Our Supersubstantial Bread
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
As the early Church Father and master of the Greek language Origen (d. 254 AD) concludes, epiousios was “invented by the Evangelists.” The millennia have bore out his assertion that epiousios was a new word, a neologism of uncertain etymology. The usual Greek word for “daily,” hemera, is, after all, used this elsewhere in the New Testament, but not in this instance. Why did St. Matthew and St. Luke feel compelled to create a new Greek word to accurately reflect the words of Jesus? They most likely had to use a new word to faithfully translate a novel idea or a unique Aramaic word that Jesus used in His prayer. What was Jesus’ new idea? Although there are multiple levels of meanings to epiousios, Jesus is making a clear allusion to the Eucharist. “Our daily bread” is one translation of a word that goes far above our basic needs for sustenance, and invokes our supernatural needs.
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. InIn Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel,
St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - [St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. InIn Luke 11:3, St. Jerome translated epiousios as “daily.” YetYet, in Matthew 6:11, he translated epiousios as “supersubstantial.” TheThe root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. ThisThis translation as supersubstantial is still found today in the Douay-Rheims Bible. TakenTaken literally, our supersubstantial bread is the Eucharist. (CCC 2837) InIn his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome also suggests that the Hebrew word for epiousios was the word maar meaning “for tomorrow,” invoking an eschatological interpretation of epiousios. InIn this sense, we are praying “this day” for our bread “for tomorrow,” or our future bread. We are petitioning God for tomorrow’s future bread today. PopePope Benedict reflects on this “petition for an anticipation for the world to come, asking the Lord to give already ‘today’ the future bread, the bread of the new world – Himself.” This again has Eucharistic overtones, as the Catechism states, “the Eucharist that is already the foretaste of the kingdom to come.” (CCC 2837)
This eschatological interpretation is also borne out in the parable for the “coming day’s bread,” that Jesus teaches immediately following the Our Father. InIn Luke 11:5-8, Jesus tells the story of a man, who at “midnight” asks a friend to lend him three loaves of bread, as another friend of his has arrived from a journey and he has nothing to give him. AsAs scholars have noted, there is the crucial matter of timing in this parable. In the morning the man can provide an abundance of food and bread for his guest, but at midnight he has nothing. This is an allusion to the fact that in the coming day of the Lord in heaven we will have a superabundance to meet our every need, both material and spiritual. ButBut, as of yet, in this temporal life, a constant need remains. - Our Supersubstantial Bread
Our Supersubstantial Bread
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
As the early Church Father and master of the Greek language Origen (d. 254 AD) concludes, epiousios was “invented by the Evangelists.” The millennia have bore out his assertion that epiousios was a new word, a neologism of uncertain etymology. The usual Greek word for “daily,” hemera, is, after all, used this elsewhere in the New Testament, but not in this instance. Why did St. Matthew and St. Luke feel compelled to create a new Greek word to accurately reflect the words of Jesus? They most likely had to use a new word to faithfully translate a novel idea or a unique Aramaic word that Jesus used in His prayer. What was Jesus’ new idea? Although there are multiple levels of meanings to epiousios, Jesus is making a clear allusion to the Eucharist. “Our daily bread” is one translation of a word that goes far above our basic needs for sustenance, and invokes our supernatural needs.
