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'''Epiousios''' ([[Koine Greek]]: επιούσιος) is a highly unique [[Biblical Greek|Greek]] word used in the fourth petition of the [[Lord's Prayer]], as recorded in the [[Gospel of Matthew]] ([[Matthew 6:11]]) and the [[Gospel of Luke]] ([[Luke 11:3]]). The word ''epiousios'' is not found anywhere else in the original scriptures of the [[Bible]], nor anywhere else in all of ancient Greek literature. ''Epiousei'' used in [[Acts 7:26]] to refer to the ''next'' day may be a related word.<ref name="Aune2013"/>
An [[adjective]] that qualifies the accompanying word "[[bread]]," and only recorded in the [[Lord's Prayer]] in the [[Gospel of Matthew]] ([[Matthew 6:11]]) and the [[Gospel of Luke]] ([[Luke 11:3]]), the word '''epiousios''' ([[Koine Greek]]: επιούσιος) is not found anywhere else in the original scriptures of the [[Bible]], nor anywhere else in all of ancient Greek literature.


While ''epiousios'' is often substituted by the word "daily," all other [[New Testament]] translations from the Greek into "daily" otherwise reference ''hemeran'' (ἡμέραν, "the day"), which does not appear in this usage.<ref name="biblehub.com">http://biblehub.com/interlinear/matthew/6-11.htm</ref><ref>''The New Greek-English Interlinear New Testament'', 1993, The United Bible Societies, (basis: UBS4 Greek text), page x of Introduction</ref><ref>http://biblehub.com/interlinear/matthew/20-2.htm</ref><ref>http://biblehub.com/interlinear/luke/9-23.htm</ref><ref>http://biblehub.com/interlinear/acts/6-1.htm</ref><ref>http://biblehub.com/interlinear/acts/17-11.htm</ref><ref>http://biblehub.com/interlinear/acts/17-17.htm</ref><ref>http://biblehub.com/interlinear/acts/19-9.htm</ref><ref>http://biblehub.com/interlinear/2_corinthians/11-28.htm</ref><ref>http://biblehub.com/interlinear/hebrews/3-13.htm</ref><ref>http://biblehub.com/interlinear/hebrews/10-11.htm</ref>
By tradition, the most common English language [[translation]] is ''daily'', though most scholars today reject this. While ''epiousios'' is often substituted by the word "daily," all other [[New Testament]] translations from the Greek into "daily" otherwise reference ''hemeran'' (ἡμέραν, "the day"), which does not appear in this usage.<ref name="biblehub.com">http://biblehub.com/interlinear/matthew/6-11.htm</ref><ref>''The New Greek-English Interlinear New Testament'', 1993, The United Bible Societies, (basis: UBS4 Greek text), page x of Introduction</ref><ref>http://biblehub.com/interlinear/matthew/20-2.htm</ref><ref>http://biblehub.com/interlinear/luke/9-23.htm</ref><ref>http://biblehub.com/interlinear/acts/6-1.htm</ref><ref>http://biblehub.com/interlinear/acts/17-11.htm</ref><ref>http://biblehub.com/interlinear/acts/17-17.htm</ref><ref>http://biblehub.com/interlinear/acts/19-9.htm</ref><ref>http://biblehub.com/interlinear/2_corinthians/11-28.htm</ref><ref>http://biblehub.com/interlinear/hebrews/3-13.htm</ref><ref>http://biblehub.com/interlinear/hebrews/10-11.htm</ref>


The challenge in translating ''epiousios'' goes at least as far back as 382 AD, well over 1,000 years prior to the creation of the world's first [[Printing_press#Gutenberg.27s_press|printing press]] and the [[Gutenberg Bible]] in the 1450s.<ref>Clapham, Michael, "Printing" in A History of Technology, Vol 2. From the Renaissance to the Industrial Revolution, edd. Charles Singer et al. (Oxford 1957), p. 377. Cited from Elizabeth L. Eisenstein, The Printing Press as an Agent of Change (Cambridge University, 1980).</ref> In that era, [[Jerome|St. Jerome]], was commissioned by [[Pope Damasus I]] to revise the various collection of biblical texts in the ''[[Vetus Latina]]'' ("Old Latin") then in use by the Church by way of going back to the original Greek of the [[New Testament]] and translating it into Latin. Jerome translated ''epiousios'', in the same context of the Lord's Prayer, in two different ways: via linguistic [[parsing]] as ''supersubstantial'' in Mathew, while retaining the traditional but linguistically controversial ''daily'' interpretation in Luke.
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There are several reasons as to why ''epiousios'' presents an exceptional translation challenge. The word appears nowhere else in other Ancient Greek texts, and so may have been coined by the authors of the Gospel. Another challenge is that Jesus would either have spoken his native [[Aramaic language]] or Hebrew, and the consensus view is that the [[language of the New Testament]] was originally written in a form of [[Koine Greek]]. By tradition, the most common English language translation is ''daily'', though most scholars today reject this. The [[Catholic Church]], the largest Christian denomination by far, holds the view in its [[Catechism of the Catholic Church|Catechism]] that there are several ways of interpreting ''epiousios'', including the traditional ''daily'', but that it is most literally translated as ''supersubstantial'' or ''superessential''.<ref>See article 2837 here: http://www.vatican.va/archive/ccc_css/archive/catechism/p4s2a3.htm</ref> Alternative theories are that—aside from the etymology of ''[[ousia]]'', meaning ''substance''—it may be either derived from the verb ''to be'' or from the word verb ''ienai'', meaning both ''to come'' and ''to go''.<ref name="Pitre2015_172">{{cite book|author=Brant Pitre|title=Jesus and the Last Supper|url=https://books.google.com/books?id=bWxeCwAAQBAJ&pg=PT159|date=23 November 2015|publisher=Wm. B. Eerdmans Publishing|isbn=978-1-4674-4404-0|pages=172}}</ref><ref name="Davies(Jr.)1988">{{cite book|author1=William David Davies|author2=Dale C. Allison (Jr.)|title=Matthew|url=https://books.google.com/books?id=U3RhMwEACAAJ|year=1988|publisher=Clark|page=608}}</ref>


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The [[Catholic Church]], the largest Christian denomination by far, holds the view in its [[Catechism of the Catholic Church|Catechism]] that there are several ways of understanding ''epiousios'', including the traditional ''daily'', but that it is most literally translated via linguistic parsing as '''supersubstantial''' or '''superessential'''.<ref>See article 2837 here: http://www.vatican.va/archive/ccc_css/archive/catechism/p4s2a3.htm</ref> Alternative theories are that—aside from the etymology of ''[[ousia]]'', meaning ''substance''—it may be either derived from the verb ''to be'' or from the word verb ''ienai'', meaning both ''to come'' and ''to go''.<ref name="Pitre2015_172">{{cite book|author=Brant Pitre|title=Jesus and the Last Supper|url=https://books.google.com/books?id=bWxeCwAAQBAJ&pg=PT159|date=23 November 2015|publisher=Wm. B. Eerdmans Publishing|isbn=978-1-4674-4404-0|pages=172}}</ref><ref name="Davies(Jr.)1988">{{cite book|author1=William David Davies|author2=Dale C. Allison (Jr.)|title=Matthew|url=https://books.google.com/books?id=U3RhMwEACAAJ|year=1988|publisher=Clark|page=608}}</ref>
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==Appearances==

