Epiousios

Epiousios (ἐπιούσιος) is a Greek adjective used in the Lord's Prayer verse "Τὸν
ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον"[a] ('Give us today our epiousion
bread'). Because the word is used nowhere else, its meaning is unclear. It is
traditionally translated as "daily", but most modern scholars reject that
interpretation.

Epiousion in the Gospel of Luke, as written in Papyrus 75 (c. 200 AD), its first recorded appearance.

Since it is a Koine Greek dis legomenon (a word that occurs only twice within a
given context) found only in the New Testament passages Matthew 6:11 and
Luke 11:3, its interpretation relies upon morphological analysis and context. The
traditional and most common English translation is daily, although most
scholars today reject this in part because all other New Testament passages
with the translation "daily" include the word hemera (ἡμέρᾱ, 'day').[1][2]

The difficulty in understanding epiousios goes at least as far back as AD 382.[3]

At that time, St. Jerome was commissioned by Pope Damasus I to renew and
consolidate the various collections of biblical texts in the Vetus Latina ("Old
Latin") then in use by the Church. Jerome accomplished this by going back to
the original Greek of the New Testament and translating it into Latin; his
translation came to be known as the Vulgate. In the identical contexts of
Matthew and Luke—that is, reporting the Lord's Prayer—Jerome translated
epiousios in two different ways: by morphological analysis as 'supersubstantial'
(supersubstantialem) in Matthew 6:11, but retaining 'daily' (quotidianum) in Luke
11:3.

The modern Catholic Catechism holds that there are several ways of
understanding epiousios, including the traditional 'daily', but most literally as
'supersubstantial' or 'superessential', based on its morphological components.[4]
Alternative theories are that—aside from the etymology of ousia, meaning
'substance'—it may be derived from either of the verbs einai (εἶναι), meaning "to
be", or ienai (ἰέναι), meaning both "to come" and "to go".[5][6]

Appearances and uniqueness

Jesus teaching the Lord's Prayer to his disciples, as imagined by James Tissot (late 19th century).

The word is visible in the Hanna Papyrus 1 (𝔓75)—"Mater Verbi" (Mother of the
Word), the oldest surviving witness for certain New Testament passages.[7]

Epiousion is the only adjective in the Lord's Prayer. It is masculine, accusative,

singular, agreeing in gender, number, and case with the noun it qualifies, ἄρτον,
arton. In an interlinear gloss:[8][9]

Τὸν ἄρτον ἡμῶν τὸν έπιούσιον δὸς ἡμῖν σήμερον

The bread of us the epiousion give us today
"Give us today our epiousion bread"

According to the Novum Testamentum Graece, a compendium source document

for most current New Testament translations and a standard for related
academic work, ἐπιούσιος appears only twice in literature, in Matthew 6:11 and
in Luke 11:2 as part of the Lord's Prayer (it also appears in the Didache, a first- or
early second-century guide to Christian discipleship, but as a verbatim quote
from Matthew's wording of the Lord's Prayer at 8.2).

In the 20th century, another supposed instance appeared to come to light. In an

Egyptian papyrus dated to the 5th century CE, a shopping list, Sammelbuch
5224,20,[10][11] a word transcribed as epiousios appears next to the names of
several grocery items. This seemed to indicate that it was used in the sense of
"enough for today", "enough for tomorrow", or "necessary". However, after the
papyrus containing the shopping list, missing for many years, was rediscovered
at the Yale Beinecke Library in 1998,[12] a re-examination found "elaiou" (oil), not
"epiousios". (The original transcriber, A. H. Sayce, was apparently known to be a
poor transcriber.) In addition, the document was reassessed to date from the
first or second century AD, not the 5th century.[12] Therefore, the use of epiousios
seems indeed to occur nowhere else in ancient Greek literature besides
Matthew, Luke, and The Didachē. Epiousei, used in Acts 7:26 and elsewhere[13] to
refer to the next day, may be a cognate word.[14]

Translations and interpretations

There are several reasons that 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. Jesus probably did not
originally compose the prayer in Greek, but in his native language (either
Aramaic language or Hebrew), but the consensus view is that the New
Testament was originally written in Koine Greek. This implies the probability of
language 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, because cross-references and comparisons with other usages are
not possible, except by morphological analysis.

