ἐπιούσιος, -ον, a word found only in Mt. νἱ. 11 and Lk. xi. o ν᾽ 3, in the phrase ἄρτος ἐπιούσιος ([Pesh.] Syr. (Sous > iaiay, the bread of our necessity, i. e. necessary for us [but the Curetonian (earlier) Syriac reads Lauds] continual ; cf. Bp. Lghtft. as below, I. 3 p. 214 sqq.; Taylor, Sayings of the Jewish Fathers, p. 139 sq.]; Itala [Old Lat.] panis quotidianus). Origen testifies [de orat. 27] that the word was not in use in ordinary speech, and accordingly seems to have been coined by the Evangelists themselves. Many commentators, as Beza, Kuinoel, Tholuck, Ewald, Bleek. Keim, Cremer, following Origen, Jerome (who in Mt. only translates by the barbarous phrase panis supersubstantialis), Theophylact, Euthymius Zigabenus, explain the word by bread for sustenance, which serves to sustain life, deriving the word from οὐσία, after the analogy of ἐξούσιος, ἐνούσιος. But οὐσία very rarely, and only in philosophic language, is equiv. to ὕπαρξις, as in Plato, Theaet. p. 185 6. (opp. to τὸ μὴ εἶναι), Aristot. de part. anim. i. 1 (ἡ yap γένεσις ἕνεκα τῆς οὐσίας ἐστίν, ἀλλ᾽ οὐχ ἡ οὐσία ἕνεκα τῆς γενέσεως ; for other exx. see Bonitz’s Index to Aristot. p. 544), and generally denotes either essence, real nature, or substance, property, resources. On this account Leo Meyer (in Kuhn, Zeitschr. f. vergleich. Sprachkunde, vii. pp. 401-430), Kamphausen (Gebet des Herrn, pp. 86-102), with whom Keim (ai. 278 sq. [ Eng. trans. iii. 340]), Weiss (Mt. 1. e.), Delitzsch (Zeitschr. f. ἃ. luth. Theol. 1876 p. 402), agree, prefer to derive the word from ἐπεῖναι (and in particular fr. the ptep. ἐπών, ἐπούσιος for ἐπύντιος, see below) to be present, and to understand it bread which is ready at hand or suffices, so that Christ is conjectured to have said in Chald. ΕΣ ΡΥ 89M (cf. ΤΙ OM? my allowance of bread, Prov. xxx. 8) or something of the sort. But this opinion, like the preceding, encounters the great objection (to mention no other) that, although the cin ἐπί is retained before a vowel in certain words (as émopkos, ἐπιορκέω, ἐπιόσσομαι, ete. [cf. Bp. Lehtft., as below, I. § 17}, yet in ἐπεῖναι and words derived from it, ἐπουσία, ἐπουσιώδης, it is always elided. Therefore much more correctly do Grotius, Scaliger, Wetstein, Fischer (De vitiis lexx. ete. p. 306 sqq-), Valckenaer, Fritzsche (on Mt. p. 267 sqq.), Winer (97 (92)), Bretschneider, Wahl, Meyer, [Bp. Lghtft. (Revision ete., App.)] and others, compar(Sap. | ing the words ἑκούσιος, ἐθελούσιος, γερούσιος, (fr. ἑκών, ἐθέλων, γέρων, for ἑκόντιος, ἐθελόντιος, γερόντιος, cf. Kiihner i. § 63, 3 and § 994,1 Anm. 2), conjecture that the adjective ἐπιούσιος is formed from ἐπιών, ἐπιοῦσα, with reference to the familiar expression ἡ ἐπιοῦσα (see ἔπειμι), and ἄρτος ἐπιούσιος is equiv. to ἄρτος τῆς ἐπιούσης ἡμέρας, food for (i. 6. necessary or sufficient for) the morrow. Thus ἐπιούσιον and σήμερον admirably answer to each other, and that state of mind is portrayed which, piously contented with food sufficing from one day to the next, in praying to God for sustenance does not go beyond the absolute necessity of the nearest future. This explanation is also recommended by the fact that in the Gospel according to the Hebrews, as Jerome testifies, the word ἐπιούσιος was represented by the Aramaic qn, “quod dicitur crastinus”’; hence it would seem that Christ himself used the Chaldaic expression qn09 =) nom. Nor is the prayer, so understood, at variance with the mind of Christ as expressed in Mt. vi. 34, but on the contrary harmonizes with it finely; for his hearers are bidden to ask of God, in order that they may themselves be relieved of anxiety for the morrow. [See Bp. Lehtft., as above, pp. 195-234; McClellan, The New Test. ete. pp: 632-647; Tholuck, Bergpredigt, Mt. 1. ¢., for earlier reff. |

