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Luke11:1–4

The Lord’s Prayer

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Luke 11:1–4 — The Lord’s Prayer. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1

One day in a place where Jesus had just finished praying, one of His disciples requested, “Lord, teach us to pray, just as John taught his disciples.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai egeneto en en tini topō hōs auton tō einai epausato proseuchomenon tis autou tōn mathētōn eipen pros auton Kyrie didaxon hēmas proseuchesthai kai kathōs Iōannēs edidaxen autou tous mathētas

Word by word30 · parsed
ΚαὶKai[One day]G2532
√ καί — and, also, even, so then, too, etcConjunction
Narrative connective opening Luke's formula.
ἐγένετοegeneto. . .G1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ginomai: to come to be The Septuagintal kai egeneto that Luke uses to open scenes, giving the episode the cadence of Israel's sacred history.
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τινὶtiniaG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounDative Masculine Singular
τόπῳtopōplaceG5117
√ τόπος — a spot (general in space, but limited by occupancyNounDative Masculine Singular
topos: place Left deliberately vague. Cambridge: “The extreme vagueness of these expressions” shows Luke had no firmer note of place; Gill guesses the Mount of Olives. The text does not say.
ὡςhōswhereG5613
√ ὡς — which how, iAdverb
Temporal “as, when,” governing epausato.
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
Accusative subject of the infinitive: Jesus Himself.
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
εἶναιeinaivvvG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Infinitive Active
eimi: to be Articular infinitive (en tō einai) with the participle: a periphrastic “while He was praying.”
ἐπαύσατοepausatohad just finishedG3973
√ παύω — to stop (transitively or intransitively), iVerbAorist Indicative Middle3rd Person Singular
pauō: to cease (middle) A verb found in only 15 verses. The request is born out of watching Jesus pray and waiting until He stops, an act of reverence that the annotation filed under JFB in this unit's sources (it reads like Poole's style) makes into a lesson against interrupting worship.
προσευχόμενονproseuchomenonprayingG4336
√ προσεύχομαι — to pray to God, iVerbPresent Participle Middle or PassiveAccusative Masculine Singular
proseuchomai: to pray Present participle: ongoing prayer. Luke alone among the evangelists repeatedly shows Jesus praying at turning points (3:21; 5:16; 6:12; 9:18; 9:28 to 29; 22:41), as Benson and Barnes both catalogue; Maclaren calls Luke's Christ “the kneeling Christ.”
τιςtisoneG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
Indefinite: one unnamed disciple, speaking (as Gill observes) for the rest.
αὐτοῦautouof HisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
μαθητῶνmathētōndisciplesG3101
√ μαθητής — a learner, iNounGenitive Masculine Plural
mathētēs: learner Disciples as pupils: the request fits the rabbinic custom of a teacher giving his school a prayer (Benson, Cambridge, Pulpit).
εἶπένeipenrequestedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
Plain aorist of speaking, “said.”
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
αὐτόνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ΚύριεKyrieLordG2962
√ κύριος — supreme in authority, iNounVocative Masculine Singular
kyrios: lord, master Vocative. In Luke the title moves between respectful “Sir/Master” and the divine Name of the Greek Old Testament; on a disciple's lips, after watching Him commune with God, it carries at least the weight of supreme teacher.
δίδαξονdidaxonteachG1321
√ διδάσκω — to teach (in the same broad application)VerbAorist Imperative Active2nd Person Singular
didaskō: to teach Aorist imperative: a single decisive request. Prayer is treated as something that must be taught, not merely felt; Henry: “Jesus Christ only can teach us, by his word and Spirit, how to pray.”
ἡμᾶςhēmasusG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
προσεύχεσθαιproseuchesthaito prayG4336
√ προσεύχομαι — to pray to God, iVerbPresent Infinitive Middle or Passive
proseuchomai Present infinitive: teach us to be praying, a practice, not a single formula.
καὶkaijustG2532
√ καί — and, also, even, so then, too, etcConjunction
καθὼςkathōsasG2531
√ καθώς — just (or inasmuch) as, thatAdverb
ἸωάννηςIōannēsJohnG2491
√ Ἰωάννης — Joannes (iNounNominative Masculine Singular
Iōannēs John the Baptist. Nothing of his prayer survives (Cambridge: “The form of prayer taught by St John has perished”; Pulpit concurs). The precedent is named, but its content is lost.
ἐδίδαξενedidaxentaughtG1321
√ διδάσκω — to teach (in the same broad application)VerbAorist Indicative Active3rd Person Singular
Aorist of didaskō: the same verb as the request, making the comparison explicit.
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
μαθητὰςmathētasdisciplesG3101
√ μαθητής — a learner, iNounAccusative Masculine Plural
2