The most popular morphological analysis sees prefix epi- and a polysemantic
word ousia even though that does not follow the standard Greek form of building
compound words. Usually the iota at the end of epi would be dropped in a
compound whose second word starts with a vowel (compare, e. g., eponym vs
epigraph).[14] This is not an absolute rule, however: Jean Carmignac has
collected 26 compound words that violate it.[15] Alternatively, the word may be
analyzed as a feminine participle from two different verbs.[16]

To sum up, 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 the exact meaning. What follows is a
review of the alternative translations:

Daily

Daily has long been the most common English translation of epiousios. It is the
term used in the Tyndale Bible, the King James Version, and in the most popular
modern English versions.[17] This rests on the analysis of epi as for and ousia as
being; the word would mean "for the [day] being" with day being implicit.[5]

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.[18]

The Vulgate is a late fourth-century Latin translation of the Bible from its original
languages, and was largely the work of St. Jerome. Jerome was commissioned
by Pope Damasus I in the year 382 to revise the Vetus Latina version of the
Gospels. In Luke 11:3, Jerome rendered epiousios, via what had become at that
point tradition, as quotidianum, and yet in Matthew 6:11 he also rendered
epiousios as supersubstantialem from its morphological components. The
quotidianum translation remains in the Latin text of the Roman Catholic Mass,
even though the same liturgy mainly references the Gospel of Matthew, which
uses supersubstantialem for translating epiousios.[19]

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.[20] Edgar J. Goodspeed in An American
Translation used "bread for the day." Another option is to view epiousios as an
allusion 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 "bread
sufficient to the day" into Greek.[21]

The word epiousei (ἐπιούσῃ) is found in Acts 7:26, 16:11, 20:15, 21:18 and
23:11. This word is typically taken to mean "next" in the context of "the next day
or night".[13] It has been suggested that epiousios is a masculinised version of
epiousa.[22]

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, all other instances of "daily" in the English New Testament
translate hemera (ἡμέρα, "day"), which does not appear in this usage.[1][2]
Because there are several other Greek words based on hemera that mean daily,
no reason is apparent to use such an obscure word as epiousios.[5] The daily
translation also makes the term redundant, with "this day" already making clear
the bread is for the current day.[23]

Supersubstantial

In the Vulgate Jerome translated epiousios in Matthew 6:11 as supersubstantial

(Latin: supersubstantialem), coining a new word not before seen in Latin.[5] This
came from the analysis of the prefix epi- as super and ousia in the sense of
substance. The Catholic Church believes that this, or superessential, is the most
literal English translation via Latin, which lacks a grammatical form for being, the
literal translation of the Greek ousia, and so substance or essence are used
instead.

Advocates

This interpretation was supported by early writers such as Augustine, Cyril of

Jerusalem, Cyprian of Carthage and John Cassian.[23][24]

This translation is used by some modern Bibles. In the Douay-Rheims Bible

English translation of the Vulgate (Matthew 6:11)[25] reads "give us this day our
supersubstantial bread." The translation of supersubstantial bread[26] has also
been associated with the Eucharist, as early as in the time of the Church
Fathers[27] and later also by the Council of Trent (1551).[28]

In 1979, the Nova Vulgata, 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[29] and Luke[30] as in the Vulgate, i.e.,
supersubstantialem and quotidianum.

According to the Catechism of the Catholic Church, there are several meanings
to epiousios, and that epi-ousios is most literally translated as super-essential:[4]

"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 Eastern Orthodox Church, "supersubstantial" is thought to be a more

accurate translation. Here is how Father Thomas Hopko of Saint Vladimir's
Seminary in New York explains it:

...epiousios... [is] an absolutely unique word. Etymologically...,

epi- means "on top of" and -ousios means "substance" or
"being". So it means suprasubstantial bread. Suprasubstantial
bread: more-than-necessary bread. In the first Latin
translation of the Lord's Prayer, done by Jerome it was...,
panem supersubstantialem. Somewhere along the way it
became "cotidianum, daily". Luther translated "daily" from
the beginning: tägliches Brot.
But in all languages that
traditionally Eastern Christians use—Greek, Slavonic, and all
the Arabic languages: Aramaic, Arabic—it doesn't say that; it
just says a word that's similar to that... How do they translate
it [into those languages]? ...they claim that the best
translation would be: "Give us today the bread of tomorrow".
Give us today the bread of the coming age, the bread that
when you eat it, you can never die. What is the food of the
coming age? It's God himself, God's word, God's Son, God's
lamb, God's bread, which we already have here on earth, on
earth, before the second coming. So what we're really saying
is, "Feed us today with the bread of the coming age", because
we are taught by Jesus not to seek the bread that perishes, but
the bread that, you eat it, you can never die.[31]