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - [St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome also suggests that the Hebrew word for epiousios was the word maar meaning “for tomorrow,” invoking an eschatological interpretation of epiousios. In this sense, we are praying “this day” for our bread “for tomorrow,” or our future bread. We are petitioning God for tomorrow’s future bread today. Pope Benedict reflects on this “petition for an anticipation for the world to come, asking the Lord to give already ‘today’ the future bread, the bread of the new world – Himself.” This again has Eucharistic overtones, as the Catechism states, “the Eucharist that is already the foretaste of the kingdom to come.” (CCC 2837)
This eschatological interpretation is also borne out in the parable for the “coming day’s bread,” that Jesus teaches immediately following the Our Father. In Luke 11:5-8, Jesus tells the story of a man, who at “midnight” asks a friend to lend him three loaves of bread, as another friend of his has arrived from a journey and he has nothing to give him. As scholars have noted, there is the crucial matter of timing in this parable. In the morning the man can provide an abundance of food and bread for his guest, but at midnight he has nothing. This is an allusion to the fact that in the coming day of the Lord in heaven we will have a superabundance to meet our every need, both material and spiritual. But, as of yet, in this temporal life, a constant need remains. - Our Supersubstantial Bread
Our Supersubstantial Bread
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
As the early Church Father and master of the Greek language Origen (d. 254 AD) concludes, epiousios was “invented by the Evangelists.” The millennia have bore out his assertion that epiousios was a new word, a neologism of uncertain etymology. The usual Greek word for “daily,” hemera, is, after all, used this elsewhere in the New Testament, but not in this instance. Why did St. Matthew and St. Luke feel compelled to create a new Greek word to accurately reflect the words of Jesus? They most likely had to use a new word to faithfully translate a novel idea or a unique Aramaic word that Jesus used in His prayer. What was Jesus’ new idea? Although there are multiple levels of meanings to epiousios, Jesus is making a clear allusion to the Eucharist. “Our daily bread” is one translation of a word that goes far above our basic needs for sustenance, and invokes our supernatural needs.
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome also suggests that the Hebrew word for epiousios was the word maar meaning “for tomorrow,” invoking an eschatological interpretation of epiousios. In this sense, we are praying “this day” for our bread “for tomorrow,” or our future bread. We are petitioning God for tomorrow’s future bread today. Pope Benedict reflects on this “petition for an anticipation for the world to come, asking the Lord to give already ‘today’ the future bread, the bread of the new world – Himself.” This again has Eucharistic overtones, as the Catechism states, “the Eucharist that is already the foretaste of the kingdom to come.” (CCC 2837)
This eschatological interpretation is also borne out in the parable for the “coming day’s bread,” that Jesus teaches immediately following the Our Father. In Luke 11:5-8, Jesus tells the story of a man, who at “midnight” asks a friend to lend him three loaves of bread, as another friend of his has arrived from a journey and he has nothing to give him. As scholars have noted, there is the crucial matter of timing in this parable. In the morning the man can provide an abundance of food and bread for his guest, but at midnight he has nothing. This is an allusion to the fact that in the coming day of the Lord in heaven we will have a superabundance to meet our every need, both material and spiritual. But, as of yet, in this temporal life, a constant need remains. - Our Supersubstantial Bread
Our Supersubstantial Bread
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
As the early Church Father and master of the Greek language Origen (d. 254 AD) concludes, epiousios was “invented by the Evangelists.” The millennia have bore out his assertion that epiousios was a new word, a neologism of uncertain etymology. The usual Greek word for “daily,” hemera, is, after all, used this elsewhere in the New Testament, but not in this instance. Why did St. Matthew and St. Luke feel compelled to create a new Greek word to accurately reflect the words of Jesus? They most likely had to use a new word to faithfully translate a novel idea or a unique Aramaic word that Jesus used in His prayer. What was Jesus’ new idea? Although there are multiple levels of meanings to epiousios, Jesus is making a clear allusion to the Eucharist. “Our daily bread” is one translation of a word that goes far above our basic needs for sustenance, and invokes our supernatural needs.
