blog#13, Jesus...Hebrew in Greek Gospels?

Blog#13, part 2, Jesus...Hebrew in Greek Gospels

Matthew 6:9-13, has gained the tradition of being called “the Lord’s Prayer.” This may have happened because Jesus, as teacher of his students, gave them a pattern for prayer, or maybe it is called the Lord’s Prayer, simply because the prayer is directed to the Lord in heaven. Maybe, it should be called, the “disciples prayer.”

One disciple had asked him to teach us to pray, as John also taught his disciples (Luke 11:1). He didn’t say, teach us HOW to pray, he asked teach us TO pray. I’m using a more complete form of that prayer which is found, beginning Matthew 6:9.

The Greek copy begins with the the terms “Pater humon,” which literally comes into English as, Father of us, or Our Father. But by following the suggested pattern of turning Greek Gospel words back into Hebrew, we immediately come up with the term “Avinu.” The Hebrew or Jewish mindset quickly associates it with the same word appearing in much Hebrew liturgy and prayers. It occurs over and over during Yom Kippur (day of atonement) prayers.

The “Avinu Malkenu” (our Father, our King) begins the prayers which rise repeatedly from worshipper’s lips, as they petition God to listen, and to open the gates of heaven.

The service order goes something like this: all rise, Torah ark is opened, Avinu prayers are made, Avinu blessings are asked with request to be inscribed in the Book of Life, all are seated, and the Torah ark is closed.

Talmudic sources assign some of the lines of the original Avinu Malkenu to Rabbi Akiva about 40-135 A.D, who made the prayer for rain in a time of drought. Over a period of time the formula was repeated with other requests, until today, some 44 supplications related to Avinu Malkenu are used by certain congregations. Akiva’s term “Avinu,” is also used by Jesus. We know that Avinu impacted Judaism for generations, and we do know that the concept of “Avinu” is very Jewish. We also know that Jesus used the Avinu for the Lord’s prayer example.

Its reported by scholars, that Martin Luther once said in reference to Hebrew language, the Hebrews drink from the spring, the Greeks from the stream that flows from it, and the Latins sfrom a pool [farther]\ downstream. Another scholar had said; Hebrew enables us to see the Old Testament from inside instead of peering through the telescope of a version. Those comments, help bible readers to appreciate the importance of knowledge of Hebrew language and culture.

Traditional views of some Rabbis, expressed that Hebrew is the language of prayer and recital of the shma (Deuteronomy 6:4). The Hebraic terms “lashon hakodesh,” reveal that Hebrew is also known as the Holy Tongue. However, Rabbis also relate that one may pray in ANY language, since God knows them all, and the lack of knowledge of Hebrew, should not prevent a Jew (or Christian), from praying in his native tongue. The Jesus Avinu goes as shown below:

Avinu shebashamayim yit-kadash sh-mekha,
Our Father which is in heaven, holy is your name.

Tavo mal-chuteikha ye-aseh r-tzon-kha k-mo vashamayim ken ba-aretz,
Your kingdom come, Your will be done, as in the heavens, so in the earth.

et lechem chukenu ten-lanu hayom oo-slach lanu et chovotenu ka-asher salach-nu
gam anach-nu l-chayavenu.
Give us today our daily bread, and forgive us our debts, when we also forgive our debtors.

veh-ahl t-veeinu lidei nisayon ki im chal-tzenu min hara, ki l-kha ha-mam’lekha v-hag-vurah v-hatif-eret l-olam-ei olamim amein.
And don’t lead us into the hands of temptation, except You rescue us from the evil, for Yours is the kingdom, and the might, and the glory, for ever and ever, amen.

The Matthew 6:9 phrase; “Hallowed be Thy name” refers to the sanctity of the Divine name and relates to Exodus 20:7. A similar terminology, sanctification of the Name (kiddush haShem), is an expression in Hebrew which refers to an act wherein an individual is willing to be martyred for the sake of heaven, thus honoring God. Its not suicide, which is forbidden in Judaism. Rather, it relates to Deuteronomy 6:6, which says; love the Lord your God.. with all your... soul. Thus, one must be willing to love Him, even if He take thy soul.

Matthew 6:10, “thy kingdom come.” Numerous verses in the Hebrew Bible (O.T.), specify that God is king, and that His rule extends to every realm of all creation. In Psalm 24, The Divine name, Lord of Hosts (YeHoVaH Tzevaot), is called, “King of Glory” (melekh ha kavod). Followers of Jesus are supposed to pray to the Father and seek for His kingdom to come to this world, a primary focus being the “rule” of God in ones heart and life.

Matthew 6:11, “our daily bread;” most who followed Jesus’ teachings were of the poorer social order, and had to work hard for a living, and trust and pray for daily food.

Matthew 6:12, “forgive us our debts, as we forgive our debtors;” the verses which follow express that “trespasses” is the appropriate explanation for “debts.” The Greek word is “parapto-mata” (Strong’s # 3900), and is defined as a side-slip, (lapse or deviation), unintentional error, wilful transgression.

Matthew 6:13, “lead us not into temptation; but deliver us from evil.” God’s purpose in allowing us to be tempted or tested, is that we might call upon Him, and be thereby rescued.

Matthew 6:13, “ For thine is the kingdom,” The rule of God the King, prevails over all His willing subjects, and ultimately, his might, will at the end, prevail against even the unwilling. Isaiah 45:23 says: ...Unto Me every knee shall bow, every tongue shall surely swear. The statement is a follow up to Isaiah 45:22: Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.”