1 Posted 25 th June 2012 The following is a section of a chapter for a new Book on the Diachronic Approach to exegeting New Testament problems. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον What Does This Mean? In the Lord s Prayer, as found in Mt 6:9-13, the first petition in second person imperative is: τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Matthew is, as far as we know, the first author to use the word ἐπιούσιος 1, which implies that there is no earlier evidence to help us make out its exact meaning 2. This absence of pre-matthean evidence has opened the way to considerable discussion and speculation. In his Vulgate translation, Jerome had used the Latin supersubstantialem ( necessary to support life ), replacing the Itala reading panis quottidianus, though some Latin MSS reverted to cottidianum ( daily ), reflected in the French tr. by L. Segond 1 Luke is a little later. 2 A. Deissmann, Light from the Ancient East, p. 78, n. 1, tried to cast doubt on Origen s and in general on the Fathers statements (by reference to A. C. Trench s discussion of ἀποκάλυψις, etc. in his Synonyms of the New Testament, p. 330 f.) that ἐπιούσιος was a Biblical creation, citing as evidence A. Debrunner s discovery of ἐπιούσιος in an ancient housekeeping-book in Fl. Petrie s Hawara, Biahmu, and Arsinoe, London, 1889, p. 34 (no. 35) = Preisigke, Sammelbuch griechischer Urkunden aus Ägypten, Strassbourg, 1915, no (see also BDR, 123, n. 2, though W. F. Howard, Accidence and Word-Formation etc. [being Vol. II of J. H. Moulton s Grammar of New Testament Greek], Edinburgh: T. & T. Clark, rp. 1979, p. 313, has no problem in accepting the word as a Biblical creation). However, B. M. Metzger, How Many Times Does ἐπιούσιος Occur Outside the Lord s Prayer? ET 69 (1957/58), 52-54, showed up the weaknesses of Debrunner evidence and Deissmann s contention. Even more tenuous is Deissmann s note in his Bible Studies, rp. Alpha Publications 1979, p. 214, in which he quotes Nestle s communication about three Armenian MSS, Codices Sergii, as containing the Armenian equivalent of the form ἐπιουσίους, being unable, however, to answer the important questions (1) How does this addition (ἐπιουσίους) run in these Armenian MSS? and (2) Is this Armenian word identical with the Armenian word for ἐπιούσιος in the Lord s Prayer?
2 2 (1979) 3 : pain quotidien ; the Italian (1982): pane cotidiano, the German (Luther, rev. 1984) and revidierte Elberfelder Bibel (1986): tägliches Brot ; the Swedish tr. of 1917: dagliga bröd and the Dutch tr. of 1951, rev. 1996: dagelijks brood. The Syriac Sinaiticus (in Luke) and the Syriac Curetonian translated it with anyma perpetuum, while the Syriac Peshitta and the Harklean version used nqnwsd necessarium 4. So, too, the Spanish version (1992): el pan que necesitamos. Similar is the circumlocutionary phrase of the German Einheitsübersetzung (1996): das Brot, das wir brauchen. Finally, of the Neohellenic translations, that by N. Vamvas (1851) in Katharevousa uses the original ἐπιούσιος, whereas of the more Demotic New Testament versions of 1964 (low Katharevousahigh Demotic) and (low Demotic), although they could have used ἐπιούσιος (since the word is still in full use in N) 6, distance themselves tendentiously, with the 1964 version rendering with the strongly vernacular τὸ καθημερινό μας ψωμί ( our daily bread ), while the otherwise quite vernacular version of 1989 rendering with words chosen from a higher register: τὸν ἀπαραίτητο γιὰ τὴ ζωή μας ἄρτο ( the necessary bread for our life ). Perhaps the apparently most peculiar translation into any of the European languages known to me is that of the latest Swedish translation of 2000: Ge oss idag vårt bröd för dagen som kommer ( give us today our bread for the day that is coming ). This understanding is not as whimsical 3 The La Bible en français courant (1997) has, instead, rendered it by pain nécessaire. 