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In the original Greek, the word is in an adjectival form, ''epiousion'' -- here from Matthew -- and is the only adjective in the [[Lord's Prayer]]:
Per Catholic theologian [http://www.brantpitre.com/biography.html Brant Pitre], a "for the future'" interpretation is "remarkably...now held by a majority of scholars," but that "the primary weakness of this view is its lack of support among ancient Christian interpreters, whose command of Greek was surely as good if not better than that of modern scholars."<ref>https://books.google.com/books?id=bWxeCwAAQBAJ&pg=PA172&lpg=PA172&dq=brant+pitre+epiousios+%22jesus+and+the+last+supper%22&source=bl&ots=ORlXWQbpng&sig=TYndXio9V13h5m-l-dlNd5finJE&hl=en&sa=X&ved=0ahUKEwjIn4vE3ezPAhUQ7mMKHbnCAnEQ6AEIOTAE#v=onepage&q=brant%20pitre%20epiousios%20%22jesus%20and%20the%20last%20supper%22&f=false page 175</ref>

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==Appearances and uniqueness==
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In the original Greek, the word is in an adjectival form, ''epiousion''{{spaced ndash}}here from Matthew{{spaced ndash}}and is the only adjective in the [[Lord's Prayer]]:


:Τὸν ἄρτον ἡμῶν τὸν '''ἐπιούσιον''' δὸς ἡμῖν σήμερον<ref>http://www.greekbible.com/index.php</ref>
:Τὸν ἄρτον ἡμῶν τὸν '''ἐπιούσιον''' δὸς ἡμῖν σήμερον<ref>http://www.greekbible.com/index.php</ref>
:(Interlinear: "The -- bread -- of-us -- - -- epiousion -- give -- us -- today")<ref name="biblehub.com"/>
:(Interlinear: "The -- bread -- of-us -- - -- epiousion -- give -- us -- today")<ref name="biblehub.com"/>


The word appears in the Gospels of Matthew and Luke as part of the [[Lord's Prayer]]. (The [[Didache]], a first or second century guide to Christian discipleship, quotes the text from Matthew verbatim in 8:2.) In the [[English Standard Version]] the verses are rendered as:
Per ''[[Novum Testamentum Graece]]'', a [[compendium]] [[source document]] for most current [[New Testament]] translations and the standard for related academic work, the word appears in both the original Gospels of Matthew and Luke as part of the [[Lord's Prayer]]. The [[Didache]], a first or second century guide to Christian discipleship, also quotes ''ἐπιούσιον'' from Matthew verbatim in 8:2.


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The word ''epiousios'' is only found in the two versions of the Lord's Prayer in Matthew and Luke, and does not exist anywhere else in known ancient Greek literature. This makes ''epiousios'' a ''[[hapax legomenon]]'' – a Greek phrase meaning 'a word used only once'.
:Give us this day our daily bread ([[Matthew 6:11]])


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It was only in the twentieth century that a single additional use of the word seemed to be discovered. The document in which it was found is a 5th-century CE shopping list, identified as [[Friedrich Preisigke|Sammelbuch]] 5224,20.<ref>F. Preisigke, ''Sammelbuch griechischer Urkunden aus Ägypten'' 1.5224:20</ref><ref>Flinders Petrie Hawara p. 34)</ref> The word ''epiousios'' is written next to the names of several grocery items. This seems to indicate that it was used in the sense of "enough for today", "enough for tomorrow", or "necessary". However, the papyrus containing the shopping list went missing for many years, until it was discovered in 1998 at the Yale Beinecke Library.<ref name=ibiblio>[http://lists.ibiblio.org/pipermail/b-greek/2005-June/034639.html Discussion on the B-Greek mailing list.] Tue Jun 7 15:43:35 EDT 2005</ref> The original transcriber, [[A. H. Sayce]], was apparently known as a poor transcriber, and re-examination of the papyrus found "elaiou" (oil) but not "epiousios". Furthermore, the document was reassessed to date from the first or second century CE.<ref name=ibiblio /> Therefore, there seems indeed to be no other occurrence of the word in Greek literature. ''Epiousei'' used in Acts 7:26 to refer to the ''next'' day may be a related word.<ref name="Aune2013"/>
:Give us each day our daily bread ([[Luke 11:3]])


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==Translations and interpretations==
Here ''epiousios'' is interpreted traditionally as ''daily'', though there is no direct translation as such.
There are several reasons as to why ''epiousios'' presents an exceptional translation challenge. The word appears nowhere else in other Ancient Greek texts, and so may have been coined by the authors of the Gospel. Another challenge is that Jesus would either have spoken his native [[Aramaic language]] or Hebrew, and the consensus view is that the [[language of the New Testament]] was originally written in a form of [[Koine Greek]], implying the strong possibility of [[interpretation]] (i.e., spoken-Aramaic to written-Greek) at the outset of recording the Gospel. Thus the meaning of any such word is often difficult to determine, as cross-references and comparisons with other usages aren't possible, except by linguistic parsing of the word's components.


⚫
Both modern and ancient scholars have proposed several different translations for ''epiousios''. Even [[Jerome]], the most important translator of the Bible to Latin, translated this same word in the same [[context]] in two different ways. Today there is no consensus on an exact translation, and without more information there can be linguistic theories but no absolute proof.
==Uniqueness==
⚫
The word ''epiousios'' is only found in the two versions of the Lord's Prayer in Matthew and Luke, and does not exist anywhere else in known ancient Greek literature. This makes ''epousios'' a ''[[hapax legomenon]]'' – a Greek phrase meaning 'a word used only once'. The meaning of any such word is often difficult to determine, as cross-references and comparisons with other usages aren't possible except by linguistic [[parsing]] of the word's components.

⚫
It was only in the twentieth century that a single additional use of the word seemed to be discovered. The document in which it was found is a 5th-century CE shopping list, identified as [[Friedrich Preisigke|Sammelbuch]] 5224,20.<ref>F. Preisigke, ''Sammelbuch griechischer Urkunden aus Ägypten'' 1.5224:20</ref><ref>Flinders Petrie Hawara p. 34)</ref> The word ''epiousios'' is written next to the names of several grocery items. This seems to indicate that it was used in the sense of "enough for today", "enough for tomorrow", or "necessary". However, the papyrus containing the shopping list went missing for many years, until it was discovered in 1998 at the Yale Beinecke Library.<ref name=ibiblio>[http://lists.ibiblio.org/pipermail/b-greek/2005-June/034639.html Discussion on the B-Greek mailing list.] Tue Jun 7 15:43:35 EDT 2005</ref> The original transcriber, [[A. H. Sayce]], was apparently known as a poor transcriber, and re-examination of the papyrus found "elaiou" (oil) but not "epiousios". Furthermore, the document was reassessed to date from the first or second century CE.<ref name=ibiblio /> Therefore, there seems indeed to be no other occurrence of the word in Greek literature.

