Editing Epiousion (section)

===Supersubstantial===
In the [[Vulgate]] Jerome translated {{transliteration|grc|epiousion}} in Matthew 6:11 as ''supersubstantial'' (Latin: {{lang|la|supersubstantialem}}), coining a new word not before seen in Latin.<ref name="Pitre2015_172"/> This came from the analysis of the prefix {{transliteration|grc|epi-}} as ''super'' and {{transliteration|grc|[[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 {{transliteration|grc|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]].<ref name="Ayo2002"/><ref>[[#refPitre2015|Pitre 2015]], p. 159</ref>

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".<ref>{{bibleverse|Matthew|6:11}}</ref> The translation of ''supersubstantial bread''<ref>E.g., in [[Richard Challoner]]'s 1750 revision of the [[Douay Bible]]: "Give us this day our supersubstantial bread". Quoted in Blackford Condit's [https://archive.org/details/bub_gb_IHBbAAAAMAAJ/page/n329 ''The History of the English Bible''], A.S. Barnes & Co.: New York, 1882. p. 323.</ref> has also been associated with the [[Eucharist]], as early as in the time of the [[Church Fathers]]<ref name="Ratzinger2007">{{cite book |last=Ratzinger |first=Joseph |author-link=Pope Benedict XVI |title=Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration|publisher=Doubleday| year=2007 |isbn=978-1-58617-198-8|title-link=Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration |page=154 }}</ref> and later also by the [[Council of Trent]] (1551).<ref>[http://history.hanover.edu/texts/trent/ct13.html Trent, Session 13, Chapter VIII]</ref>

In 1979, the {{lang|la|[[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 {{lang|la|Nova Vulgata}} retains the same correspondence-of-meaning for {{transliteration|grc|epiousion}} in the Lord's Prayer contained in the Gospel according to Matthew<ref>[https://www.vatican.va/archive/bible/nova_vulgata/documents/nova-vulgata_nt_evang-matthaeum_lt.html Matthew]</ref> and Luke<ref>[https://www.vatican.va/archive/bible/nova_vulgata/documents/nova-vulgata_nt_evang-lucam_lt.html Luke]</ref> as in the Vulgate, i.e., {{lang|la|supersubstantialem}} and {{lang|la|quotidianum}}.

According to the [[Catechism of the Catholic Church]], there are several meanings to {{transliteration|grc|epiousios}}, and that {{transliteration|grc|epi-ousios}} is most literally translated as ''super-essential'':<ref name="CatCat"/>

<blockquote>"Daily" ({{transliteration|grc|epiousios}}) occurs nowhere else in the New Testament. Taken in a temporal sense, this word is a [[Pedagogy|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 ({{transliteration|grc|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.</blockquote>

In the Eastern Orthodox Church, "supersubstantial" is thought to be a more accurate translation.  Here is how [[Thomas Hopko|Father Thomas Hopko]] of [[Saint Vladimir's Seminary]] in New York explains it:

<blockquote>{{transliteration|grc|epiousios}} [...] [is] an absolutely unique word. Etymologically [...], {{transliteration|grc|epi-}} means "on top of" and {{transliteration|grc|-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 [...], {{lang|la|panem supersubstantialem}}. Somewhere along the way it became "{{lang|la|cotidianum}}, daily". Luther translated "daily" from the beginning: {{lang|de|tägliches Brot}}.

But in all languages that traditionally Eastern Christians use—Greek, Slavonic, and all the Arabic languages: Aramaic, Arabic—it doesn't say that; it just says a word that's similar to that [...] How do they translate it [into those languages]? [...] they claim that the best translation would be: "Give us today the bread of tomorrow". Give us today the bread of the coming age, the bread that when you eat it, you can never die. What is the food of the coming age? It's God himself, God's word, God's Son, God's lamb, God's bread, which we already have here on earth, on earth, before the second coming. So what we're really saying is, "Feed us today with the bread of the coming age", because we are taught by Jesus not to seek the bread that perishes, but the bread that, you eat it, you can never die.<ref>[[Ancient Faith Radio]], [https://www.ancientfaith.com/specials/hopko_lectures/the_lords_prayer March 16, 2008]</ref></blockquote>

====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.<ref name="LaVerdiere1996">{{cite book|author=Eugene LaVerdiere|title=The Eucharist in the New Testament and the Early Church|url=https://books.google.com/books?id=j1BjjBe4dL4C&pg=PA9|year=1996|publisher=Liturgical Press|isbn=978-0-8146-6152-9 |page=9}}</ref>

''Supersubstantial'' was the dominant Latin translation of {{transliteration|grc|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.<ref name="Luz, Ulrich 1992. pg. 381"/> 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.<ref name="Luz, Ulrich 1992. pg. 381"/>

====Criticisms====
Those rejecting this translation include some Roman Catholic Biblical scholars, such as [[Raymond E. Brown]],<ref name="ReferenceA">Raymond E. Brown. "The Pater Noster as an Eschatological Prayer." ''Theological Studies'' 1961</ref> [[Jean Carmignac]],<ref name="Carmignac1969">{{cite book|author=Jean Carmignac|title=Recherches sur le "Notre Père."|url=https://books.google.com/books?id=s6gAAAAAMAAJ|year=1969|publisher=Letouzey & Ané}}</ref> and Nicholas Ayo.<ref name="Ayo2002"/>

There is no known source word from Aramaic or Hebrew, the native languages of Jesus, that translates into the Greek word {{transliteration|grc|epiousion}}. In fact, there is no word in either of these languages that easily translates as ''supersubstantial'',<ref name="Pitre2015_172"/> 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.<ref>Boring, Eugene "Gospel of Matthew." ''The New Interpreter's Bible, volume 8'' Abingdon, 1995</ref> [[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."<ref name="Blomberg2015">{{cite book|author=Craig L. Blomberg|title=Neither Poverty nor Riches: A Biblical Theology of Possessions|url=https://books.google.com/books?id=L61jCgAAQBAJ&pg=PA131|date=5 March 2015|publisher=InterVarsity Press|isbn=978-0-8308-9933-3 |page=131}}</ref>