This is Matthew 6:13 / Luke 11:4, the Lord’s prayer. I’m not sure exactly when the Pope came out with this but understand it might have been early June 2019. This previous related question -"Do not lead us into temptation" is a bad translation? was useful. It was asked October 2019 and was looking for textual licence to paraphrase the clause in question as, “so that we might not be led into temptation, deliver…”
But I’m wanting to know if the papal English translation adjustment to the Greek text (if disallowed by the Greek text) would lead to a wrong theology about God’s role, and our role, in the matter of temptation. However, the first part of my query must be settled first, before progressing to any theological consequences, hence posting this textual question in Bible Hermeneutics. If I get the Greek text clarified (from any scholars of any persuasion), then I could post a new question on the second aspect, in the ‘Christianity’ section.
Another useful and related question was - Why pray, "lead us not into temptation"? The answer by Geremia indicates that St. Thomas Aquinas might not have been happy at the current Pope approving that change. Yet, my question is restricted to examining the Greek text of Matthew 6:13 (or Luke 11:4) and not delving into theological interpretations or understandings.
This is the Greek text in question: και μη εισενεγκης ημας εις πειρασμον = and ... not ... unto-carry ... us ... unto ... temptation/trial
The verb is eisphero ... unto-carry or unto-bear. The verb phero is to carry, like a burden. It is always an adverse thing. It may well have meaning in regard to aphesis (remission), a-phero being the negative (unburdening). Young's Literal - And mayest Thou not lead us to temptation
The same verb εισενεγκης is elsewhere in the N.T. and also means to ‘bring in’, ‘bear in’, ‘carry in’ or ‘lead in’. So, Luke 5:18-19 says “the men brought in a bed a man which was taken with a palsy”. And Acts 17:20 reports the Athenian philosophers saying to Paul, “thou bringest certain strange things to our ears”. Then 1 Timothy 6:7, “we brought nothing into [this] world”, and Hebrews 13:11 states that the blood of the beasts “is brought into the sanctuary by the high priest”. In all cases cited the verb has an active meaning. Could the men in Luke 5:18-19 be understood as somehow allowing the man taken with palsy to find his own way in? No way!
Is the Pope’s alteration as linguistically indefensible as would that example of Luke 5:18-19 be, should the verb no longer be taken as active? Are we meant to petition God not to lead us (into temptation), or not to let us fall (into temptation)? The Greek text needs to be established.