So Jesus told them, “When you pray, say: ‘Father, hallowed be Your name. Your kingdom come.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Eipen autois Hotan proseuchēsthe legete Pater hagiasthētō sou to onoma sou hē basileia Elthetō

Word by word15 · parsed
δὲdeSoG1161
√ δέ — but, and, etcConjunction
ΕἶπενEipen[Jesus] toldG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
Aorist of legō/epō: Jesus answers the request directly.
αὐτοῖςautoisthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ὍτανHotanWhenG3752
√ ὅταν — whenever (implying hypothesis or more or less uncertainty)Conjunction
hotan: whenever Indefinite-temporal: assumes prayer will recur.
προσεύχησθεproseuchēstheyou prayG4336
√ προσεύχομαι — to pray to God, iVerbPresent Subjunctive Middle or Passive2nd Person Plural
proseuchomai Present subjunctive, plural: the prayer is given to the company of disciples, not to a private individual.
λέγετεlegetesayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Imperative Active2nd Person Plural
legō: say Present imperative. The verb gives words to speak; the textual differences from Matthew (noted by Poole, Gill, Barnes) show they were never a fixed liturgy to the letter.
ΠάτερPaterFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounVocative Masculine Singular
patēr: father The pivot of the whole prayer. Jesus, who in Luke addresses God simply as “Father” (10:21; 22:42; 23:34, 46), shares His own form of address with His disciples. Pulpit notes Jewish prayer could call God Father (cf. Isaiah 64:8), but the bare intimate vocative as the opening of every prayer is the new thing; Paul hears the same cry in “Abba, Father” (Romans 8:15; Galatians 4:6).
ἁγιασθήτωhagiasthētōhallowed beG37
√ ἁγιάζω — to make holy, iVerbAorist Imperative Passive3rd Person Singular
hagiazō: to make holy, sanctify Aorist passive imperative, a “divine passive”: God is the implied agent who vindicates His name. The resonance is Ezekiel 36:23, where the LORD promises to sanctify His great name profaned among the nations by gathering and cleansing His people. Cambridge points to the seraphs' “Holy, Holy, Holy” (Isaiah 6:3).
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
ὄνομάonomanameG3686
√ ὄνομα — a "name" (literally or figuratively) (authority, character)NounNominative Neuter Singular
onoma: name, character In biblical idiom the name is God's revealed self. Cambridge: the name of God “is used for all the attributes of His Being”; Maclaren: “His revealed character.”
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
βασιλείαbasileiakingdomG932
√ βασιλεία — properly, royalty, iNounNominative Feminine Singular
basileia: royalty, reign The reign of God, Luke's central proclamation (4:43; 10:9, 11). It is both near in Jesus' ministry (11:20, later in this chapter) and still to be prayed for; Pulpit reads it as a “far onlook to the close of this dispensation.”
ἘλθέτωElthetōcomeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Imperative Active3rd Person Singular
erchomai: to come Aorist imperative: a petition for the decisive arrival of God's reign. See the apparatus on the patristic variant “Thy Holy Spirit come upon us.”
3

Give us each day our daily bread.

