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ἐπιούσιος: Difference between revisions
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{{LSJ1 | {{LSJ1 | ||
|Full diacritics= | |Full diacritics=ἐπῐούσῐος | ||
|Medium diacritics=ἐπιούσιος | |Medium diacritics=ἐπιούσιος | ||
|Low diacritics=επιούσιος | |Low diacritics=επιούσιος | ||
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|Transliteration C=epioysios | |Transliteration C=epioysios | ||
|Beta Code=e)piou/sios | |Beta Code=e)piou/sios | ||
|Definition= | |Definition=ἐπιούσιον, either, [[sufficient for the coming day]] (and so [[current]]) [[day]], ([[ἐπιοῦσα]] (''[[sc.]]'' [[ἡμέρα]])), or, [[for the day]] (<b class="b3">ἐπὶ τὴν οὖσαν</b> (''[[sc.]]'' [[ἡμέρα]]ν)), τὸν [[ἄρτος|ἄρτον]] ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον = give us this [[day]] our [[daily]] [[bread]] ''Ev.Matt.''6.11, ''Ev.Luc.''11.3; <b class="b3">τὰ ἐπιούσια</b> dub. sens. (cf. ''Phil.Woch.''47.889) in ''Sammelb.''5224.20. (Very rare word in Origen's day, [[De Orat]]. 27.7.) | ||
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{{pape | {{pape | ||
|ptext=[[https://www.translatum.gr/images/pape/pape-01-0967.png Seite 967]] auf den folgenden Tag, [[ἄρτος]], bis zum folgenden Tage ausreichendes, od. zum Leben hinreichendes (gew. tägliches) Brot, Math. 7, 11 u. Luc. 11, 3. | |ptext=[[https://www.translatum.gr/images/pape/pape-01-0967.png Seite 967]] auf den folgenden Tag, [[ἄρτος]], bis zum folgenden Tage ausreichendes, od. zum Leben hinreichendes (gew. tägliches) Brot, Math. 7, 11 u. Luc. 11, 3. | ||
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{{bailly | |||
|btext=ος, ον :<br />[[du jour suivant]], [[quotidien]];<br />[[NT]]: [[nécessaire à l'existence]].<br />'''Étymologie:''' [[ἔπειμι]]². | |||
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{{elru | |||
|elrutext='''ἐπιούσιος:''' [[относящийся к наступающему дню]] (каждому), т. е. [[повседневный]], [[насущный]] ([[ἄρτος]] NT). | |||
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{{ls | {{ls | ||
|lstext='''ἐπιούσιος''': -ον, (ἐπιοῦσα, ἴδε [[ἔπειμι]] (εἷμι) ΙΙ): - ἐπαρκὴς διὰ τὴν ἡμέραν, ἄρτος Εὐαγγ. κ. Μάτθ. ϛʹ, 11, κ, Λουκ. ια΄, 3· πρβλ. [[ἐπηετανός]]. - [[Κατὰ]] Σουΐδ. «[[ἐπιούσιος]] ἄρτος, ὁ ἐπὶ τῇ οὐσίᾳ ἡμῶν ἁρμόζων». - Κατ’ Εὐθύμ. Ζυγαβην. (τ. Α΄, σ. 110): «ἐπιούσιον δὲ προσηγόρευσε, τὸν ἐπὶ τῇ οὐσίᾳ καὶ ὑπάρξει καὶ συστάσει τοῦ σώματος ἐπιτήδειον· ἢ κατὰ Χρυσόστομον ἐπιούσιον εἶπε τὸν [[ἐφήμερον]]». - [[Κατὰ]] τὸν Ὠριγέν. περὶ Εὐχῆς 16: «πρῶτον δὲ τοῦτ’ ἰστέον ὅτι ἡ [[λέξις]] ἡ [[ἐπιούσιος]] παρ’ οὐδενὶ τῶν Ἑλλήνων [[οὔτε]] τῶν σοφῶν ὠνόμασται [[οὔτε]] ἐν τῇ τῶν ἰδιωτῶν συνηθείᾳ τέτριπται, ἀλλ’ ἔοικε πεπλάσθαι ὑπὸ τῶν εὐαγγελιστῶν». - «πέπλασται δὲ κατὰ τὸ [[περιούσιος]]· ἀλλὰ καθὼς τοῦτο σημαίνει τὸ πολύ, τὸ [[πλῆθος]], τὸ περισσόν, τὸ ἄφθονον, [[ἔπειτα]] δὲ καὶ τὸ ἐξαίρετον, οὕτω καὶ τὸ [[ἐπιούσιος]], σημαίνει τὸ [[ἱκανός]], τ. ε. ἐπαρκῆς, χρειώδεις» σημ. Θ. Φαρμακίδου ἐν Ζυγαβην. ἔνθ᾿ ἀνωτ. Ἴδε Κόντου Φιλολ. Παρατ. ἐν