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, an
American Catholic priest and biblical scholar of the post-Vatican II era, that they
are describing something new. Eating the communion bread at the Last Supper
created the need for a new word for this new concept.[32]
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.[33] That only bread is mentioned led to the practice of giving
the laity only the bread and not the wine of the Eucharist. This verse was cited in
arguments against the Utraquists. The translation was reconsidered with the
Protestant Reformation. Martin Luther originally kept supersubstantial but
switched to daily by 1528.[33]

Criticisms

Those rejecting this translation include some Roman Catholic Biblical scholars,
such as Raymond E. Brown,[34] Jean Carmignac,[35] and Nicholas Ayo.[23]

There is no known source word from Aramaic or Hebrew, the native languages
of Jesus, that translates into the Greek word epiousios. In fact, there is no word
in either of these languages that easily translates as supersubstantial,[5] a unique
translation for a unique Greek word.

M. Eugene Boring, a Protestant theologian at Texas Christian University, claims

that the connection with the Eucharist is ahistoric because he thinks that the
ritual only developed some time after the Gospel was written and that the author
of Matthew does not seem to have any knowledge of or interest in the
Eucharist.[36] Craig Blomberg, also 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."[37]

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 were composed, 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.[18]
George Ricker Berry translated the word as simply "necessary" in 1897.[38]
Philosopher Raïssa Maritain, wife of philosopher Jacques Maritain, writes that
during her era of the 1940s this translation was found to be the most acceptable
by modern scholars. Her own conclusion was stated as being in agreement with
Theodore of Mopsuestia, that being the "bread we need." This was seen as
vague enough to cover what was viewed as the three possible etymological
meanings: (1) literal – the "bread of tomorrow or the bread of the present day,"
(2) analogical – the "bread we need in order to subsist," and (3)
spiritual/mystical – the bread "which is above our substance" (i.e.,
supersubstantial).[39]

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.[40]

Like daily, this translation also has the problem that there are well known Greek
words that could have been used instead.[33]

For the future

The "for the future" translation is today held by the majority of scholars.[41] Early
supporters of this translation include Cyril of Alexandria and Peter of Laodicea
by way of linking epiousios with the verb epienai, "of tomorrow."[42][43] According
to Jewish theologian Herbert Basser, this translation was also considered (but
eventually rejected) as a possibility by Jerome, who noted it as an aside in his
commentary to Matthew that the Gospel of the Hebrews used ma[h]ar ("for
tomorrow") in this verse.[44]

Raymond E. Brown claims it is also indicated by early Bohairic and Sahidic

sources.[45][34] Referencing epiousei in Acts 7:26, the Lutheran theologian Albert
Schweitzer, reintroduced this translation in modern times.[14] A "for the future"
reading leads to a cluster of related translations, including: "bread for tomorrow,"
"bread for the future," and "bread for the coming day."[14]
Beyond the literal meaning, this translation can also be read in an eschatological
context: "the petition for an anticipation of the world to come."[46] Others see
tomorrow being referenced to the end times and the bread that of the messianic
feast.[47] Raymond Brown argues that all the other phrases of the Lord's Prayer
are eschatological, so it would be incongruous for this phrase to be speaking
prosaically about bread for eating.[45] 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.[48]

The Catholic theologian Brant Pitre acknowledges the "for the future'"
interpretation is held by a majority of scholars, but criticizes it for lacking
support among ancient Christian interpreters.[41] Pitre also cites that an
adjectival form for "tomorrow" exists in ancient Greek, αὔριον in Matthew 6:34,
and could have been used instead of the one-time-use ἐπιούσιον.[49][5]

Another potential issue with a "for the future" translation is it 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, however, do not 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.[6]

Doesn't run out

Kenneth E. Bailey, a 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 ameno, meaning lasting, perpetual, constant, trustworthy, never-ceasing,
never-ending, or always.[50]
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 as a cognate of the word periousios, epiousios could
refer to plentiful or abundant bread.[51]

Oakman also notes contemporary sources that translate ousia as the royal or
imperial estate and proposes that the verse could originally have meant "give us
the royal bread ration for today."[51]

