Isaiah 63:16

63:16 For you are our father,

though Abraham does not know us

and Israel does not recognize us.

You, Lord, are our father;

you have been called our protector from ancient times. ¹ 

Matthew 6:9

6:9 So pray this way: ² 

Our Father ³  in heaven, may your name be honored, ⁴ 

Luke 11:3

11:3 Give us each day our daily bread, ⁵ 

Romans 1:7

1:7 To all those loved by God in Rome, ⁶  called to be saints: ⁷  Grace and peace to you ⁸  from God our Father and the Lord Jesus Christ!

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁹  but you received the Spirit of adoption, ¹⁰  by whom ¹¹  we cry, “Abba, Father.”

Philippians 4:20

4:20 May glory be given to God our Father forever and ever. Amen.

Philippians 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Philippians 2:16

2:16 by holding on to ¹²  the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain.

[63:16]  ¹ tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”

[6:9]  ² sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ³ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ⁴ tn Grk “hallowed be your name.”

[11:3]  ⁵ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[1:7]  ⁶ map For location see JP4 A1.

[1:7]  ⁷ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ⁸ tn Grk “Grace to you and peace.”

[8:15]  ⁹ tn Grk “slavery again to fear.”

[8:15]  ¹⁰ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ¹¹ tn Or “in that.”

[2:16]  ¹² tn Or “holding out, holding forth.”