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4th November 2009, 22:40
~ The Lord's Prayer ~

Translations from Aramaic, Origins and History of The Lord's Prayer


"This, then, is how you should pray:"~ Jesus, Matt 6:9

It has always been of great interest as to the many different interpretations of the various aspects of what is offered as foundational information about Jesus the Nazarene, what he said and taught, and how translations over the centuries have changed dramatically sometimes even altering the original meaning of a particular text.

Aramaic manuscripts have been uncovered over the years which provide us with original source documents that can be fairly well authenticated. Beginning with Constantine around 325 AD, dramatic changes began to be infused into interpretations as texts were translated from Aramaic into Greek and then into Latin. In later years there was then translations into old English, and later, more translations into modern English.

The Aramaic Language doesn't distinguish between means and purpose, inside quality or outside acting. Both are given simultaneously as in "what you've sown, so you'll harvest." When Jesus relates to the "Kingdom of Heaven" he means the Kingdom inside as well as the Kingdom in the middle or "amongst" us. Also "the next one" is inside and outside as in the whole or Self. The arbitrary borders between spirit, body and soul are nonexistent.

The Aramaic Language has (like the Hebrew and Arabic) different levels of meaning. The words are organized and defined by a poetical system where different meanings of every word are possible. So, every line of the Lords Prayer could be translated into English in many different versions. As an example of how the intent of a passage can be changed, here are some translations of the Lord's Prayer directly translated from the ancient Aramaic language into modern English.


The Prayer To Our Father
(in the original Aramaic)


"Oh Thou, from whom the breath of life comes,

who fills all realms of sound, light and vibration.

Nethkādasch schmach
May Your light be experienced in my utmost holiest.

Tźtź malkuthach.
Your Heavenly Domain approaches.

Nehwź tzevjānach aikāna d'bwaschmāja af b'arha.
Let Your will come true - in the universe (all that vibrates)
just as on earth (that is material and dense).

Hawvlān lachma d'sūnkanān jaomāna.
Give us wisdom (understanding, assistance) for our daily need,

Waschboklān chaubźn wachtahźn aikāna
daf chnān schwoken l'chaijabźn.
detach the fetters of faults that bind us, (karma)
like we let go the guilt of others.

Wela tachlān l'nesjuna
Let us not be lost in superficial things (materialism, common temptations),

ela patzān min bischa.
but let us be freed from that what keeps us off from our true purpose.

Metol dilachie malkutha wahaila wateschbuchta l'ahlām almīn.
From You comes the all-working will, the lively strength to act,
the song that beautifies all and renews itself from age to age.

Sealed in trust, faith and truth.
(I confirm with my entire being)


Lords Prayer, from Aramaic into Old English

Translation by G.J.R. Ouseley from The Gospel of the Holy Twelve

Our Father-Mother Who art above and within:
Hallowed be Thy Name in twofold Trinity.
In Wisdom, Love and Equity Thy Kingdom come to all.
Thy will be done, As in Heaven so in Earth.
Give us day by day to partake of Thy holy Bread, and the fruit of the living Vine.
As Thou dost forgive us our trespasses, so may we forgive others who trespass against us.
Shew upon us Thy goodness, that to others we may shew the same.
In the hour of temptation, deliver us from evil.


Origins of the Lord's Prayer

In the latter part of the second century, Matthew translates the Lord's Prayer in rather crude Greek, behind which one can still sense the original Aramaic. The commonly accepted version of the Lord's Prayer is the version of Matthew. This version however is admitted to be grossly inaccurate. It contains sixty-six words. The Revised Version of Matthew contains but fifty-five. Twenty-four words either do not belong to the prayer, or have been misplaced; while words which do belong to it have been omitted. In this regard, John E. Remsberg, author of The Christ writes: "If the custodians of the Christian Scriptures have permitted the prayer of their Lord to be corrupted to this extent, what reliance can be placed upon the genuineness of the remainder of these writings?"

The Lord's Prayer, like so many more of the precepts and discourses ascribed to Jesus, is borrowed. Dr. Hardwicke, of England, says: "The so-called 'Lord's Prayer' was learned by the Messiah as the 'Kadish' from the Talmud."

