Lukas 11:4

Bahasa Indonesia Sehari-hari

dan ampunilah kami akan dosa kami, sebab kamipun mengampuni setiap orang yang bersalah kepada kami; dan janganlah membawa kami ke dalam pencobaan."

Parallel Translations

Alkitab Terjemahan Baru
dan ampunilah kami akan dosa kami, sebab kamipun mengampuni setiap orang yang bersalah kepada kami; dan janganlah membawa kami ke dalam pencobaan."

Alkitab Terjemahan Lama
dan ampunilah kiranya segala dosa kami, karena kami pun mengampuni tiap-tiap orang yang berkesalahan kepada kami; dan janganlah membawa kami kepada pencobaan."

Contextual Overview

¹ And so it was, that as he was praying in a certaine place, when he ceassed, one of his disciples sayde vnto hym: Lord teache vs to pray, as Iohn also taught his disciples. ² And he said vnto them, When ye pray, say: O our father which art in heauen, halowed be thy name, thy kyngdome come, thy wyll be fulfylled, euen in earth also, as it is in heauen. ³ Our dayly breade geue vs this day. ⁴ And forgeue vs our synnes: For euen we forgeue euery man that trespasseth vs. And leade vs not into temptation, but delyuer vs from euyll. ⁵ And he sayde vnto them: Whiche of you shall haue a friende, and shall go vnto hym at mydnyght, and saye vnto hym, friende lende me three loaues, ⁶ For a friende of mine is come out of the way to me, and I haue nothyng to set before hym: ⁷ And he within aunswere, & say, trouble me not, the doore is nowe shut, and my children are with me in bedde, I can not ryse and geue thee. ⁸ I saye vnto you, though he wyll not ryse and geue hym, because he is his friende: yet because of his importunitie he wyll ryse, and geue hym as many as he needeth. ⁹ And I say vnto you, aske, and it shalbe geuen you, seke, and ye shall fynde, knocke, and it shalbe opened vnto you. ¹⁰ For euery one that asketh, receaueth, and he that seketh, fyndeth, and vnto hym that knocketh, shall it be opened.

Bible Verse Review
  from Treasury of Scripure Knowledge

forgive us: 1 Kings 8:34, 1 Kings 8:36, Psalms 25:11, Psalms 25:18, Psalms 32:1-5, Psalms 51:1-3, Psalms 130:3, Psalms 130:4, Isaiah 43:25, Isaiah 43:26, Daniel 9:19, Hosea 14:2, Matthew 6:12, 1 John 1:8-10

for: Matthew 6:14, Matthew 6:15, Matthew 11:25, Matthew 11:26, Matthew 18:35, Ephesians 4:31, Ephesians 4:32, Colossians 3:13, James 2:13

lead: Luke 8:13, Luke 22:46, Matthew 6:13, Matthew 26:41, 1 Corinthians 10:13, 2 Corinthians 12:7, 2 Corinthians 12:8, Revelation 2:10, Revelation 3:10

but: Genesis 48:16, Psalms 121:7, John 17:15, 2 Thessalonians 3:3, 2 Timothy 4:18

Reciprocal: Luke 7:41 - a certain Luke 13:4 - sinners Luke 22:40 - Pray

Cross-References

Genesis 6:4
But there were Giantes in those dayes in ye earth: yea & after that the sonnes of God came vnto the daughters of me, and hadde begotten chyldren of them, the same became myghtie men of the worlde, and men of renowme.

Genesis 11:8
And so the Lorde scattered them from that place into the vpper face of all the earth, and they left of to buylde that citie.

Genesis 11:9
And therfore is the name of it called Babel, because the Lord dyd there confounde the language of all the earth: and from thence dyd the Lorde scatter them abrode vpon the face of all the earth.

Genesis 11:11
And Sem liued after he begat Arphaxad fiue hundreth yeres, and begat sonnes and daughters.

Genesis 11:13
And Arphaxad liued after he begat Selah, foure hundreth and three yeres: and begat sonnes and daughters.

Deuteronomy 1:28
Whyther shal we go vp? Our brethren haue discouraged our heart, saying: the people is greater and taller then we, the cities are great, and walled euen vp to heauen, and moreouer we haue seene the sonnes of the Anakims there.

Deuteronomy 4:27
And the Lord shall scatter you among the people, and ye shalbe left fewe in number among the nations whyther the Lorde shall bryng you.

Deuteronomy 9:1
Heare O Israel, thou passest ouer Iordane this day, to go in and possesse nations great and mightier then thy selfe, cities great and walled vp to heauen:

2 Samuel 8:13
And Dauid gat him a name after that he returned & had smitten of the Syrians in the valley of salt xviii. thousand men.

Psalms 92:9
For lo, thine enemies O God, lo thine enemies shall perishe: & all the workers of wickednesse shalbe destroyed.

