An Exegetical Analysis of Matthew 6:13: The Petition “Lead Us Not Into Temptation”
This exegetical study of ‘What’s the best way to understand this phrase?’ is based on an online discussion forum from an unspecified date. The initial query concerns the precise meaning of the petition μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν in Matthew 6:13, specifically whether it can be understood as “keep us from sin” (φύλαξον ἡμᾶς ἀπὸ τῆς ἁμαρτίας). A contributor notes the semantic tension, observing that εἰσενέγκῃς εἰς (to lead into) and φύλαξον ἀπὸ (to keep from) appear to be antithetical, suggesting an implicit theological question: Does the text imply God might actively lead individuals into temptation or testing?
The main exegetical issue centers on the nuance of the Greek phrase μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν. Specifically, it involves the causative force of the verb εἰσφέρω (to lead/bring into) when used with a negation and in an aorist subjunctive, and how this relates to the noun πειρασμός (testing/temptation). The discussion grapples with whether the petition requests God to *actively prevent* entry into temptation, *not to cause* temptation, or *not to allow* one to succumb to it, particularly in light of potential Semitic linguistic background and parallels in Jewish prayer traditions.
Matthew 6:9-13 (Nestle 1904):9 Οὕτως οὖν προσεύχεσθε ὑμεῖς· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου, 10 ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 11 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
Key differences with SBLGNT (2010):
- Matthew 6:9-12 are identical in both Nestle 1904 and SBLGNT 2010.
- In Matthew 6:13, SBLGNT 2010, while presenting the same core text as Nestle 1904, includes the Doxology (Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν) within square brackets, indicating its likely secondary nature. Nestle 1904 does not include this Doxology in its main text.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The primary textual variant relevant to Matthew 6:13 in critical editions like NA28 is the presence or absence of the Doxology (Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν). NA28 encloses this doxology in double square brackets ([[…]]), signifying that it is considered a later liturgical addition and not part of the original New Testament text. This variant does not, however, impact the phrase μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν itself.
Lexical Notes:
- εἰσφέρω (aorist subjunctive εἰσενέγκῃς): According to BDAG, this verb primarily means “to bring or carry into, take in” (1) or “to cause to come into a place or state, bring, lead, introduce” (2). The causative force is generally inherent. KITTEL (TDNT) notes its usage in various contexts, including leading into judgment or temptation, and discusses the theological implications of God’s involvement. In the Septuagint, it can translate Hebrew verbs that signify bringing someone into a difficult situation.
- πειρασμός: BDAG provides several meanings: “an experimenting, trial, test” (1) and “a test, trial designed to put a person to the test for the purpose of discovering what is in him or what he is capable of; a testing by God; a trial or testing in which the participant fails, temptation” (2). KITTEL (TDNT) offers an extensive analysis, distinguishing between a divine testing that aims to purify or reveal faith (e.g., God testing Abraham) and temptation to sin instigated by human desire or an evil power (e.g., Satan tempting Jesus). In Matthew 6:13, the context suggests a testing that could lead to spiritual failure or sin.
Translation Variants with Grammatical & Rhetorical Analysis
The grammatical construction καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν features a negated aorist subjunctive (μὴ εἰσενέγκῃς) in a prohibitory context. This construction typically conveys a strong command or plea to prevent an action from being initiated or to prevent someone from entering a particular state. The verb εἰσφέρω carries an active causative sense (“to bring in,” “to lead into”). Thus, a direct, literal translation would be “and do not lead us into temptation.”
However, the rhetorical and theological implications of God “leading” into temptation have prompted extensive discussion. One perspective, strongly argued in the source material, suggests that despite the causative force of εἰσφέρω, the full expression μὴ εἰσενέγκῃς … εἰς should be understood as “keep us away from.” This interpretation is supported by two main arguments:
- The general semantic range of εἰσφέρω, when denoting enforced movement, often refers to being brought *from* one place/sphere *to* another, implicitly advocating for avoidance of the new sphere. Thus, a plea not to be “led/brought into” something is a request to be kept “outside of” or “entirely away from” it.
- The negated aorist subjunctive in a prohibition carries a strong imperative to absolutely avoid any contact with the object of εἰς. Even if a permissive nuance (“do not *allow* us to be led”) were considered, the ultimate meaning remains one of divine preservation from the experience of πειρασμός, rather than simply preserving one from succumbing *after* entering it. This positions the petition as a heartfelt request for protection from ever encountering the phenomenon of πειρασμός.
The discussion further explores the possibility that the Greek phrase is a translation of a Semitic original, where constructions might have carried a different nuance. Two commonly cited Semitic parallels are ואל תביאנו במסה (w’al tǝbiy’ēnû bǝmassah) and ולא תעלנן לנסיון (wəlā’ taʿallanan lənisyôn), representing Hebrew and Aramaic possibilities respectively. These phrases often employ negated hiphil or aphel verbal forms, which can express causation but can also convey the *effect* of a negative action, such as “cause us not to [succumb to…].” The argument is that the original Semitic sense of preventing failure in a trial might have been perceived in its Greek counterpart, even if the Greek *literally* sounds more actively causative.
A crucial omission in some analyses, as noted in the source material, is the phrase ואל תביאנו לידי נסיון (w’al tǝbiy’ēnû li-y’dê nisyôn, “do not bring us to the hand of temptation”). This idiom, found in later Jewish prayers (e.g., Talmudic literature, such as Berakhot 60b), explicitly asks God not to lead one *into the power/jurisdiction* of temptation. While the Talmud is post-New Testament, its content often reflects earlier Jewish cultural and linguistic patterns, and it cannot be summarily dismissed. This phrasing suggests a prayer to be kept *away from* situations where temptation gains power over the individual, aligning with the “keep us away from” interpretation and strengthening the argument for a Semitic background that emphasizes divine prevention rather than a direct causative act of God bringing temptation.
Conclusions and Translation Suggestions
The exegetical analysis of Matthew 6:13, specifically καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, reveals a complex interplay of grammatical force, rhetorical intent, and Semitic linguistic background. While the Greek verb εἰσφέρω is inherently causative, the negated aorist subjunctive in a petition, coupled with the theological understanding of God’s character and relevant Jewish prayer traditions, points towards a plea for divine preservation rather than an active request for God not to induce temptation. The petition acknowledges human vulnerability to testing (πειρασμός) that could lead to sin and implores God’s protective intervention.
Considering these nuances, three suggested translations are offered:
- “And do not lead us into temptation.”
This is the most direct and literal translation, preserving the causative force of εἰσφέρω. It requires the hearer to interpret “lead into” in a way that aligns with God’s character (e.g., allowing circumstances that test faith) rather than an active inducement to sin. - “And do not bring us into testing.”
This translation emphasizes the aspect of “testing” rather than just “temptation to sin,” acknowledging that trials can be part of spiritual growth, but pleading for protection from those that would overwhelm and lead to failure. It maintains the causative aspect but refines the nature of πειρασμός. - “And keep us from the path of temptation.”
This translation attempts to capture the sense of active divine preservation and prevention from encountering or succumbing to dangerous trials, drawing on the arguments for εἰσενέγκῃς εἰς meaning “keep us away from” and the implications of the Jewish prayer tradition that asks to be kept “from the hand of temptation.” It interprets the petition as a request for divine guidance to avoid situations where temptation is strong or overwhelming.