Misplaced Pages

Epiousion (ἐπιούσιον) is a Koine Greek adjective used in the Lord's Prayer verse "Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον" ('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. The word is also referred to by epiousios, its presumed lemma form.

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').

The Catechism of the Catholic Church holds that there are several ways of understanding epiousion (which the Catechism calls epiousios), including the traditional 'daily', but most literally as 'supersubstantial' or 'superessential', based on its morphological components. 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".

Appearances and uniqueness

The word is visible in the Hanna Papyrus 1 (𝔓), the oldest surviving witness for certain New Testament passages.

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 ("bread"). In an interlinear gloss:

Τὸν

The

ἄρτον

bread

ἡμῶν

of us

τὸν

the

ἐπιούσιον

epiousion

δὸς

give

ἡμῖν

us

σήμερον

today

Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον

The bread {of us} the epiousion give us today

"Give us today our epiousion bread"

In the 20th century, another supposed instance appeared to come to light. In an Egyptian papyrus dated to the 5th century CE which contains a shopping list, a word transcribed as epiousi was reported as being 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, a re-examination found the word elaiou (oil), not epiousi (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 CE, not the 5th century. Therefore, the use of epiousion seems indeed to occur nowhere else in ancient Greek literature besides Matthew, Luke, and Didache.

Epiousei, used in Acts 7:26 and elsewhere to refer to the next day, may be a cognate word.

Translations and interpretations

There are several reasons that epiousion 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 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). This is not an absolute rule, however: Jean Carmignac has collected 26 compound words that violate it. Alternatively, the word may be analyzed as a feminine participle from two different verbs.

To sum up, both modern and ancient scholars have proposed several different translations for epiousion. 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 epiousion. It is the term used in the Tyndale Bible, the King James Version, and in the most popular modern English versions. This rests on the analysis of epi as for and ousia as being; the word would mean "for the being" with day being implicit.

This version is based on the Latin rendering of epiousion as quotidianum, rather than the alternative Latin translation of supersubstantialem. This quotidianum interpretation is first recorded in the works of Tertullian, and is the translation found in the Tridentine Mass.

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. Edgar J. Goodspeed in An American Translation used "bread for the day." Another option is to view epiousion 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.

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". It has been suggested that epiousion is a masculinised version of epiousa.

Today, most scholars reject the translation of epiousion as meaning daily. The word daily only has a weak connection to any proposed etymologies for epiousion. Moreover, all other instances of "daily" in the English New Testament translate hemera (ἡμέρα, "day"), which does not appear in this usage. Because there are several other Greek words based on hemera that mean daily, no reason is apparent to use such an obscure word as epiousion. The daily translation also makes the term redundant, with "this day" already making clear the bread is for the current day.

Supersubstantial

In the Vulgate Jerome translated epiousion in Matthew 6:11 as supersubstantial (Latin: supersubstantialem), coining a new word not before seen in Latin. 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.

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

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 epiousion in the Lord's Prayer contained in the Gospel according to Matthew and Luke 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:

"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 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 ? 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.

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.

Supersubstantial was the dominant Latin translation of epiousion 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. 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.

Criticisms

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

There is no known source word from Aramaic or Hebrew, the native languages of Jesus, that translates into the Greek word epiousion. In fact, there is no word in either of these languages that easily translates as supersubstantial, 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. 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."

Necessary for existence

Another interpretation is to link epiousion 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.

George Ricker Berry translated the word as simply "necessary" in 1897. 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).

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.

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

For the future

The "for the future" translation is today held by the majority of scholars. Early supporters of this translation include Cyril of Alexandria and Peter of Laodicea by way of linking epiousion with the verb epienai, "of tomorrow." 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 maar ("for tomorrow") in this verse.

Raymond E. Brown claims it is also indicated by early Bohairic and Sahidic sources. Referencing epiousei in Acts 7:26, the Lutheran theologian Albert Schweitzer, reintroduced this translation in modern times. 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."

Beyond the literal meaning, this translation can also be read in an eschatological context: "the petition for an anticipation of the world to come." Others see tomorrow being referenced to the end times and the bread that of the messianic feast. 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. 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.

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. 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.

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.

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 epiousion is translated as ameno, meaning lasting, perpetual, constant, trustworthy, never-ceasing, never-ending, or always.

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, epiousion could refer to plentiful or abundant bread.

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."

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.

By language family

Slavonic translations

The Old Church Slavonic canon translates epiousion variously as well. For example, Codex Marianus translates it as насѫщьнъі (nasǫštĭnŭì, which appears to be a calque of epiousion using the ousia etymology with debatable semantics) 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.

The New Church Slavonic version has the calque насꙋщный (nasūštnȳĭ) in both cases now, following 16th-century Ostrog Bible, and the dictionaries translate the New Church Slavonic word as 'necessary for existence' (note that the sense of the word likely changed in course of the time), from which derives Russian насущный.

