Matthew Chapter 6 verse 9 Holy Bible
After this manner therefore pray ye. Our Father who art in heaven, Hallowed be thy name.
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Let this then be your prayer: Our Father in heaven, may your name be kept holy.
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Thus therefore pray *ye*: Our Father who art in the heavens, let thy name be sanctified,
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After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
read chapter 6 in KJV
read chapter 6 in WBT
Pray like this: 'Our Father in heaven, may your name be kept holy.
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thus therefore pray ye: `Our Father who `art' in the heavens! hallowed be Thy name.
read chapter 6 in YLT
Matthew 6 : 9 Bible Verse Songs
- The Lord's Prayer by Hillsong Worship
- Our Father Who art in Heaven by Don Moen
- The Lord's Prayer by Jubilee Worship + Phil Thompson
- The Lord's Prayer (Acoustic) by Hillsong Worship
- Most High by Semah + Flavour
- The Lord's Prayer by Bheka Mthethwa
- Son Of God by Toby Godwin
- Our Father by Bethel Music + Jenn Johnson
- Our Father by Influence Music + Matt Gilman
- Our Father by Josie Buchanan
- Our Father by Josh Baldwin + Bethel Music
- Holy Is Your Name by Nathaniel Bassey
- Holy Is Your Name by Nathaniel Bassey
- The Lord's Prayer (It's Yours) by Matt Maher
Pulpit Commentary
Pulpit CommentaryVerses 9-13. - The pattern of prayer. Parallel passage: Luke 11:2-4. For most suggestive remarks on the Lord's Prayer, both generally and in its greater difficulties of detail, compare by all means Chase, 'The Lord's Prayer in the Early Church:' (Cambridge Texts and Studies). Observe: (1) If the prayer had already been given by the Lord in the sermon on the mount, "one of his disciples" would hardly afterwards have asked him to teach them to pray, as John also taught his disciples (Luke 11. l). It is much more easy, therefore, to consider that the original occasion of its utterance is recorded by St. Luke, and that it therefore did not belong to the sermon on the mount as that discourse was originally delivered. (2) A question that admits of a more doubtful answer is whether the more original form of the prayer is found in Matthew or in Luke. It will be remembered that in the true text of his Gospel, the latter does not record the words, "Which art in heaven," "Thy will be done, as in heaven, so on earth," "But deliver us from evil," besides reading "day by day" instead of "this day," "sins" instead of "debts," and "for we ourselves also forgive every one that is indebted to us" instead of" as we also have forgiven our debtors." Most writers suppose St. Matthew's form to be the original, and St. Luke's to be only a shortened form. In favour of this are the considerations that (a) St. Matthew's words, "Forgive us our debts," represent an older, because parabolic, form of expression than the apparently interpretative "Forgive us our sins" in St. Luke. . . .
Ellicott's Commentary
Ellicott's Commentary for English Readers(9) After this manner.--Literally, thus. The word sanctions at once the use of the words themselves, and of other prayers--prescribed, or unpremeditated--after the same pattern and in the same spirit. In Luke 11:2 we have the more definite, "When ye pray, say, . . . ."Our Father.--It is clear that the very word "Abba" (father) uttered by our Lord here, as in Mark 14:36, so impressed itself on the minds of men that, like "Amen" and "Hallelujah" and "Hosanna," it was used in the prayers even of converts from heathenism and Hellenistic Judaism. From its special association with the work of the Spirit in Romans 8:15, Galatians 4:6, it would seem to have belonged to the class of utterances commonly described as the "tongues," in which apparently words from two or more languages were mingled together according as each best expressed the devout enthusiasm of the worshipper.The thought of the Fatherhood of God was not altogether new. He had claimed "Israel as His son, even His firstborn" (Exodus 4:22), had loved him as His child (Jeremiah 31:9; Hosea 11:1). The thought of an outraged Fatherhood underlies the reproaches of Isaiah (Isaiah 1:2) and Malachi (Malachi 1:6). "Thou, O Lord, art our Father" (Isaiah 64:8) was the refuge of Israel from despair. It had become common in Jewish liturgies and forms of private prayer. As the disciples heard it, it would not at first convey to their minds thoughts beyond those with which they were thus familiar. But it was a word pregnant with a future. Time and the teaching of the Spirit were to develop what was now in germ. That it had its ground in the union with the Eternal Son, which makes us also sons of God; that it was a name that might be used, not by Israelites only, but by every child of man; that of all the names of God that express His being and character, it was the fullest and the truest--this was to be learnt as men were guided into all the truth. Like all such names, it had its inner and its outer circles of application. It was true of all men, true of all members of the Church of Christ, true of those who were led by the Spirit, in different degrees; but all true theology rests on the assumption that the ever-widening circles have the same centre, and that that centre is the Love of the Father. . . .