Matthew 6:13

Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ· ὅτι σοῦ ἐστιν ἡ βασιλεία, καὶ ἡ δύναμις, καὶ ἡ δόξα εἰς τοῦς αἰῶνας. ἀμήν.

And do not bring us into temptation, but deliver us from evil, for yours is the kingdom, and the power, and the glory, forever. Amen.

Matt 6:13 [Textus Receptus (Elzevir) (1624)]17
Kαὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ· ὅτι σοῦ ἐστιν ἡ βασιλεία, καὶ ἡ δύναμις, καὶ ἡ δόξα εἰς τοῦς αἰῶνας. ἀμήν.

MSS: M, S, Σ, Ω, 4 (πειρασμων?) (f14r), 7, 8 (f25vc2-26rc1), 9, 10, 11, 12, 13 (f5vc1), 18, 33 (f102v-103r), 34 (f33r), 35 (f6v-7r), 36 (f35v-36r), 43, 44, 65 (f17v-18r), 109, 201, 230 (f23vc1), 438, 439, 490, 500, 504, 556, 700, 892, 901 (f15v), 1203, 1701 (f4r), 2121, 2603 (f14r-v|31-32), 2835 (f15rc1), ℓ1086 (f135vc2-136rc1)

Matt 6:13 [Peshitta]
ܘܠܳܐ ܬ݁ܰܥܠܰܢ ܠܢܶܣܝܽܘܢܳܐ ܐܶܠܳܐ ܦ݁ܰܨܳܢ ܡܶܢ ܒ݁ܺܝܫܳܐ ܡܶܛܽܠ ܕ݁ܕ݂ܺܝܠܳܟ݂ ܗ݈ܝ ܡܰܠܟ݁ܽܘܬ݂ܳܐ ܘܚܰܝܠܳܐ ܘܬ݂ܶܫܒ݁ܽܘܚܬ݁ܳܐ ܠܥܳܠܰܡ ܥܳܠܡܺܝܢ܂

Matt 6:13 [Old Syriac Curetonian (Codex Curetonianus Syriacus sy^c)]
ܘܠܐ ܬܝܬܝܢ ܠܢܣܝܘܢܐ܂ ܐܠܐ ܦܨܢ ܡܢ ܒܝܫܐ܂ ܡܛܠ ܕܕܝܠܟ ܗܝ ܡܠܟܘܬܐ ܘܬܫܒܘܚܬܐ܂ ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ܀

Matt 6:13 [Vulgate]
et ne inducas nos in temptationem sed libera nos a malo

Critical Apparatus :

(1) εισενεγκης : א, B, D, G, K, L, M, S, W, Δ, Σ, Φ, Ω, 1, 4, 7, 8, 9, 10, 11, 12, 13, 18, 22, 33, 34, 35, 36, 43, 44, 65, 109, 113, 157, 201, 230, 438, 439, 490, 500, 504, 556, 892, 901, 1203, 1582, 1701, 2121, 2603, 2835, ℓ339, ℓ1086, Majority
(2) εισενεγκεις : 3
(3) ειενεγκης : E

(4) πειρασμον : B, D, E, G, K, M, S, W, Δ, Σ, Φ, Ω, 1, 3, 4?, 7, 8, 9, 10, 11, 12, 13, 18, 22, 33, 34, 35, 36, 43, 44, 65, 109, 113, 157, 201, 230, 438, 439, 490, 500, 504, 556, 892, 901, 1203, 1582, 1701, 2121, 2603, 2835, ℓ339, ℓ1086, Majority
(5) πιρασμον : א, L

(6) ρυσαι : א, B, D, E, G, L, M, S, W, Δ, Σ, Φ, Ω, 1, 3, 4, 7, 8, 9, 10, 11, 12, 13, 18, 22, 33, 34, 35, 36, 43, 44, 65, 109, 113, 201, 43, 43, 44, 65, 109, 113, 157, 201, 230, 438, 439, 490, 500, 504, 556, 892, 901, 1203, 1582, 1701, 2121, 2603, 2835, ℓ1086, Majority
(7) ρυσει : K