The Kadish, as translated by Christian scholar, Rev. John Gregorie, is as follows:

"Our Parent which art in heaven, be gracious to us, O Lord, our God; hallowed be thy name, and let the remembrance of thee be glorified in heaven above and in the earth here below. Let thy kingdom reign over us now and forever. The holy men of old said, Remit and forgive unto all men whatsoever they have done against me. And lead us not into temptation, but deliver us from the evil thing. For thine is the kingdom, and thou shalt reign in glory for ever and for evermore."

The eminent Swiss theologian, Dr. Wetstein, says: "It is a curious fact that the Lord's Prayer may be constructed almost verbatim out of the Talmud. The Sermon on the Mount is derived largely from the teachings of the Essenes, a Jewish sect to which Jesus is believed by many to have belonged."

In the early Church, the Christians living in the eastern half of the Roman Empire added the doxology ("For thine is the kingdom ect.") to the Gospel text of the Our Father when reciting the prayer at Mass. Evidence of this practice is also found in the Didache (Teaching of the Twelve Apostles), a first-century manual of morals, worship and doctrine of the Church. (The Didache also prescribed that the faithful recite the Our Father three times a day.) Also when copying the scriptures, Greek scribes sometimes appended the doxology onto the original Gospel text of the Our Father; however, most texts today would omit this inclusion, relegate it to a footnote, or note that it was a later addition to the Gospel. Official "Catholic" Bibles including the Vulgate, the Douay-Rheims, the Confraternity Edition, and the New American have never included this doxology.

In the western half of the Roman Empire and in the Latin rite, the Our Father was always an important part of the Mass. St. Jerome (d. 420) attested to the usage of the Our Father in the Mass, and St. Gregory the Great (d. 604) placed the recitation of the Our Father after the Canon and before the Fraction. The Commentary on the Sacrament of St. Ambrose (d. 397) meditated on the meaning of "daily bread" in the context of the Holy Eucharist. In this same vein, St. Augustine (d. 430) saw the Our Father as a beautiful connection of the Holy Eucharist with the forgiveness of sins. In all instances, the Church saw this "perfect prayer which the Lord gave" as a proper means of preparing for Holy Communion. However, none of this evidence includes the appended doxology.

The English wording of the Our Father that is used today reflects the version mandated for use by Henry VIII, which was based on the English version of the Bible produced by Tyndale (1525). Later in 1541 after his official separation from the Holy Father, Henry VIII issued an edict saying:

"His Grace perceiving now the great diversity of the translations of the Pater Noster hath willed them all to be taken up, and instead of them hath caused an uniform translation of the said Pater Noster, Ave, Creed, etc., to be set forth, willing all his loving subjects to learn and use the same and straitly [sic] commanding all parsons, vicars, and curates to read and teach the same to their parishioners."

This English version without the doxology of the Our Father became accepted throughout the English-speaking world, even though the later English translations of the Bible including the Catholic Douay-Rheims (1610) and Protestant King James versions (1611) had different renderings of prayers as found in the Gospel of St. Matthew. Later, the Catholic Church made slight modifications in the English: "who art" replaced "which art," and "on earth" replaced "in earth." During the reign of Edward VI, the Book of Common Prayer (1549 and 1552 editions) of the Church of England did not change the wording of the Our Father nor add the doxology. However, during the reign of Elizabeth I and a resurgence to rid the Church of England from any Catholic vestiges, the Lord’s Prayer was changed to include the doxology.

5th November 2009, 09:02
Goeiemore. Interessant! Is daar enige Aramese geskrifte oor die bergpredikasie en ook dalk oor die -geskiedenis- van die Esseners as volk wat ek van kan lees? By voorbaat dank. Groete en aangename dag.

Die Ou Man
5th November 2009, 11:25
Ek het die vertaling van die Bergpredikasie uit Aramees hier (http://www.wendag.com/forum/showthread.php?p=2646#post2646) geplaas.

The Nazarene Way (http://www.thenazareneway.com/) bevat 'n groot aantal gekrifte aangaande die Essene.

5th November 2009, 13:16

Sjoe, dit was vinnig!!! Baie dankie, nou het ek sommer heelwat om weer te lees.

Groete en aangename dag.

8th November 2009, 06:14
Goeiemore. Ek verwys na my antwoord in: Buite Bybelse boeke. Geen vrae! Maar ek besef: Wat ,n vooreg het die mense toe gehad om direk deur Jesus self, geleer te word. Groete en rustige dag.