ἐπιούσιος epiousios 2x

This word occurs nowhere else in Greek literature except in the context of the Lord’s prayer. Guesses include, necessary for today, necessary for tomorrow, daily, sufficient, Mt. 6:11; Lk. 11:3*

*† ἐπιούσιος, -ον

(cf. περιούσιος, [in LXX for סְגֻלָּה, De 7:6, etc.]),

found only in the phrase ἄρτος ἐ., EV, daily; R, mg., for the coming day: Mt 6:11, Lk 11:3. (Several derivations find support, each pointing to a different meaning.

< ἐπιοῦσα (sc. ἡμέρα) (or, < ἐπὶ τὴν ἰοῦσαν (sc. ήμέραν), Zorell, s.v.), hence, for the morrow or for the coming day (R, mg.).

< ἐπί + οὐσία, hence, for subsistence, needful (Am. R, mg.);

< ἐπί + εἶναι in fem. ptcp. form, hence, pertaining to (the day). For renderings of versions and views of various writers, v. reff. in DB, ext., 36 f.; DCG, ii, 58 f., 62a; ICC on Lk, l.c. The EV, daily, is based on the Vg. (Lk; OL, Mt, Lk, quotidianus). "It is difficult not to think that τὸν ἐ. rests upon misunderstanding of an original Aramaic phrase, or upon a Greek corruption" (ICC on Mt, l.c.; cf. also Cremer, 239).†

ἐπιούσιος. The papyri have as yet shed no clear light upon this difficult word (Mt 611, Lk 118), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic original. The unlikely derivation from ἐπί and οὐσία is not supported by the papyri where οὐσία generally means ‘‘ property,” “‘estate,”’ the abstract sense being confined to certain magical documents (see s.v.) ; and it is much more probable that ἐπιούσιος should be connected with ἡ ἐπιοῦσα [ἡμέρα], “‘the zmediately following day,”’ in accordance with the sense of ἐπιέναι “‘to come close after,” instare (cf. Ac 161! and P Petr III. 50 (4)!# αὐθήμερον ἢ τῆι ἐπι[ού]σηι, cited s.v. ἔπειμι). That ἡ ἐπιοῦσα is not always equivalent to 9 αὔριον is clearly shown by the opening scene of Plato’s Cri¢o (44 A), where τῆς ἐπιούσης ἡμέρας refers to the same day as τήμερον (43D). The desire to emphasize immediacy made the translator dissatished with tov τῆς αὔριον or the like as a rendering of the Aramaic before him: he followed a right instinct in coining a new adjective from the common term for ‘‘the coming day.’ Lightfoot supports this derivation in his well-known discussion (Ox a Fresh kevision’, p. 217 ff.), and it is adopted as certain by Schmiedel (\Winer-Schmiedel G7. i. p. 136 ff.), Deissmann

ἐπιούσιος (epiousios) — daily. ἐπιούσιος, ον, either, sufficient for the coming (and so current) day, (ἐπιοῦσα (i.e. ἡμέρα)), or, for the day (ἐπὶ τὴν οὖσαν (i.e. ἡμέραν)), ἄρτος NT.Matthew.6.11 [NT]; τὰ ἐ. uncertain meaning [Refs]