Berean Standard Bible · CC0

Greek — tap a word ↓

didou hēmin kath’ to hēmeran hēmōn ton epiousion Ton arton

Word by word10 · parsed
δίδουdidouGiveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbPresent Imperative Active2nd Person Singular
didōmi: to give Present imperative: a continuous dependence. Israel's manna (Exodus 16:4, “a day's portion every day”) is the canonical pattern Benson invokes: bread for today, given today, sought again tomorrow.
ἡμῖνhēminusG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Plural
Plural “us”: Cambridge stresses the prayer's “absolute unselfishness,” offered for the brotherhood.
καθ’kath’eachG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
kata: according to Distributive with the accusative: “day by day.”
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἡμέρανhēmerandayG2250
√ ἡμέρα — day, iNounAccusative Feminine Singular
hēmera: day The horizon of the petition is one day at a time, echoing Proverbs 30:8 (cited by Cambridge): “feed me with my portion of bread.”
ἡμῶνhēmōnourG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Plural
“Our” bread: received as gift, yet named as ours.
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἐπιούσιονepiousiondailyG1967
√ ἐπιούσιος — tomorrow'sAdjectiveAccusative Masculine Singular
epiousios: (traditionally) for tomorrow, needful A hapax pair, occurring only here and Matthew 6:11. Origen already found no other example, and modern claims of a papyrus occurrence remain disputed. The main candidates: (1) from epienai, “the coming [day],” i.e. tomorrow's bread given today; (2) from epi + ousia, “needful for existence.” The patristic spiritual reading (Pulpit lists Origen, Tertullian, Cyril, Athanasius, Ambrose, Augustine) and Cambridge's insistence that it is “primarily a prayer for needful earthly sustenance” mark the two poles; the text itself does not settle it.
ΤὸνTonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἄρτονartonbreadG740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Singular
artos: bread, loaf The staple of life and, in Luke, the bread Jesus breaks (9:16; 22:19; 24:30). The one earthly petition (Cambridge) is for the simplest thing.
4

And forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation.’”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai aphes hēmin hēmōn tas hamartias gar autoi Kai aphiomen panti opheilonti hēmin Kai eisenenkēs hēmas mē eis peirasmon

Word by word19 · parsed
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἄφεςaphesforgiveG863
√ ἀφίημι — an intensive form of , to go)VerbAorist Imperative Active2nd Person Singular
aphiēmi: to send away, release Aorist imperative: a decisive act of release. In Luke the word anchors the gospel itself: “repentance and forgiveness (aphesis) of sins” preached to all nations (24:47), and Jesus' own “Father, forgive them” (23:34, a clause missing from some early manuscripts).
ἡμῖνhēminusG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Plural
ἡμῶνhēmōnourG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Plural
τὰςtasG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
ἁμαρτίαςhamartiassinsG266
√ ἁμαρτία — a sin (properly abstract)NounAccusative Feminine Plural
hamartia: sin, missing the mark Luke's choice over Matthew's “debts” (Ellicott, Gill, Poole). Gill notes Beza's ancient copy (Codex Bezae) reads “debts” here.
γὰρgarforG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
gar: for Gives the ground of the petition. Barnes guards it: not that forgiving others merits pardon, but that an unforgiving heart cannot honestly ask it.
αὐτοὶautoiweG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Plural
Intensive “we ourselves.”
ΚαὶKaialsoG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀφίομενaphiomenforgiveG863
√ ἀφίημι — an intensive form of , to go)VerbPresent Indicative Active1st Person Plural
aphiēmi Present indicative: “we are releasing,” a standing disposition. The same verb as the petition, so the one who asks to be released must be a releaser; Jesus' parable of the unforgiving servant (Matthew 18:23 to 35, cited by Cambridge and Pulpit) dramatises it.
παντὶpantieveryone whoG3956
√ πᾶς — all, any, every, the wholeAdjectiveDative Masculine Singular
pas: every No exceptions: “everyone.”
ὀφείλοντιopheilontisins againstG3784
√ ὀφείλω — to owe (pecuniarily)VerbPresent Participle ActiveDative Masculine Singular
opheilō: to owe Present participle: the one who stands in our debt. The commercial picture keeps sin as an unpaid obligation, which is why release (aphiēmi) fits it so exactly.
ἡμῖνhēminusG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Plural
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰσενέγκῃςeisenenkēsleadG1533
√ εἰσφέρω — to carry inward (literally or figuratively)VerbAorist Subjunctive Active2nd Person Singular
eispherō: to carry in Rare (8 verses). Aorist subjunctive with mē, the standard Greek prohibition. The petition does not imply God tempts to sin (James 1:13); it asks not to be brought into the place of overwhelming trial. Cambridge: “that we may not be tried above what we are able” (1 Corinthians 10:13).
ἡμᾶςhēmasusG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
μὴmēnotG3361
√ μή — (adverb) not, (conjunction) lestAdverb
Negation of the prohibitive subjunctive.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
πειρασμόνpeirasmontemptationG3986
√ πειρασμός — a putting to proof (by experiment (of good), experience (of evil), solicitation, discipline or provocation)NounAccusative Masculine Singular
peirasmos: a putting to proof Trial or temptation; the noun appears in only 20 verses. Luke frames Jesus' own ministry with it: tested in the wilderness (4:13, “when the devil had ended every temptation”) and in Gethsemane telling the disciples twice to pray “that you may not enter into temptation” (22:40, 46). Luke's form of the prayer ends here, without “deliver us from evil” (Ellicott, Cambridge, Pulpit).

