When asked by one his disciples (Luke 11) how we should pray, Jesus replied by giving us “The Our Father”. The Our Father is the fundamental prayer of the New Testament and perhaps the most said prayer in history.

But the version most people are aware of would a translation into their own native language, or for many centuries, the Latin “Pater Noster”. But Jesus, being a 1st Century Galilean, spoke Aramaic. So when we gave his disciples the Our Father, he would have prayed it in that language.

Here’s an audio clip of the prayer:

Here’s how the prayer is written in Aramaic pronunciation:

Abwoon d’bashmaya     (Our Father, Who art in Heaven)
Netqaddash shmak     (hallowed be Thy name)
Teete malkutah     (Thy Kingdom come)
Nehvwey tzevyannach     (Thy will be done)
aykanna d’bashmaya      (on earth as it is in Heaven)
aph b’arha Havlan lahma d’sunqananan     (Give us this day our daily bread)
yaomana Washbwoqlan     (and forgive us our trespasses)
haubvayn aykana daph     (as we forgive those who trespass against us)
hnan shbvoqan l’hayyabayn Wela tahlan le’ynesyuna     (and lead us not into temptation)
Ela patzan min bisha     (but deliver us from evil.)
Metul dilakhe     (For Thine is the Kingdom)
malkuta wahayla     (and the Power)
wateshbuhta     (and the Glory)
l’ahlam almin    (For Ever and Ever)
Amen     (Amen)

Love uCATHOLIC?
Get our inspiring content delivered to your inbox every morning - FREE!

Comments

16 COMMENTS

  1. My family still speak this ancient language of Christ which is also known as Assyrian. I was taught to say the Our Father in both Aramaic/Assyrian and English. It’s beautiful to hear the Our Father in its original language.

  2. Actually there’s no evidence that Luke did this ask, was a disciple. The gospel (Luke, Charpter II) tell the story of Jesus’s birth.

    • No, Luke wasn’t the disciple who asked; he wasn’t present. Luke wrote an account of Jesus’ life after Jesus had ascended to heaven. The reference in the copy above only resembles Roman numerals–II–because of the typeface used for this post. (You’ll notice the “1” in “1st Century” also looks like a small Roman numeral. The Luke reference for this prayer is to chapter 11. The prayer is also found in Matthew 6.
      Could we not simply enjoy the beauty of the language and feel a little closer to our Savior because of this post?

  3. It’s also very possible that Jesus used Hebrew, which was the liturgical language, and generally understood by all Jews in Israel then

  4. ‘Thine is the Kingdom’ This is not par of the Lords Prayer. Although good sentiments, it was added by Martin Luther, sad to think some people dont know this

  5. The “thine is the Kingdom” bit appears in the Didache (2nd century). It’s sad that you think it was added by Martin Luther.

    • But the Didache does not say this is a part of the Lord’s Prayer. Whatever Luther’s intentions were, the fact remains that every Protestant now thinks it is, and that’s fast becoming the case with Catholics too. This is not a hill to die on, but when we have that erroneous belief cemented by a back translation into Aramaic, complete with an audio to convince us this is how Jesus sounded, it’s important that Charles Bradshaw and myself say it is misleading

      • The early Christians, as exemplified in the Didache, thought that it was appropriate to pray the doxology. Who are you to question the early Christians who were taught by the apostles? Maybe Jesus did actually pray it that way (see John 21:25).

  6. For what it’s worth:
    Douay-Rheims Bible: Matthew 6:9Thus therefore shall you pray: Our Father who art in heaven, hallowed be thy name. 10Thy kingdom come. Thy will be done on earth as it is in heaven. 11Give us this day our supersubstantial bread. 12And forgive us our debts, as we also forgive our debtors. 13And lead us not into temptation. But deliver us from evil. Amen.
    Luke 11:2And he said to them: When you pray, say: Father, hallowed be thy name. Thy kingdom come. 3Give us this day our daily bread. 4And forgive us our sins, for we also forgive every one that is indebted to us. And lead us not into temptation.
    From: The Lord’s Prayer, http://www.newadvent.org/cathen/09356a.htm
    “Many points of interest are suggested by the history and employment of the Our Father. With regard to the English text now in use among Catholics, we may note that this is derived not from the Rheims Testament but from a version imposed upon England in the reign of Henry VIII, and employed in the 1549 and 1552 editions of the “Book of Common Prayer”. From this our present Catholic text differs only in two very slight particulars: “Which art” has been modernized into “who art”, and “in earth” into “on earth”.
    The version itself, which accords pretty closely with the translation in Tyndale’s New Testament, no doubt owed its general acceptance to an ordinance of 1541 according to which “his Grace perceiving now the great diversity of the translations (of the Pater noster etc.) hath willed them all to be taken up, and instead of them hath caused an uniform translation of the said Pater noster, Ave, Creed, etc. to be set forth, willing all his loving subjects to learn and use the same and straitly commanding all parsons, vicars and curates to read and teach the same to their parishioners”. As a result the version in question became universally familiar to the nation, and though the Rheims Testament, in 1581, and King James’s translators, in 1611, provided somewhat different renderings of Matthew 6:9-13, the older form was retained for their prayers both by Protestants and Catholics alike.”
    “Upon the interpretation of the Lord’s Prayer, much has been written, despite the fact that it is so plainly simple, natural, and spontaneous, and as such preeminently adapted for popular use. In the quasi-official “Catechismus ad parochos”, drawn up in 1564 in accordance with the decrees of the Council of Trent, an elaborate commentary upon the Lord’s Prayer is provided which forms the basis of the analysis of the Our Father found in all Catholic catechisms. Many points worthy of notice are there emphasized, as, for example, the fact that the words “On earth as it is in Heaven” should be understood to qualify not only the petition “Thy will be done”, but also the two preceding, “hallowed be Thy name” and “Thy Kingdom come”. The meaning of this last petition is also very fully dealt with. The most conspicuous difficulty in the original text of the Our Father concerns the interpretation of the words artos epiousios which in accordance with the Vulgate in St. Luke we translate “our daily bread”, St. Jerome, by a strange inconsistency, changed the pre-existing word quotidianum into supersubstantialem in St. Matthew but left quotidianum in St. Luke. The opinion of modern scholars upon the point is sufficiently indicated by the fact that the Revised Version still prints “daily” in the text, but suggests in the margin “our bread for the coming day”, while the American Committee wished to add “our needful bread”. Lastly may be noted the generally received opinion that the rendering of the last clause should be “deliver us from the evil one”, a change which justifies the use of “but” in stead of “and” and practically converts the two last clauses into one and the same petition. The doxology “for Thine is the Kingdom”, etc., which appears in the Greek textus receptus and has been adopted in the later editions of the “Book of Common Prayer”, is undoubtedly an interpolation.”

  7. Attend a Maronite Eastern rite Catholic.mass. Much.of their Mass is in Aramaic. God’s name in that.languagen is Allah. Predates Muslim infidels of use of Allah by several Centuries..

LEAVE A REPLY

Please enter your comment!
Please enter your name here