And do not lead us into temptation, ¹  but deliver us from the evil one. ² 

biblegateway Mat 6:13

‘And do not lead us into temptation, but deliver us from evil. \i1 For Yours is the kingdom and the power and the glory forever. Amen. \i0 ‘

And do not bring us into temptation, but deliver us from the evil one. [For Yours is the kingdom and the power and the glory forever. Amen.]

And do not bring us into temptation, but deliver us from the evil one.

biblegateway Mat 6:13

And lead us not into temptation, but deliver us from the evil one.’

And lead us not into temptation, but deliver us from evil.

bibleoremus Mat 6:13

And do not bring us to the time of trial, but rescue us from the evil one.

And do not put us to the test, but save us from the evil one.

biblegateway Mat 6:13

And do not lead us into temptation, But deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen.

And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

biblegateway Mat 6:13

And do not lead us into temptation, ¹  but deliver us from the evil one. ² 

¹ tn Or “into a time of testing.”

¹ 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.

² tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς 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 ˹ 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.

² tn The term πονηροῦ (ponhrou) 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 ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.