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

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AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The praying Son and the request of a learner — Luke 11:1

The scene opens not with instruction but with Jesus at prayer: ἐν τῷ εἶναι αὐτὸν … προσευχόμενον, “in His being … praying.” Benson and Barnes both list the occasions on which Luke alone shows Jesus praying (baptism, the wilderness, the night before choosing the Twelve, Caesarea Philippi, the Transfiguration), and Maclaren draws the conclusion: Luke “is ever pointing us to the kneeling Christ.” Ellicott infers that Jesus prayed aloud and that the disciples, having overheard, “wished to be able to enter into His spirit and pray as He prayed.” The disciple waits until ἐπαύσατο (“He ceased”), then asks with an aorist imperative, δίδαξον: “teach us.” Benson and Pulpit explain the comparison with John: rabbis gave their schools a characteristic prayer, a “badge” of belonging. JFB and Cambridge note that John's prayer has perished. Whether this disciple had heard the Sermon on the Mount is debated: Ellicott, JFB, Gill and Pulpit all consider that he had not, or (Gill, Pulpit) that he was one of the seventy.

ii. Father, Your name, Your kingdom — Luke 11:2

Jesus answers with words to say: λέγετε, present imperative. The address is the bare vocative Πάτερ. Ellicott and Cambridge both report that the better manuscripts lack “our” and “which art in heaven,” and lack “Thy will be done” as well, so that Luke's prayer is shorter and starker than Matthew's. Maclaren finds the essence of all prayer in that single word: the cry of “Abba, Father,” he says, is the essence of all prayer, and “Nothing more is needed.” Two third person imperatives follow, both aorist and both petitions for God to act: ἁγιασθήτω (“let Your name be treated as holy”) and ἐλθέτω (“let Your kingdom come”). Cambridge glosses the name as “all the attributes of His Being” and recalls the seraphs' triple “Holy.” Maclaren sees the order as theological: where God's name is truly hallowed, His reign follows. Pulpit reads the kingdom petition eschatologically, as a “far onlook” to the end of the age, akin to Revelation's “Even so, come, Lord Jesus.”

iii. Bread for each day — Luke 11:3

The one bodily petition turns on a word found nowhere else but here and Matthew 6:11: ἐπιούσιον. Pulpit sets out the patristic reading (Origen, Tertullian, Cyril, Athanasius, Ambrose, Augustine) of a heavenly, “supersubstantial” bread; Cambridge insists the petition is “primarily a prayer for needful earthly sustenance,” and calls that the understanding of “the heart of mankind.” Luke's verb is present, δίδου, and his time phrase is τὸ καθ’ ἡμέραν: “keep giving day by day.” Cambridge contrasts the two forms: Luke stresses “the continuity of the gift,” Matthew “its immediate need.” JFB calls Luke's form “an extension” to “every successive day's necessities”; Benson compares it to the manna, bread for today given today. Geneva guards against misreading: honest provision for life remains right, but “that complaining care … is cut off and restrained.”