Equivalent terms used in other languages

See also

• Language of the New Testament
• Filioque

Notes

1. 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".
   • "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;".
   • "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".
   • "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;".
   • "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".
   • "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".
   • "2 Corinthians 11:28 Interlinear: apart from the things without -- the crowding upon me that is daily -- the care of all the assemblies".
   • "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".
   • "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".
3. ^ 2837 in "Catechism of the Catholic Church - The seven petitions". www.vatican.va. Retrieved 1 February 2023.
4. ^ Brant Pitre (23 November 2015). Jesus and the Last Supper. Wm. B. Eerdmans Publishing. p. 172. ISBN 978-1-4674-4404-0.
5. ^ William David Davies; Dale C. Allison (Jr.) (1988). Matthew. Clark. p. 608. ISBN 9780567094810.
6. left-hand image, 9th line of "BAV - Vatican Library".
7. "Novum Testamentum Graece". www.academic-bible.com. Retrieved 19 February 2023.
8. "Matthew 6:11 Interlinear: 'Our appointed bread give us to-day".
9. F. Preisigke, Sammelbuch griechischer Urkunden aus Ägypten 1.5224:20
10. Flinders Petrie Hawara p. 34
11. Discussion on the B-Greek mailing list. Tue Jun 7 15:43:35 EDT 2005
12. ^ "Strong's Greek: 1966. ἐπιοῦσα (Epiousa) -- following, next".
13. ^ David Edward Aune (2013). Jesus, Gospel Tradition and Paul in the Context of Jewish and Greco-Roman Antiquity: Collected Essays II. Mohr Siebeck. p. 88. ISBN 978-3-16-152315-1.
14. Theological Lexicon of the New Testament. Hendrickson. 1994. ISBN 978-1-56563-035-2.
15. Nolland, John (24 April 2018). Luke 9:21-18:34, Volume 35B. Zondervan Academic. ISBN 9780310588566.
16. William Barclay (1 November 1998). The Lord's Prayer. Westminster John Knox Press. p. 75. ISBN 978-0-664-25815-3.
17. ^ Brown, Colin (1975). The New International Dictionary of New Testament Theology. Zondervan Publishing House. p. 251. ISBN 978-0-310-33230-5.
18. Roman Catholic Daily Missal, 1962. Kansas City: Angelus Press. 2005. p. 902. ISBN 1-892331-29-2.
19. "Matthew 6 - WNT - Bible Study Tools".
20. Craig A. Evans (6 February 2012). Matthew. Cambridge University Press. p. 147. ISBN 978-0-521-81214-6.
21. Meyer, Ben (2009). The Early Christians: Their World Mission & Self-Discovery. Eugene, Oregon, USA: Wipf and Stock. pp. 20–21. ISBN 978-1606083703.
22. ^ Nicholas Ayo (2002). The Lord's Prayer: A Survey Theological and Literary. Rowman & Littlefield. p. 59. ISBN 978-0-7425-1453-9.
23. Pitre 2015, p. 159
24. Matthew 6:11
25. E.g., in Richard Challoner's 1750 revision of the Douay Bible: "Give us this day our supersubstantial bread". Quoted in Blackford Condit's The History of the English Bible, A.S. Barnes & Co.: New York, 1882. p. 323.
26. Ratzinger, Joseph (2007). Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration. Doubleday. p. 154. ISBN 978-1-58617-198-8.
27. Trent, Session 13, Chapter VIII
28. Matthew
29. Luke
30. Ancient Faith Radio, March 16, 2008
31. Eugene LaVerdiere (1996). The Eucharist in the New Testament and the Early Church. Liturgical Press. p. 9. ISBN 978-0-8146-6152-9.
32. ^ Luz, Ulrich. Matthew 1-7 A Continental Commentary. 1992. pg. 381
33. ^ Raymond E. Brown. "The Pater Noster as an Eschatological Prayer." Theological Studies 1961
34. Jean Carmignac (1969). Recherches sur le "Notre Père.". Letouzey & Ané.
35. Boring, Eugene "Gospel of Matthew." The New Interpreter's Bible, volume 8 Abingdon, 1995
36. Craig L. Blomberg (5 March 2015). Neither Poverty nor Riches: A Biblical Theology of Possessions. InterVarsity Press. p. 131. ISBN 978-0-8308-9933-3.
37. Berry, George Ricker. The Interlinear Literal Translation of the Greek New Testament. 1966 (1897). Zondervan Publications. p. 13, 189.
38. "Notes on the Lord's Prayer".
39. ——— (1981). The Gospel According to Luke 1-9. Anchor Yale Bible. Vol. 28. New York: Doubleday. pp. 900. ISBN 978-0-3850-0515-9.
40. ^ Pitre 2015, p. 175
41. Maritain, Raïssa. "Notes on the Lord's Prayer - Chapter III The Last Four Petitions". University of Notre Dame. Retrieved 27 September 2020.
