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72-617: The Lord's Prayer , also known by its incipit Our Father ( Greek : Πάτερ ἡμῶν , Latin : Pater Noster ), is a central Christian prayer that Jesus taught as the way to pray. Two versions of this prayer are recorded in the gospels : a longer form within the Sermon on the Mount in the Gospel of Matthew , and a shorter form in the Gospel of Luke when "one of his disciples said to him, 'Lord, teach us to pray, as John taught his disciples ' ". Regarding

144-535: A clay tablet and its resolution did not permit long entries. An example from Lerner (1998): Honored and noble warrior Where are the sheep Where are the wild oxen And with you I did not In our city In former days Many books in the Hebrew Bible are named in Hebrew using incipits. For instance, the first book (Genesis) is called Bereshit ("In the beginning ...") and Lamentations , which begins "How lonely sits

216-530: 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

288-517: A miniature or an illuminated or historiated letter . Traditionally, papal bulls and encyclicals , documents issued under the authority of the Pope , are referenced by their Latin incipit. Some of the mantras , suktas from the hymns of the Vedas , conform to this usage. The idea of choosing a few words or a phrase or two, which would be placed on the spine of a book and its cover, developed slowly with

360-401: A petition that people may look upon God's name as holy, as something that inspires awe and reverence, and that they may not trivialize it by making God a tool for their purposes, to "put other people down, or as a sort of magic to make themselves feel safe". He sums up the meaning of the phrase by saying: "Understand what you're talking about when you're talking about God, this is serious, this is

432-467: A prayer known as the embolism . In the official International Commission on English in the Liturgy (ICEL) English translation, the embolism reads: "Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Saviour, Jesus Christ." This elaborates on

504-447: A short, hymn-like verse that exalts the glory of God. Older English translations of the Bible, based on late Byzantine Greek manuscripts, included it, but it is absent in the oldest manuscripts and is not considered to be part of the original text of Matthew 6:9 – 13 . The translators of the 1611 King James Bible assumed that a Greek manuscript they possessed was ancient and therefore adopted

576-401: A use is an incipit and not a title is most obvious when the line breaks off in the middle of a grammatical unit (e.g., Shakespeare 's sonnet 55 "Not marble, nor the gilded monuments"). Latin legal concepts are often designated by the first few words, for example, habeas corpus for habeas corpus ad subjiciendum ("may you have the person to be subjected [to examination]") which are itself

648-409: 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

720-482: 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

792-452: 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

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864-468: Is a sense of solidarity in knowing that Christians around the globe are praying together ... and these words always unite us." The first three of the seven petitions in Matthew address God; the other four are related to human needs and concerns. Matthew's account alone includes the "Your will be done" and the "Rescue us from the evil one" (or "Deliver us from evil") petitions. Both original Greek texts contain

936-541: 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." Another interpretation

1008-537: Is called Me-ematai ("From when"). This word is printed at the head of every subsequent page within that chapter of the tractate. In rabbinic usage, the incipit is known as the "dibur ha-matḥil" (דיבור המתחיל), or "beginning phrase", and refers to a section heading in a published monograph or commentary that typically, but not always, quotes or paraphrases a classic biblical or rabbinic passage to be commented upon or discussed. Many religious songs and prayers are known by their opening words. Sometimes an entire monograph

1080-650: Is known by its "dibur hamatḥil". The published mystical and exegetical discourses of the Chabad-Lubavitch rebbes (called "ma'amarim"), derive their titles almost exclusively from the "dibur ha-matḥil" of the individual work's first chapter. The final book of the New Testament , the Book of Revelation , is often known as the Apocalypse after the first word of the original Greek text, ἀποκάλυψις apokalypsis "revelation", to

1152-637: 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. Those rejecting this translation include some Roman Catholic Biblical scholars, such as Raymond E. Brown , Jean Carmignac , and Nicholas Ayo. There

1224-513: Is named for the first words spoken in the episode (leading to episode titles such as "What I don't understand is this..." and "Um...I know what you're thinking"). Musical incipits are printed in standard music notation. They typically feature the first few bars of a piece, often with the most prominent musical material written on a single staff (the examples given at right show both the single-staff and full-score incipit variants). Incipits are especially useful in music because they can call to mind

1296-585: 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

1368-449: 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

1440-663: Is not contained in the Lord's Prayer, provided of course we are praying in a correct and proper way. This excerpt from Augustine is included in the Office of Readings in the Catholic Liturgy of the Hours . Many have written biblical commentaries on the Lord's Prayer. Contained below are a variety of selections from some of those commentaries. This subheading and those that follow use the 1662 Book of Common Prayer (BCP) (see above) Our Father, which art in heaven "Our" indicates that

