John Welch writes that in several passages in the Sermon at the Temple, subtle changes bring the divine influence more explicitly to the surface. There was no need in Bountiful for Jesus to instruct the people to pray, "Thy kingdom come" (Matthew 6:10), a phrase missing from the Lord's Prayer in the Sermon at the Temple. [John W. Welch, The Sermon at the Temple and the Sermon on the Mount, F.A.R.M.S., p. 95]
The Lords Prayer
Brent Farley notes that the Lord repeated to his American saints the concise model referred to as "the Lord's prayer" (3 Nephi 13:9-13). The total prayer could easily be read in less than thirty seconds. The intent was not to encourage short prayers but to make a valid contrast with the "much speaking and the "vain repetitions," of the hypocrites, who prayed for show. In doing so, the Lord left a basic pattern to guide the secret prayers of the children of his kingdom. [S. Brent Farley, "The Appearance of Christ to the People of Nephi," in Studies in Scripture: Book of Mormon, Part 2, pp. 156-157]
Give Us This Day Our Daily Bread
According to McConkie, Millet, and Top, it is noteworthy that the phrase "Give us this day our daily bread," found in Matthew, is missing from the Bountiful sermon. This omission, though subtle, is intentional. In Galilee, the counsel to pray for daily bread, though appropriate and praiseworthy for all members or the Church, was directed specifically to the Twelve, those who would serve full-time missions and would work without purse or scrip. Their daily prayer needed to be for food and drink in order to sustain life. In Bountiful the phrase is omitted, inasmuch as this portion of the sermon is directed to the entire multitude, a people whose daily work would sustain them (see 3 Nephi 12:1). [Joseph F. McConkie, Robert L. Millet, Brent L. Top, "Doctrinal Commentary on the Book of Mormon, Vol. IV., p. 83]
“For Thine Is the Kingdom and the Power and the Glory, Forever Amen.”
In 3 Nephi 13:13 we find the phrase, "for thine is the kingdom, and the power, and the glory, forever. Amen." Some question the inclusion of this doxology in the Lord's prayer. However, in his discussion on the early use of prayer circles, Hugh Nibley writes:
In the Testament of the Twelve Apostles, the Lord, appearing to the people after the resurrection just before producing bread and wine miraculously for the administering of the sacrament, has a conversation with a child. In exactly the same situation in the Book of Mormon the resurrected Lord blesses the little children "one by one," but he begins his discourse to the Nephites by telling them three times that no one can approach him except as a little child (see 3 Nephi 9:22, 11:37-38). The prayer circle is the nearest approach to the Lord that men make on earth--and they can approach him only "as little children."
The prayer spoken in the circle differs every time; it is not strictly prescribed. The one leading the prayer expresses himself as the Spirit moves him, and the others either repeat each line after him (which would not be necessary if they all knew it by heart) or add an "amen" at the end of each phrase, which is the equivalent of reciting the prayer for oneself. The most significant example of this freedom of composition is certainly the Lord's Prayer. "Originally," wrote Jeremias, "the doxology, 'For thine is the kingdom, and the power, and the glory, for ever," was absent," yet it is found in the oldest church order, the "Teaching of the Twelve Apostles." Has someone taken liberties with the sacred canon, then? No, "the absence of the doxology from the original text," Jeremias explains, "does not mean that Jesus intended his prayer to be recited without a word of praise at the end. but in the very earliest times, the doxology had no fixed form and its precise wording was left too those who prayed." Only "later on . . . it was felt necessary to establish the doxology in a fixed form," which explains why the prayer has different forms in Matthew 6:13 and Luke 11:4. Also, the older Aramaic form of the prayer required forgive "our debts," which the Greek of Luke changes to forgive "our sins." This vindicates both the inclusion of the doxology in the Lord's prayer in 3 Nephi 13:9-13 and the reading there of "debts" instead of "sins." [Hugh W. Nibley, "The Early Christian Prayer Circle," in Mormonism and Early Christianity, pp. 55-56]