4 The Hebrew tr. by F. Delitzsch, hvdjh tyrbh yrps, renders with WnQ ju µj,l, our fair portion of bread reflecting Prov 30:8: yqhu µh,l,; likewise the Trinitarian Bible Society s Hebrew tr., while the translation of the Bible Society in Israel (1986) has in its Hebrew part WnKŕx, µj,l, the bread for our need and in its Aramaic part: n q;nwsd am,jlæ the bread for our need. According to Jerome (Commentary on Matthew, ad loc. 6:11) In the so-called Gospel according to the Hebrews instead of essential to existence I found maḥar, which means of tomorrow, so that the sense is: Our bread of tomorrow that is, of the future give us this day. Ph. Vielhauer comments: If the GN [= the Gospel of the Nazarenes = The Gospel of the Hebrews] actually contained the vocable maḥar in the petition for bread and there is no reason to doubt then the conclusion is inevitable that this reading is merely an erroneous translation, resting on a misunderstanding, of the original epiusios (Waitz, Apokrypha II, 19)... The rendering of the petition for bread in the GN is the earliest attempt to explain it. The Aramaic GN thus assumes, at least here, the Greek text of Matthew (E. Hennecke W. Schneemelcher, New Testament Apocrypha, 2 Vols, London: SCM Press1963, Vol. I, pp.142 and 147). 5 The translation of the whole Bible was published in See Μπαμπινιώτη, Λεξικὸ τῆς Νέας Ἑλληνικῆς Γλώσσας, 1998, s.v. ἐπιούσιος.
3 3 as it may appear. It is based on the idea that ἐπιούσιος is a new creation on the basis of ἐπιοῦσα, the feminine form of the present active participle ἐπιών (< ἔπειμι, follow etc.). Since ἡ ἐπιοῦσα implies an implicit ἡμέρα, i.e. the coming/following day, so, too, ὁ ἐπιούσιος ἄρτος would, in this interpretation, express an elliptical idea, namely, the bread for the following day 7. This understanding was rejected in the XVIIth century by Salmasius and Suicer, who argued against the formation of the adjective ἐπιούσιος in ιος instead of αιος, on the analogy of forms like δευτεραῖος, τριταῖος, ποσταῖος. More seriously, Alford advanced the inherent contradiction with Mt 6:34. 8 However, the Swedish translators, anticipating such objections, interpret the saying as referring to the everlasting bread, the bread of the Kingdom of God, not the physical, material bread of every day 9. Consequently, the prayer is for God to give us already today the eternal bread that we shall be eating in the Kingdom of God. Such an interpretation is made quite improbable not only by etymology but also by the very structure of the prayer. The grand address Our Father who art in Heaven is followed by three petitions, all of which relate to the heavenly sphere: let Thy Name be sanctified, let Thy kingdom come, and let Thy will be done on earth as it is in heaven. In the third of these petitions, an explicit transition is made from heaven to earth. In fact, in the original text the earth is the very last idea mentioned so far. And now the prayer comes to what has always been the greatest headache of mankind in this life: the acquisition of the daily bread, the basis of life on earth, which is the presupposition for the two petitions relating to forgiveness and temptation also these being earthly experiences. Since we have no texts before the time of