Your bible includes an addition to the Our Father that is NOT scriptural.
Recall that in Luke’s account, that phrase is “left out” and the prayer ends at Luke 11:4 - And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
Very early on in the Catholic Liturgy (as used by the earliest Christians), the Lord’s Prayer was concluded with a doxology (a prayer of praise), “For Thine is the kingdom, and the power, and the glory, for ever and ever”. This was NOT part of the original Greek Scriptural text and consequently is not included in many modern Bible translations.
However, there are other NON-Scriptural writings which have been preserved from the early days of the Church. It was here, where the doxology was first found in the important document called the “Didache,” (written between 70-140 AD). “Didache” (Did-ah-kay) simply means ‘teaching’. The “Our Father” in the Didache had the doxology tagged onto the end without the words “the kingdom”. The tradition of the doxology was carried into the Liturgy, and became so closely associated with the Lord’s Prayer that it is now often MISTAKEN to be part of the scriptural prayer itself. The words “the kingdom” were added later and are preserved in the document “The Apostolic Constitutions” (written 250-380 AD). The “Our Father” is contained twice in the Bible (Matt. 6:9-13; Luke 11:2-4) with no doxology for although very ancient, it is NOT found in the original manuscripts. This is simply a prayer from the believers in the early centuries of the Church whose spirits were moved by the Holy Spirit to close this beautiful prayer in grandiose fashion. These early writings never present it as an essential part of the “Our Father”, but rather an “embolism,” (added prayer), intended to increase fervor and direct the intention of the faithful.
The early Church did use the doxology in the Liturgy just as we do today. The doxology has been included in and taken out of the Mass throughout history. This prayer had been omitted from the Liturgy of recent centuries until Vatican II when it was reauthorized for use at Mass only. It is recited and acknowledged as an ancient prayer of praise. This is why it is not said immediately following the words “deliver us from evil”. So why do Protestants use these words?
It is believed that a copyist when copying Matthew’s Gospel put a note in the margin, noting that in the Mass, we follow the “Our Father” with the doxology. A later copyist MISTAKENLY transcribed the margin note into the text itself and it was preserved in all subsequent copies of the manuscript. The King James Version translators in 1611 A.D., (The King James Version is a Protestant Bible) used a copy of the New Testament that contained these MISTAKENLY added words.
Most Protestant scholars admit that these words are NOT those of our Lord. But since this text was included by the translators, it is used by Protestants but is, ironically, a Catholic Liturgical prayer.
An English version of the Our Father without the doxology actually did become accepted in the English-speaking world during the reign of Edward VI when the Book of Common Prayer of the Church of England did not add the doxology. However, during the reign of Elizabeth I there was a desire to rid the Church of England from any Catholic vestiges. Because of this wish for severance and not because of authenticity, the doxology of the Lord’s Prayer was re-included.
Therefore, when non-Catholics ask why we make the “Our Father” shorter than their form, the proper answer is that the added words which they use are NOT part of the prayer as given by our Blessed Lord, but rather a pious addition which is ancient but not original.
1 1 Then God delivered all these commandments:
2 "I, the LORD, am your God, who brought you out of the land of Egypt, that place of slavery.
3 You shall not have other gods besides me.
4 You shall not carve idols for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth;
5 2 you shall not bow down before them or worship them. For I, the LORD, your God, am a jealous God, inflicting punishment for their fathers' wickedness on the children of those who hate me, down to the third and fourth generation;
6 but bestowing mercy down to the thousandth generation, on the children of those who love me and keep my commandments.
7 You shall not take the name of the LORD, your God, in vain. For the LORD will not leave unpunished him who takes his name in vain.
8 Remember to keep holy the sabbath day.
9 Six days you may labor and do all your work,
10 but the seventh day is the sabbath of the LORD, your God. No work may be done then either by you, or your son or daughter, or your male or female slave, or your beast, or by the alien who lives with you.
11 In six days the LORD made the heavens and the earth, the sea and all that is in them; but on the seventh day he rested. That is why the LORD has blessed the sabbath day and made it holy.
12 "Honor your father and your mother, that you may have a long life in the land which the LORD, your God, is giving you.
13 "You shall not kill.
14 "You shall not commit adultery.
15 "You shall not steal.
16 "You shall not bear false witness against your neighbor.
17 "You shall not covet your neighbor's house. You shall not covet your neighbor's wife, nor his male or female slave, nor his ox or ass, nor anything else that belongs to him."
18 When the people witnessed the thunder and lightning, the trumpet blast and the mountain smoking, they all feared and trembled. So they took up a position much farther away
19 and said to Moses, "You speak to us, and we will listen; but let not God speak to us, or we shall die." 20 Moses answered the people, "Do not be afraid, for God has come to you only to test you and put his fear upon you, lest you should sin."
21 Still the people remained at a distance, while Moses approached the cloud where God was.
22 The LORD told Moses, "Thus shall you speak to the Israelites: You have seen for yourselves that I have spoken to you from heaven.
23 Do not make anything to rank with me; neither gods of silver nor gods of gold shall you make for yourselves.
24 3 "An altar of earth you shall make for me, and upon it you shall sacrifice your holocausts and peace offerings, your sheep and your oxen. In whatever place I choose for the remembrance of my name I will come to you and bless you.
25 If you make an altar of stone for me, do not build it of cut stone, for by putting a tool to it you desecrate it.
26 You shall not go up by steps to my altar, on which you must not be indecently uncovered.
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1 [1-17] The precise division of these precepts into "ten commandments" is somewhat uncertain. Traditionally among Catholics Exodus 20:1-6 is considered as only one commandment, and Exodus 20:17 as two. Cf Deut 5:6-21.
2 [5] Jealous: demanding exclusive allegiance, such as a wife must have for her husband.
3 [24] I choose for the remembrance of my name: literally, "where I make my name to be remembered": at the sacred site where God wishes to be worshiped and his name revered.
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It is a fact, however, that the Lord's Prayer concludes with a doxology in which the name of Christ is not mentioned. Can this surprising fact be explained? Not, we repeat, on the supposition that this conclusion is spurious. For if the early Christians had invented this doxology or had adopted it from contemporary non-Christian usage, they would surely have included in it or inserted into it their Saviour's name. There is therefore only one explanation of the absence of that adorable name from the concluding doxology of the Lord's Prayer, and this is that this doxology is not spurious but a genuine saying of Christ, uttered before He had revealed unto His disciples His deity and so containing no mention of Himself. At the time He gave this model prayer He deemed it sufficient to direct the praises of His followers toward the Father, knowing that as they grew in their comprehension of the mysteries of their faith their enlightened minds would prompt them so to adore Him also. And the similarity of this doxology to 1 Chron. 29:11 is quite understandable. Might not the words which David used in praise of God be fittingly adapted to the same purpose by One who knew Himself to be the messianic Son of David?