ears suggests chocolates and sex---things that are are naughty but nice. That was not what Jesus wanted his followers to be spared. The Greek word \cf0\f3\'f0\'e5\'e9\'f1\'e1\'f3\'ec\'fc\'ed\f0 \cf1 (\i peirasmon\i0 ) has the sense of test. It is a formal trial, almost in our culture an examination. We are to ask not to be put on the spot today, not to have to have to justify ourselves. That is something we sometimes do have to do; on occasion we may have to give an account of what we have done or failed to have done, or of what we have said, or even of what we have thought. There was a Greek word\cf0 \f3\'e5\u8016?\'e8\u8166?\'ed\'e7\f0 \cf1 (\i euthune\i0 ) for the procedure whereby officials were called account for their tenure of office. It was an exacting, and often unpleasant, experience, and that is something we could reasonably ask to be spared today, as a schoolboy might now wish that there would be no exams today. \par \tab We understand ``Bread'' in a minimal sense: bread and water, constitute the bare necessities of life, just enough to live on, and no more. But the word Jesus used,\cf0\f1 \f2\u7940?\'f1\'f4\'ef\'ed\f4 \f0 (\cf1\i arton\cf0\i0 ), \cf1 denotes up-market wheat bread in contrast to \cf0\f2\'ec\u8118?\'e6\'e1\f4 \f0 (\cf1\i maza\i0 ), the much less appetising barley bread. What we would like to have is a piece of cake---a treat---and that is what Jesus told his followers to ask for today. Contrary to the much quoted rule, jam yesterday, jam tomorrow, but never jam today, Jesus is telling us to concentrate on today, and focus our thoughts on what we want today, and not let our enjoyment of today be spoilt by worrying about the past or the future, what excuses we should tender, or what we should wear. Sufficient unto the day is the evil thereof: no point in adding to it---ask God to make the most of today as it comes. \par \cf0 \tab In the last clause in St Matthew's version \f2\u7936?\'eb\'eb\u8048? \u8165?\u8166?\'f3\'e1\'e9 \u7969?\'ec\u8118?\'f2 \u7936?\'f0\u8056? \'f4\'ef\u8166? \'f0\'ef\'ed\'e7\'f1\'ef\u8166?.\par \f0 (\i alla rhusai hemas apo tou ponerou\i0 ) ``But deliver us from evil'', the word `evil' could be construed either in a personal sense---the evil one---or an impersonal sense. \cf1 Translations and scholars are divided over whether \cf0\f5\'f4\'ef\u8166? \'f0\'ef\'ed\'e7\'f1\'ef\u8166?.\f0 (\i tou ponerou\i0 ) \cf1 refers to evil in general or the devil in particular. The original Greek, as well as the Latin version, could be either neuter (evil in general) or masculine (the evil one). \cf0 Jesus sometimes spoke of a personal embodiment of evil;---``Get thee behind me Satan''---but he may have been speaking metaphorically; there are \cf1 similar phrases \cf0 i\cf1 n earlier parts of the Sermon on the Mount, and in St John 17:15 and 2 Thessalonians 3:3, where the term is used to refer to general evil. \cf0 The ``But'' is significant. Whereas we are asking \b not\b0 to have our debts demanded of us, and not to be put on the spot, we finally ask to be \b positively\b0 freed from evil. We return to an affirmative note, having asked for bread today, we finish free from evil. \par \tab The opening clauses have parallels in Jewish prayers. A meditation by Bishop \cf1 Rowan Williams (Rt Rev. Lord Williams of Oystermouth) conveys a sense of what is meant by ``Hallowed be thy name''. He reflects (BBC 2009-08-06) "Hallowed be thy name" is one of those phrases that's most strange to us, isn't it? But I want to see it against the background of the Old Testament's idea that the name of God is something in itself immensely beautiful and powerful. The name of God is God's word, God's presence.\par \tab And to ask that God's name be hallowed, that God's name be looked upon as holy, is to ask that in the world people will understand the presence of God among them with awe and reverence, and will not use the name or the idea of God as a kind of weapon to put other people down, or as a sort of magic to make themselves feel safe. But rather approach the idea of God, the name of God, the word of God, with the veneration and humility that's demanded.''\cf0\f4\par \f1\par \par \par \par \tab\tab\tab\cf1\f6\fs32 The Prayer as Jesus meant it\par \cf0\f1\fs20\par \tab\tab\tab\cf1\f6\fs28 We should begin\cf0\f1\fs20 :\par \tab\tab\fs24 Our Father\par \tab\tab Who art in Heaven\par \tab\tab Holy be thy name.\par \tab\tab Thy kingdom come\par \tab\tab Thy will be done on earth as it is in heaven. \par \fs20\par \fs24 Like Jesus, we should address God as Father, with intimacy,but also great reverence and respect . \par \par \tab\tab\tab\fs28 We then turn to our own concerns\fs20 . \par \tab\fs24 Give us a treat today \par \tab And cancel our debts, as we have cancelled the debts of others\par \tab And do not put us on the spot\par \tab But free us from evil\par \par \fs28 and end with the traditional doxology\par \fs24\tab For thine is the kingdom, the power and the glory \par \tab for ever and ever, \par \tab Amen\par \par \f4\fs20\par \par }