''[[Bauer lexicon|A Greek-English Lexicon of the New Testament and Other Early Christian Literature]]'',<ref>Bauer, Arndt, Gingrich, Danker, eds. ''A Greek-English Lexicon of the New Testament and Other Early Christian Literature''. University of Chicago Press (the [[Bauer lexicon]])</ref> edited by [[Walter Bauer|Bauer]], [[William Arndt|Arndt]], [[F. Wilbur Gingrich|Gingrich]], [[Frederick Danker|Danker]], University of Chicago Press, while noting historical interpretations and modern opinions, states that [[Origen]] was probably correct that the term was coined by the evangelists.<ref>"Let us now consider what the word ''epiousion'', needful, means. First of all it should be known that the word ''epiousion'' is not found in any Greek writer whether in philosophy or in common usage, but seems to have been formed by the evangelists. At least Matthew and Luke, in having given it to the world, concur in using it in identical form. The same thing has been done by translators from Hebrew in other instances also; for what Greek ever used the expression ''enotizou'' or ''akoutisthete'' instead of ''eistaota dexai'' or ''akousai poice se''?" (Origen, ''On Prayer'') [http://www.ccel.org/ccel/origen/prayer.xviii.html?highlight=epiousion#highlight Chapter XVII, "Give us today our needful bread"])</ref>

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==Translations and interpretations==
⚫
Both modern and ancient scholars have proposed several different translations for ''epiousios''. [[Jerome]], the most important translator of the Bible to Latin, translated the word three ways{{Citation needed|date=July 2016}} at various times. Today there is no consensus on an exact translation, and without more information there can be linguistic theories but no absolute proof.


===Daily===
===Daily===
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Some translators have proposed slight variations on ''daily'' as the most accurate. [[Richard Francis Weymouth]], an English schoolmaster, translated it as "bread for today" in the [[Weymouth New Testament]].<ref>http://www.biblestudytools.com/wnt/matthew/6.html</ref> [[Edgar J. Goodspeed]] in [[An American Translation]] used "bread for the day." Another option is to link the word to [[Exodus 16:4]] where God promises to provide a day's portion of manna every day. This verse could be an attempt to translate the Hebrew of daily bread sufficient to the day into Greek.<ref name="Evans2012">{{cite book|author=Craig A. Evans|title=Matthew|url=https://books.google.com/books?id=Lbo3BB8l1hEC&pg=PA147|date=6 February 2012|publisher=Cambridge University Press|isbn=978-0-521-81214-6|pages=147–}}</ref>
Some translators have proposed slight variations on ''daily'' as the most accurate. [[Richard Francis Weymouth]], an English schoolmaster, translated it as "bread for today" in the [[Weymouth New Testament]].<ref>http://www.biblestudytools.com/wnt/matthew/6.html</ref> [[Edgar J. Goodspeed]] in [[An American Translation]] used "bread for the day." Another option is to link the word to [[Exodus 16:4]] where God promises to provide a day's portion of manna every day. This verse could be an attempt to translate the Hebrew of daily bread sufficient to the day into Greek.<ref name="Evans2012">{{cite book|author=Craig A. Evans|title=Matthew|url=https://books.google.com/books?id=Lbo3BB8l1hEC&pg=PA147|date=6 February 2012|publisher=Cambridge University Press|isbn=978-0-521-81214-6|pages=147–}}</ref>


Today, most scholars reject the translation of ''epiousios'' as meaning ''daily''. The word ''daily'' only has a weak connection to any proposed [[etymologies]] for ''epiousios''. Moreover, the word ''day'' in Greek is ''hemera'', which does not appear in this usage. There are also several other Greek words based on ''hemera'' that mean ''daily'', which gives no reason to use such an obscure word as ''epiousios''.<ref name="Pitre2015_172"/> The ''daily'' translation also makes the term redundant, with "this day" already making clear the bread is for the current day.<ref name="Ayo2002">{{cite book|author=Nicholas Ayo|title=The Lord's Prayer: A Survey Theological and Literary|url=https://books.google.com/books?id=TZSRBTn_XmIC&pg=PA59|year=2002|publisher=Rowman & Littlefield|isbn=978-0-7425-1453-9|pages=59–}}</ref>
Today, most scholars reject the translation of ''epiousios'' as meaning ''daily''. The word ''daily'' only has a weak connection to any proposed [[etymologies]] for ''epiousios''. Moreover, the word ''day'' in Greek is ''hemera'', which does not appear in this usage. There are also several other Greek words based on ''hemera'' that mean ''daily'', which gives no reason to use such an obscure word as ''epiousios''.<ref name="Pitre2015_172"/> The ''daily'' translation also makes the term redundant, with "this day" already making clear the bread is for the current day.<ref name="Ayo2002">{{cite book|author=Nicholas Ayo|title=The Lord's Prayer: A Survey Theological and Literary|url=https://books.google.com/books?id=TZSRBTn_XmIC&pg=PA59|year=2002|publisher=Rowman & Littlefield|isbn=978-0-7425-1453-9|pages=59–}}</ref> Moreover, all other [[New Testament]] chapter and verse translations of scripture from their original Greek phrase into "daily" otherwise reference ''hemeran'' (ἡμέραν, "the day"), which does not appear in this usage.<ref name="biblehub.com">http://biblehub.com/interlinear/matthew/6-11.htm</ref><ref>''The New Greek-English Interlinear New Testament'', 1993, The United Bible Societies, (basis: UBS4 Greek text), page x of Introduction</ref><ref>http://biblehub.com/interlinear/matthew/20-2.htm</ref><ref>http://biblehub.com/interlinear/luke/9-23.htm</ref><ref>http://biblehub.com/interlinear/acts/6-1.htm</ref><ref>http://biblehub.com/interlinear/acts/17-11.htm</ref><ref>http://biblehub.com/interlinear/acts/17-17.htm</ref><ref>http://biblehub.com/interlinear/acts/19-9.htm</ref><ref>http://biblehub.com/interlinear/2_corinthians/11-28.htm</ref><ref>http://biblehub.com/interlinear/hebrews/3-13.htm</ref><ref>http://biblehub.com/interlinear/hebrews/10-11.htm</ref>

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===Necessary for existence===
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One common interpretation is to link epiousios to the Greek word ''[[ousia]]'' meaning both the verb ''to be'' and the noun ''substance.'' [[Origen]] was the first writer to comment on the unusual word. A native Greek speaker writing a century and half after the Gospels had been assembled, he did not recognize the word and thought it was an original [[neologism]]. Origen thought "bread necessary for existence" was the most likely meaning, connecting it to the ''to be'' translation of ''ousia''.<ref name="Brown1975"/>

