The prayer Our Father (also called the Lord’s Prayer; Greek Κυριακὴ προσευχή, Latin Pater Noster) is the principal prayer of Christianity. The Lord Jesus Christ Himself gave it: in the Sermon on the Mount (Mt. 6:9–13) and in answer to the disciples’ request, “teach us to pray” (Lk. 11:1–4). That is why the Church calls it the Lord’s Prayer. Tertullian, in his treatise On Prayer, named it “a summary of the whole Gospel.” [1][2][3]
In Orthodox worship the Our Father stands at the very heart of the Divine Liturgy — immediately before Holy Communion. The priest proclaims: “And make us worthy, O Master, with boldness and without condemnation to dare call Thee, the heavenly God, Father, and to say.” Only then does the people sing the Lord’s Prayer. [4][5]
Below are the canonical English and Church Slavonic texts, a comparison of the two Gospel recensions, the history of the prayer from the first-century Didache, a petition-by-petition commentary, and the witness of the Holy Fathers: St. John Chrysostom, St. Cyril of Jerusalem, St. Maximus the Confessor, and St. Gregory of Nyssa.
Full text of the Our Father
English (Orthodox liturgical form)
Our Father, Who art in heaven,
hallowed be Thy name.
Thy Kingdom come.
Thy will be done, on earth as it is in heaven.
Give us this day our daily bread;
and forgive us our trespasses, as we forgive those who trespass against us;
and lead us not into temptation, but deliver us from the evil one.
The doxology with which the Orthodox tradition concludes the prayer:
For Thine is the Kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages. Amen.
This structure — address, seven petitions, and doxology — has been kept in the Church’s liturgical practice since late antiquity. [1][2][6]
Church Slavonic
Отче наш, Иже еси на небесех!
Да святится имя Твое,
да приидет Царствие Твое,
да будет воля Твоя, яко на небеси и на земли.
Хлеб наш насущный даждь нам днесь;
и остави нам долги наша, якоже и мы оставляем должником нашим;
и не введи нас во искушение,
но избави нас от лукаваго.
In the churches of the Kyivan tradition the Slavonic text was for centuries the principal liturgical form; vernacular translations are now used both at home and in many parishes. The meaning of both recensions is the same. [7]
Greek (Koine) — Gospel of Matthew
Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία σου· γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
The key word of the prayer is ἐπιούσιος (epiousios), which almost never appears in the whole corpus of ancient Greek literature outside these two Gospel passages. It stands behind the English “daily” (and the Slavonic “насущный”). [8][9]
Two Gospel texts: Matthew and Luke
The prayer is preserved in two contexts, and this is not an accident but two theological accents.
In the Gospel of Matthew (6:5–15) Christ contrasts true prayer with hypocrisy: do not pray “as the hypocrites” on street corners, and do not heap up empty phrases “as the Gentiles do.” The Our Father is given as the pattern of a short, interior, filial prayer. Immediately afterwards comes a severe comment on the fifth petition: “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Mt. 6:14–15). [1][2]
In the Gospel of Luke (11:1–4) the disciples see Jesus at prayer and ask: “Lord, teach us to pray, as John also taught his disciples.” Here the prayer is the Teacher’s answer to their hunger to learn prayer. Luke’s recension is shorter: it lacks a separate petition “Thy will be done” and the doxology; instead of “debts” it has “sins,” and instead of “this day” — “each day.” [1][2]
The liturgical tradition of the Church has kept Matthew’s text with seven petitions. This is already attested in the church order of the first–second centuries. [1][6]
Another lexical difference: Matthew says ὀφειλήματα — “debts”; Luke — ἁμαρτίας — “sins.” In biblical language both words describe the same reality: a person’s guilt before God as a debt that cannot be paid by oneself. [1]
History: from the apostolic age to the Liturgy
The Didache: three times a day already in the first century
The oldest Christian catechetical handbook — the Didache (“Teaching of the Twelve Apostles,” late first or early second century) — in chapter 8 commands not to pray “as the hypocrites,” but to say the Lord’s Prayer three times a day. The text is almost identical with Matthew and already has a doxology: “for Thine is the power and the glory for ever” (without the word “kingdom”). [6][10]
This is the earliest extra-Gospel witness to daily use of the Our Father. The threefold rule echoes Old Testament hours of prayer (Ps. 54:18: “Evening and morning and at noon I will pray”) and later undergirds the daily cycle of worship.