iv. Released debtors, kept from the trial — Luke 11:4

Luke prays for release from ἁμαρτίας (“sins”) yet keeps Matthew's debt picture in παντὶ ὀφείλοντι ἡμῖν, “everyone owing to us” (Ellicott). The ground clause is emphatic and present: καὶ γὰρ αὐτοὶ ἀφίομεν, “for we ourselves are releasing.” Barnes refuses any notion of merit: forgiving others is “a disposition or state of mind without which God cannot consistently pardon us.” Pulpit compresses it into “Unforgiving is unforgiven” and recalls the parable's ten thousand talents. The last petition, μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, asks God not to carry us into the place of trial. Cambridge reads it with 1 Corinthians 10:13 as a plea not to be tried beyond strength; Pulpit renders its “simple meaning” as “Thou knowest, Father, how weak I am.” Luke ends there, without “deliver us from evil” and without the doxology (Ellicott, Cambridge, Gill). Gill, Poole and Barnes conclude from the variations that the prayer is “a directory of prayer,” binding in substance, free in wording.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read from the text alone, this unit teaches prayer by first showing a Person praying. The disciples do not ask for a doctrine of prayer; they ask to share what they have watched. Jesus answers by giving them His own word for God, Father, and then a shape in which God's concerns come first (His name, His reign) and human needs follow in their simplest form (bread for today, release from sin, protection in trial). Every petition is a plain imperative addressed to God, so the prayer assumes the Father both can and will act. The forgiveness clause binds the receiving of mercy to the giving of it, not as a price but as the only honest posture of a released debtor. The differences between Luke and Matthew, which Scripture itself preserves, show that the Lord gave a pattern of things to ask, not a spell of exact syllables; yet He also said “say,” so the words themselves may rightly be prayed. This reading is offered to be tested against the whole of Scripture, not received on the tool's authority.

The disciples asked to be taught prayer; Jesus gave them first His own word for God, and then His order of desires.

⚙

Canonical Threads — out to the whole of Scripture

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AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The bread no one else names: ἐπιούσιος in Matthew's form verbal / quotation: confirmed

Luke 11:3 and Matthew 6:11 are the only two verses that use ἐπιούσιος; they also share artos and didōmi. This is the synoptic parallel of the same petition. The differences are as instructive as the agreement: Matthew has the aorist dos and sēmeron (“give today”), Luke the present didou and to kath’ hēmeran (“keep giving day by day”). Ellicott argues that Luke's substitution implies epiousios must carry “some other meaning” than simply daily.

Matthew 6:11

basis: Verifier: shared Greek lexeme G1967 ἐπιούσιος (in 2 vv, i.e. only these two verses), plus G740 ἄρτος (in 89 vv) and G1325 δίδωμι (in 378 vv). Synoptic parallel of the same saying.

Do not carry us in: the trial petition in Matthew verbal / quotation: confirmed

Matthew 6:13 shares both the rare verb εἰσφέρω and the noun πειρασμός with Luke 11:4: “lead us not into temptation.” Where Matthew continues “but deliver us from evil,” Luke's better text stops (Ellicott, Cambridge, Pulpit). The verb's other Lukan uses (Luke 5:18 to 19, carrying the paralytic in) show its literal force: to bring someone inside.

Matthew 6:13 · Luke 5:19

basis: Verifier: shared Greek lexemes G1533 εἰσφέρω (in 8 vv) and G3986 πειρασμός (in 20 vv) with Matthew 6:13; Luke 5:19 shares G1533 only (lexical illustration, not a thematic link).

Gethsemane: the prayer prayed under trial structural / thematic: confirmed

In Luke 22:40 and 46 Jesus, in the place of His agony, twice tells the disciples to pray “that you may not enter into temptation.” The Verifier records shared προσεύχομαι and πειρασμός; the same pairing stands in Matthew 26:41 and Mark 14:38. The verb there is eiserchomai (enter), not eispherō (bring in), so this is a repeated motif of prayer against trial rather than a verbal echo of the petition. Read together, the One who taught the petition is seen praying it in its fullest pressure.