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[[Joseph Fitzmyer]] translates the verse as "give us this day our bread for subsistence." He connects this to the Aramaic [[targum]] translations of [[Proverbs 30:8]].<ref>{{cite book |last= Fitzmyer| first = Joseph | author-mask = 3 |title=The Gospel According to Luke 1-9 |series=[[Anchor Bible Series|Anchor Yale Bible]] |volume=28 |location=New York |publisher=Doubleday| year=1981|isbn=978-0-3850-0515-9|pages=900 }}</ref>

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One problem with the ''epi'' + ''ouisa'' theory is it does not follow the standard Greek form of building compound words. Usually the [[iota]] at the end of ''epi'' would be dropped in the compound.<ref name="Aune2013">{{cite book|author=David Edward Aune|title=Jesus, Gospel Tradition and Paul in the Context of Jewish and Greco-Roman Antiquity: Collected Essays II|url=https://books.google.com/books?id=XT_nwOG-bwAC&pg=PA88|year=2013|publisher=Mohr Siebeck|isbn=978-3-16-152315-1|pages=88–}}</ref> This is not an absolute rule, and [[Jean Carmignac]] has collected 26 compound words that violate it.<ref>{{cite book|title=Theological Lexicon of the New Testament|url=https://books.google.com/books?id=0HcjnwEACAAJ|year=1994|publisher=Hendrickson|isbn=978-1-56563-035-2}}</ref> Like ''daily'', this translation also has the problem that there are well known Greek words that could have been used instead.<ref name="Luz, Ulrich 1992. pg. 381">Luz, Ulrich. ''Matthew 1-7 A Continental Commentary.'' 1992. pg. 381</ref>


===Supersubstantial===
===Supersubstantial===
In the Vulgate Jerome translated ''epiousios'' in Matthew 6:11 as ''supersubstantial'', coining a new word not before seen in Latin.<ref name="Pitre2015"/> This came from the [[linguistics|linguistic]] [[parsing]] of the prefix ''epi-'' meaning super and the substance definition of ''[[ousia]]''.
In the Vulgate Jerome translated ''epiousios'' in Matthew 6:11 as ''supersubstantial'', coining a new word not before seen in Latin.<ref name="Pitre2015"/> This came from the [[linguistics|linguistic]] [[parsing]] of the prefix ''epi-'' meaning super and the substance definition of ''[[ousia]]''. The Catholic Church believes that this, or ''superessential'', is the most literal translation.


====Advocates====
====Advocates====
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====Criticisms====
====Criticisms====
Brant Pitre, a Catholic theologian at [[Notre Dame Seminary]], observes that the ''supernatural'' translation for ''epiousios'' "despite being widely held among ancient Christians, receives virtually no support among modern exegetes....despite the fact that it is easily the most literal translation."<ref name="Pitre2015"/>
Brant Pitre, a Catholic theologian at [[Notre Dame Seminary]], observes that the ''supernatural'' translation for ''epiousios'' "despite being widely held among ancient Christians, receives virtually no support among modern exegetes....despite the fact that it is easily the most literal translation."<ref name="Pitre2015"/>
This includes some Roman Catholic ones such as [[Raymond E. Brown]],<ref name="ReferenceA">Raymond E. Brown. "The Pater Noster as an Eschatological Prayer." ''Theological Studies'' 1961</ref> [[Jean Carmignac]],<ref name="Carmignac1969">{{cite book|author=Jean Carmignac|title=Recherches sur le "Notre Père."|url=https://books.google.com/books?id=s6gAAAAAMAAJ|year=1969|publisher=Letouzey & Ané}}</ref> [[Leonardo Boff]]<ref name="Leonardo2014">{{cite book|author=Boff, Leonardo|title=The Lord's Prayer: The Prayer of Integral Liberation|url=https://books.google.com/books?id=prWoBQAAQBAJ&pg=PT46|date=3 December 2014|publisher=Orbis Books|isbn=978-1-60833-595-4|pages=46–}}</ref> and Nicholas Ayo.<ref name="Ayo2002"/>
Those rejecting this translation include some Roman Catholic Biblical scholars, such as [[Raymond E. Brown]],<ref name="ReferenceA">Raymond E. Brown. "The Pater Noster as an Eschatological Prayer." ''Theological Studies'' 1961</ref> [[Jean Carmignac]],<ref name="Carmignac1969">{{cite book|author=Jean Carmignac|title=Recherches sur le "Notre Père."|url=https://books.google.com/books?id=s6gAAAAAMAAJ|year=1969|publisher=Letouzey & Ané}}</ref> [[Leonardo Boff]]<ref name="Leonardo2014">{{cite book|author=Boff, Leonardo|title=The Lord's Prayer: The Prayer of Integral Liberation|url=https://books.google.com/books?id=prWoBQAAQBAJ&pg=PT46|date=3 December 2014|publisher=Orbis Books|isbn=978-1-60833-595-4|pages=46–}}</ref> and Nicholas Ayo.<ref name="Ayo2002"/>


There is no known source word from Aramaic or Hebrew, the native languages of Jesus, that translates into the Greek word ''epiousios''. In kind, there is no word in either of these languages that easily translates as ''supersubstantial'',<ref name="Pitre2015_172"/> a unique translation for a unique word. Catholic theologican [[Leonardo Boff]] once stated that Jerome's translation of ''[[wikt:epi-|epi-]]'' as ''super'' was incorrect, as he felt it should be translated as ''concerning'' as can be seen in words such as ''epinephes'' (cloudy) and ''epidorpios'' (stewed).<ref name="Leonardo2014"/>
There is no known source word from Aramaic or Hebrew, the native languages of Jesus, that translates into the Greek word ''epiousios''. In kind, there is no word in either of these languages that easily translates as ''supersubstantial'',<ref name="Pitre2015_172"/> a unique translation for a unique word. Catholic theologican [[Leonardo Boff]] once stated that Jerome's translation of ''[[wikt:epi-|epi-]]'' as ''super'' was incorrect, as he felt it should be translated as ''concerning'' as can be seen in words such as ''epinephes'' (cloudy) and ''epidorpios'' (stewed).<ref name="Leonardo2014"/>