That belongs to it

Davies and Allison state that the verse has also been translated as "give us this
day the bread that belongs to it," though they concede that this expression is
little recognized by modern scholars.[6]

By language family

Slavonic translations

The Old Church Slavonic canon translates epiousios variously as well. For
example, Codex Marianus translates it as насѫщьнъі (nasǫštĭnŭì, which
appears to be a calque of epiousios using the ousia etymology with debatable
semantics[52]) in Luke 11:3 but наставъшааго дьне (nastavŭšaago dĭne, 'for the
coming day') in Matthew 6:11. Sava's book agrees in the latter case, but has
дьневьнъі (dĭnevĭnŭì, 'daily') in the former, while Codex Zographensis has
надьневьнъі (nadĭnevĭnŭì) and настоѩшт… (nastojęšt) respectively.[53]

The New Church Slavonic version has the calque насꙋщный (nasūštnȳĭ) in both
cases now,[54][55] following 16th-century Ostrog Bible,[56][57] and the dictionaries
translate the New Church Slavonic word as 'necessary for existence'[58][59] (note
that the sense of the word likely changed in course of the time),[52] from which
derives Russian насущный.
Equivalent terms used in other languages
 Language Term Meaning Source

Achterhoeks dageleks daily

Afrikaans daaglikse daily

të përditëshme / të
Albanian daily
përditshme
Allemanish alltajlige everyday

‫( يومنا‬yawminā) of our day

‫( اليوم‬al-yawma) of the day, of today

Arabic
‫( كل يوم‬kullu
every day
yawmin)
Aragonese de cada diya of each day

Ամենօրյա
(eastern)
Armenian daily
ամէնօրեայ
(western)
Asturian de tolos díes of all days

Belarusian штодзённы daily

Elizen Arteko
egun honetako of this day
Biblia[60]
Basque Joanes Leizarraga[61]
eguneco / eguneko of the day / Elizen Arteko
Biblia[62]

Bosnian svagdanji daily

vital, essential,
Bulgarian насъщен
necessary (calque)
Catalan de cada dia of each day

Corsican cutidianu quotidian

 Language Term Meaning Source

daily/which is
Croatian svagdanji/svakdašnji given always
(eternity)

Czech vezdejší daily

Danish daglige daily

[63]
dagelijks daily
Dutch
[64]
dat wij nodig hebben that we need

Esperanto ĉiutagan everyday

igapäevast /
Estonian daily
igapäevane
Faroese dagliga daily

Finnish jokapäiväinen daily

[65]
de ce jour of this day
[66]
essentiel essential
[67]
nécessaire necessary

dont nous avons [68][69]

that we need
besoin
French [70]
qu'il nous faut that we lack
[71]
de la journée of the day
[72]
pour jour for the day
[73]
de demain of tomorrow
[74]
spirituel spiritual

Frisian deistich daily

Galician de cada día of each day

[75]
tägliches daily
German
[76]
das wir brauchen that we need
 Language Term Meaning Source

𐍃𐌹𐌽𐍄𐌴𐌹𐌽𐌰𐌽
Gothic daily
(sinteinan)
Hungarian mindennapi everyday

Icelandic daglegt daily

Ido omnadiala everyday

[77]
Indonesian secukupnya sufficient

Interlingua quotidian quotidian

Irish laethúil daily

Italian quotidiano quotidian

Korean 일용할 of daily use

cotidianum quotidian Vulgata, Luke 11:3

Latin Vulgata, Matthew
supersubstantialem supersubstantial
6:11
Latino sine
quotidiano quotidian
flexione
Latvian dienišķo / dienišķu daily

Limburgish dagelijks daily

kasdieninės /
Lithuanian daily
kasdienės
Luxembourgish deeglecht daily

насуштен /
Macedonian essential (calque)
насушен
daglige (Bokmål)
Norwegian daily
[78]
daglege (Nynorsk)

Old Norse dagligt daily

everyday
Polish powszedni
(common)
 Language Term Meaning Source

Portuguese de cada dia of each day

the one of all days,

cea de toate zilele the one of
Romanian everyday

the one for

cea spre fiinţă
existence
vital, essential,
Russian насущный necessary, urgent
(calque)

