sn See the note on synagogues in 4:23.

sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.

tn Here δέ (de) has not been translated.

tn Grk “So do not.” Here οὖν (oun) has not been translated.

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.

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.

tn Grk “hallowed be your name.”

sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

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.

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.

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.

tc Most mss (L W Θ 0233 f13 33 𝔐 sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τούς 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 f1 pc 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.

tn Here ἄνθρωπος (anthrōpos) is used in a generic sense: “people, others.”