M. Eugene Boring, a Protestant theologian at [[Texas Christian University]], claims that the connection with the eucharist is ahistoric as the ritual only developed some time after the Gospel was written and the author of Matthew does not seem to have any knowledge of or interest in the rituals of the eucharist.<ref>Boring, Eugene "Gospel of Matthew." ''The New Interpreter's Bible, volume 8'' Abingdon, 1995</ref> [[Craig Blomberg]], a Protestant New Testament scholar, agrees that these "concepts had yet to be introduced when Jesus gave his original prayer and therefore could not have been part of his original meaning."<ref name="Blomberg2015">{{cite book|author=Craig L. Blomberg|title=Neither Poverty nor Riches: A Biblical Theology of Possessions|url=https://books.google.com/books?id=L61jCgAAQBAJ&pg=PA131|date=5 March 2015|publisher=InterVarsity Press|isbn=978-0-8308-9933-3|pages=131–}}</ref>
M. Eugene Boring, a Protestant theologian at [[Texas Christian University]], claims that the connection with the eucharist is ahistoric as the ritual only developed some time after the Gospel was written and the author of Matthew does not seem to have any knowledge of or interest in the rituals of the eucharist.<ref>Boring, Eugene "Gospel of Matthew." ''The New Interpreter's Bible, volume 8'' Abingdon, 1995</ref> [[Craig Blomberg]], a Protestant New Testament scholar, agrees that these "concepts had yet to be introduced when Jesus gave his original prayer and therefore could not have been part of his original meaning."<ref name="Blomberg2015">{{cite book|author=Craig L. Blomberg|title=Neither Poverty nor Riches: A Biblical Theology of Possessions|url=https://books.google.com/books?id=L61jCgAAQBAJ&pg=PA131|date=5 March 2015|publisher=InterVarsity Press|isbn=978-0-8308-9933-3|pages=131–}}</ref>

⚫
===Necessary for existence===
⚫
Another interpretation is to link epiousios to the Greek word ''[[ousia]]'' meaning both the verb ''to be'' and the noun ''substance.'' [[Origen]] was the first writer to comment on the unusual word. A native Greek speaker writing a century and half after the Gospels had been assembled, he did not recognize the word and thought it was an original [[neologism]]. Origen thought "bread necessary for existence" was the most likely meaning, connecting it to the ''to be'' translation of ''ousia''.<ref name="Brown1975"/>

⚫
[[Joseph Fitzmyer]] translates the verse as "give us this day our bread for subsistence." He connects this to the Aramaic [[targum]] translations of [[Proverbs 30:8]].<ref>{{cite book |last= Fitzmyer| first = Joseph | author-mask = 3 |title=The Gospel According to Luke 1-9 |series=[[Anchor Bible Series|Anchor Yale Bible]] |volume=28 |location=New York |publisher=Doubleday| year=1981|isbn=978-0-3850-0515-9|pages=900 }}</ref>

⚫
One problem with the ''epi'' + ''ouisa'' theory is it does not follow the standard Greek form of building compound words. Usually the [[iota]] at the end of ''epi'' would be dropped in the compound.<ref name="Aune2013">{{cite book|author=David Edward Aune|title=Jesus, Gospel Tradition and Paul in the Context of Jewish and Greco-Roman Antiquity: Collected Essays II|url=https://books.google.com/books?id=XT_nwOG-bwAC&pg=PA88|year=2013|publisher=Mohr Siebeck|isbn=978-3-16-152315-1|pages=88–}}</ref> This is not an absolute rule, and [[Jean Carmignac]] has collected 26 compound words that violate it.<ref>{{cite book|title=Theological Lexicon of the New Testament|url=https://books.google.com/books?id=0HcjnwEACAAJ|year=1994|publisher=Hendrickson|isbn=978-1-56563-035-2}}</ref> Like ''daily'', this translation also has the problem that there are well known Greek words that could have been used instead.<ref name="Luz, Ulrich 1992. pg. 381">Luz, Ulrich. ''Matthew 1-7 A Continental Commentary.'' 1992. pg. 381</ref>


===For the future===
===For the future===

Revision as of 03:20, 27 October 2016

An adjective that qualifies the accompanying word "bread," and only recorded in the Lord's Prayer in the Gospel of Matthew (Matthew 6:11) and the Gospel of Luke (Luke 11:3), the word epiousios (Koine Greek: επιούσιος) is not found anywhere else in the original scriptures of the Bible, nor anywhere else in all of ancient Greek literature.

By tradition, the most common English language translation is daily, though most scholars today reject this. While epiousios is often substituted by the word "daily," all other New Testament translations from the Greek into "daily" otherwise reference hemeran (ἡμέραν, "the day"), which does not appear in this usage.[1][2][3][4][5][6][7][8][9][10][11]

The challenge in translating epiousios goes at least as far back as 382 AD, well over 1,000 years prior to the creation of the world's first printing press and the Gutenberg Bible in the 1450s.[12] In that era, St. Jerome, was commissioned by Pope Damasus I to revise the various collection of biblical texts in the Vetus Latina ("Old Latin") then in use by the Church by way of going back to the original Greek of the New Testament and translating it into Latin. Jerome translated epiousios, in the same context of the Lord's Prayer, in two different ways: via linguistic parsing as supersubstantial in Mathew, while retaining the traditional but linguistically controversial daily interpretation in Luke.

The Catholic Church, the largest Christian denomination by far, holds the view in its Catechism that there are several ways of understanding epiousios, including the traditional daily, but that it is most literally translated via linguistic parsing as supersubstantial or superessential.[13] Alternative theories are that—aside from the etymology of ousia, meaning substance—it may be either derived from the verb to be or from the word verb ienai, meaning both to come and to go.[14][15]

Per Catholic theologian Brant Pitre, a "for the future'" interpretation is "remarkably...now held by a majority of scholars," but that "the primary weakness of this view is its lack of support among ancient Christian interpreters, whose command of Greek was surely as good if not better than that of modern scholars."[16]

Appearances and uniqueness

In the original Greek, the word is in an adjectival form, epiousion – here from Matthew – and is the only adjective in the Lord's Prayer:

Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον[17]
(Interlinear: "The -- bread -- of-us -- - -- epiousion -- give -- us -- today")[1]

Per Novum Testamentum Graece, a compendium source document for most current New Testament translations and the standard for related academic work, the word appears in both the original Gospels of Matthew and Luke as part of the Lord's Prayer. The Didache, a first or second century guide to Christian discipleship, also quotes ἐπιούσιον from Matthew verbatim in 8:2.

The word epiousios is only found in the two versions of the Lord's Prayer in Matthew and Luke, and does not exist anywhere else in known ancient Greek literature. This makes epiousios a hapax legomenon – a Greek phrase meaning 'a word used only once'.

It was only in the twentieth century that a single additional use of the word seemed to be discovered. The document in which it was found is a 5th-century CE shopping list, identified as Sammelbuch 5224,20.[18][19] The word epiousios is written next to the names of several grocery items. This seems to indicate that it was used in the sense of "enough for today", "enough for tomorrow", or "necessary". However, the papyrus containing the shopping list went missing for many years, until it was discovered in 1998 at the Yale Beinecke Library.[20] The original transcriber, A. H. Sayce, was apparently known as a poor transcriber, and re-examination of the papyrus found "elaiou" (oil) but not "epiousios". Furthermore, the document was reassessed to date from the first or second century CE.[20] Therefore, there seems indeed to be no other occurrence of the word in Greek literature. Epiousei used in Acts 7:26 to refer to the next day may be a related word.[21]

Translations and interpretations

There are several reasons as to why epiousios presents an exceptional translation challenge. The word appears nowhere else in other Ancient Greek texts, and so may have been coined by the authors of the Gospel. Another challenge is that Jesus would either have spoken his native Aramaic language or Hebrew, and the consensus view is that the language of the New Testament was originally written in a form of Koine Greek, implying the strong possibility of interpretation (i.e., spoken-Aramaic to written-Greek) at the outset of recording the Gospel. Thus the meaning of any such word is often difficult to determine, as cross-references and comparisons with other usages aren't possible, except by linguistic parsing of the word's components.