Ἀθηνᾶς τ. 6. σ. 331, κἑξ. | |lstext='''ἐπιούσιος''': -ον, (ἐπιοῦσα, ἴδε [[ἔπειμι]] (εἷμι) ΙΙ): - ἐπαρκὴς διὰ τὴν ἡμέραν, ἄρτος Εὐαγγ. κ. Μάτθ. ϛʹ, 11, κ, Λουκ. ια΄, 3· πρβλ. [[ἐπηετανός]]. - [[Κατὰ]] Σουΐδ. «[[ἐπιούσιος]] ἄρτος, ὁ ἐπὶ τῇ οὐσίᾳ ἡμῶν ἁρμόζων». - Κατ’ Εὐθύμ. Ζυγαβην. (τ. Α΄, σ. 110): «ἐπιούσιον δὲ προσηγόρευσε, τὸν ἐπὶ τῇ οὐσίᾳ καὶ ὑπάρξει καὶ συστάσει τοῦ σώματος ἐπιτήδειον· ἢ κατὰ Χρυσόστομον ἐπιούσιον εἶπε τὸν [[ἐφήμερον]]». - [[Κατὰ]] τὸν Ὠριγέν. περὶ Εὐχῆς 16: «πρῶτον δὲ τοῦτ’ ἰστέον ὅτι ἡ [[λέξις]] ἡ [[ἐπιούσιος]] παρ’ οὐδενὶ τῶν Ἑλλήνων [[οὔτε]] τῶν σοφῶν ὠνόμασται [[οὔτε]] ἐν τῇ τῶν ἰδιωτῶν συνηθείᾳ τέτριπται, ἀλλ’ ἔοικε πεπλάσθαι ὑπὸ τῶν εὐαγγελιστῶν». - «πέπλασται δὲ κατὰ τὸ [[περιούσιος]]· ἀλλὰ καθὼς τοῦτο σημαίνει τὸ πολύ, τὸ [[πλῆθος]], τὸ περισσόν, τὸ ἄφθονον, [[ἔπειτα]] δὲ καὶ τὸ ἐξαίρετον, οὕτω καὶ τὸ [[ἐπιούσιος]], σημαίνει τὸ [[ἱκανός]], τ. ε. ἐπαρκῆς, χρειώδεις» σημ. Θ. Φαρμακίδου ἐν Ζυγαβην. ἔνθ᾿ ἀνωτ. Ἴδε Κόντου Φιλολ. Παρατ. ἐν Ἀθηνᾶς τ. 6. σ. 331, κἑξ. | ||
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{{Thayer | {{Thayer | ||
|txtha=ἐπιούσιον, a [[word]] [[found]] [[only]] in [[ἄρτος]] [[ἐπιούσιος]] ([Peshitta] Syriac oNQNSd 4MXL the [[bread]] of [[our]] [[necessity]], i. e. [[necessary]] for us ([[but]] the Curetonian (earlier) Syriac reads)NYM) [[continual]]; cf. Lightfoot as [[below]], I:3, p. 214ff; Taylor, Sayings of the Jewish Fathers, p. 139f); Itala (Old Latin) 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 Matt. [[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 ἐξουσιος, ἐνουσιος. But [[οὐσία]] [[very]] [[rarely]], and [[only]] in [[philosophic]] [[language]], is equivalent to [[ὕπαρξις]], as in [[Plato]], Theact., p. 185c. (app. to τό μή [[εἶναι]]), [[Aristotle]], de [[part]]. anim. i. 1 (ἡ [[γάρ]] [[γένεσις]] [[ἕνεκα]] τῆς οὐσίας ἐστιν, ἀλλ' [[οὐχ]] ἡ [[οὐσία]] [[ἕνεκα]] τῆς γενέσεως; for [[other]] examples [[see]] Bonitz's Index to [[Aristotle]], 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 (ii. 278f. (English translation, iii. 340)), Weiss (Matthew , the [[passage]] cited), Delitzsch (Zeitschr. f. d. luth. Theol. 1876, p. 402), [[agree]], [[prefer]] to [[derive]] the [[word]] from ἐπειναι (and in [[particular]] from the participle ἐπων, ἐπουσιος for ἐποντιος, [[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 Chaldean דְּחֻקָּנָא לַחְמָא (cf. חֻקִּי לֶחֶם my [[allowance]] of [[bread]], ἰ in [[ἐπί]] is retained [[before]] a vowel in [[certain]] words (as [[ἐπίορκος]], [[ἐπιορκέω]], [[ἐπιόσσομαι]], etc. (cf. Lightfoot, as [[below]], I. § 1)), [[yet]] in ἐπειναι and words [[derived]] from it, ἐπουσια, ἐπουσιωδης, it is [[always]] elided. Therefore [[much]] [[more]] [[correctly]] do Grotius, Scaliger, Wetstein, Fischer (De vitiis lexamples etc., p. 306ff), Valckenaer, Fritzsche (on Matthew , p. 267ff), Winer (97 (92)), Bretschneider, Wahl, Meyer (Lightfoot (Revision etc., Appendix)) and others, comparing the words [[ἑκούσιος]], [[ἐθελούσιος]], [[γερούσιος]] (from [[ἑκών]], ἐθελων, [[γέρων]], for ἑκοντιος, ἐθελοντιος, γεροντιος, cf. Kühner, 1: § 63,3and § 334,1Anm. 2), [[conjecture]] [[that]] the adjective [[ἐπιούσιος]] is formed from [[ἐπιών]], [[ἐπιοῦσα]], [[with]] [[reference]] to the [[familiar]] [[expression]] ἡ [[ἐπιοῦσα]] ([[see]] [[ἄπειμι]]), and [[ἄρτος]] [[ἐπιούσιος]] is equivalent to [[ἄρτος]] τῆς ἐπιουσης ἡμέρας, [[food]] for the [[morrow]], i. e. [[necessary]] or [[sufficient]] [[food]]. 