1512-432: 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

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1584-498: 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. 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

1656-474: 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

1728-422: 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

1800-518: 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

1872-461: The Gospel of Mark , together with its occurrence in Matthew and Luke, has caused scholars who accept the two-source hypothesis (against other document hypotheses ) to conclude that it is probably a logion original to the Q source . The common source of the two existing versions, whether Q or an oral or another written tradition, was elaborated differently in the Gospels of Matthew and Luke. Marianus Pale Hera considers it unlikely that either of

1944-594: 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

2016-458: The medieval period in Europe, incipits were often written in a different script or colour from the rest of the work of which they were a part, and "incipit pages" might be heavily decorated with illumination . Though the word incipit is Latin, the practice of the incipit predates classical antiquity by several millennia and can be found in various parts of the world. Although not always called by

2088-420: 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

2160-524: 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 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

2232-521: The Lord or prevail on him. When we say: "Hallowed be your name", we are reminding ourselves to desire that his name, which in fact is always holy, should also be considered holy among men. ...But this is a help for men, not for God. ...And as for our saying: "Your kingdom come," it will surely come whether we will it or not. But we are stirring up our desires for the kingdom so that it can come to us and we can deserve to reign there. ...When we say: "Deliver us from evil," we are reminding ourselves to reflect on

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2304-484: The Lord's Prayer from Greek or Latin, beginning around AD 650 with the Northumbrian translation. Of those in current liturgical use, the three best-known are: All these versions are based on the text in Matthew, rather than Luke, of the prayer given by Jesus. The concluding doxology ("For thine is the kingdom, the power, and the glory for ever") is representative of the practice of concluding prayers with

2376-783: 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

2448-408: The adjective epiousion ; while controversial, "daily" has been the most common English-language translation of this word. Protestants usually conclude the prayer with a doxology (in some versions, "For thine is the kingdom, the power and the glory, for ever and ever, Amen"), a later addition appearing in some manuscripts of Matthew. In biblical criticism , the absence of the Lord's Prayer in

2520-458: The analysis of epi as for and ousia as being ; the word would mean "for the [day] 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

2592-467: 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

2664-403: 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

2736-546: The biblical psalms used as prayers during services are always titled with the first word or words of the text. Protestant hymns of the eighteenth and nineteenth centuries are also traditionally titled with an incipit. In computer science, long strings of characters may be referred to by their incipits, particularly encryption keys or product keys . Notable examples include FCKGW (used by Windows XP ) and 09 F9 (used by Advanced Access Content System ). Other sources Epiousion Epiousion ( ἐπιούσιον )

2808-658: The birth of printing , and the idea of a title page with a short title and subtitle came centuries later, replacing earlier, more verbose titles. The modern use of standardized titles, combined with the International Standard Bibliographic Description (ISBD), have made the incipit obsolete as a tool for organizing information in libraries. However, incipits are still used to refer to untitled poems, songs, and prayers, such as Gregorian chants , operatic arias, many prayers and hymns, and numerous poems, including those of Emily Dickinson . That such

2880-481: The city...", is called Eykha ("How"). A readily recognized one is the "Shema" or Shema Yisrael in the Torah : "Hear O Israel..." – the first words of the proclamation encapsulating Judaism's monotheism (see beginning Deuteronomy 6:4 and elsewhere). All the names of Parashot are incipits, the title coming from a word, occasionally two words, in its first two verses. The first in each book is, of course, called by

2952-469: 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. 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

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3024-418: The concept's Hebrew biblical background: "The Hebrew word malkuth [...] refers first to a reign, dominion, or rule and only secondarily to the realm over which a reign is exercised. [...] When malkuth is used of God, it almost always refers to his authority or to his rule as the heavenly King." This petition looks to the perfect establishment of God's rule in the world in the future, an act of God resulting in

3096-462: 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

3168-533: The eschatological order of the new age. The Catholic Church believes that, by praying the Lord's prayer, a Christian hastens the Second Coming . Like the church, some denominations see the coming of God's kingdom as a divine gift to be prayed for, not a human achievement. Others believe that the Kingdom will be fostered by the hands of those faithful who work for a better world. These believe that Jesus' commands to feed