The doxology and 1 Chronicles
The words “For Thine is the Kingdom, and the power, and the glory” are absent from the oldest manuscripts of Luke and from some manuscripts of Matthew. They appear early, however, in the liturgy. In the Didache the doxology is shorter; in the Apostolic Constitutions (c. 4th century, 7.24) the word “kingdom” is added. The formula is close to King David’s prayer: “Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty” (1 Chr. 29:11). [1][10][11]
St. John Chrysostom, in Homily 19 on Matthew, already treats these words as part of the prayer: by them Christ “again raises our spirits, bringing to our remembrance the King under whom we are arrayed,” and shows Him to be more powerful than every adversary. [12][11]
In the Orthodox Liturgy the doxology is proclaimed by the priest in the name of the whole Church, adding the names of the Holy Trinity: “of the Father, and of the Son, and of the Holy Spirit.” This is not a “Gospel interpolation,” but a liturgical confession of the One to whom the Kingdom belongs. [5][11]
The prayer of the baptized
In the early Church the Our Father belonged to the disciplina arcani — a sacred mystery opened only after Baptism. St. Cyril of Jerusalem expounds it in his mystagogical catecheses to the newly initiated, before Communion. The Orthodox Church in America sums up this practice: in antiquity the prayer was taught only to baptized members of the Church. [4][5][13]
St. John Chrysostom says plainly: “One who is not enlightened by faith cannot call God Father.” To name God Father is not a poetic flourish but a confession of adoption. [12]
The Great Ukrainian Encyclopedia notes that the prayer began to enter the liturgical canon from the end of the third century; by the mid-fourth century it already belongs to the Liturgy of St. John Chrysostom; in the seventh century Pope Gregory the Great introduced the Our Father into the Roman Mass. [2]
Structure: address, seven petitions, doxology
Three parts are traditionally distinguished. [1][2]
- Address (invocation): “Our Father, Who art in heaven.”
- Seven petitions. The first three are directed to God and concern the eternal: the Name, the Kingdom, the will. The next four concern our life: bread, forgiveness, protection from temptation, deliverance from the evil one.
- Doxology: the Kingdom, the power and the glory belong to the Father — and therefore evil does not have the last word.
St. Maximus the Confessor, in his short interpretation of the Lord’s Prayer, sees in these seven petitions seven gifts of the incarnate Logos: theology (knowledge of the Trinity), adoption by grace, equality with the angels, participation in eternal life, the restoration of human nature, the abolition of the law of sin, and the destruction of the tyranny of the evil one. [14][15]
Commentary on each word and petition
“Our Father” — the boldness of adoption
The Old Testament knows God as Lord, King, Judge, the Holy One of Israel. To address Him as “Abba, Father,” as a child addresses a parent, is a gift of the New Testament. “For you did not receive the spirit of bondage… but you received the Spirit of adoption, by whom we cry, Abba, Father!” (Rom. 8:15; cf. Gal. 4:6). “But as many as received Him… to them He gave the right to become children of God” (Jn. 1:12). [4][5]
St. John Chrysostom: he who calls God Father “with this one name already confesses the forgiveness of sins, deliverance from punishment, justification, sanctification, redemption, sonship, inheritance, brotherhood with the Only-Begotten, and the gift of the Spirit; for one who has not received all these blessings cannot call God Father.” [12][16]
St. Gregory of Nyssa warns: we would not dare so to address Him if we did not perceive in ourselves at least a reflection of the Father’s traits. One cannot call God Father while remaining deliberately in evil: “It is impossible that God, who is good in His very essence, should be the Father of anyone engaged in evil activities.” [17]
St. Cyril of Alexandria underlines the paradox: we, “children of earth and slaves,” subject by the law of nature to Him who created us, are nevertheless commanded to call the Heavenly One “Father.” Blessed Theophylact: by saying “Father,” the Lord shows of what good things you have been deemed worthy, having become a son of God. [17]
The word “Our,” not “my,” forbids a private religion. Christ deliberately sets the prayer in the plural: “our bread,” “forgive us,” “lead us not.” Chrysostom notes that in every clause He commands us to use this plural, that we may not retain so much as a vestige of anger against our neighbor. [12][16]
St. Nicodemus the Hagiorite adds two motives for this address: first, we have truly become children of God in Baptism; second, we must preserve the traits — the virtues — of our Father. Whoever does the works of the evil one has, according to Christ’s word, another “father” (Jn. 8:44). [16]