Sardinian de cada die of each day

Scots needfu necessary

Scottish Gaelic làitheil daily

Serbian насушни essential (calque)

vozdajší /
Slovak daily / quotidian
každodenný
Slovene vsakdanji daily
[79]
de cada día of each day
Spanish sustancial de cada substantial of each [80]
día day
Swahili riziki for the livelihood
[81][82]
dagliga daily

för dagen som for the day that [83]

Swedish
kommer comes
[84]
vi behöver we need

‫( ܝܘܡܢܐ‬yawmānā) present/of the day Peshitta

Syriac ‫( ܐܡܝܢܐ‬ameno, Curetonian Gospels,
lasting, eternal
ʾammīnā) liturgical[50]: 120 
 Language Term Meaning Source

vital, essential,
насущний /
Ukrainian necessary, urgent
насущного
(calque)

Valencian de cada dia of each day

Venetian quotidiano quotidian

Walloon po nosse djournêye for our day

Welsh beunyddiol daily

‫( טעגלעך‬teglekh) daily
Yiddish ‫יקערדיק‬-‫( יבער‬iber-
super-essential
ikerdik)

See also
Language of the New Testament

Filioque

Notes
a. Transliteration: Tòn árton hēmôn tòn epioúsion dòs hēmîn sḗmeron

References
1. The New Greek-English Interlinear New Testament, 1993, The United Bible Societies,
(UBS4 Greek text), page x of Introduction
2. Occurrences of hemera include:
"Matthew 20:2 Interlinear: and having agreed with the workmen for a denarius a day,
he sent them into his vineyard" (http://biblehub.com/interlinear/matthew/20-2.htm) .

"Luke 9:23 Interlinear: And he said unto all, 'If any one doth will to come after me, let
him disown himself, and take up his cross daily, and follow me;" (http://biblehub.com/
interlinear/luke/9-23.htm) .

"Acts 6:1 Interlinear: And in these days, the disciples multiplying, there came a
murmuring of the Hellenists at the Hebrews, because their widows were being
overlooked in the daily ministration" (http://biblehub.com/interlinear/acts/6-1.htm) .

"Acts 17:11 Interlinear: and these were more noble than those in Thessalonica, they
received the word with all readiness of mind, every day examining the Writings
whether those things were so;" (http://biblehub.com/interlinear/acts/17-11.htm) .

"Acts 17:17 Interlinear: therefore, indeed, he was reasoning in the synagogue with the
Jews, and with the worshipping persons, and in the market-place every day with
those who met with him" (http://biblehub.com/interlinear/acts/17-17.htm) .

"Acts 19:9 Interlinear: and when certain were hardened and were disbelieving,
speaking evil of the way before the multitude, having departed from them, he did
separate the disciples, every day reasoning in the school of a certain Tyrannus" (htt
p://biblehub.com/interlinear/acts/19-9.htm) .

"2 Corinthians 11:28 Interlinear: apart from the things without -- the crowding upon
me that is daily -- the care of all the assemblies" (http://biblehub.com/interlinear/2_co
rinthians/11-28.htm) .

"Hebrews 3:13 Interlinear: but exhort ye one another every day, while the To-day is
called, that none of you may be hardened by the deceitfulness of the sin" (http://bible
hub.com/interlinear/hebrews/3-13.htm) .

"Hebrews 10:11 Interlinear: and every priest, indeed, hath stood daily serving, and the
same sacrifices many times offering, that are never able to take away sins" (http://bib
lehub.com/interlinear/hebrews/10-11.htm) .

3. 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).
 4. 2837 in "Catechism of the Catholic Church - The seven petitions" (https://www.vatican.v
a/archive/ccc_css/archive/catechism/p4s2a3.htm#2837) . www.vatican.va. Retrieved
7 April 2020.

5. Brant Pitre (23 November 2015). Jesus and the Last Supper (https://books.google.co
m/books?id=bWxeCwAAQBAJ&pg=PT159) . Wm. B. Eerdmans Publishing. p. 172.
ISBN 978-1-4674-4404-0.

6. William David Davies; Dale C. Allison (Jr.) (1988). Matthew (https://books.google.com/

books?id=U3RhMwEACAAJ) . Clark. p. 608. ISBN 9780567094810.

7. left-hand image, 9th line of "BAV - Vatican Library" (https://www.vatlib.it/home.php?pag

=BODMER_XIV_XV&ling=eng&BC=11) .

8. "Greek Bible" (http://www.greekbible.com/index.php) .