3240-431: The fact that we do not yet enjoy the state of blessedness in which we shall suffer no evil. ...It was very appropriate that all these truths should be entrusted to us to remember in these very words. Whatever be the other words we may prefer to say (words which the one praying chooses so that his disposition may become clearer to himself or which he simply adopts so that his disposition may be intensified), we say nothing that

3312-557: The final petition, "Deliver us from evil." The people then respond to this with the doxology: "For the kingdom, the power, and the glory are yours, now and forever." Saint Augustine of Hippo gives the following analysis of the Lord's Prayer, which elaborates on Jesus' words just before it in Matthew's Gospel: "Your Father knows what you need before you ask him. Pray then in this way" (Mt. 6:8–9): We need to use words (when we pray) so that we may remind ourselves to consider carefully what we are asking, not so that we may think we can instruct

3384-552: The first Latin translation of the Lord's Prayer, done by Jerome it was [...], panem supersubstantialem . Somewhere along the way it became " cotidianum , daily". Luther translated "daily" from the beginning: tägliches Brot . But in all languages that traditionally Eastern Christians use—Greek, Slavonic, and all the Arabic languages: Aramaic, Arabic—it doesn't say that; it just says a word that's similar to that [...] How do they translate it [into those languages]? [...] they claim that

3456-610: The glory: of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto ages of ages.", and in either instance, reciter(s) of the prayer reply "Amen". The Catholic Latin liturgical rites have never attached the doxology to the end of the Lord's Prayer. The doxology does appear in the Roman Rite Mass as revised in 1969. After the conclusion of the Lord's Prayer, the priest says

3528-502: The great honor and glory of God." Thy kingdom come; "This petition has its parallel in the Jewish prayer, 'May he establish his Kingdom during your life and during your days. ' " In the gospels Jesus speaks frequently of God's kingdom, but never defines the concept: "He assumed this was a concept so familiar that it did not require definition." Concerning how Jesus' audience in the gospels would have understood him, George Eldon Ladd turns to

3600-557: The hungry and clothe the needy make the seeds of the kingdom already present on earth (Lk 8:5–15; Mt 25:31–40). Hilda C. Graef notes that the operative Greek word, basileia, means both kingdom and kingship (i.e., reign, dominion, governing, etc.), but that the English word kingdom loses this double meaning. Kingship adds a psychological meaning to the petition: one is also praying for the condition of soul where one follows God's will. Richard Challoner , commenting on this petition, notes that

3672-535: The key words of a much longer writ. Many word processors propose the first few words of a document as a default file name, assuming that the incipit may correspond to the intended title of the document. The space-filling, or place-holding, text lorem ipsum is known as such from its incipit. Occasionally, incipits have been used for humorous effect, such as in the Alan Plater -written television series The Beiderbecke Affair and its sequels, in which each episode

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3744-438: The kingdom of God can be understood in three ways: 1) of the eternal kingdom of God in heaven. 2) of the spiritual kingdom of Christ, in his Church upon earth. 3) of the mystical kingdom of God, in our souls, according to the words of Christ, "The kingdom of God is within you" (Luke 17:21). Incipit Before the development of titles , texts were often referred to by their incipits, as with for example Agnus Dei . During

3816-784: The kingdom, anticipated in the Eucharist that is already the foretaste of the kingdom to come. For this reason it is fitting for the Eucharistic liturgy to be celebrated each day. In the Eastern Orthodox Church, "supersubstantial" is thought to be a more accurate translation. Here is how Father Thomas Hopko of Saint Vladimir's Seminary in New York explains it: epiousios [...] [is] an absolutely unique word. Etymologically [...], epi- means "on top of" and -ousios means "substance" or "being". So it means suprasubstantial bread. Suprasubstantial bread: more-than-necessary bread. In

3888-404: The most wonderful and frightening reality that we could imagine, more wonderful and frightening than we can imagine." Richard Challoner writes that: "[t]his petition claims the first place in the Lord's prayer [...]; because the first and principal duty of a Christian is, to love his God with his whole heart and soul, and therefore the first and principal thing he ought to desire and pray for is,

3960-410: The name of incipit today, the practice of referring to texts by their initial words remains commonplace. In the clay tablet archives of Sumer , catalogs of documents were kept by making special catalog tablets containing the incipits of a given collection of tablets. The catalog was meant to be used by the very limited number of official scribes who had access to the archives, and the width of

4032-511: The other hand, Michael Goulder, Thomas J. Mosbo and Ken Olson see the shorter Lucan version as a reworking of the Matthaean text, removing unnecessary verbiage and repetition. The Matthaean version has completely ousted the Lucan in general Christian usage. The following considerations are based on the Matthaean version. The majority percentage of the verbs are aorist imperatives. In the first part of