Luke 22:40 · Luke 22:46 · Matthew 26:41 · Mark 14:38

basis: Verifier: shared G4336 προσεύχομαι (in 80 vv) and G3986 πειρασμός (in 20 vv); the governing verb differs (εἰσέρχομαι vs εἰσφέρω), so tiered thematic, not verbal.

Luke's praying Christ structural / thematic: confirmed

Benson and Barnes both compile Luke's distinctive record of Jesus at prayer: at His baptism (3:21), withdrawing to the wilderness (5:16), all night before choosing the Twelve (6:12), alone before Peter's confession (9:18), on the mountain of transfiguration (9:28 to 29). Luke 11:1 belongs in this series: the disciples' request is provoked by the pattern. Maclaren reads the series as Luke's witness to Jesus' true humanity, a life of “dependence, of communion, and of submission.”

Luke 3:21 · Luke 5:16 · Luke 6:12 · Luke 9:18 · Luke 9:28

basis: Recurring Lukan motif of Jesus praying (G4336 προσεύχομαι, a common verb, in 80 vv), catalogued by Benson and Barnes; a compositional pattern, not a quotation.

Sanctify My great name: the hallowing petition and the prophets structural / thematic: confirmed

The passive ἁγιασθήτω asks God to vindicate His own name. In Ezekiel 36:22 to 23 the LORD declares He will act not for Israel's sake but for His holy name profaned among the nations: “I will sanctify My great name.” Isaiah 6:3, cited by Cambridge, supplies the seraphic confession of that holiness. The petition asks for what the prophets promised God would do.

Ezekiel 36:23 · Isaiah 6:3

basis: Cross-Testament (Greek to Hebrew): no shared Strong's number is possible. Shared motif of God sanctifying His own name; Isaiah 6:3 is Cambridge's citation. No quotation is claimed.

Bread day by day: the manna pattern structural / thematic: confirmed

Benson explains Luke's “day by day” by the manna: “as the Israelites had manna, let us have bread, to-day for to-day.” Exodus 16:4 has the LORD rain bread from heaven so that the people gather a day's portion every day, testing whether they will walk in His law. Cambridge adds Proverbs 30:8, the prayer for one's portion of bread. The pattern of daily, unhoarded dependence links the three.

Exodus 16:4 · Proverbs 30:8

basis: Cross-Testament (Greek to Hebrew): no shared Strong's number possible. Shared motif of daily bread given by God, adduced by Benson (Exodus) and Cambridge (Proverbs). No quotation claimed.

Unforgiving, unforgiven: the parable of the debts structural / thematic: confirmed

Luke's ὀφείλοντι keeps the debt picture that Jesus elsewhere turns into a parable: the servant forgiven ten thousand talents who will not forgive a hundred denarii (Matthew 18:23 to 35). Cambridge cites 18:34 to 35 and Pulpit alludes to the talents and pence; Ephesians 4:32 and Colossians 3:13 (both in Cambridge) carry the same logic into apostolic exhortation.

Matthew 18:35 · Ephesians 4:32 · Colossians 3:13

basis: Shared motif of forgiveness conditioned on forgiving, cited by Cambridge and Pulpit. Not among the Verifier's candidates, so no lexical basis is claimed.

“Thy Holy Spirit come upon us”: a patristic variant and Luke 11:13 flagged: verify source

Cambridge and Pulpit both report an early variant of the kingdom petition, “Thy Holy Spirit come upon us, and purify us.” The two disagree on the witness: Cambridge names Gregory of Nazianzus, Pulpit Gregory of Nyssa. If the reading were original it would bind the prayer tightly to Luke 11:13, where the Father gives “the Holy Spirit to those who ask Him.” It stands in no major Greek manuscript of Luke reported here, and its attribution is itself inconsistent in our sources, so it is recorded but not relied on.

