The Text
1. Pater noster qui es in celis. Faþer váʀ es ert á himnom. Til mikils kyns erom vér comner. Und þessom feþr erosc bréoþr, drótteɴ oc þrǽll, konungr oc ríþere, auþogr oc aumr. Aller cristner meɴ eigo ýmsa feþr á iorþo sumer tigna en sumer ótigna. En þó heita þeir á eiɴ fꜵþor aller þaɴ er á himnom es. Nú ef þar er faþer váʀ, þá eigom vér þar vón erfþar várrar. En þaɴ veg es siá faþer at viþ siálfan, hann scal eiga þat es hann gefr oss þvíat hann veiter svá erfþena at hann skilsc eige siálf viþ, oc komom vér eige svá til erfþareɴar at hann falle siálfr frá. Helldr es hann ávallt eɴ same at vér megem til hans komasc. Nú þvíat vér hǫfom numet hvern vér scolom biþia, þá scolom vér oc vita hvess biþia scal at eige gerem vér slíkan fꜵrþor reíþan ef vér biþiom hann illra hluta eþa aɴars en scal. Hvat hever drótteɴ váʀ keɴt os at biþia þeɴa fꜵþor?
2. Sanctificetur nomen tuum. Helgesc nafn þitt. Hvat bǿn es þat es vér biþiom Guþ at nafn hans scyle helgasc? Of vallt es þat heilact. Til hvess biþiom vér þá at þat helgesc nema til þes at vér helgemsc af því? Nú skolom vér svá biþia at nafn Guþs helgesc í os, þat es ei es siálft iamheilact. Þá helgasc nafn Guþs í os es vér erom scírþer. Hví skolom vér þes biþia þá síþan es vér tokom skírn nema til þes at sú helge haldesc í os er vér nóþom í skírn?
3. Þar fylger ꜵɴor bǿn. Adueniat regnum tuum. Til kome ríke þitt. Ríke Guþs mon koma hvárt sem vér biþiom þes eþa eige. Til hvers biþiom vér þess þá nema til þess at þat kome svá of os sem of helga meɴ at Guþ hafe os i tolo heilagra maɴa siɴa þeirra es ríke hans scal yver vesa? þá mǽlom vér svá.
4. Í eɴe .iii. béon, Fiat uoluntas tua sicut in celo et in terra. Verþe vile þíɴ svásem á himne oc á iorþo. Hví séter þat nema því at svá þiónem vér Guþe á iorþo sem englar hans þióna honom á himne, þeir es gera honom etke í mein oc fremia boþ hans meþ elsco? Þes skolom vér biþia at vér megem gera boþorþ Guþs meþ óst sem þeir. Þesse orþ má eɴ skilia a aɴan veg: ꜵnd es kꜵlloþ himiɴ en líkame iorþ. Hvat es þat þá? Verþe vile þíɴ á iorþo sem á himne at svá gere líkamr várr boþorþ Guþs sem ꜵɴd en má skilia, oc verþe þau eige ósót á miþle sín, oc vile bǽþe iafnt Guþs vilia fylla. Þetta fylger i bǿn eɴe.
5. Panem nostrum cotidianum da nobis hodie. Brauþ várt hversdaglect gefþú os í dag. Þat má skilia svá at vér biþem atviɴo líkama órom, oc merke brauþ allt þat er vér þurfom at hafa hér. Eþa ella skolom vér ǽtla vera brauþ hversdaglect Corpus Domini, þat es vér scolom taka af altare. Oc biþiom at Guþ gefe oss þat. En hves skolom vér heldr biþia en þes, at vér gerem etke svá illa at vér verþem frá húsltekio skilþer? Orþ Guþs má eɴ kalla brauþ þvíat þat es fozla aɴdar eɴar þóat þat sé eige líkams fóþr. En þá es líþr líf þetta, þá þurfom vér eige at biþia brauþs þessa es líkamr þarf hér, oc þé þurfom ver eige at taka Corpus Domini þvíat erom vér sam-vistom viþ Guþ. Oc þá þarf eige at keɴa oþrom orþ Guþs sem nú, oc eige þarf þá bóc at lesa þvíat þá skolom vér siá Sun Guþs, þaɴ er orþ Guþs heiter, þaɴ es fóþr es engla oc allra heilagra manna oc af homon verþa þeir aller spaker oc lofa hann ei oc ei þvíat svá mǽlte sálmer: Seler ero þeir drótteɴ er búa i húse þíno. Lofa mono þeir þic of allar alder. Nú biþiom vér þess i þuisa lífe es efter feʀ.
