Why Modern Translations Omit a Part of Matthew 6:13

Perhaps you, like me, grew up reading the KJV or NKJV versions of the Bible. After years of hearing sermons preached, memorizing verses, and using either version for personal Bible reading, specific phrases from a few verses have become ingrained in my long-term memory. One such example is found in Jesus’ teaching the disciples how to pray in Matthew 6.

Not only is the Lord’s Prayer a familiar passage to hear taught within the Church at large, but for whatever reason, we would say it before every wrestling match as a team at my public high school. Due to the expected and common exposure I had to Jesus’ teaching on prayer in church, as well as the unusual exposure to it on the wrestling team, I noticed the absence of the doxology at the end of Jesus’ model prayer in my reading of the New Living Translation (NLT). Notice the difference between the KJV’s and the NLT’s translation of Matthew 6:13 below.

And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. (Matthew 6:13, KJV)

And don’t let us yield to temptation,
    but rescue us from the evil one. (Matthew 6:13, NLT)

Differences between the way the KJV and the NLT, among other modern versions, translate certain verses like Matthew 6:13 lead some to claim that the KJV is the most accurate version and that others which differ – by omitting words found in the KJV – have been compromised and as a result, not to be trusted.

Now, if you prefer to read and even teach from the KJV, that’s great, it’s a good translation, though I find it difficult to read. However, before we criticize other believers for reading a different version of the Bible that we prefer whether KJV or another translation, let’s pause, breath, and see if there is a legitimate reason that good translations of the Bible translate some words differently and in some cases like Matthew 6:13 omit whole sentences that can be found in other translations.

Below, we explore how a short doxology came to be attached to the Lord’s Prayer in some traditions—and why many modern Bibles omit it from Matthew 6:13.

1. What Is the Doxology?

The phrase

“For thine is the power, and the kingdom, and the glory, for ever. Amen.”

is often referred to as the Doxology (“words of praise”). It appears in many church liturgies immediately after the Lord’s Prayer, and in many English Bibles (especially those based on the King James tradition) it’s printed as part of Matthew 6:13.

2. Early Manuscript Evidence

• Omissions in the Oldest Manuscripts
  The earliest and most reliable Greek New Testament manuscripts—such as Codex Sinaiticus and Codex Vaticanus (both from the 4th century)—do not include the doxology in Matthew’s Gospel. Likewise, many early translations (Syriac, Coptic) and quotations by early church fathers (Origen, Augustine) omit it.
• Inclusions in Later Manuscripts
  The shortest texts lack it; the doxology gradually appears in later Byzantine copies (from the 9th century onward). By the Middle Ages, it had become standard in Greek manuscripts used by the Eastern Orthodox and Western medieval churches.

3. Liturgical Origins

How did the doxology make its way into Matthew 6:13? Early Christians used the Lord’s Prayer in worship, often ending it with a spoken blessing or praise. Over time, that oral liturgical flourish—the doxology—found its way back into the written text of many copies. In effect, what began as a worship rubric (“say this after you pray”) became incorporated by copyists into the prayer itself.

4. Why Modern Translations Omit It

Contemporary Bible translators strive to reflect the original text of Matthew’s Gospel accurately. Because the doxology:

1. Is absent from the earliest, best manuscripts,
2. Was not quoted by the earliest church writers when citing Matthew, and
3. Likely arose as a liturgical addition rather than a part of Jesus’ original words,

most modern critical editions (e.g., Nestle-Aland 28th edition; the United Bible Societies’ Greek New Testament) leave it out. Translations based on these editions (e.g., NIV, ESV, NRSV, NLT) follow suit, relegating the doxology, if they include it at all, to a footnote:

Matthew 6:13
…And lead us not into temptation, but deliver us from evil.
Some manuscripts add: “For yours is the kingdom and the power and the glory forever. Amen.”

5. Why Some Bibles Retain It

• Tradition and Familiarity
  For centuries, English-speaking churches memorized and recited the Lord’s Prayer with the doxology. Many readers still find it beautiful and theologically rich.
• Textual Pluralism
  Some believe that since the majority of later manuscripts include it, the doxology reflects the prayer’s life in the church, and thus merits a place in the printed text.
• Liturgical Continuity
  Denominations that trace their worship forms to the ancient Byzantine tradition (Eastern Orthodox, Anglican) often prefer to retain it in the main text.

6. Reading and Praying Today

Whether your New Testament prints the doxology in the text, in a footnote, or not at all, you can still:

1. Pray it as a fitting conclusion.
2. Meditate on its theology (God’s power, reign, and glory).
3. Recognize both textual history and worship practice—cherishing fidelity to the original while enjoying the church’s centuries-old expressions of praise.

In Summary

• The earliest Greek texts omit the doxology; it was introduced into the prayer through worship practices.
• Modern critical translations generally omit it from the main text, noting it in footnotes.
• Traditional editions (such as the King James and Orthodox texts) include it, honoring its liturgical role.

Understanding this helps us appreciate both the historical Jesus who taught the prayer and the living church that has prayed it through the ages, sometimes adding a final word of praise that, while not original to Matthew’s Gospel, remains a beloved expression of worship.

It is a blessing that we live in an era where we have numerous translations of God’s revelation of Himself to us. While we may have a preferred version we like to read, study, and minister from, we may be careful to avoid assuming fault in someone else’s preferred version without taking the time to carefully search for a reasonable answer for the differences in how it reads.