Luke 11:13

basis: Variant known only from patristic report; Cambridge (Nazianzus) and Pulpit (Nyssa) disagree on which Gregory attests it. Connection to 11:13 is thematic and depends on an unverified reading.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Son shares His own word for God ancient/widely-held

⚙ In Luke, Jesus addresses God simply as Father (10:21 to 22; 22:42; 23:34, 46). Here He gives that same address to His disciples: Πάτερ. Luke 10:22 has just said that no one knows the Father except the Son “and those to whom the Son chooses to reveal Him”; the Lord's Prayer is that revelation put into the mouths of learners. Paul names the result: the Spirit of adoption by whom we cry “Abba, Father” (Romans 8:15; Galatians 4:6), the text Cambridge cites for the prayer's “tone of holy confidence.” This reading, that sonship in Christ grounds the address, is the widely-held apostolic and patristic one.

Luke 10:22 · Romans 8:15 · Galatians 4:6

The praying Man who is the pattern and the forerunner ancient/widely-held

⚙ The request arises from watching Jesus pray. Maclaren draws out the significance: His prayers show “that He too lived a life of dependence, of communion, and of submission; that in our religious life, as in all our life, He is our pattern and forerunner,” and he cites Hebrews' “I will put my trust in Him.” The One who teaches “do not bring us into trial” is Himself carried into the wilderness trial (Luke 4:1 to 13) and the Gethsemane agony (22:39 to 46), and comes through both without sin (Hebrews 4:15). The disciples pray for escape from the trial He entered on their behalf.

Hebrews 2:13 · Hebrews 4:15 · Luke 22:42

The bread from heaven ancient/widely-held

⚙ Pulpit records that Origen, Tertullian, Cyril of Jerusalem, Athanasius, Ambrose and Augustine read ἐπιούσιος as pointing beyond ordinary food to “the Bread from heaven, which giveth life unto the world,” the language of John 6:33 to 35. Cambridge resists this as the primary sense. A careful reading can hold both: the petition asks first for literal bread (as the manna was literal), while the canon presents Jesus as the true bread of which the manna was a sign (John 6:32). The figural layer is ancient; making it the only sense is not required by the text.

John 6:32 · John 6:35 · Exodus 16:4

Release purchased: the forgiver who prays for His debtors ancient/widely-held

⚙ The verb ἀφίημι returns at the cross in Luke 23:34: “Father, forgive them.” The One who taught disciples to ask release and to grant it Himself grants it to His executioners, and in Luke 24:47 sends out the proclamation of aphesis of sins to all nations. Cambridge notes that the prayer itself mentions neither Atonement nor Justification; the link here is redemptive-historical, drawn from Luke's whole narrative rather than stated in 11:4. Honesty note: Luke 23:34a (“Father, forgive them”) is absent from some early manuscripts, so that half of the link rests on a text with a disputed history; Luke 24:47 does not.

Luke 23:34 · Luke 24:47

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. Luke's form of the prayer is shorter than Matthew's. Ellicott, Cambridge and Pulpit report that the better manuscripts lack “our” and “which art in heaven,” “Thy will be done, as in heaven, so in earth,” and “but deliver us from evil”; these are judged assimilations from Matthew 6:9 to 13. The BSB prints the shorter text. No form of Luke has the doxology. Gill reports that Codex Bezae (Beza's “most ancient copy”) reads “debts” for “sins” in v. 4. A patristic variant “Thy Holy Spirit come upon us, and purify us” is attributed by Cambridge to Gregory of Nazianzus and by Pulpit to Gregory of Nyssa; the sources disagree and this tool has not resolved which.

Interlinear. The interlinear reorders the Greek of v. 1 to English sequence: two en tokens (indices 2 and 3) are separate prepositions (en tō einai and en topō). In v. 4 the tag on autoi (3rd person) reflects the intensive pronoun's form; in context it intensifies “we.”

Uncertain. The meaning of epiousios is unresolved; the notes give the main options without deciding. Whether this occasion is distinct from the Sermon on the Mount (Gill, Pulpit, Poole) or Luke's placement of the same teaching is a judgment the commentators make, not something the text states. Cambridge's suggestion that chapters 11 to 12 belong to one Galilean “great day of conflict” is his own harmonisation. Claims about rabbinic and Talmudic parallels (Cambridge, Pulpit, Gill) rest on sources written down after the Gospels, as Cambridge and Pulpit themselves caution.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)