Abstract
This study examines the grammatical construction of the Lord’s Prayer (Matthew 6:9-13; Luke 11:2-4) in the original Greek text, with specific attention to the use of the aorist imperative in the third person. We argue that conventional translations in modern languages weaken the imperative force of the first three petitions by rendering them in the subjunctive mood. This translation choice has far-reaching theological implications for understanding prayer as intercession versus individual supplication.
1. Introduction
The Lord’s Prayer constitutes the core prayer of the Christian tradition and was given by Jesus himself in response to his disciples’ request: “Lord, teach us to pray” (Luke 11:1). Despite the central position of this prayer in liturgy and devotion, the precise meaning of the grammatical constructions in the original Greek text remains a subject of discussion.
This study focuses on a specific grammatical phenomenon that is inadequately expressed in common translations: the use of the aorist imperative in the third person singular in the first three petitions of the prayer. We will argue that a more accurate rendering of this grammatical form leads to a fundamentally different interpretation of the nature and function of Christian prayer.
2. Textual Analysis
2.1 The Aorist Imperative
In the Koine Greek text of both Matthew 6:9-13 and Luke 11:2-4, we encounter a remarkable concentration of verbs in the aorist imperative. The aorist is an aspect that presents action as a completed whole, without specific time reference. In combination with the imperative, this form expresses a powerful, direct command.
The relevant verbs in the Lord’s Prayer are:
First three petitions (third person singular):
- ἁγιασθήτω (hagiasthētō) – “let it be hallowed” (aorist imperative passive, 3rd person)
- ἐλθέτω (elthetō) – “let it come” (aorist imperative active, 3rd person)
- γενηθήτω (genēthētō) – “let it be done” (aorist imperative passive, 3rd person)
Following petitions (second person singular):
- δός (dos) – “give” (aorist imperative active, 2nd person)
- ἄφες (aphes) – “forgive” (aorist imperative active, 2nd person)
- ῥῦσαι (rhysai) – “deliver” (aorist imperative middle, 2nd person)
2.2 The Problem of the Third Person
The crucial observation concerns the use of the third person in the first three imperatives. In modern European languages, the imperative mood is almost exclusively limited to the second person: one commands the person one is addressing. An imperative in the third person is grammatically impossible or highly unusual in Dutch, English, German, and French.
In Classical and Koine Greek, however, the third person imperative is a fully valid grammatical construct, known as the iussivus or imperative for absent parties. This form is used when the speaker, through the addressee, directs a command to a third party or entity.
2.3 Conventional Translations
Practically all common translations render the first three petitions in the subjunctive mood (optative):
- Dutch (NBV/HSV): “Uw naam worde geheiligd” (may your name be hallowed)
- English (KJV): “hallowed be thy name”
- German (Luther): “Dein Name werde geheiligt”
- French (Louis Segond): “Que ton nom soit sanctifié”
The subjunctive mood, however, expresses a wish, hope, or possibility, not a command. This stands in sharp contrast to the imperative construction in Greek.
3. Theological Implications
3.1 Intercession versus Supplication
Recognition of the imperative force of the first three petitions transforms our understanding of the structure of the Lord’s Prayer. The prayer falls into two clearly distinguished sections:
Section 1 (third person imperative): Intercession for God’s interests
- The necessity of hallowing God’s name
- The establishment of God’s kingdom
- The fulfillment of God’s will in a specific situation on earth
Section 2 (second person imperative): Personal petitions
- Daily bread (physical provision)
- Forgiveness of debts (spiritual cleansing)
- Protection from temptation (future holiness)
This structure corresponds with Jesus’ teaching in Matthew 6:33: “But seek first the kingdom of God and his righteousness, and all these things will be added to you.” The “all these things” refer to the material needs mentioned earlier in the chapter (food, drink, clothing – verses 25-32).
3.2 The Priestly Office of the Believer
The imperative structure implies that the praying believer fulfills an active, authoritative role in realizing God’s purposes on earth. This connects with the concept of the “royal priesthood” as described in 1 Peter 2:9: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession.”
Also relevant is Ephesians 1:22-23, where the church is described as “his body, the fullness of him who fills all in all.” The believer is not passively waiting, but actively involved in manifesting God’s reign.
3.3 Connection of Heaven and Earth
The petition “Your will be done, on earth as it is in heaven” acquires new meaning when we read it as an imperative directed at the will of God itself: “Will of God, be executed now on earth, as in heaven!” The praying community functions as a connecting link between heavenly and earthly reality.
This theology resonates with Jesus’ words in Matthew 16:19: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
4. Practical Implications for Prayer Theology
4.1 Priority of Intercession
A correct interpretation of the grammatical structure leads to a reorientation of prayer practice. Christian prayer does not begin with personal petitions, but with intercession for the realization of God’s purposes in the world and in the lives of others.
This principle finds support in numerous New Testament texts:
- Philippians 2:4: “Let each of you look not only to his own interests, but also to the interests of others”
- 1 Timothy 2:1: “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people”
- James 5:16: “The prayer of a righteous person has great power”
4.2 Faith and Authority
The imperative form requires a position of faith and authority from the one praying. This connects with Jesus’ teaching about faith in Mark 11:23-24: “Truly, I say to you, whoever says to this mountain, ‘Be taken up and thrown into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. Therefore I tell you, whatever you ask in prayer, believe that you have received it, and it will be yours.”
6. Conclusion
The aorist imperative in the third person in the first three petitions of the Lord’s Prayer is not a grammatical curiosity, but an essential element of Jesus’ prayer instruction. A translation that does justice to this imperative force would read:
Name of God, be hallowed now!
Kingdom of God, come immediately!
Will of God, be executed on earth as in heaven!
This reading explicitly places intercession for God’s interests before personal petitions and positions the believer as an active agent in realizing God’s kingdom on earth. It transforms Christian prayer from passive supplication to active, authoritative intercession.
Bibliography
Primary sources:
- Novum Testamentum Graece (Nestle-Aland, 28th edition)
- Matthew 6:9-13; Luke 11:2-4
- Ephesians 1:22-23; Matthew 6:33; 16:19
- 1 Peter 2:9; Philippians 2:4; 1 Timothy 2:1
Recommended secondary literature:
- Jeremias, J. (1964). The Prayers of Jesus. SCM Press.
- Wallace, D.B. (1996). Greek Grammar Beyond the Basics. Zondervan.
- Luz, U. (2007). Matthew 1-7: A Commentary. Fortress Press.
- Blomberg, C.L. (1992). Matthew (The New American Commentary). B&H Publishing.