42. Douglas E. Oakman (1 January 2008). Jesus and the Peasants. Wipf and Stock Publishers. p. 217. ISBN 978-1-59752-275-5.
43. Herbert Basser; Marsha B. Cohen (13 March 2015). The Gospel of Matthew and Judaic Traditions: A Relevance-based Commentary. BRILL. p. 185. ISBN 978-90-04-29178-2.
44. ^ Brown, Raymond E. (1 May 1961). "The Pater Noster as an Eschatological Prayer" (PDF). Theological Studies. 22 (2): 175–208. doi:10.1177/004056396102200201. S2CID 170976178. Archived from the original (PDF) on 4 March 2016. Retrieved 10 May 2016.
45. "The Meaning of "Our Daily Bread"". 15 July 2007. Archived from the original on 28 February 2017. Retrieved 27 February 2017.
46. horst Balz; Gerhard M. Schneider (20 January 2004). Exegetical Dictionary of the New Testament. Eerdmans Publishing Company. p. 32. ISBN 978-0-8028-2808-8.
47. Eduard Schweizer (1975). The Good News According to Matthew. Westminster John Knox Press. p. 154. ISBN 978-0-8042-0251-0.
48. "The New American Bible - IntraText Concordances: "tomorrow"".
49. ^ Kenneth E. Bailey (20 August 2009). Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels. InterVarsity Press. p. 120. ISBN 978-0-8308-7585-6.
50. ^ Douglas E. Oakman (30 April 2015). Jesus, Debt, and the Lord's Prayer: First-Century Debt and Jesus' Intentions. James Clarke & Co. p. 64. ISBN 978-0-227-17529-3.
51. ^ "Книга Новое в русской этимологии I - Читать онлайн - Online библиотека padaread.com". padaread.com. Retrieved 27 September 2020.
52. R. Cejtlin et al. - Staroslavjanskij slovar' (1994), pp. 355–356
53. Евангелие от Матфея на церковнославянском языке читать онлайн. My-bible.info. Retrieved 11 August 2022.
54. Евангелие от Луки на церковнославянском языке читать онлайн. My-bible.info. Retrieved 11 August 2022.
55. https://commons.wikimedia.org/search/?title=File:Ostrog_Bible36Lyki.djvu&page=18
56. https://commons.wikimedia.org/search/?title=File:Ostrog_Bible34Matfeya.djvu&page=7
57. Aleksejev, Petr Aleksejevič (1773). "Церковный словар".
58. https://commons.wikimedia.org/search/?title=File%3AПолный_церковнославянский_словарь_(Протоиерей_Г.Дьяченко).djvu&page=336
59. Matthew. "6". MATEO 6, Elizen Arteko Biblia (Biblia en Euskara, Traducción Interconfesional) (in Basque). The Bible App.
60. Matthew. "6". MATEO 6, Iesus Christ Gure Iaunaren Testamentu Berria (in Basque). The Bible App.
61. Luke. "11". LUKAS 11, Elizen Arteko Biblia (Biblia en Euskara, Traducción Interconfesional) (in Basque). The Bible App.
62. Bible de la Liturgie, 1993
63. Assemblée des évêques orthodoxes de France
64. La Bible en français courant, 1982
65. Traduction Œcuménique de la Bible, 1988
66. Bible du Semeur, 2000
67. Bible in français fondamental, 1990
68. Bible "des écrivains". Bayard, 2001
69. Nouvelle Bible Segond. NBS, 2002
70. "Literal translation". Louis Pernot.
71. "Explanatory translation". Louis Pernot.
72. Jülicher, Adolf; Matzkow, Walter; Aland, Kurt, eds. (31 December 1971). "Band 1 Matthäus-Evangelium". Matthäus-Evangelium (in Latin). DE GRUYTER. p. 31. doi:10.1515/9783110821871. ISBN 978-3-11-002256-8.
73. Jülicher, Adolf; Matzkow, Walter; Aland, Kurt, eds. (31 December 1975). "Band 3 Lucas-Evangelium". Lucas-Evangelium (in Latin). DE GRUYTER. p. 127. doi:10.1515/9783110821864. ISBN 978-3-11-002255-1.
74. "Read the Bible text :: academic-bible.com". www.academic-bible.com. Retrieved 22 February 2023.
75. "Read the Bible text :: academic-bible.com". www.academic-bible.com. Retrieved 22 February 2023.
76. In the Spanish version of the Catechism of the Catholic Church, as well as in the Eastern Orthodox Church.
77. In the Russian Orthodox Church.
78. Groot Nieuws Bijbel, 1989
79. Nieuwe Bijbelvertaling
80. Gotteslob, 1975
81. "Gothic Bible, Matthew 6:11 (CA), token 4". www.wulfila.be. Retrieved 25 February 2023.
82. Studentmållagsbibelen, 1921
83. Äldre version, 1917
84. Modern version, 1981
85. Nya testamentet, 1981
86. Vår Fader
87. "Matius 6:11 (Versi Paralel) - Tampilan Ayat - Alkitab SABDA". alkitab.sabda.org (in Indonesian). Retrieved 1 May 2021.

• 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.

• New Testament Greek words and phrases
• Lord's Prayer
• Sayings of Jesus
• Words and phrases with no direct English translation