Both modern and ancient scholars have proposed several different translations for epiousios. Even Jerome, the most important translator of the Bible to Latin, translated this same word in the same context in two different ways. Today there is no consensus on an exact translation, and without more information there can be linguistic theories but no absolute proof.

Daily

Daily has long been the most common English rendering for epiousios based on tradition, if not actual translation. It is the term used in the Tyndale Bible, the King James Version, and in the most popular modern versions.[22] The linguistic parsing behind this interpretation is that epi can mean for and ousia can mean being, and the word could be read as "for the [day] being" with day an injected assumption by the translator.[14]

This version is based on the Latin rendering of epiousios as quotidianum, rather than the alternative Latin translation of supersubstantialem. This quotidianum interpretation is first recorded in the works of Tertullian.[23] This was used in the Vetus Latina, a collective term for various "Old Latin" Bible translations and interpretations of the original Greek prior to the invention of the printing press and bound books as they are known today.

The Vulgate is a late fourth-century Latin translation of the original-language Biblical scripture, and is largely the work of St. Jerome, who was commissioned by Pope Damasus I in the year 382 to revise the Vetus Latina. In Luke, Jerome interpreted epiousios, via what had become at that point tradition, as quotidianum, and yet he also translated epiousios in Matthew as supersubstantialem via linguistic parsing. While since Vatican II the Catholic Church celebrates the liturgical Mass in the local language, not Latin, the cotidianum translation remains in the Latin text of the Roman Catholic Tridentine Mass, even though the same liturgy mainly references the Gospel of Matthew, which uses supersubstantialem for translating epiousios.[24][25]

Some translators have proposed slight variations on daily as the most accurate. Richard Francis Weymouth, an English schoolmaster, translated it as "bread for today" in the Weymouth New Testament.[26] Edgar J. Goodspeed in An American Translation used "bread for the day." Another option is to link the word to Exodus 16:4 where God promises to provide a day's portion of manna every day. This verse could be an attempt to translate the Hebrew of daily bread sufficient to the day into Greek.[27]

Today, most scholars reject the translation of epiousios as meaning daily. The word daily only has a weak connection to any proposed etymologies for epiousios. Moreover, the word day in Greek is hemera, which does not appear in this usage. There are also several other Greek words based on hemera that mean daily, which gives no reason to use such an obscure word as epiousios.[14] The daily translation also makes the term redundant, with "this day" already making clear the bread is for the current day.[28] Moreover, all other New Testament chapter and verse translations of scripture from their original Greek phrase into "daily" otherwise reference hemeran (ἡμέραν, "the day"), which does not appear in this usage.[1][29][30][31][32][33][34][35][36][37][38]

Supersubstantial

In the Vulgate Jerome translated epiousios in Matthew 6:11 as supersubstantial, coining a new word not before seen in Latin.[39] This came from the linguistic parsing of the prefix epi- meaning super and the substance definition of ousia. The Catholic Church believes that this, or superessential, is the most literal translation.

Advocates

This interpretation was supported by early writers such as Augustine, Cyril of Jerusalem, Cyprian of Carthage, John Cassian[28][39]

This translation is used by some modern Bibles. In the Douay-Rheims Bible English translation of the Vulgate (Matthew 6:11)reads "give us this day our supersubstantial bread." The translation of supersubstantial bread[40] has also been associated with the eucharist, as early as in the time of the Church Fathers[41] and later also by the Council of Trent (1551).[42]

In 1979, the Nova Vulgata (Nova Vulgata Bibliorum Sacrorum Editio), also called the Neo-Vulgate, became the official Latin edition of the Bible published by the Holy See for use in the contemporary Roman rite. It is not an edition of the historical Vulgate, but a revision of the text intended to accord with modern critical Hebrew and Greek texts and produce a style closer to classical Latin. The Nova Vulgata retains the same correspondence-of-meaning for epiousios in the Lord's Prayer contained in the Gospel according to Matthew and Luke as in the Vulgate, i.e., supersubstantialem and cotidianum.

Today, the Roman Catholic Church, the largest Christian denomination by far, instructs its faithful via the Catechism of the Catholic Church that there are several meanings to epiousios, and that "epi-ousios" is most literally translated as super-essential:[43]

""Daily" (epiousios) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a pedagogical repetition of "this day," to confirm us in trust "without reservation." Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence. Taken literally (epi-ousios: "super-essential"), it refers directly to the Bread of Life, the Body of Christ, the "medicine of immortality," without which we have no life within us. Finally in this connection, its heavenly meaning is evident: "this day" is the Day of the Lord, the day of the feast of the kingdom, anticipated in the Eucharist that is already the foretaste of the kingdom to come. For this reason it is fitting for the Eucharistic liturgy to be celebrated each day."

In the Catholic Church, the Magisterium is the authority to lay down what is the authentic teaching of the Church, which since Pius XII's Divino afflante Spiritu has included an embrace of Biblical Criticism.[44]

The Old Church Slavonic canon translates epiousios variously as насѫщьнъі ("supersubstantial") or наставъшааго дьне ("for the coming day").[45]

Eucharist metaphor

This translation has often been connected to the eucharist. The bread necessary for existence is the communion bread of the Last Supper. That the gospel writers needed to create a new word indicates to Eugene LaVerdiere, a deceased Catholic American priest and Scripture scholar of the post-Vatican II era, that they are describing something new. Eating the communion bread at the last supper needed a new word for this new concept.[46]

Supersubstantial was the dominant Latin translation of epiousios from Matthew for many centuries after Jerome, and influenced church ritual. It was the basis for the argument advanced by theologians such as Cyprian that communion must be eaten daily.[47] That only bread is mentioned led to the laity only getting bread communion, with this verse cited in arguments against the Utraquists. The translation was reconsidered with the Protestant Reformation. Martin Luther originally kept supersubstantial but switch to daily by 1528.[47]

Criticisms

Brant Pitre, a Catholic theologian at Notre Dame Seminary, observes that the supernatural translation for epiousios "despite being widely held among ancient Christians, receives virtually no support among modern exegetes....despite the fact that it is easily the most literal translation."[39] Those rejecting this translation include some Roman Catholic Biblical scholars, such as Raymond E. Brown,[48] Jean Carmignac,[49] Leonardo Boff[50] and Nicholas Ayo.[28]

There is no known source word from Aramaic or Hebrew, the native languages of Jesus, that translates into the Greek word epiousios. In kind, there is no word in either of these languages that easily translates as supersubstantial,[14] a unique translation for a unique word. Catholic theologican Leonardo Boff once stated that Jerome's translation of epi- as super was incorrect, as he felt it should be translated as concerning as can be seen in words such as epinephes (cloudy) and epidorpios (stewed).[50]