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - [St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome also suggests that the Hebrew word for epiousios was the word maar meaning “for tomorrow,” invoking an eschatological interpretation of epiousios. In this sense, we are praying “this day” for our bread “for tomorrow,” or our future bread. We are petitioning God for tomorrow’s future bread today. Pope Benedict reflects on this “petition for an anticipation for the world to come, asking the Lord to give already ‘today’ the future bread, the bread of the new world – Himself.” This again has Eucharistic overtones, as the Catechism states, “the Eucharist that is already the foretaste of the kingdom to come.” (CCC 2837)
This eschatological interpretation is also borne out in the parable for the “coming day’s bread,” that Jesus teaches immediately following the Our Father. In Luke 11:5-8, Jesus tells the story of a man, who at “midnight” asks a friend to lend him three loaves of bread, as another friend of his has arrived from a journey and he has nothing to give him. As scholars have noted, there is the crucial matter of timing in this parable. In the morning the man can provide an abundance of food and bread for his guest, but at midnight he has nothing. This is an allusion to the fact that in the coming day of the Lord in heaven we will have a superabundance to meet our every need, both material and spiritual. But, as of yet, in this temporal life, a constant need remains. - Our Supersubstantial Bread
Our Supersubstantial Bread
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
As the early Church Father and master of the Greek language Origen (d. 254 AD) concludes, epiousios was “invented by the Evangelists.” The millennia have bore out his assertion that epiousios was a new word, a neologism of uncertain etymology. The usual Greek word for “daily,” hemera, is, after all, used this elsewhere in the New Testament, but not in this instance. Why did St. Matthew and St. Luke feel compelled to create a new Greek word to accurately reflect the words of Jesus? They most likely had to use a new word to faithfully translate a novel idea or a unique Aramaic word that Jesus used in His prayer. What was Jesus’ new idea? Although there are multiple levels of meanings to epiousios, Jesus is making a clear allusion to the Eucharist. “Our daily bread” is one translation of a word that goes far above our basic needs for sustenance, and invokes our supernatural needs.
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome also suggests that the Hebrew word for epiousios was the word maar meaning “for tomorrow,” invoking an eschatological interpretation of epiousios. In this sense, we are praying “this day” for our bread “for tomorrow,” or our future bread. We are petitioning God for tomorrow’s future bread today. Pope Benedict reflects on this “petition for an anticipation for the world to come, asking the Lord to give already ‘today’ the future bread, the bread of the new world – Himself.” This again has Eucharistic overtones, as the Catechism states, “the Eucharist that is already the foretaste of the kingdom to come.” (CCC 2837)
This eschatological interpretation is also borne out in the parable for the “coming day’s bread,” that Jesus teaches immediately following the Our Father. In Luke 11:5-8, Jesus tells the story of a man, who at “midnight” asks a friend to lend him three loaves of bread, as another friend of his has arrived from a journey and he has nothing to give him. As scholars have noted, there is the crucial matter of timing in this parable. In the morning the man can provide an abundance of food and bread for his guest, but at midnight he has nothing. This is an allusion to the fact that in the coming day of the Lord in heaven we will have a superabundance to meet our every need, both material and spiritual. But, as of yet, in this temporal life, a constant need remains. - Our Supersubstantial Bread
Our Supersubstantial Bread
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
As the early Church Father and master of the Greek language Origen (d. 254 AD) concludes, epiousios was “invented by the Evangelists.” The millennia have bore out his assertion that epiousios was a new word, a neologism of uncertain etymology. The usual Greek word for “daily,” hemera, is, after all, used this elsewhere in the New Testament, but not in this instance. Why did St. Matthew and St. Luke feel compelled to create a new Greek word to accurately reflect the words of Jesus? They most likely had to use a new word to faithfully translate a novel idea or a unique Aramaic word that Jesus used in His prayer. What was Jesus’ new idea? Although there are multiple levels of meanings to epiousios, Jesus is making a clear allusion to the Eucharist. “Our daily bread” is one translation of a word that goes far above our basic needs for sustenance, and invokes our supernatural needs.