6. Et dimitte nobis debita nostra. Fyr-gefþú os scullder órar. Os ero allar synþer fyr-gefnar í skírn, en þat ero sculder órar en af því at maɴge má hér lífa synþa laust þót hann forþesc stórsynþer, þær es hann skilr frá húsltekioɴe. Þá má þó mange on synþ lifa, eɴda megom vér eige oftaʀ en of siɴ skírþer vera. Þá megom vér þvá af os allar synþer á hveriom dege í béon þese ef vér gerom þat es fylger.
7. Sicut et nos dimittimus debitoribus nostris. Svásem oc vér fyr-gefom skulderom órom. Nú miɴe ec yþr, soner míner. Miɴe ec yþr, bróþr míner, at þá es nequeʀ hever misgort viþ yþr oc keomr hann oc gengr í gegn oc biþr miscunnar, þá fyr-gefeþer homon af ꜵllum hug at eige hefteþ ér miskuɴ þá es Guþ hever yþa hugþa þvíat eige mon hann fyr-gefa yþr synþer yþrar nema ér fyr-gefeþ hveriom es viþ yþr misgerer. Þessa biþiom vér í þuisa lífe þvíat hér þarf at synþer sé fyr-gefnar es þær ero gorvar. En í ǫþrom heime ero þær af þvi eige fyr-gefnar at þær ero eige þar gorvar.
8. Þá biþiom vér oc melom, Oc eige leiþþú os í freistne, heldr leys þú os frá illo. Et ne nos inducas in temptationem, sed libera nos a malo amen. Þess þarf eɴ í þesom heime at biþia at vér staɴdemsc freistne þvíat hér verþr vár freistat, oc svá þes at vér sém leyster frá illo þvíat í þesso lífe es mart illt.
9. Nú ero hér béoner .vii. alz saman. Ero þær .iii. es til aɴars heíms koma en .iiii.rar til þessa heims þurfta. Helgesc nafn þitt. Þat scal ei vera. Til kome ríke þitt. Þat skal ei vera. Verþe vili þíɴ swásem á himne oc á iorþo. Þat skal ei vera. Brauþ várt hversdaglect gefþú os í dag. Þat þarf í þessom heime. Fyr-gefþú os scylder órar. Þat þarf í þessom heime. Leiþ þú eigi os í freistɴe. Þat þarf eige aɴars heims. Heldr leystú os frá illo. Þat þarf i þvísa lífe þvíat þar er enge es freistne oc ecke et illa. Þá þarf eige þessa þar at biþia. Nú scolom vér þess biþia Guþ at hann forþe os viþ allre freistne, þeire es óstryrcþ ór má eige standasc ne viþ varasc. Sá eɴ same dominus váʀ Iesus Christus, es liver oc ríker meþ feþr oc helgom aɴda.
The Translation
1. Pater noster qui es in celis. Our Father Who are in heavens. To a great kindred we are come. And in this Father are brothers, lord and slave, king and rider, wealthy one and poor one. All Christian men have various fathers on earth, some of high birth and some of low birth. But yet they all call to one Father, He Who is in heavens. Now if our Father is there, then we have a hope of our inheritance there. But the way that the Father is to see to Himself, He must possess that which He gives to us because He grants thus the inheritance that He does not separate from Himself, and we come not thus to the inheritance because He Himself may die. Rather He is eternally the same that we may be able to reach Him. Now because we have learned that which we must pray, then we must also know of what must be prayed that we may not make such wrath for the Father if we ask Him for evil things or otherwise but noise. What has our Lord taught us to pray to the Father?