Gill's Notes on the Bible

And forgive us our sins,.... Beza's most ancient copy reads "debts", as in :-; and which best agrees with the phrase "indebted", after mentioned:

for we also forgive every one that is indebted to us; and lead us not into temptation, but deliver us from evil;

:-,

:-. The doxology there used, and the word "Amen", are here omitted. Some of the petitions in this prayer are not delivered in the very same words as they are in Matthew. The three first petitions are word for word the same; for though the third petition is different in our translation, it is the same in the original. The fourth and fifth vary: in Matthew the fourth is, "give us this day our daily bread"; here in Luke, "give us day by day our daily bread." The fifth in Matthew is, "and forgive us our debts, as we forgive our debtors"; here, "and forgive us our sins, for we also forgive every one that is indebted to us". And these verbal variations, though the sense is the same, together with the omission of the doxology, and the word "Amen", show, that this prayer was not designed to be an exact form, and to be so used, but as a directory of prayer. I have, in my notes :- c. shown the agreement there is between the petitions in this prayer, and some that were made use of among the Jews and have supposed that our Lord took notice of such petitions, which the good people among the Jews frequently used; and which he approved of, and singled out, and put them into the order and method in which they stand, with some alterations for the better, to be a directory to his disciples and followers. Which to suppose, I apprehend, does not at all countenance the making and using stinted forms of prayer; since the petitions used by good men among the Jews, were not used as forms of prayer, but what they were led unto by the Spirit of God from common and constant experience to make use of; just as we may observe now, that good people in different parts, who use no form of prayer, nor have ever heard one another pray, and yet make use of the same petitions, and almost, if not altogether, in the selfsame words, their wants, necessities, cases, and circumstances being the same; and these frequently returning, oblige to a repeated use of them, in the same words, or near unto them. And though forms of prayer might not be in use among the Jews in the times of Christ, yet it is easy to account for it, how Christ came to be acquainted with the petitions in general use with good men; since not only he is God omniscient, and knows all the prayers of his people, both in public and private; but, as man, must know what were used, by his attendance on public worship, and by the private communion he had with the saints and children of God. It must indeed be owned, that forms of prayer very early obtained among the Jews; and if not in Christ's time, yet in the times of his apostles. There is frequent mention h of the eighteen prayers in the times of Gamaliel, the master of the Apostle Paul; and of a nineteenth composed by one of his disciples i, Samuel the little, who is thought, by some, to be Saul himself, whilst he was a scholar of his; and which is directed against the heretics, or Christians, as they were called by the Jews; and this easily accounts for, how the petitions of the ancient good men among the Jews came to be put with others into their forms of prayer, where we now find them. For that they should take these petitions from this directory of Christ's, is not reasonable to suppose, considering their implacable enmity against him. Moreover, supposing, but not granting, that these petitions which our Lord took, and put into this order, for the use and instruction of his disciples, had been used by good men as forms of prayer, it will not justify the use of forms by any authority of Christ, or as being agreeably to his will; since it is certain, that however these petitions were used by good men before, our Lord never designed they should be used as an exact, precise form of prayer by his disciples; seeing there are several variations in them as here delivered, from what they are as they stand in Matthew; whereas, had they been intended as a stinted form, they would have been expressed in the selfsame words: and moreover, to approve of here and there a petition, which for their matter are excellently good, and to approve of them all together, as a form, are two different things: to which may be added, that though there is an agreement between the petitions, as used by the Jews, and those our Lord directs to; yet there are some variations and alterations much for the better, which destroy the form of them.

h Misn. Beracot, c. 4. sect. 3. T. Bab. Beracot, fol. 28. 2. T. Hieros. Taaniot, fol. 65. 3. Maimon. Hilch. Tephilla, c. 7. sect. 7. i T. Bab. Beracot, ib. Maimon. Hilch. Tephilla, c. 2. sect. 1, 2. Gauz. Tzemach David, par. 1. fol. 25. 2.

Barnes' Notes on the Bible

See this passage explained in the notes at Matthew 6:9-13.

Luke 11:4

For we also forgive ... - This is somewhat different from the expression in Matthew, though the sense is the same. The idea is, that unless we forgive others, God will not forgive us; and unless we come to him “really” forgiving all others, we cannot expect pardon. It does not mean that by forgiving others we “deserve” forgiveness ourselves, or “merit it,” but that this is a disposition or state of mind without which God cannot consistently pardon us.

Every one that is indebted to us - Every one that has “injured” us. This does not refer to pecuniary transactions, but to offences similar to those which “we” have committed against God, and for which we ask forgiveness. Besides the variations in the “expressions” in this prayer, Luke has omitted the doxology, or close, altogether; and this shows that Jesus did nor intend that we should always use just this “form,” but that it was a general direction how to pray; or, rather, that we were to pray for these “things,” though not always using the same words.

Clarke's Notes on the Bible

Verse Luke 11:4. Lead us not into temptation, c.] Dr. Lightfoot believes that this petition is intended against the visible apparitions of the devil, and his actual obsessions he thinks that the meaning is too much softened by our translation. Deliver us from evil, is certainly a very inadequate rendering of ῥυσαι ἡμας απο του πονηρου; literally, Deliver us from the wicked one.