Complete textual-variant dossier
Adverse entailment established
Sections distinguish readings, edition history, evidence, theological consequences, and the Research Center's evaluation. CBGM is an analytical tool; editorial committees—not the software—make textual decisions.
1Passage and issue
Passage
Issue
The received text opens “Our Father which art in heaven.” The critical text begins simply “Father,” making Luke’s form shorter than Matthew’s.
Variant class
Addition / omission
2Textus Receptus
Greek reading
“Our Father which art in heaven.”
Authorized Version
“When ye pray, say, Our Father which art in heaven, Hallowed be thy name.” — Luke 11:2
Edition note
The Research Center uses the received Greek text underlying the Authorized Version as its baseline; edition-specific differences are recorded when the variation unit requires them.
3NA28 baseline and critical-text rationale
NA28 baseline reading
“Father,” without “our” or the heavenly description.
Translation or explanation
“Father,” without “our” or the heavenly description.
Metzger’s report of the UBS committee
Metzger reports the UBS4 committee's treatment of 3 variation units within this record's range. The notes ground the relevant decisions in the weight and distribution of external attestation, a proposed mechanism of accidental omission, the likelihood of scribal or liturgical expansion, authorial usage, grammar, or immediate context; the printed confidence ratings represented here are {A}, {B}. This is a controlled synopsis rather than a quotation.
Locator: Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed., notes on Luke 11:2, 11:2, 11:2
ECM / CBGM evidence and editors
No passage-specific ECM/CBGM editorial explanation is attached to this record. Official method sources describe the CBGM as a set of coherence procedures, not a decision-maker: editors define variation units and local stemmata and evaluate pre-genealogical, genealogical, and stemmatic coherence together with transcriptional, intrinsic, and other philological evidence.
4UBS6 and intended NA29 revision
UBS6 retains the NA28 / UBS5 Greek main-text wording in Luke, so no main-text change is shown for this passage. The separate project ledger covers Acts, Mark, and Revelation.
No change row is attached to this passage.
UBS6 is published, and the German Bible Society identifies its Greek main text as identical to the intended NA29 main text. The complete NA29 volume and its apparatus remain forthcoming. Project-ledger rows retain their source and verification statements until they are checked against the published UBS6 text and, when available, the NA29 apparatus.
5Doctrinal and four-point analysis
Effect class
Weakening of explicit biblical testimony
Exact proposition affected
The identity and divine sonship of Jesus Christ.
Doctrinal analysis
A defense of the received opening should not pretend that the critical form addresses a vague deity. The conclusion rests on the received textual judgment, not on the claim that a shorter prayer is theologically impossible.
Bahnsen four-point examination
Arbitrariness
At Luke 11:2, the critical choice avoids arbitrariness only to the extent that it states public manuscript, transcriptional, and intrinsic grounds. Editorial status: Preliminary record accepted for staging; independent review remains pending. The critical text begins with the single word “Father.” The rest of the prayer also contains several shorter critical forms, but each petition needs its own evaluation.
Inconsistency
The criteria used at Luke 11:2 must be applied to comparable readings as well. A principle such as age, difficulty, brevity, or coherence cannot be decisive here and quietly reversed elsewhere merely to escape a historical, grammatical, or theological difficulty.
Consequences
Weakening of explicit biblical testimony: A defense of the received opening should not pretend that the critical form addresses a vague deity. The conclusion rests on the received textual judgment, not on the claim that a shorter prayer is theologically impossible.
Preconditions of intelligibility
The argument presupposes stable authorship, meaningful language, objective logical norms, transmissible evidence, and a coherent account of how Scripture can be received and identified by the church. The analysis tests whether the method can make those conditions intelligible without reducing the text to an indefinitely revisable editorial construct.
This framework examines an argument and its conditions; it does not claim to read an editor's private motives.
6Argument for the received reading
External and historical evidence
Early witnesses do not speak with one voice across all of Luke’s prayer.
Internal and transcriptional evidence
Harmonization is therefore the central argument against the longer reading: memory can complete Luke before a copyist even notices that Matthew may have a different form. The received additions set that relationship in the company of saints and under the rule of heaven before a single request is made.
Reception and ecclesiastical use
Liturgical traditions sometimes prefer a compact invocation, and a line beginning with familiar words may lose material where the eye moves to the next sacred phrase. Its wide ecclesiastical use is evidence of reception as well as a possible channel of assimilation; the two facts must be weighed rather than allowing “liturgical” to mean automatically secondary. Luke often gives prayers in forms that resonate with the church’s worship.
