In Matthew's version of the Lord's prayer, we have

Matthew 6:13 For thine is the kingdom, and the power, and the glory, for ever.

But it is not in Luke's or in some Greek manuscripts.

This phrase is found in the majority of Greek manuscripts, the Greek Textus Receptus and Majority Text, and is the reading of early English versions, the KJV, and the NKJV. It is not found in the main body of the Critical Text or most modern versions. https://av1611.com/kjbp/faq/holland_mt6_13.html

  • Most likely not.
    – Lucian
    Commented Jul 14, 2020 at 15:42

2 Answers 2


Because the "Lord's Prayer" doxology is part of Matthew's Gospel (6:13), we are blessed to have numerous ancient copies. As best I can work out, is a complete list of documents (MSS) that contain this part of the record up to the 13th century.

Diatessaron (2nd) omit, copmeg (3rd) omit, Origen (3rd) omit, Tertullian (3rd) omit, Cyprian (3rd) omit, 01 (4th) omit, 03 (4th) omit, ita (4th) omit, syrc (4th) include, Cyril-J (4th) omit, Gregory-N (4th) omit, vg (400) omit, Ambros’r (400) omit, Ambrose (400) omit, itk (400) include, 05 (5th) omit, itb (5th) omit, ith (5th) omit, Cyril (5th) omit, Chromatius (5th) omit, Jerome (5th) omit, 032 (5th) include, syrp (5th) include 0233 (500) include, 035 (6th) omit, 042 (6th) include, itf (6th) include, syrpal (6th) include, 0170 (500) omit, itq (600) include, itaur (7th) omit, syrh (7th) include, itl (8th) omit, 07 (8th) include, 011 (9th) include, 019 (8th) include, 037 (9th) include, 038 (9th) include, 33 (9th) include, 565 (9th) include, 892 (9th) include, 1424 (900) include, f1 (10th-14th) omit, f13 (11-15) include, l 547 (13th) omit.

Note, I have not included the Didache because the text there only says:

Ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας.

and NOT

Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.

From this list we con observe the following:

  • The earliest MSS in Greek omit the doxology until the 5th century
  • The earliest Patristic writings also omit it.
  • The doxology appears first in the Syriac and only later in the Itala versions
  • Jerome's Vulgate (400) omits it.
  • The doxology became prominent in the Byzantine tradition
  • Luke omits the doxology but Luke's version is even shorter by omitting the prayer for deliverance from the evil one.

For all these reasons, UBS5 regards the omission of the doxology in the original text as {A} = almost certain. Further, the earliest recorded forms of this doxology occur in a variety of forms before it became standardized in its triple strophic form.

Bruce Metzger (In his Textual commentary on the GNT) suggests that the doxology was gradually added to

"adapt the Prayer for liturgical use in the early church. Still later scribes added, "of the Father and of the Son and of the Holy Spirit".


This phrase is found in the majority of Greek manuscripts, the Greek Textus Receptus and Majority Text

As is white skin among most citizens of today's North America. Does this therefore mean that Europeans were the continent's initial inhabitants ? From the Wikipedia entry on Matthew 6:13:

It is absent from the oldest and best manuscripts of Matthew, and most scholars do not consider it part of the original text. It first appears in a slightly shorter form in the Didache from around 130 AD. The doxology appears in at least ten different forms in early texts before becoming standardized, also implying that it might not have been original to the Gospel.

From the link you provided:

The oldest witness, which outdates all Greek manuscripts containing Matthew chapter six, is the Didache (otherwise known as the Teaching of the Twelve Apostles).

As I wrote in my deleted answer on this question, the Didache was basically an ancient liturgical and catechetical text of the early Christian church, so its appearance in precisely such a (con)text is hardly surprising, inasmuch as it is mainly within liturgical settings that doxologies in general are primarily employed.

From the same source:

The distinguished orthodox father of the fourth century, John Chrysostom, cites this passage. He writes, "by bringing to our remembrance the King under whom we are arrayed, and signifying him to be more powerful than all. 'For thine,' saith he, 'is the kingdom, and the power, and the glory'."

Again, same as before, Chrysostom is (also) the author of the liturgy bearing his name, in weekly use, until this very day, in the Eastern Orthodox Church.

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