Matthew that use the term ἐπιούσιος, this becomes a typical example of the importance of applying the diachronic approach to elucidate a NT creation, i.e. by having recourse to the later evidence. Such evidence cannot be brushed aside simply as anachronistic 10. No one who has a proper insight into the development of 7 Cf. Herodotos, III. 85: ὡς τῆς ἐπιούσης ἡμέρης ὁ ἀγὼν ἡμῖν ἐστι; Aristophanes, Ecclesiazousai, 105: τὴν ἐπιοῦσαν ἡμέραν; Xenophon, Kyrou Paideia, II : ἐν τῷ ἐπιόντι χρόνῳ; Platon, Kriton 46 a:τῆς γὰρ ἐπιούσης νυκτός, etc. 8 Alford, The Greek Testament etc., Vol. I, Even this idea is not new; Alford long ago contemplated it but understood it only as a secondary meaning provided we keep in the foreground its primary physical meaning (Alford, The Greek Testament, Vol. I, 62). 10 Cf. J. v.d. Watt and C. C. Caragounis, A Grammatical Analysis of John 1:1, Filologia Neotestamentaria 41 (2008), pp , esp
4 4 the Hellenic language can ever entertain such a thought. The later evidence indicates the linguistic parameters within which the word should be interpreted, how early Christian authors understood it, while their understanding of it ought to reasonably divulge the traditional understanding of the Gospel of Matthew by the early Church, which, in turn, very likely reflects the meaning that Matthew himself had put into this word. Thus, the probability of getting to Matthew s intention in this way approaches near certainty. The term ἐπιούσιος has been understood in the following ways: 1. Ἐπιούσιος has sometimes being derived directly from the verb ἐπιέναι (i.e. ἐπί + εἶμι) to follow, on the analogy of the use of the articular neuter participle τὸ ἐπιόν = the future. In the history of exegesis there have been many particular applications of this meaning (see conveniently BDAG 11, s.v. ἐπιούσιος, 4, esp. 4.e), in particular the application to the everlasting bread of the coming Kingdom of God. 12 This is the meaning followed by the new Swedish version, which rendering has been generally criticized in Sweden. Linguistically, the derivation faces similar difficulties as the derivation under The word ἐπιούσιος could a priori derive from the feminine form of the participle ἐπιών, ἐπιοῦσα, ἐπιόν (< ἔπειμι, i.e. ἐπί + εἶμι = to come after, to follow ). In Attic Greek the indicative of the verb εἶμι functions as the future of ἔρχομαι, while the optative, infinitive, and participle variously as present or future of ἔρχομαι. Thus, infinitive ἰέναι as well as participle ἰών, ἰοῦσα, ἰόν complete ἔρχομαι in the present tense. The feminine ptc. of the compound verb, ἐπιοῦσα, with ἡμέρα understood (viz. τὴν ἐπιοῦσαν ἡμέραν) signified the following day. The meaning here is similar to that under 1, above, although the theological interpretation may not be to the Kingdom of God but to the daily bread for the coming day, that is, depending on whether the prayer is uttered in the morning, in which case it would refer to the current day; or in the evening, in which case it would refer to the following day. Linguistically, the transition from 11 A Greek-English Lexicon of the New Testament, etc. revised and edited by F. W. Danker, based on W. Bauer s Griechisch-deutsch Wörterbuch, etc., Chicago: UCP This view is also adopted by i.a. E. Lohmeyer, The Lord s Prayer, London 1965, ; J. Jeremias, Abba, See I. H. Marshall, The Gospel of Luke (NIGTC), Paternoster 1978, pp