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - [St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome also suggests that the Hebrew word for epiousios was the word maar meaning “for tomorrow,” invoking an eschatological interpretation of epiousios. In this sense, we are praying “this day” for our bread “for tomorrow,” or our future bread. We are petitioning God for tomorrow’s future bread today. Pope Benedict reflects on this “petition for an anticipation for the world to come, asking the Lord to give already ‘today’ the future bread, the bread of the new world – Himself.” This again has Eucharistic overtones, as the Catechism states, “the Eucharist that is already the foretaste of the kingdom to come.” (CCC 2837)
This eschatological interpretation is also borne out in the parable for the “coming day’s bread,” that Jesus teaches immediately following the Our Father. In Luke 11:5-8, Jesus tells the story of a man, who at “midnight” asks a friend to lend him three loaves of bread, as another friend of his has arrived from a journey and he has nothing to give him. As scholars have noted, there is the crucial matter of timing in this parable. In the morning the man can provide an abundance of food and bread for his guest, but at midnight he has nothing. This is an allusion to the fact that in the coming day of the Lord in heaven we will have a superabundance to meet our every need, both material and spiritual. But, as of yet, in this temporal life, a constant need remains. - Our Supersubstantial Bread
Our Supersubstantial Bread
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
As the early Church Father and master of the Greek language Origen (d. 254 AD) concludes, epiousios was “invented by the Evangelists.” The millennia have bore out his assertion that epiousios was a new word, a neologism of uncertain etymology. The usual Greek word for “daily,” hemera, is, after all, used this elsewhere in the New Testament, but not in this instance. Why did St. Matthew and St. Luke feel compelled to create a new Greek word to accurately reflect the words of Jesus? They most likely had to use a new word to faithfully translate a novel idea or a unique Aramaic word that Jesus used in His prayer. What was Jesus’ new idea? Although there are multiple levels of meanings to epiousios, Jesus is making a clear allusion to the Eucharist. “Our daily bread” is one translation of a word that goes far above our basic needs for sustenance, and invokes our supernatural needs.
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - [St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome also suggests that the Hebrew word for epiousios was the word maar meaning “for tomorrow,” invoking an eschatological interpretation of epiousios. In this sense, we are praying “this day” for our bread “for tomorrow,” or our future bread. We are petitioning God for tomorrow’s future bread today. Pope Benedict reflects on this “petition for an anticipation for the world to come, asking the Lord to give already ‘today’ the future bread, the bread of the new world – Himself.” This again has Eucharistic overtones, as the Catechism states, “the Eucharist that is already the foretaste of the kingdom to come.” (CCC 2837)
This eschatological interpretation is also borne out in the parable for the “coming day’s bread,” that Jesus teaches immediately following the Our Father. In Luke 11:5-8, Jesus tells the story of a man, who at “midnight” asks a friend to lend him three loaves of bread, as another friend of his has arrived from a journey and he has nothing to give him. As scholars have noted, there is the crucial matter of timing in this parable. In the morning the man can provide an abundance of food and bread for his guest, but at midnight he has nothing. This is an allusion to the fact that in the coming day of the Lord in heaven we will have a superabundance to meet our every need, both material and spiritual. But, as of yet, in this temporal life, a constant need remains. - Our Supersubstantial Bread
Our Supersubstantial Bread
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
As the early Church Father and master of the Greek language Origen (d. 254 AD) concludes, epiousios was “invented by the Evangelists.” The millennia have bore out his assertion that epiousios was a new word, a neologism of uncertain etymology. The usual Greek word for “daily,” hemera, is, after all, used this elsewhere in the New Testament, but not in this instance. Why did St. Matthew and St. Luke feel compelled to create a new Greek word to accurately reflect the words of Jesus? They most likely had to use a new word to faithfully translate a novel idea or a unique Aramaic word that Jesus used in His prayer. What was Jesus’ new idea? Although there are multiple levels of meanings to epiousios, Jesus is making a clear allusion to the Eucharist. “Our daily bread” is one translation of a word that goes far above our basic needs for sustenance, and invokes our supernatural needs.