M. Eugene Boring, a Protestant theologian at Texas Christian University, claims that the connection with the eucharist is ahistoric as the ritual only developed some time after the Gospel was written and the author of Matthew does not seem to have any knowledge of or interest in the rituals of the eucharist.[51] Craig Blomberg, a Protestant New Testament scholar, agrees that these "concepts had yet to be introduced when Jesus gave his original prayer and therefore could not have been part of his original meaning."[52]

Necessary for existence

Another interpretation is to link epiousios to the Greek word ousia meaning both the verb to be and the noun substance. Origen was the first writer to comment on the unusual word. A native Greek speaker writing a century and half after the Gospels had been assembled, he did not recognize the word and thought it was an original neologism. Origen thought "bread necessary for existence" was the most likely meaning, connecting it to the to be translation of ousia.[23]

Joseph Fitzmyer translates the verse as "give us this day our bread for subsistence." He connects this to the Aramaic targum translations of Proverbs 30:8.[53]

One problem with the epi + ouisa theory is it does not follow the standard Greek form of building compound words. Usually the iota at the end of epi would be dropped in the compound.[21] This is not an absolute rule, and Jean Carmignac has collected 26 compound words that violate it.[54] Like daily, this translation also has the problem that there are well known Greek words that could have been used instead.[47]

For the future

Another translation widely considered possible that epiousios is related to the verb ienai, meaning both to come and to go. Epiousei used in Acts 7:26 to refer to the next day may be a related word.[21] There is no known adjective meaning for tomorrow in contemporary works, and it is thus possible that a writer was forced to coin a new word to preserve the desired structure of the verse.[47] One problem is that the -ios suffix is usually added to nouns not adjectives.[55]

This leads to a cluster of related translations including: "bread for tomorrow," "bread for the future," and "bread for the coming day."[21] This translation is also advanced as a possibility by Jerome who notes that the Gospel of the Hebrews used ma[h]ar ("for tomorrow") in this verse.[56] Other early supporters of this translation are Cyril of Alexandria and Peter of Laodicea.[57] It is also indicated by early Bohairic and Sahidic translations.[48] Albert Schweitzer reintroduced this translation in modern times[21] and most scholars today believe this is the most plausible origin of epiousios.[58]

Beyond the literal meaning, this translation can also be read in an eschatological context, with the tomorrow being referenced being the end times and the bread that of the messianic feast.[59] A prominent advocate for this interpretation is Roman Catholic scholar Raymond E. Brown. He argues that all the other verses of the Lord's Prayer are eschatological, so it would be incongruous for this verse to be speaking prosaically about bread for eating.[60] Eduard Schweizer, a Swiss New Testament scholar and theologian, disagrees. Humble bread was not traditionally presented as part of the messianic feast and the prosaic need for bread to survive would have been a universal sentiment of Jesus' followers.[61]

This is one translation by modern scholars, with linguistic links as well in both Greek and Aramaic, but one flaw is that it was rarely considered by early writers with far more Koine Greek knowledge than any modern scholar.[39] Another problem with this translation is it also seems to contradict Matthew 6:31, where only a few verses later Jesus tells his followers not to worry about food, that God will take care of such needs. W.D. Davies, a Welsh Congregationalist scholar, and Dale Allison, an American New Testament scholar, don't see a contradiction. Matthew 6:34 tells one not to be anxious about such needs. That a pious person asks God in prayer for these needs to be filled, may rather be why there is no need to worry.[15]

Doesn't run out

Kenneth E. Bailey, an Episcopal professor of theology and linguistics, proposed "give us today the bread that doesn't run out" as the correct translation. The Syriac versions of the Bible were some of the first translations of the Gospels from the Greek into another language. Syriac is also close to Jesus' own Aramaic, and the translators close in time and language to Jesus should thus have had considerable insight into his original meanings. In Syriac epiousios is translated as anemo, meaning lasting or perpetual.[62]

Estate

Lutheran scholar Douglas E. Oakman suggests "give us today bread in abundance" as another translation. He notes that in the contemporary literature ousia can mean substance, but it also has a concrete meaning of a large, substantial, estate. Thus by connection with the word periousiois, epiousios could refer to plentiful or abundant bread.[63]

Oakman also notes contemporary sources that translate ousia as the royal or imperial estate, and the verse could also originally have meant "give us the royal bread ration for today."[63]

That belongs to it

Davies and Allison note that the verse has also been translated as "give us this day the bread that belongs to it," though they note that this expression is little recognized by modern scholars.[15]