Providential-preservation analysis
Providential preservation is not used as a substitute for evidence at Luke 11:2. It supplies the confessional context in which manuscript transmission, broad reception, and the church's actual possession of Scripture are evaluated together.
Canonical coherence with the rest of Scripture
Canonical coherence remains an explicit test: a proposed reading must make grammatical and theological sense within the immediate context and the rest of Scripture. No conflict is asserted merely because two editions differ; the claimed incoherence must be demonstrated at this passage.
Canonical-coherence verdict
The Authorized Version is retained where its representation of the TR forms a coherent reading within the immediate context and the rest of Scripture. Any competing form must demonstrate an equal or better canonical fit rather than merely invoke an edition or method label.
Response to the principal critical argument
Editorial status: Preliminary record accepted for staging; independent review remains pending. The critical text begins with the single word “Father.” The rest of the prayer also contains several shorter critical forms, but each petition needs its own evaluation.
Passage-specific evidence from consulted works
Core 0.6.3 supplied-source audit complete: 1 passage-specific note attached. Incidental citations and global-method sources are retained in the audit report rather than presented as local textual evidence.
A List of Omissions and Changes Found in the Critical Text to Verses Used as Proof Texts in the Westminster StandardsWestminster proof-text and translation comparison
Seth Stark — supplied PDF pp. 44
At Luke 11:2, it compares the NKJV/TR-oriented wording “So He said to them, “When you pray, say: Our Father in heaven, Hallowed be Your name. Your kingdom come. Your will be done On earth as it is in heaven.”” with the ESV/critical-text wording “And he said to them, "When you pray, say: "Father, hallowed be your name. Your kingdom come.”” and associates the passage with WLC 186, WSC 99.
Editorial use: This establishes a confessional proof-text and reception connection. It does not by itself establish the original reading, and its English-version comparison must be checked against the Greek variation unit.
Conclusion
Still, the Synoptic parallel makes this a real contest. The conclusion rests on the received textual judgment, not on the claim that a shorter prayer is theologically impossible. Jesus could teach the same pattern on different occasions with differing fullness.
The first word governs everything that follows. Prayer begins with a Father made known by the Son. The received additions set that relationship in the company of saints and under the rule of heaven before a single request is made.
Logical entailment
The Authorized Version serves as the faithful English representation. The preservation claim applies immediately to the authentic Hebrew and Greek texts—not to an English translation as though it were the inspired source.
Status: Established
Immediate textual or doctrinal consequence
At Luke 11:2, the received text reads “Our Father which art in heaven.” and its Authorized Version representation reads “When ye pray, say, Our Father which art in heaven, Hallowed be thy name.” — Luke 11:2”. The assessed critical reading is “Father,” without “our” or the heavenly description.”. The immediate consequence is that the critical text no longer states the received wording at this locus. The card classifies the change as a weakening of explicit biblical testimony, not by itself as a formal denial of the larger doctrine.
Necessary reasoning chain
- At Luke 11:2, the received Hebrew/Greek form is “Our Father which art in heaven.”; the Authorized Version represents it as “When ye pray, say, Our Father which art in heaven, Hallowed be thy name.” — Luke 11:2”. The assessed critical form is “Father,” without “our” or the heavenly description.”.
- The received and critical forms are not the same at this locus. Therefore, if the competing critical form is original, the received form is secondary rather than the authentic wording at this place. The immediate consequence is: At Luke 11:2, the received text reads “Our Father which art in heaven.” and its Authorized Version representation reads “When ye pray, say, Our Father which art in heaven, Hallowed be thy name.” — Luke 11:2”. The assessed critical reading is “Father,” without “our” or the heavenly description.”. The immediate consequence is that the critical text no longer states the received wording at this locus. The card classifies the change as a weakening of explicit biblical testimony, not by itself as a formal denial of the larger doctrine.
- If the received form at this place is secondary rather than original, then the authentic Hebrew/Greek text was not kept pure at this place in the received textual tradition; therefore the unqualified confessional preservation claim must be denied or redefined.
Ultimate preservation consequence
If the competing reading is original and the received reading is secondary, then God did not preserve and keep pure the authentic text at this place in the received textual tradition. The unqualified confessional claim that Scripture was kept pure in all ages must therefore be denied or redefined.