5 5 ἐπιοῦσα to ἐπιούσιος is difficult, if not impossible 13. There is no other term formed analogically from ἐπιοῦσα, i.e., turning the syllable σα to σιοσ plus an appropriate ending. 3. A third solution has been proposed, taking ἐπιούσιος as a substantivization of ἐπὶ τὴν οὖσαν (sc. ἡμέραν) for the current day, i.e. for today. Quite apart from the difficulty of deriving ἐπιούσιος from ἐπὶ τὴν οὖσαν (ἡμέραν), this arbitrary derivation also makes nonsence of σήμερον, which thus becomes an inelegant tautology: Give us today our bread for today (or for the current day, i.e. our daily bread)! In his Περὶ εὐχῆς (De Oratione), 27.7, Origen writes: τί δὲ καὶ τὸ ἐπιούσιον, ἤδη κατανοητέον. πρῶτον δὲ τοῦτο ἰστέον, ὅτι ἡ λέξις ἡ ἐπιούσιον παρ οὐδενὶ τῶν Ελλήνων οὔτε τῶν σοφῶν ὠνόμασται οὔτε ἐν τῇ τῶν ἰδιωτῶν συνηθείᾳ τέτριπται, ἀλλ ἔοικε πεπλάσθαι ὑπὸ τῶν εὐαγγελιστῶν. 15 (What this ἐπιούσιον, too, means must be already understood. First, it must be clear that the word ἐπιούσιον never occurs in any Greek; neither is it mentioned by any learned author nor is it common in the speech of the uneducated, but seems to have been created by the evangelists) Subsequent research has so far confirmed Origen s judgement. He then opines that in creating this word, Matthew and Luke have done exactly what the LXX translators did, for, he asks: τίς γάρ ποτε Ελλήνων ἐχρήσατο τῇ ἐνωτίζου προσηγορίᾳ ἢ τῇ ἀκουτίσθητι ἀντὶ τοῦ εἰς τὰ ὦτα δέξαι καὶ ἀκοῦσαι ποίει σ[ε] ; ἰσομοία τῇ ἐπιούσιον προσηγορίᾳ ἐστὶ παρὰ Μωϋσεῖ γεγραμμένη, ὑπὸ θεοῦ εἰρημένη ὑμεῖς δὲ ἔσεσθέ μοι λαὸς περιούσιος. καὶ δοκεῖ μοι ἑκατέρα λέξις παρὰ τὴν οὐσίαν πεποιῆσθαι, ἡ μὲν τὸν εἰς τὴν οὐσίαν συμβαλλόμενον ἄρτον δηλοῦσα, ἡ δὲ τὸν περὶ τὴν οὐσίαν καταγινόμενον λαὸν καὶ κοινωνοῦντα αὐτῇ σημαίνουσα. (For, which of the Greek authors ever used the address ἐνωτίζου or ἀκουτίσθητι instead of εἰς τὰ ὦτα δέξαι and ἀκοῦσαι ποίει σ<ε>? Equivalent to the address ἐπιούσιον is the one written in Moses and uttered by God: you are to be to me a λαὸς περιούσιος. And it seems to me that each word is created 13 Cf. Hj. Frisk, Griechisches etymologisches Wörterbuch, 3 Vols., Heidelberg: Carl Winter, 1973, Vol. I, pp. 539 f.: muß sie als sachlich höchst unwahrscheinlich betrachtet werden. 14 Spick, Theological Lexicon of the New Testament, 3 Vols, rp. Hendrickson, 1994, Vol. II, p. 56 rightly refers to E. Delebecque, Etudes grecques, pp. 169: This Hellenist rightly sees a tautology in give each day our daily bread and a platitude in give us today our bread for today. 15 Cf. also Origen, Fragmenta in Lucam (in catensis),
6 6 around the element of οὐσίαν, the one word indicating the bread that contributes to subsistence, the other word designating the people that is occupied with substance (life) and partakes of it) Thus, then, Origen derived the word from οὐσία substance. 16 He understood it as necessary for life and explained its derivation from οὐσία (< ἐπί + οὐσία) by analogy to the similarly formed word περιούσιος (< περί + οὐσία). Origen understood the ἐπιούσιον ἄρτον both as material bread for the nourishment of the body and as spiritual bread for the nourishment of the soul, on account of its congenitality with the relevant substance, and hence it was regarded as necessary for its nourishment/subsistence: ἀναγκαῖον συγγενῆ τῷ ἄρτῳ τὴν οὐσίαν εἶναι νοεῖν ( it is necessary to understand that substance is congenital to bread ) 17. Although he did not etymologize, Ioannes Chrysostomos understood it similarly as necessary. He explained it as ἐφήμερος lasting for one day, thus opposing the interpretation for the coming day as well as spoke of δεῖται γὰρ τροφῆς τῆς ἀναγκαίας ( for it is in need of the necessary food ). 