“Who art in heaven”
This is not geography. God is not locked “up there.” Chrysostom explains: when we say “in heaven,” we do not confine God to the heavens, but we ourselves are lifted from the earth and fix our attention on higher things. Nicodemus the Hagiorite: since our Father is in heaven, our mind too must be there, in the Jerusalem above, and not pinned to the ground “like swine.” [16]
Orthodox theology understands “heaven” as the higher reality into which we are called to enter even now — not as a distant place where an old man sits above. [18]
First petition: “Hallowed be Thy name”
God’s Name is holy in itself — always. St. Cyril of Jerusalem: we do not pray that it “become” holy from being unholy, but that it be hallowed in us, when we are made holy and do things worthy of holiness. Otherwise God’s Name is “continually blasphemed among the Gentiles” (Is. 52:5). [13]
Maximus the Confessor: we hallow the name of our heavenly Father by grace when we mortify desire for material things and purify ourselves of corrupting passions. Sanctification is truly the complete mortification of desire in the senses. [14][15]
In catechetical tradition the first petition is practical: help us to live in holiness, so that our deeds glorify Thy Name and do not disgrace it. [19]
In Maximus’s reading, the “Name of the Father” points to the Son (the Only-Begotten is the essential Name of the Father), and the “Kingdom” to the Holy Spirit. Already the opening words of the prayer introduce the mystery of the Trinity. [14][15]
Second petition: “Thy Kingdom come”
The Kingdom of God “does not come with observation” (Lk. 17:20), and at the same time it is “within you” (Lk. 17:21). The petition has two horizons: eschatological (Christ’s coming in glory) and interior (that God may reign in the heart already today).
St. Gregory of Nyssa: the Kingdom will certainly come, whether we will it or not; in praying we kindle our desire that it may come to us and that we may reign there. [1]
Maximus the Confessor links this petition with the words: “May the Holy Spirit come and cleanse us” — that we may become a temple of the Trinity, for “the Kingdom of God is within you.” [20]
The practical conclusion of the catechisms: whoever says “Thy Kingdom come” and does not repent contradicts his own prayer. The Lord begins the proclamation of the Kingdom with the words: “Repent, for the Kingdom of heaven is at hand” (Mt. 4:17). [21]
Third petition: “Thy will be done, on earth as it is in heaven”
Cyril of Jerusalem interprets it thus: as the angels do God’s will (“Bless the Lord, all you His angels, mighty in strength, who do His word,” Ps. 102:20), so on earth let it be done in me. [13]
Maximus the Confessor recalls two opposite examples: Lucifer was in heaven, but, unwilling to do God’s will, was cast down; Adam was in paradise — and likewise fell through his own will. There is nothing more peaceful than to do the will of God. [20]
This petition is a refusal of the autonomy of “my” religion. A Christian does not dictate a scenario to God, but asks for strength to do what God already knows to be good. “Without Me you can do nothing” (Jn. 15:5). [20]
Fourth petition: “Give us this day our daily bread”
Here earth and heaven meet. On the one hand, the Lord forbids anxiety about tomorrow (Mt. 6:31–34) and teaches us to ask only for what is needed today — like the manna in the wilderness, which could not be stored up (Ex. 16). On the other hand, the word ἐπιούσιος opens a deeper layer.
Origen of Alexandria, a native Greek speaker of the third century, noted that he did not find epiousios in earlier literature, and derived it from ousia (“essence”): bread needed for being itself — above all spiritual food. St. Jerome in the Vulgate rendered Matthew as panem supersubstantialem — “supersubstantial bread.” [8][9]
Maximus the Confessor reads “this day” as the present age and sees in the petition the Bread of Life, prepared for human immortality from the beginning: “I am the bread of life” (Jn. 6:35). Bodily bread is not denied, but given its measure: to ask for it is to remember mortality and not to lay up treasures. [14][15]
Thus Orthodox catechesis distinguishes three meanings in “daily bread”: [19][20]
- all that is necessary for earthly life: food, clothing, shelter;
- the word of God, by which man lives (Mt. 4:4);
- the Body and Blood of Christ in the Eucharist, “without which there is no eternal life.”
It is no accident that in the Liturgy the Our Father is said precisely when the Gifts have already been consecrated and the faithful are preparing to approach the Chalice. [5]
Fifth petition: “Forgive us our trespasses, as we forgive”
This is the only petition that Christ immediately comments on separately (Mt. 6:14–15). The measure with which we measure others becomes the measure applied to us.