9. "Matthew 6:11 Interlinear: 'Our appointed bread give us to-day" (http://biblehub.com/int

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10. F. Preisigke, Sammelbuch griechischer Urkunden aus Ägypten 1.5224:20

11. Flinders Petrie Hawara p. 34

12. Discussion on the B-Greek mailing list. (http://lists.ibiblio.org/pipermail/b-greek/2005-J

une/034639.html) Tue Jun 7 15:43:35 EDT 2005

13. "Strong's Greek: 1966. ἐπιοῦσα (Epiousa) -- following, next" (https://biblehub.com/gree

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14. David Edward Aune (2013). Jesus, Gospel Tradition and Paul in the Context of Jewish
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15. Theological Lexicon of the New Testament (https://books.google.com/books?id=0Hcjn

wEACAAJ) . Hendrickson. 1994. ISBN 978-1-56563-035-2.

16. Nolland, John (24 April 2018). Luke 9:21-18:34, Volume 35B (https://books.google.co
m/books?id=7kIqDwAAQBAJ&pg=PT359) . ISBN 9780310588566.

17. William Barclay (1 November 1998). The Lord's Prayer (https://books.google.com/book

s?id=uZ3aVuXufIQC&pg=PA77) . Westminster John Knox Press. p. 75. ISBN 978-0-
664-25815-3.

18. Brown, Colin (1975). The New International Dictionary of New Testament Theology (htt
ps://books.google.com/books?id=p0UJmgEACAAJ) . Zondervan Publishing House.
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Influence on Wycliffe, Langland, Tyndale and Milton (https://books.google.com/books?i
d=jBxgq7WGsyQC&pg=PA59) . McFarland. p. 59. ISBN 978-0-7864-8667-0.

20. "Matthew 6 - WNT - Bible Study Tools" (http://www.biblestudytools.com/wnt/matthew/

6.html) .

21. Craig A. Evans (6 February 2012). Matthew (https://books.google.com/books?id=Lbo3

BB8l1hEC&pg=PA147) . Cambridge University Press. p. 147. ISBN 978-0-521-81214-6.

22. Meyer, Ben (2009). The Early Christians: Their World Mission & Self-Discovery (https://b
ooks.google.com/books?id=UflLAwAAQBAJ&q=epiousios+female+epiouse&pg=PA2
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23. Nicholas Ayo (2002). The Lord's Prayer: A Survey Theological and Literary (https://book
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ISBN 978-0-7425-1453-9.

24. Pitre 2015, p. 159

25. Matthew 6:11 (https://bible.oremus.org/?passage=Matthew%206:11&version=nrsv)

26. 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
(https://archive.org/details/bub_gb_IHBbAAAAMAAJ/page/n329) , A.S. Barnes & Co.:
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27. Ratzinger, Joseph (2007). Jesus of Nazareth. Doubleday. p. 154. ISBN 978-1-58617-

198-8.

28. Trent, Session 13, Chapter VIII (http://history.hanover.edu/texts/trent/ct13.html)

29. Matthew (https://www.vatican.va/archive/bible/nova_vulgata/documents/nova-vulgata

_nt_evang-matthaeum_lt.html)

30. Luke (https://www.vatican.va/archive/bible/nova_vulgata/documents/nova-vulgata_nt_

evang-lucam_lt.html)

31. Ancient Faith Radio, March 16, 2008 (https://www.ancientfaith.com/specials/hopko_lec

tures/the_lords_prayer)

32. Eugene LaVerdiere (1996). The Eucharist in the New Testament and the Early Church (h
ttps://books.google.com/books?id=j1BjjBe4dL4C&pg=PA9) . Liturgical Press. p. 9.
ISBN 978-0-8146-6152-9.

33. Luz, Ulrich. Matthew 1-7 A Continental Commentary. 1992. pg. 381
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35. Jean Carmignac (1969). Recherches sur le "Notre Père." (https://books.google.com/bo

oks?id=s6gAAAAAMAAJ) . Letouzey & Ané.

36. Boring, Eugene "Gospel of Matthew." The New Interpreter's Bible, volume 8 Abingdon,
1995

37. Craig L. Blomberg (5 March 2015). Neither Poverty nor Riches: A Biblical Theology of
Possessions (https://books.google.com/books?id=L61jCgAAQBAJ&pg=PA131) .
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38. Berry, George Ricker. The Interlinear Literal Translation of the Greek New Testament.
1966 (1897). Zondervan Publications. p. 13, 189.