4104-640: The point where that word has become synonymous with what the book describes, i.e. the End of Days ( ἔσχατον eschaton "[the] last" in the original). Each chapter in the Quran, with the exception of the ninth, begins with Bismillah Al-Rahman Al-Rahim -- meaning "in the name of God, the Most Compassionate, the Most Merciful." Incipits are generally, but not always, in red in medieval manuscripts. They may come before

4176-498: 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

4248-500: The prayer is that of a group of people who consider themselves children of God and who call God their "Father". "In heaven " indicates that the Father who is addressed is distinct from human fathers on earth. Augustine interpreted "heaven" ( coelum , sky) in this context as meaning "in the hearts of the righteous, as it were in His holy temple". Hallowed be thy Name; Former archbishop of Canterbury Rowan Williams explains this phrase as

4320-1409: The prayer there are third person passive imperatives, while in the last one there are second person active imperatives. Standard edition of Greek text 1. πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (páter hēmôn ho en toîs ouranoîs) 2. ἁγιασθήτω τὸ ὄνομά σου (hagiasthḗtō tò ónomá sou) 3. ἐλθέτω ἡ βασιλεία σου (elthétō hē basileía sou) 4. γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς (genēthḗtō tò thélēmá sou hōs en ouranô(i) kaì epì gês) 5. τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον (tòn árton hēmôn tòn epioúsion dòs hēmîn sḗmeron) 6. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν (kaì áphes hēmîn tà opheilḗmata hēmôn hōs kaì hēmeîs aphḗkamen toîs opheilétais hēmôn) 7. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ (kaì mḕ eisenénkēis hēmâs eis peirasmón allà rhŷsai hēmâs apò toû ponēroû) Patriarchal Edition 1904 Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς , ἁγιασθήτω τὸ ὄνομά σου , ἐλθέτω ἡ βασιλεία σου , γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς . τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν . καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ . Roman Missal There are several different English translations of

4392-724: The presence of the two versions, some have suggested that both were original, the Matthean version spoken by Jesus early in his ministry in Galilee , and the Lucan version one year later, "very likely in Judea ". Didache (at chapter VIII) reports a version which is closely similar to that of Matthew and also to the modern prayer. It ends with the Minor Doxology . Here shown in the New International Version (NIV): Initial words on

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4464-506: The reader's own musical memory of the work where a printed title would fail to do so. Musical incipits appear both in catalogs of music and in the tables of contents of volumes that include multiple works. In choral music, sacred or secular pieces from before the 20th century were often titled with the incipit text. For instance, the proper of the Catholic Mass and the Latin transcriptions of

4536-612: The same name as the book as a whole. Some of the Psalms are known by their incipits, most noticeably Psalm 51 (Septuagint numbering: Psalm 50), which is known in Western Christianity by its Latin incipit Miserere ("Have mercy"). In the Talmud , the chapters of the Gemara are titled in print and known by their first words, e.g. the first chapter of Mesekhet Berachot ("Benedictions")

4608-487: The term redundant, with "this day" already making clear the bread is for the current day. 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 ,

4680-525: The text into the Lord's Prayer of Matthew's Gospel. The use of the doxology in English dates from at least 1549 with the First Prayer Book of Edward VI which was influenced by William Tyndale 's New Testament translation in 1526. In the Byzantine Rite , whenever a priest is officiating, after the Lord's Prayer he intones this augmented form of the doxology, "For thine is the kingdom and the power and

4752-481: The topic from the Catechism of the Catholic Church teach that it "is truly the summary of the whole gospel". The prayer is used by most Christian denominations in their worship and with few exceptions, the liturgical form is the version from the gospel of Matthew. Although theological differences and various modes of worship divide Christians, according to Fuller Theological Seminary professor Clayton Schmit, "there

4824-552: 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

4896-529: The two used the other as its source and that it is possible that they "preserve two versions of the Lord's Prayer used in two different communities: the Matthean in a Jewish Christian community and the Lucan in the Gentile Christian community". If either evangelist built on the other, Joachim Jeremias attributes priority to Matthew on the grounds that "in the early period, before wordings were fixed, liturgical texts were elaborated, expanded and enriched". On

4968-583: The verbs einai ( εἶναι ), meaning "to be", or ienai ( ἰέναι ), meaning both "to come" and "to go". 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

5040-458: 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

5112-585: 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. 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

5184-492: 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 ,

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