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.” - [St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome also suggests that the Hebrew word for epiousios was the word maar meaning “for tomorrow,” invoking an eschatological interpretation of epiousios. In this sense, we are praying “this day” for our bread “for tomorrow,” or our future bread. We are petitioning God for tomorrow’s future bread today. Pope Benedict reflects on this “petition for an anticipation for the world to come, asking the Lord to give already ‘today’ the future bread, the bread of the new world – Himself.” This again has Eucharistic overtones, as the Catechism states, “the Eucharist that is already the foretaste of the kingdom to come.” (CCC 2837)
This eschatological interpretation is also borne out in the parable for the “coming day’s bread,” that Jesus teaches immediately following the Our Father. In Luke 11:5-8, Jesus tells the story of a man, who at “midnight” asks a friend to lend him three loaves of bread, as another friend of his has arrived from a journey and he has nothing to give him. As scholars have noted, there is the crucial matter of timing in this parable. In the morning the man can provide an abundance of food and bread for his guest, but at midnight he has nothing. This is an allusion to the fact that in the coming day of the Lord in heaven we will have a superabundance to meet our every need, both material and spiritual. But, as of yet, in this temporal life, a constant need remains. - Our Supersubstantial Bread
Our Supersubstantial Bread
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
As the early Church Father and master of the Greek language Origen (d. 254 AD) concludes, epiousios was “invented by the Evangelists.” The millennia have bore out his assertion that epiousios was a new word, a neologism of uncertain etymology. The usual Greek word for “daily,” hemera, is, after all, used this elsewhere in the New Testament, but not in this instance. Why did St. Matthew and St. Luke feel compelled to create a new Greek word to accurately reflect the words of Jesus? They most likely had to use a new word to faithfully translate a novel idea or a unique Aramaic word that Jesus used in His prayer. What was Jesus’ new idea? Although there are multiple levels of meanings to epiousios, Jesus is making a clear allusion to the Eucharist. “Our daily bread” is one translation of a word that goes far above our basic needs for sustenance, and invokes our supernatural needs.
St. Jerome translated the Bible in the 4th century from the original Latin, Hebrew and Greek texts to form the Latin Vulgate Bible. When it came to the mysterious word epiousios, St. Jerome hedged his bets. In Luke 11:3, St. Jerome translated epiousios as “daily.” Yet, in Matthew 6:11, he translated epiousios as “supersubstantial.” The root words are: epi, meaning “above” or “super;” and ousia, meaning “being,” “essence,” or “substance.” When they are read together, we come to the possible translations of “super-substantial,” “above-essence,” or, in effect, “supernatural” bread. This translation as supersubstantial is still found today in the Douay-Rheims Bible. Taken literally, our supersubstantial bread is the Eucharist. (CCC 2837) In his commentary on St. Matthew’s gospel, St. Jerome states this directly: “We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures.”
St. Jerome also suggests that the Hebrew word for epiousios was the word maar meaning “for tomorrow,” invoking an eschatological interpretation of epiousios. In this sense, we are praying “this day” for our bread “for tomorrow,” or our future bread. We are petitioning God for tomorrow’s future bread today. Pope Benedict reflects on this “petition for an anticipation for the world to come, asking the Lord to give already ‘today’ the future bread, the bread of the new world – Himself.” This again has Eucharistic overtones, as the Catechism states, “the Eucharist that is already the foretaste of the kingdom to come.” (CCC 2837)
This eschatological interpretation is also borne out in the parable for the “coming day’s bread,” that Jesus teaches immediately following the Our Father. In Luke 11:5-8, Jesus tells the story of a man, who at “midnight” asks a friend to lend him three loaves of bread, as another friend of his has arrived from a journey and he has nothing to give him. As scholars have noted, there is the crucial matter of timing in this parable. In the morning the man can provide an abundance of food and bread for his guest, but at midnight he has nothing. This is an allusion to the fact that in the coming day of the Lord in heaven we will have a superabundance to meet our every need, both material and spiritual. But, as of yet, in this temporal life, a constant need remains. - Our Supersubstantial Bread