Cyril of Jerusalem: the offenses against us are slight and easily settled; our offenses against God are great and need such mercy as His only is. Therefore do not shut out forgiveness from God for your very grievous sins because of slight and trivial ones against you. [13]
In the catechism, sins are called “debts,” because the Lord gave us strength and gifts for good, and we often turn them to evil and become debtors. If we do not forgive “our debtors,” God does not forgive us. [19]
Maximus the Confessor links this petition with the Eucharist: one must not dare approach the Holy Mysteries without being reconciled with the brethren. By forgiving, human nature “is united with itself” and is no longer split by differences of will. Then the prayer receives a “double grace”: forgiveness of the past and protection from the future. [14]
The debt here is not only committed evil (sins of commission) but also omitted good (sins of omission). [22]
Sixth petition: “And lead us not into temptation”
Does God tempt? The Apostle James answers: “God cannot be tempted by evil, nor does He Himself tempt anyone” (Jas. 1:13). And at the same time: “My brethren, count it all joy when you fall into various trials” (Jas. 1:2), for “an untested man is unproved.”
Cyril of Jerusalem unties this knot: the petition does not mean “let us never be tried,” but “do not let us be overwhelmed.” Temptation is like a winter torrent, hard to cross; we ask not to be swept away by it. [13]
Greek πειρασμός means both temptation to sin and trial. God permits trials (Job; Lk. 22:31: “Simon, Simon, Satan has asked to sift you as wheat”), but is not the author of evil. Darkness comes from the creature that abuses freedom; from God comes only light. [22]
Maximus the Confessor identifies “temptation” here with the law of sin, from which the first man was free in paradise. To ask “lead us not” is to ask not to fall back under that law. [14]
Seventh petition: “But deliver us from the evil one”
Greek ἀπὸ τοῦ πονηροῦ is masculine: not abstract “evil,” but the evil one, the devil, the adversary. Cyril of Jerusalem: “Evil is our adversary the devil, from whom we pray to be delivered.” If the previous petition meant “not to be tempted at all,” there would be no need to add the seventh. [13]
The catechetical explanation: deliver us from every evil in this world and from the author of evil, who is “always ready to destroy” — from his deceits, which before God are nothing. [19]
The doxology logically closes this petition: the Kingdom, the power and the glory belong to the Father, not to the adversary. The evil one is a usurper, not the lord of history. [1][12]
A chorus of the Fathers
Tertullian: “a summary of the whole Gospel”
Quintus Septimius Florens Tertullianus (c. 160–220), in De oratione, gave the formula that later tradition repeats: the Lord’s Prayer is breviarium totius Evangelii — a summary of the whole Gospel. In a few lines it contains theology, ethics, eschatology, and the petition for bread. [3]
St. Cyril of Jerusalem: the prayer before the Chalice
In the 23rd (mystagogical) catechesis, delivered in Jerusalem around the mid-fourth century, Cyril expounds the Our Father as immediate preparation for Communion. After the Great Entrance and the anaphora the newly baptized hear the Saviour’s prayer and only then the chant “O taste and see that the Lord is good.” He unfolds each petition pastorally, without speculation: the Name is hallowed in us; the Kingdom is God’s coming; the will is as in the angels; the bread is our essential food; forgiveness is mutual; temptation is a torrent in which one may drown; the evil one is the devil. “Amen” means “so be it” and sets a seal on the whole prayer. [13]
St. John Chrysostom: the prayer of the faithful
In Homily 19 on Matthew, Chrysostom calls the Our Father the prayer of the faithful and “the crown of all prayers.” He insists on its common character (“our”), on brevity (do not compose “a prayer of ten thousand clauses”), and on the interior place of prayer. For him the doxology is the anointing of a “champion”: the remembrance of the Kingdom, the power and the glory makes the Christian bold against evil. [12][16][23]
St. Maximus the Confessor: the prayer of deification
For Maximus (7th century) the Our Father is not merely a request for earthly needs, but a conspectus of the whole economy of salvation. Opening the prayer, the Lord “teaches us to begin with theology”: Father, Name (the Son), Kingdom (the Spirit) — Trinity in Unity. Then follow adoption, the union of heaven and earth in one will, the Bread of life, the reconciliation of nature with itself through forgiveness, freedom from the law of sin and from the tyranny of the evil one. Whoever fulfills the words of the prayer in life “will manifestly proclaim God as our true Father by grace.” [14][15]
The Our Father in the Divine Liturgy
After the consecration of the Gifts the deacon asks for the unity of the faith and the communion of the Holy Spirit. The people commend their life to Christ. Then comes the priest’s invitation to dare to call God Father — and the whole church sings the Our Father. [5]
This place is not accidental. Only those who have died and risen with Christ in Baptism and received the Spirit in Chrismation may approach the Almighty as their own Father (Jn. 1:12; Rom. 8:14; Gal. 4:4–7). Before the Chalice, “for the remission of sins, for the communion of the Holy Spirit and for the inheritance of the Kingdom,” the faithful exercise the gift of sonship. [5]
Therefore the Our Father at the Liturgy is not an “insertion for congregational participation,” but the climax of adoption: children ask the Father for the Bread who is Christ Himself.