18 Here we may also add Jerome s understanding as panem supersubstantialem 19. This understanding is accepted by Basilios, Gregorios of Nyssa 20, Apollinaris 21, Theophylaktos, Σοῦδα Λεξικόν 22, 16 Cf. 28.8: οὐσία ἐστὶν ἢ πρώτη τῶν ὄντων ὕλη, καὶ ἐξ ἧς τὰ ὄντα, ἢ τῶν σωμάτων ὕλη, καὶ ἐξ ἧς τὰ σώματα ( οὐσία is the primeval matter of beings, from which being are made, or the matter of bodies from which bodies are made ). 17 See also Origen, Περὶ Εὐχῆς, 27.9: ἐπιούσιος τοίνυν ἄρτος ὁ τῇ φύσει τῇ λογικῇ καταλληλότατος καὶ τῇ οὐσίᾳ αὐτῇ συγγενὴς ( ἐπιούσιος ἄρτος is, of course, the bread that is most appropriate for the nature of reason and congenital to substance itself ). 18 Chrysostomos, Commentary on Matthew, ad loc. (in Ἰωάννου Χρυσοστόμου Ἅπαντα τὰ Ἔργα in Ἕλληνες Πατέρες τῆς Ἐκκλησίας, Θεσσαλονίκη 1978, Vol. IX, pp Cf. Burgoin, Ἐπιούσιος expliqué par la notion de préfixe vide, Biblica 1979, 91-96, denounces the translations of tomorrow and of today and especially the detestable supersubstantialis, which links the two contradictory prefixes super and sub (Spicq, Theological Lexicon, Vol. II, p. 57). 20 Cf. Gregorios Nysseus, Πρὸς Εὐάγριον περὶ Θεότητος, (E. Gebhardt, Gregorii Nysseni opera, Vol ΙΧ), Apollinaris, Fragmenta in Matthaeum (in catensis) (ed. J. Reuss, Matthäus-Kommentar aus der griechischen Kirche [TU], 1957), Suda Lexicon (ed. A. Adler), E 2501: ὁ ἐπὶ τῇ οὐσίᾳ ἡμῶν ἁρμόζων ( the bread that is fitting for our subsistence ).
7 7 Μέγα Ἐτυμολογικόν 23, Tholuck, Alford 24, Sophocles 25, and many moderns (see also BDAG, s.v. 1). 26 We thus see that the Greek tradition generally has connected the term ἐπιούσιος with οὐσία and taken it to mean necessary for our subsistence 27. In this derivation, the reference to day, i.e. daily bread, by means of deriving the word from ἐπιοῦσα [ἡμέρα], disappears here altogether this idea being expressed by σήμερον and the thought concentrates entirely on the need for subsistence, an idea that has not only been mankind s greatest concern throughout its history, but has, in addition, rich adumbrations and associations in the Old Testament, where God is also presented as taking care of His creatures needs. Thus, for example, Ex 16:16f. speaks of the sufficiency of manna collected each day 23 This work also known as Etymologicum Magnum, offers the same understanding as the Suda Lexicon: Ο ἐπὶ τῇ οὐσίᾳ ἡμῶν ἁρμόζων, as does also Lexica Segueriana (ed. L. Bachmann), Epsilon 231. Similarly Pseudo-Zonaras, Lexicon (XIII A.D.), Epsilon 794: ὁ τῇ ἑκάστῃ οὐσίᾳ ἡμῶν ἁρ μόζων, ἢ ὁ καθημερινός ( the bread fitting our subsistence each day, or daily ). 24 Alford, The Greek Testament, etc. Vol. I, 61 f. 25 AE. A. Sophocles, Greek Lexicon of the Roman and Byzantine Periods, rp. Hildesheim: G. Olms Verlag, 1992, p Johannes Damaskenos (VII-VIII A.D.), Expositio fidei (ed. B. Kotter), contemplates both a bread for this life as well as for the life to come: τὸ γὰρ [ἐπιούσιον] δηλοῖ ἢ τὸν μέλλοντα, τουτέστιν τὸν τοῦ μέλλοντος αἰῶνος, ἢ τὸν πρὸς συντήρησιν τῆς οὐσίας ἡμῶν λαμβανό μενον ( the word ἐπιούσιος indicates either the future, that is, the bread of the future age or the bread that is being received for our subsistence ). 