It is very unlikely that in the days of Jesus Jews would have omitted
such a doxology at the end of their prayers. As a matter of fact, the New
Testament preserves several very similar doxologies. Apparently it was
customary to end a prayer with a more or less freely formulated doxology.
Therefore it is far from peculiar that we find the doxology of the Lord’s
Prayer in different forms . . . the invocation as transmitted by Matthew was
probably inspired by 1 Chron. 29:10. The doxology was clearly inspired by the
following verses. ὅτι
σοῦ σοῦ ἐστιν ἡ βασιλεία echoes 1 Chron. 29:11 לך … הממלכה (lekā
… hammamlākā) which the Targum renders as follows: דילך … מלכותא (dīlāk
… malkūtā). From innumerable other cases we know for certain that ὅτι is the translation of Hebrew כי (kī), Aramaic ארי (’arī).
καὶ ἡ δύναμις would seem to have been derived from 1
Chron. 29:11 והגבורה (wehaggebūrā),
Targum וגבורתא (ūgebūrtā).
Finally, καὶ ἡ δόξα might reflect 1 Chron. 29:11 והכבוד (wehakkābōd),
Targum ויקרא (wīqārā),
but since δόξα is also a rendering
of Hebrew הוד (hōd),
we might just as well assume that the source was 1 Chron. 29:11 וההוד (wehahōd)
which the Targum likewise renders by יקרא
(yeqārā). (Johannes
C. de Moor, “The Reconstruction of the Aramaic Original of the Lord’s Prayer,”
in The Structural Analysis of Biblical and Canaanite Poetry, ed. Willem
van der Meer [Journal for the Study of the Old Testament Supplement Series 74;
Sheffield: JSOT Press, 1988], 414-15)