39. "Notes on the Lord's Prayer"

(https://www3.nd.edu/~maritain/jmc/etext/notlp05.htm) .

40. ——— (1981). The Gospel According to Luke 1-9 (https://archive.org/details/gospelacco

rdingt28afitz/page/900) . Anchor Yale Bible. Vol. 28. New York: Doubleday. pp. 900 (ht
tps://archive.org/details/gospelaccordingt28afitz/page/900) . ISBN 978-0-3850-0515-
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41. Pitre 2015, p. 175

42. Maritain, Raïssa. "Notes on the Lord's Prayer - Chapter III The Last Four Petitions" (http
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43. Douglas E. Oakman (1 January 2008). Jesus and the Peasants (https://books.google.c
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44. Herbert Basser; Marsha B. Cohen (13 March 2015). The Gospel of Matthew and Judaic
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45. Brown, Raymond E. (1 May 1961). "The Pater Noster as an Eschatological Prayer" (htt
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-quotOur-Daily-Breadquot/) . 15 July 2007.

47. horst Balz; Gerhard M. Schneider (20 January 2004). Exegetical Dictionary of the New
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48. Eduard Schweizer (1975). The Good News According to Matthew (https://archive.org/d
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chive.org/details/goodnewsaccordin00schw_3/page/154) . ISBN 978-0-8042-0251-0.

49. "The New American Bible - IntraText Concordances: "tomorrow" " (https://www.vatican.v
a/archive/ENG0839/1/6K.HTM) .

50. Kenneth E. Bailey (20 August 2009). Jesus Through Middle Eastern Eyes: Cultural
Studies in the Gospels (https://books.google.com/books?id=mjQAAebtAmEC&pg=PA
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51. Douglas E. Oakman (30 April 2015). Jesus, Debt, and the Lord's Prayer: First-Century
Debt and Jesus' Intentions (https://books.google.com/books?id=cMzwCAAAQBAJ&pg
=PA64) . James Clarke & Co. p. 64. ISBN 978-0-227-17529-3.

52. "Книга Новое в русской этимологии I - Читать онлайн - Online библиотека

padaread.com" (http://padaread.com/?book=38501&pg=144) . padaread.com.
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53. R. Cejtlin et al. - Staroslavjanskij slovar' (1994), pp. 355 (http://promacedonia.org/cejtli

n/gal/cejtlin_355.html) –356 (http://promacedonia.org/cejtlin/gal/cejtlin_356.html)

54. "Евангелие от Матфея на церковнославянском языке читать онлайн" (http://www.

my-bible.info/biblio/bib_tsek/ev_matf.html#g6) . My-bible.info. Retrieved 11 August
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55. "Евангелие от Луки на церковнославянском языке читать онлайн" (http://www.my

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56. https://commons.wikimedia.org/w/index.php?
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57. https://commons.wikimedia.org/w/index.php?
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59. https://commons.wikimedia.org/w/index.php?
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60. Matthew. "6". MATEO 6, Elizen Arteko Biblia (Biblia en Euskara, Traducción
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61. Matthew. "6". MATEO 6, Iesus Christ Gure Iaunaren Testamentu Berria (https://www.bibl
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62. Luke. "11". LUKAS 11, Elizen Arteko Biblia (Biblia en Euskara, Traducción
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63. Groot Nieuws Bijbel, 1989

64. Nieuwe Bijbelvertaling

65. Bible de la Liturgie, 1993

66. Assemblée des évêques orthodoxes de France

67. La Bible en français courant, 1982

68. Traduction Œcuménique de la Bible, 1988

69. Bible du Semeur, 2000

70. Bible in français fondamental, 1990

71. Bible "des écrivains". Bayard, 2001

72. Nouvelle Bible Segond. NBS, 2002

73. "Literal translation". Louis Pernot.

74. "Explanatory translation". Louis Pernot.

75. Gotteslob, 1975

76. Die Bibel: Altes und Neues Testament, 1981

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78. Studentmållagsbibelen, 1921

79. In the Spanish version of the Catechism of the Catholic Church, as well as in the
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80. In the Russian Orthodox Church.

81. Äldre version, 1917

82. Modern version, 1981

83. Nya testamentet (http://www.krassotkin.ru/sites/prayer.su/swedish/v-1981-nya-testa

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84. Vår Fader (https://www.svenskakyrkan.se/kristentro/herrensbon)

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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