27 J. H. Moulton s (see Moulton-Milligan, The Vocabulary of the Greek Testament, etc. rp. Hodder & Stoughton, 1972, p. 242 f.) and Howard s contention (Accidence, p. 313) that the word ἐπιούσιος in the papyri has only the meaning of property or estate only shows the erratic approach of these authors to the Hellenic language by means of the exaggerated importance which they attached to the papyri, as though they were detrminative of the meaning of the New Testament vocabulary, in other words, their failure to perceive the importance of the diachronic approach to the Hellenic language as the only correct approach to solve linguistic problems that relate to words with no pre-nt history as well as such words as underwent a development of meaning during their history. The Greek tradition for the meaning of ἐπιούσιος as necessary for subsistence is borne out also by Neohellenic lexicography: cf. Δ. Δημητράκου, Μέγα Λεξικὸν ὅλης τῆς Ἑλληνικῆς Γλώσσης, 9 Vols, rp. Ἀθῆναι 1964, Vol. IV, p. 2823: ὁ ἐπαρκὴς διὰ τὴν ἡμέραν (ἄρτος), ἀναγκαῖος, καθημερινός. Similarly defined in Πάπυρος s Λεξικὸ τῆς Ἑλληνικῆς Γλώσσας: Ἀρχαίας Μεσαιωνικῆς Νέας, 13 Vols., Ἀθήνα 2007, Vol. III, p. 517, and Γ. Μπαμπινιώτη, Λεξικὸ τῆς Νέας Ἑλληνικῆς Γλώσσας, Ἀθήνα 1998, s.v. ἐπιούσιος: αὐτὸς ποὺ εἶναι ἀναγκαῖος γιὰ τὴν καθημερινή μας συντήρηση [the bread] which is necessary for our everyday sustenance.
8 8 for the needs of everyone in each family, irrespective of whether one had gathered too much or too little: the manna in the vessel was the allotted portion for each individual s needs of the day: Wfq;l; wolk]a; ypil] vyai each one had gathered as much as he needed 28 ; Job 23:12 speaks of treasuring the words of His mouth more than my daily bread (NIV) (wypi yrḿ]ai ytin]pæx; yqijum ), and Prov 30:8: says: Give me neither poverty nor riches, but give me only my daily bread (NIV) (yqihu µh,l, ynipýrif]hæ yli T,Ti laæ rv,[w: var ). In both of the last two texts the word translated my daily [bread] is qjo. The meaning of this word is [appropriate/allotted] portion, something prescribed, due, and then law, statute, etc. 29, in other words, in this context, it signifies the necessary portion or amount. It is obvious, then, that the translation daily bread here is tendentious, having been influenced by the wrong interpretation of ἐπιούσιος in Mt 6:11 (Lk 11:3). Without any doubt the correct translation in both texts should have been my necessary bread. The most recent Neohellenic translation (in Demotic) has captured well the meaning of the phrase by rendering with τὸν ἀπαραίτητο γιὰ τὴ ζωή μας ἄρτο ( the bread that is indispensable [i.e. necessary] for our life ) 30. This I hold to be the most natural rendering of the meaning of ἐπιούσιος So correctly, expressing a pluperfect idea. The NIV s mistaken simple past is probably influenced by the KJV. The Jerusalem Bible and the Neohellenic Ἡ Ἁγία Γραφή (1999) have interpreted it properly as pluperfect. 29 See Kohler-Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, 5 Vols., Leiden: Brill , Vol. I, p Cf. also Spicq, Theological Lexicon, Vol. II, pp. 56-f.: Hence, in epiousios, the prefix epi, expressing the idea of contact, can be rendered touching or concerning ; the adjective amounts to the same thing as ousios, that which concerns the essence, is essential. Once the prefix is empty, the meaning is clear: give us our essential bread today (Matt), each day (Luke). 31 Some eight months after the completion of the above investigation, I read W. Foerster s article in the TDNT II, After a rather tortuous discussion, which also presents the older literature on the subject, Foerster comes to the conclusion that As things stand, we cannot say with precision what is the exact derivation of ἐπιούσιος, what was its original sense, or what occasional meanings it might have. But in view of the foregoing discussion there can be little doubt that its force is adequately brought out in the rendering: The bread which we need, give us to-day (p. 599).
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