Sources
- Westminster Confession of Faith (1647)Chapter 1, section 8 — Governing confessional preservation claim
- F. H. A. Scrivener, The New Testament in the Original Greek according to the Text followed in the Authorized VersionReceived Greek reading
- German Bible Society — UBS6 publications and relation to NA29Current critical-edition, ECM, or editorial documentation
- A List of Omissions and Changes Found in the Critical Text to Verses Used as Proof Texts in the Westminster Standardssupplied PDF pp. 44 — Westminster proof-text and translation comparison
- German Bible Society — The Sixth Edition of the Greek New TestamentCurrent critical-edition, ECM, or editorial documentation
Read the full research essay and its sources
Passage: Luke 11:2
Received reading: “Our Father which art in heaven.”
Principal competing reading: “Father,” without “our” or the heavenly description.
Editorial status: Preliminary record accepted for staging; independent review remains pending.
“When ye pray, say, Our Father which art in heaven, Hallowed be thy name.” — Luke 11:2
A disciple asks Jesus to teach the group to pray. The received Luke begins, “Our Father which art in heaven.” The critical text begins with the single word “Father.” The rest of the prayer also contains several shorter critical forms, but each petition needs its own evaluation.
Matthew’s Lord’s Prayer opens with the full address found in the received Luke. Christian communities learned and recited that form constantly. Harmonization is therefore the central argument against the longer reading: memory can complete Luke before a copyist even notices that Matthew may have a different form.
The fuller address could also be shortened. Liturgical traditions sometimes prefer a compact invocation, and a line beginning with familiar words may lose material where the eye moves to the next sacred phrase. Early witnesses do not speak with one voice across all of Luke’s prayer.
“Our” and “in heaven”
“Our” makes prayer communal even when voiced privately. Disciples approach God as members of a reconciled family, not isolated spiritual consumers. “In heaven” distinguishes the Father from earthly fathers without placing him at a remote physical distance. Heaven names his throne and authority.
The short “Father” says nothing contrary. In Jesus’ mouth the title is already specific, and the plural imperatives and pronouns that follow—give us, forgive us, lead us—retain corporate prayer. A defense of the received opening should not pretend that the critical form addresses a vague deity.
The full address belongs in Luke. Its wide ecclesiastical use is evidence of reception as well as a possible channel of assimilation; the two facts must be weighed rather than allowing “liturgical” to mean automatically secondary. Luke often gives prayers in forms that resonate with the church’s worship.
Still, the Synoptic parallel makes this a real contest. The conclusion rests on the received textual judgment, not on the claim that a shorter prayer is theologically impossible. Jesus could teach the same pattern on different occasions with differing fullness.
The first word governs everything that follows. Prayer begins with a Father made known by the Son. The received additions set that relationship in the company of saints and under the rule of heaven before a single request is made.
Sources and further reading
- Matthew 6:5–15; Luke 11:1–13; Romans 8:14–17; Didache 8.
7Related materials
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- Record
- VAR-2097
- Status
- Preliminary
- Version
- 1.1-dossier
- Review
- Level B — Editorial synthesis
- Editor
- Chris Thomas
- Reviewer
- Independent reviewer pending assignment
- First date
- 1st century · Date Range
- Last revised
- 2026-07-22
Evidence and editorial controls
- Verification
- Passage, principal readings, and stated editorial comparison checked against Scrivener’s received Greek text and the SBLGNT text and apparatus; exhaustive manuscript collation remains open. Metzger commentary entries were matched by exact passage where present; ECM/CBGM rationale is passage-specific only when an official editorial explanation is cited. Ledger rows are identified as UBS6 / intended NA29 data but retain their row-level verification caveats pending direct collation. Supplied-source audit completed in Core 0.6.3. Accepted local notes were matched by canonical passage and manually bounded; source claims remain attributed where current apparatus verification is pending.
- Rights and access
- Original editorial synthesis. Biblical readings are short scholarly quotations; cited editions and digital witnesses retain their stated rights and access conditions.
- Known limitations
- Matthew’s exact parallel and early liturgical use create a substantial harmonization question; that question should be recorded separately from the evidence for the other petitions.
Links from this record
No public outgoing links are recorded.
Records that cite or connect here
No public backlinks are recorded.
Corrections and evidence submissions
No correction submission is presently attached to this record. Submit evidence or read the correction policy.
Chris Thomas, “Luke 11:2 I — “Our Father Which Art in Heaven”: The Opening of Luke’s Lord’s Prayer,” VAR-2097, Confessional Bibliology Research Center, version 1.0-staging, last revised 2026-07-22.
Revision history
- — Chris Thomas