2. Sanctificetur nomen tuum. May Your name be sanctified. What prayer is that which we pray God that His name should be sanctified? From always it is sanctified. For what do we pray then that it may be sanctified except so that we may sanctified by it? Now we must pray such that God’s name may be sanctified in us, that which is ever so-sanctified itself. Then God’s name is sanctified in us when we are baptized. Why must we pray this then after we have been baptized except so that the holiness may remain in us that we obtained in baptism?
3. There follows another prayer. Adveniat regnum tuum. May Your kingdom come. God’s kingdom will come whether we pray this or not. For what do we pray this then except so that it may come thus over us as over holy men that God may have us in number of His holy men, of those whom His kingdom must be over? Then thus we say.
4. In addition, a third prayer, Fiat uoluntas tua sicut in celo et in terra. May Your will become just as in heaven also on earth. What is the reason for that except so that thus we may serve God on earth as His angels serve Him in heaven, those who do nothing to Him in harm and practice His commands with love? This we must pray that we may be able to do God’s commandments with love as they. These words may yet be understood in another way: the soul is called heaven but the body earth. What is that then? May Your will become on earth just as in heaven so that our body may do God’s commandments as the soul may be able to understand, and they may not become displeasure by their compromise, but both will precisely fulfill God’s will. This belongs in one prayer.
5. Panem nostrum cotidianum da nobis hodie. Give to us today our daily bread. That may be understood thus that we pray for support for our body, and bread may signify all that we need to have here. Or else we should intend daily bread to be Corpus Domini, that which we must receive from the altar. And we pray that God may give us that. And of what shall we pray more than this, that we may not do such evil that we may become separated from Eucharist-taking? God’s word is able also to be called bread because that is food of the soul alone although that may not be body’s food. But when this life passes, then we need not pray for this bread which the body needs here, and then we need not pray to take Corpus Domini because we will be living together with God. And then it is not needed to teach to others the word of God as now, and it is not needed to read a book then because then we shall see God’s Son, He Who is called God’s Word, He Who is food of angels and all holy men and by Him they all become wise and love Him forever and ever because thus said the psalms: Blessed are they, Lord, who live in Your house. They shall praise You during all ages. Now we pray this in this life which afterward passes.
6. Et dimitte nobis debita nostra. Forgive for us our debts. For us are all sins forgiven in baptism, and those are our debts and because no man can live here free of sins although he avoids great sins, those that separate him from Eucharist-taking. Then, though no man may live in sin, moreover we are not able more often to be purified from sin. Then we are able to be washed from all our sins in every day in this prayer if we do that which follows.
7. Sicut et nos dimittimus debitoribus nostris. Just as we also forgive our debtors. Now I remind you, my sons. I remind you, my brothers, that then when any has transgressed against you and he comes and avows and asks forgiveness, then you must forgive him with all heart that you do not bind the mercy after God has consoled you because He will not forgive your sins for you unless you forgive everyone who transgresses against you. This we pray in this life because here is a need that sins may be forgiven when they are done. But in the other world they are, as a result, not forgiven in that they are not done there.
8. Then we pray and say, And lead us not into temptation/trial, but set us free from evil. Et ne nos inducas in temptationem, sed libera nos a malo amen. This is needed in this world to pray that we may be able to stand temptation/trial because here is temptation/trial for us, and thus this that we be freed from evil because in this life is many an evil.
9. Now here are seven prayers all together. They are three which come to another world and four to needs of this world. May Your name be hallowed. That must ever be. May Your kingdom come. May Your will become in heaven and on earth. That must ever be. Give to us today our daily bread. That is a need in this world. Forgive us our debts. That is a need in this world. Lead us not into temptation/trial. That is not a need in the other world. But free us from evil. That is a need in this life because there is where is no temptation/trial or sorrow or evil. Then is no need to pray this there. Now we must pray God this that He may save us against all temptation/trial, for that a weak one from inside is not able to stand nor abstain. He the same our Lord Jesus Christ Who lives and reigns with the Father and the Holy Spirit.
The Ancient Germanic Lord's Prayer 