How to pray the Lord’s Prayer every day
- Three times a day. The Didache’s rule remains the oldest church minimum: morning, noon, evening. [6][10]
- Standing, with attention. This is a prayer of sons, not a spell. Better once with the mind than many times mechanically (Mt. 6:7).
- In the plural. Even alone we pray “we”: for the Church, for enemies, for those whom we find hard to forgive.
- With a check on the fifth petition. If we keep a grudge in the heart, the words “as we forgive” turn against us.
- Before Communion. The home rule and the Liturgy meet: forgiveness of the brethren and the petition for the essential Bread.
- Not as a “success formula.” The Our Father does not promise wealth. It teaches us to ask for what is necessary and to seek the Kingdom — “and all these things shall be added to you” (Mt. 6:33).
St. John of Tobolsk advises that the third petition (“Thy will be done”) be offered with a pure intention: not because God has already rewarded us, and not for gain, but out of love for the will of God itself. [7][21]
Frequently asked questions (FAQ)
Why is the prayer called the Lord’s Prayer?
Because the Lord Jesus Christ Himself gave it; no saint or council composed it. All other prayers of the Church grow from it as from a root. [1][2][19]
How does the Our Father differ from other prayers?
In three traits: origin (the words of Christ), form (the filial “Father,” not only the servant’s “Lord”), and content (adoption, the Kingdom, bread, forgiveness, and the struggle with the evil one). Chrysostom calls it the crown of prayers. [12][23]
May an unbaptized person say the Our Father?
In antiquity the full text was opened after Baptism, because the word “Father” is a confession of adoption. Today the prayer is known to all, and no one forbids a catechumen to say it; yet the fullness of its meaning — “the boldness to call God Father” — unfolds in the Church’s life: Baptism, repentance, Communion. [4][5][12]
What does “daily bread” mean?
What the body needs today, and the Eucharistic Bread, and the word of God. Greek epiousios can be read as “needed for existence” and as “supersubstantial.” The Fathers do not oppose these senses but join them. [8][9][14]
Does God lead us into temptation?
No. “God… Himself tempts no one” (Jas. 1:13). The petition means: do not let us fall in the trial; do not let us be overcome. The evil one tempts; God preserves, and if He permits a trial, it is for purification, not for destruction. [13][22]
Why do Matthew and Luke have different texts?
Matthew gives the fuller liturgical form in the Sermon on the Mount; Luke a shorter one, as an answer to the disciples’ request. The Church prays Matthew’s text. The differences (“debts” / “sins,” “this day” / “each day”) do not contradict each other but light different facets of the same teaching. [1][2]
Must one add “For Thine is the Kingdom…”?
Luke does not have these words; some manuscripts of Matthew lack them too. But from the Didache onward the doxology accompanies the prayer in the Church. In the Orthodox Liturgy the priest proclaims it. In home prayer to end with the doxology is an ancient and pious custom. [6][10][11]
How many times a day should one say it?
The Didache says three times. This is easily joined to morning and evening prayers and to prayer before meals or at midday. Attention matters more than the count. [6]
What if I cannot forgive?
Do not strike out the fifth petition, and do not say it falsely. Tell God of your weakness and ask Him to give the will to forgive — that is already the beginning of forgiveness. Christ makes mutual forgiveness a condition, not a recommendation (Mt. 6:14–15; 18:21–35). [13][19]
Conclusion
The Our Father is a short prayer that can be said in a minute, and at the same time a whole map of Christian life. It begins with adoption, passes through the hallowing of the Name, hunger for the Kingdom and consent to God’s will, asks for bread for the body and for eternity, makes forgiveness the condition of the soul’s breathing, and ends with the struggle against the evil one and the glory of the Trinity.