See also

References

  1. ^ a b c http://biblehub.com/interlinear/matthew/6-11.htm
  2. ^ The New Greek-English Interlinear New Testament, 1993, The United Bible Societies, (basis: UBS4 Greek text), page x of Introduction
  3. ^ http://biblehub.com/interlinear/matthew/20-2.htm
  4. ^ http://biblehub.com/interlinear/luke/9-23.htm
  5. ^ http://biblehub.com/interlinear/acts/6-1.htm
  6. ^ http://biblehub.com/interlinear/acts/17-11.htm
  7. ^ http://biblehub.com/interlinear/acts/17-17.htm
  8. ^ http://biblehub.com/interlinear/acts/19-9.htm
  9. ^ http://biblehub.com/interlinear/2_corinthians/11-28.htm
  10. ^ http://biblehub.com/interlinear/hebrews/3-13.htm
  11. ^ http://biblehub.com/interlinear/hebrews/10-11.htm
  12. ^ Clapham, Michael, "Printing" in A History of Technology, Vol 2. From the Renaissance to the Industrial Revolution, edd. Charles Singer et al. (Oxford 1957), p. 377. Cited from Elizabeth L. Eisenstein, The Printing Press as an Agent of Change (Cambridge University, 1980).
  13. ^ See article 2837 here: http://www.vatican.va/archive/ccc_css/archive/catechism/p4s2a3.htm
  14. ^ a b c d Brant Pitre (23 November 2015). Jesus and the Last Supper. Wm. B. Eerdmans Publishing. p. 172. ISBN 978-1-4674-4404-0.
  15. ^ a b c William David Davies; Dale C. Allison (Jr.) (1988). Matthew. Clark. p. 608.
  16. ^ https://books.google.com/books?id=bWxeCwAAQBAJ&pg=PA172&lpg=PA172&dq=brant+pitre+epiousios+%22jesus+and+the+last+supper%22&source=bl&ots=ORlXWQbpng&sig=TYndXio9V13h5m-l-dlNd5finJE&hl=en&sa=X&ved=0ahUKEwjIn4vE3ezPAhUQ7mMKHbnCAnEQ6AEIOTAE#v=onepage&q=brant%20pitre%20epiousios%20%22jesus%20and%20the%20last%20supper%22&f=false page 175
  17. ^ http://www.greekbible.com/index.php
  18. ^ F. Preisigke, Sammelbuch griechischer Urkunden aus Ägypten 1.5224:20
  19. ^ Flinders Petrie Hawara p. 34)
  20. ^ a b Discussion on the B-Greek mailing list. Tue Jun 7 15:43:35 EDT 2005
  21. ^ a b c d e David Edward Aune (2013). Jesus, Gospel Tradition and Paul in the Context of Jewish and Greco-Roman Antiquity: Collected Essays II. Mohr Siebeck. pp. 88–. ISBN 978-3-16-152315-1.
  22. ^ William Barclay (1 November 1998). The Lord's Prayer. Westminster John Knox Press. p. 75. ISBN 978-0-664-25815-3.
  23. ^ a b Colin Brown (1975). The New International Dictionary of New Testament Theology. Zondervan Publishing House. p. 251. ISBN 978-0-310-33230-5.
  24. ^ Georgi Vasilev (17 October 2007). Heresy and the English Reformation: Bogomil-Cathar Influence on Wycliffe, Langland, Tyndale and Milton. McFarland. pp. 59–. ISBN 978-0-7864-8667-0.
  25. ^ http://www.vatican.va/archive/bible/nova_vulgata/documents/nova-vulgata_nt_evang-matthaeum_lt.html
  26. ^ http://www.biblestudytools.com/wnt/matthew/6.html
  27. ^ Craig A. Evans (6 February 2012). Matthew. Cambridge University Press. pp. 147–. ISBN 978-0-521-81214-6.
  28. ^ a b c Nicholas Ayo (2002). The Lord's Prayer: A Survey Theological and Literary. Rowman & Littlefield. pp. 59–. ISBN 978-0-7425-1453-9.
  29. ^ The New Greek-English Interlinear New Testament, 1993, The United Bible Societies, (basis: UBS4 Greek text), page x of Introduction
  30. ^ http://biblehub.com/interlinear/matthew/20-2.htm
  31. ^ http://biblehub.com/interlinear/luke/9-23.htm
  32. ^ http://biblehub.com/interlinear/acts/6-1.htm
  33. ^ http://biblehub.com/interlinear/acts/17-11.htm
  34. ^ http://biblehub.com/interlinear/acts/17-17.htm
  35. ^ http://biblehub.com/interlinear/acts/19-9.htm
  36. ^ http://biblehub.com/interlinear/2_corinthians/11-28.htm
  37. ^ http://biblehub.com/interlinear/hebrews/3-13.htm
  38. ^ http://biblehub.com/interlinear/hebrews/10-11.htm
  39. ^ a b c d Brant Pitre (23 November 2015). Jesus and the Last Supper. Wm. B. Eerdmans Publishing. pp. 159–. ISBN 978-1-4674-4404-0.
  40. ^ E.g., in Richard Challoner's 1750 revision of the Douay Bible: "Give us this day our supersubstantial bread". Quoted in Blackford Condit's The History of the English Bible, A.S. Barnes & Co.: New York, 1882. p. 323.
  41. ^ Ratzinger, Joseph (2007). Jesus of Nazareth. Doubleday. p. 154. ISBN 978-1-58617-198-8.
  42. ^ Trent, Session 13, Chapter VIII)
  43. ^ http://www.vatican.va/archive/ccc_css/archive/catechism/p4s2a3.htm
  44. ^ Scott Hahn (16 June 2009). Catholic Bible Dictionary. Crown Publishing Group. pp. 112–. ISBN 978-0-385-53008-8.
  45. ^ Hauptová, Zoe, editor (1958–1997), Slovník jazyka staroslověnského (Lexicon linguae palaeoslovenicae), Prague: Euroslavica
  46. ^ Eugene LaVerdiere (1996). The Eucharist in the New Testament and the Early Church. Liturgical Press. pp. 9–. ISBN 978-0-8146-6152-9.
  47. ^ a b c d Luz, Ulrich. Matthew 1-7 A Continental Commentary. 1992. pg. 381
  48. ^ a b Raymond E. Brown. "The Pater Noster as an Eschatological Prayer." Theological Studies 1961
  49. ^ Jean Carmignac (1969). Recherches sur le "Notre Père.". Letouzey & Ané.
  50. ^ a b Boff, Leonardo (3 December 2014). The Lord's Prayer: The Prayer of Integral Liberation. Orbis Books. pp. 46–. ISBN 978-1-60833-595-4.
  51. ^ Boring, Eugene "Gospel of Matthew." The New Interpreter's Bible, volume 8 Abingdon, 1995
  52. ^ Craig L. Blomberg (5 March 2015). Neither Poverty nor Riches: A Biblical Theology of Possessions. InterVarsity Press. pp. 131–. ISBN 978-0-8308-9933-3.
  53. ^ ——— (1981). The Gospel According to Luke 1-9. Anchor Yale Bible. Vol. 28. New York: Doubleday. p. 900. ISBN 978-0-3850-0515-9.
  54. ^ Theological Lexicon of the New Testament. Hendrickson. 1994. ISBN 978-1-56563-035-2.
  55. ^ Beare (1 March 1984). Gospel According to Matthew. John Wiley & Sons, Incorporated. ISBN 978-0-631-13307-0.
  56. ^ Herbert Basser; Marsha B. Cohen (13 March 2015). The Gospel of Matthew and Judaic Traditions: A Relevance-based Commentary. BRILL. pp. 185–. ISBN 978-90-04-29178-2.
  57. ^ Douglas E. Oakman (1 January 2008). Jesus and the Peasants. Wipf and Stock Publishers. pp. 217–. ISBN 978-1-59752-275-5.
  58. ^ Robert Horton Gundry (1994). Matthew: A Commentary on His Handbook for a Mixed Church Under Persecution. Wm. B. Eerdmans Publishing. p. 107. ISBN 978-0-8028-0735-9.
  59. ^ horst Balz; Gerhard M. Schneider (20 January 2004). Exegetical Dictionary of the New Testament. Eerdmans Publishing Company. pp. 32–. ISBN 978-0-8028-2808-8.
  60. ^ Raymond E. Brown. "The Pater Noster as an Eschatological Prayer=." Theological Studies 1961
  61. ^ Eduard Schweizer (1975). The Good News According to Matthew. Westminster John Knox Press. p. 154. ISBN 978-0-8042-0251-0.
  62. ^ Kenneth E. Bailey (20 August 2009). Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels. InterVarsity Press. pp. 120–. ISBN 978-0-8308-7585-6.
  63. ^ a b Douglas E. Oakman (30 April 2015). Jesus, Debt, and the Lord's Prayer: First-Century Debt and Jesus' Intentions. James Clarke & Co. pp. 64–. ISBN 978-0-227-17529-3.
  • M. Nijman and K. A. Worp. "ΕΠΙΟΥΣΙΟΣ in a documentary papyrus?". Novum Testamentum XLI (1999) 3 (July), p. 231-234.
  • B.M. Metzger, "How Many Times Does ΕΠΙΟΥΣΙΟΣ Occur outside The Lord's Prayer?" ExpTimes 69 (1957–58) 52-54.
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