(8) οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην : E, G, K, M, S, Σ, Φ, Ω, 3, 4, 7, 8, 9, 10, 11, 12, 13, 18, 33, 34, 35, 36, 43, 44, 65, 109, 201, 230, 438, 439, 490, 500, 504, 556, 700, 892, 901, 1203, 1582c, 1701, 2121, 2603, 2835, ℓ1086, Majority, Syriac Curetonian (ܡܛܠ ܕܕܝܠܟ ܗܝ ܡܠܟܘܬܐ ܘܬܫܒܘܚܬܐ܂ ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ), DuTillet
(9) οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας των αιωνων αμην : 113
(10) οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας : 22, Peshitta (ܡܶܛܽܠ ܕ݁ܕ݂ܺܝܠܳܟ݂ ܗ݈ܝ ܡܰܠܟ݁ܽܘܬ݂ܳܐ ܘܚܰܝܠܳܐ ܘܬ݂ܶܫܒ݁ܽܘܚܬ݁ܳܐ ܠܥܳܠܰܡ ܥܳܠܡܺܝܢ)
(11) οτι σου εστιν η βασιλεια και η δυναμεις και η δοξα εις τους αιωνας αμην : L, W, Δ, ℓ339,
(12) οτι σου εστιν η βασιλεια και η δυναμις και η δοξα του πατρος και του υιου και του αγιου πνευματος εις τους αιωνας : 157
(13) OMIT οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην : א, B, D, 1, 1582, Vulgate

Tischendorf Mt 6:13

A Textual Commentary On Matthew 6:13

(a) Another passage, which has been and is still disputed, is the doxology attached to the Lord’s Prayer : “For Thine is the kingdom, and the power, and the glory, for ever. Amen” (Matt. vi. 13). The argument for the omission or retention of these words rests entirely on external evidence : there is nothing in the words themselves which can be adduced as an argument either for or against their insertion. The argument in favour of the genuineness of this doxology is that it is found in several important uncial MSS. (E, G, K) ; in all the cursive MSS. except five ; in all the Syriac versions ; in the Codex Brixianus (f), an important manuscript of the Old Latin, in the Ethiopic and Armenian versions, and in the two Egyptian versions, the Sahidic and the Coptic. It is found in Tatian’s Diatessaron, and in the Didaché, though only in part, ἡ βασιλεία being omitted.¹ It is quoted by Chrysostom and subsequent Fathers. The argument against its insertion is that it is not contained in the principal uncial MSS., the Sinaitic, the Vatican, and the Codex Bezæ ; the Alexandrian and the Codex Ephræmi are here defective. It is wanting in the MSS. of the Old Latin, with the exception of the Codex Brixianus, and in the Vulgate. It is not quoted by any of the Greek Fathers until Chrysostom, and is omitted by the great Latin Fathers — Tertullian, Cyprian, Augustine, and Jerome. It occurs with several variations, as : “Thine is the kingdom, and the power, and the glory of the Father, and of the Son, and of the Holy Ghost.” It is omitted in the form of the Lord’s Prayer as given in the Gospel of Luke.²
The words are rejected by the vast majority of the critical editions of the New Testament, by the Complutensian editors, Erasmus, Bengel, Mill, Wetstein, Griesbach, Scholz, Lachmann, Tischendorf, Tregelles, Westcott and Hort. Scrivener is almost the only one who expresses any dubiety. “It is right to say,” he observes, “that I can no longer regard this doxology as certainly an integral part of St. Matthew’s Gospel ; but I am not yet absolutely convinced of its spuriousness.”³  The words are regarded as spurious by Grotius, Luther, Melanchthon, De Wette, Tholuck, Meyer, Olshausen, Alford, Davidson, Wordsworth, M’Clellan, Morison and the most noted commentators. It is expunged in the Revised edition without any marginal note expressive of hesitation,⁴ “There can be little doubt,” observes Dr. Hort, “that the doxology originated in liturgical use in Syria, and was thence adopted into the Greek and Syriac Syrian texts of the N.T. It was probably derived ultimately from 1 Chron. xxix. 11 (Heb.), but, it may be, through the medium of some contemporary Jewish usage ; the people’s response to the prayers in the temple is said to have been : ‘Blessed be the name of the glory of His kingdom for ever and ever.’” ⁵

¹ Didaché, ch. viii.

² For discussions on the genuineness of the doxology, see Alford’s Greek Testament, in loco ; Davidson’s Biblical Criticism, vol. ii. pp. 427-430 ; Scrivener, Introduction to the Criticism of the N.T. vol.ii. pp. 323–328, 4th ed. ; Cook, Revised Version of the First Three Gospels, pp. 57 ff .; M’Clellan’s New Testament, p. 647 ; Westcott and Hort, New Testament in Greek : Notes on select readings, pp. 9, 10 ; Roediger, Synopsis Evangeliorum, Appendix iü. p. 229.

³ Scrivener’s Introduction to the Criticism of the N.T. vol. ii. 323, 4th edition.

⁴ We, however, think that there should have been a marginal note stating that the passage is not altogether devoid of support.

⁵ Westcott and Hort’s Greek Testament : Notes on select readings, p. 9.

(Paton James Gloag, Introduction to the Synoptic Gospels, pp. 137-139)