St. John Chrysostom taught that one may call God Father only if one has received the gift of the Spirit. St. Maximus the Confessor saw deification in these lines. The Didache commanded that they be said three times a day. For two millennia the Church has set them on the threshold of the Chalice. If one is looking for where to begin a life of prayer, one should begin here: not with many words, but with those which the Word of God Himself spoke to us.
Sources
- Our Father // Wikipedia. https://uk.wikipedia.org/wiki/Отче_наш
- Our Father // Great Ukrainian Encyclopedia. https://vue.gov.ua/Отче_наш
- Tertullian. De oratione, 1 (“a summary of the whole Gospel”). Cf. Credo.pro. https://credo.pro/2014/04/132808
- The Lord’s Prayer // The Orthodox Faith, vol. IV. Orthodox Church in America. https://www.oca.org/orthodoxy/the-orthodox-faith/spirituality/prayer-fasting-and-almsgiving/the-lords-prayer
- Our Father // The Orthodox Faith, vol. II (Divine Liturgy). OCA. https://www.oca.org/orthodoxy/the-orthodox-faith/worship/the-divine-liturgy/our-father
- Didache, ch. 8 (three times a day; doxology). https://en.wikipedia.org/wiki/Didache
- The Lord’s Prayer “Our Father” (Church Slavonic and Russian text, commentary). Azbuka very. https://azbyka.ru/molitvoslov/molitva-gospodnya-otche-nash.html
- ἐπιούσιος (epiousios) // Strong’s Greek 1967. Bible Hub. https://biblehub.com/greek/1967.htm
- Epiousion — interpretations of “daily” bread (Origen, Jerome). https://www.wikiwand.com/en/articles/Epiousion
- The Didache 8. Boston College / Lightfoot. Text of the prayer and the command to pray three times a day.
- The Mystery of the Our Father’s Ending. Catholic Answers (history of the doxology: Didache, Apostolic Constitutions, Chrysostom). https://www.catholic.com/magazine/online-edition/the-mystery-of-the-our-fathers-ending
- St. John Chrysostom. Homily XIX on the Gospel of Matthew. https://www.ccel.org/contrib/ru/Zlatmat1/Mat1_19.html
- St. Cyril of Jerusalem. Catechetical Lecture 23 (Mystagogic). New Advent. https://www.newadvent.org/fathers/310123.htm
- St. Maximus the Confessor. On the Lord’s Prayer (Philokalia). https://orthodoxchurchfathers.com/fathers/philokalia/maximus-confessor-on-the-lord-s-prayer-a-short-interpretation-addressed-to-a-dev.html
- What one needs to know about the Our Father (Maximus the Confessor). Pravoslavna Volyn. https://pravoslavna.volyn.ua/shho-potribno-znaty-pro-molytvu-otche-nash/
- The Lord’s Prayer. PART 1 (Chrysostom, Maximus, Nicodemus the Hagiorite). Orthodox Path. https://www.orthodoxpath.org/spiritual-life/the-lords-prayer-part-1/
- Understanding the Lord’s Prayer: Our Father (Gregory of Nyssa, Cyril of Alexandria, Theophylact). Orthodox Way of Life. http://orthodoxwayoflife.blogspot.com/2019/09/understanding-lords-prayer-1-our-father.html
- The Lord’s Prayer, Part 1. Orthodox Road. https://www.orthodoxroad.com/the-lords-prayer-part-1/
- The Lord’s Prayer. Foundations of the Faith. http://hram.in.ua/biblioteka/osnovy-viry/91-book91/658-title1037
- Commentary on the Our Father by St. Macarius Notaras (after Maximus). Kyiv Pravoslavnyi. http://kyiv-pravosl.info/2015/08/04/tlumachennya-na-molytvu-otche-nash/
- The prayer “Our Father” (John of Tobolsk and others). UAPC Ternopil. https://uapc.te.ua/molytva-otche-nash/
- The Lord’s Prayer (Orthodox reading of the petitions on temptation and the evil one). Orthodox of the Heart. https://orthodoxyoftheheart.com/2021/10/09/the-lords-prayer/
- Divine Liturgy of St. John Chrysostom (Ukrainian recension: “And make us worthy, O Master…”). https://ugkk.de/liturhiia-sv-ivana-zolotoustoho-3/