The Verse in Focus (Matthew 6:13)
Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ· ὅτι σοῦ ἐστιν ἡ βασιλεία, καὶ ἡ δύναμις, καὶ ἡ δόξα εἰς τοῦς αἰῶνας.
Matthew 6:13 is traditionally recognized as the final petition and doxology of the Lord’s Prayer.
Negative Requests and the Subjunctive: μὴ εἰσενέγκῃς
The verb εἰσενέγκῃς is aorist active subjunctive, second person singular, from εἰσφέρω (“to bring in” or “lead into”). Preceded by μὴ, it forms a prohibition or negative entreaty: “Do not lead us.” The subjunctive mood is used here not to express doubt, but as part of a common construction in Greek prayer language — a polite, reverent request directed toward God. The phrase μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν translates literally, “And do not bring us into testing.”
πειρασμός: Testing or Temptation?
The noun πειρασμόν comes from πειράζω, meaning “to test” or “to tempt.” In the New Testament, its meaning shifts depending on context. Here, in a prayerful petition, it refers not to mere trials but potentially perilous testing — the kind that could lead to moral failure or separation from God. The verse does not accuse God of tempting, but rather pleads for protection from exposure to such a test.
ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ
The strong contrastive ἀλλὰ (“but”) introduces the second clause: ῥῦσαι is the aorist middle imperative of ῥύομαι (“rescue,” “deliver”). The imperative mood continues the prayer. Greek often uses aorist imperatives in contexts of urgent or solemn entreaty, adding a sense of finality and seriousness: “But deliver us.”
The phrase ἀπὸ τοῦ πονηροῦ can mean either “from evil” (neuter) or “from the evil one” (masculine). The article τοῦ leaves this grammatically ambiguous — a feature typical in Greek but rich with theological weight. Context suggests a personal force (the accuser, the evil one), yet it also encompasses abstract evil. The ambiguity may be intentional, allowing both to be heard.
σοῦ ἐστιν ἡ βασιλεία, καὶ ἡ δύναμις, καὶ ἡ δόξα
This doxology, which concludes many manuscripts of the Lord’s Prayer, affirms divine ownership: σοῦ is a genitive pronoun (“yours”), emphatically fronted. The verb ἐστιν (“is”) ties together the list of divine attributes:
– ἡ βασιλεία – “the kingdom” (sovereign rule)
– ἡ δύναμις – “the power” (authority and capacity)
– ἡ δόξα – “the glory” (radiance, honor, majesty)
Each noun is articular and joined by καὶ, emphasizing equal importance and a rhythmic crescendo of divine greatness.
εἰς τοῦς αἰῶνας
The phrase εἰς τοῦς αἰῶνας (“unto the ages”) expresses eternity — not merely unending time, but a timeless dominion. Greek uses this idiom often for describing God’s eternal attributes or reign. It mirrors Hebrew expressions like לְעוֹלָם וָעֶד (“forever and ever”).
Where Grammar Becomes Worship
This single sentence, found in the Lord’s Prayer, weaves together plea and praise with syntactical precision. The subjunctive expresses reverence, the imperative urgency, and the ambiguous article opens the door to cosmic meaning. Greek grammar here is not just structural — it becomes a vessel of spiritual longing. It leads the speaker from fear of testing to confidence in divine kingship. Syntax becomes supplication. Morphology becomes doxology.