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 מְחַר, quod dicitur crastinus; [[hence]], it would [[seem]] [[that]] Christ [[himself]] used the Chaldaic [[expression]] לִמְחַר דִי לַחְמָא. Nor is the [[prayer]], so understood, at [[variance]] [[with]] the [[mind]] of Christ as expressed in Lightfoot, as [[above]], pp. 195-234; McClellan, The New Testament, etc., pp. 632-647; Tholuck, Bergpredigt, Matthew , the [[passage]] cited, for earlier references.) | |txtha=ἐπιούσιον, a [[word]] [[found]] [[only]] in [[ἄρτος]] [[ἐπιούσιος]] ([Peshitta] Syriac oNQNSd 4MXL the [[bread]] of [[our]] [[necessity]], i. e. [[necessary]] for us ([[but]] the Curetonian (earlier) Syriac reads)NYM) [[continual]]; cf. Lightfoot as [[below]], I:3, p. 214ff; Taylor, Sayings of the Jewish Fathers, p. 139f); Itala (Old Latin) 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 Matt. [[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 ἐξουσιος, ἐνουσιος. But [[οὐσία]] [[very]] [[rarely]], and [[only]] in [[philosophic]] [[language]], is equivalent to [[ὕπαρξις]], as in [[Plato]], Theact., p. 185c. (app. to τό μή [[εἶναι]]), [[Aristotle]], de [[part]]. anim. i. 1 (ἡ [[γάρ]] [[γένεσις]] [[ἕνεκα]] τῆς οὐσίας ἐστιν, ἀλλ' [[οὐχ]] ἡ [[οὐσία]] [[ἕνεκα]] τῆς γενέσεως; for [[other]] examples [[see]] Bonitz's Index to [[Aristotle]], 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 (ii. 278f. (English translation, iii. 340)), Weiss (Matthew, the [[passage]] cited), Delitzsch (Zeitschr. f. d. luth. Theol. 1876, p. 402), [[agree]], [[prefer]] to [[derive]] the [[word]] from ἐπειναι (and in [[particular]] from the participle ἐπων, ἐπουσιος for ἐποντιος, [[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 Chaldean דְּחֻקָּנָא לַחְמָא (cf. חֻקִּי לֶחֶם my [[allowance]] of [[bread]], ἰ in [[ἐπί]] is retained [[before]] a vowel in [[certain]] words (as [[ἐπίορκος]], [[ἐπιορκέω]], [[ἐπιόσσομαι]], etc. (cf. Lightfoot, as [[below]], I. § 1)), [[yet]] in ἐπειναι and words [[derived]] from it, ἐπουσια, ἐπουσιωδης, it is [[always]] elided. Therefore [[much]] [[more]] [[correctly]] do Grotius, Scaliger, Wetstein, Fischer (De vitiis lexamples etc., p. 306ff), Valckenaer, Fritzsche (on Matthew, p. 267ff), Winer (97 (92)), Bretschneider, Wahl, Meyer (Lightfoot (Revision etc., Appendix)) and others, comparing the words [[ἑκούσιος]], [[ἐθελούσιος]], [[γερούσιος]] (from [[ἑκών]], ἐθελων, [[γέρων]], for ἑκοντιος, ἐθελοντιος, γεροντιος, cf. Kühner, 1: § 63,3and § 334,1Anm. 2), [[conjecture]] [[that]] the adjective [[ἐπιούσιος]] is formed from [[ἐπιών]], [[ἐπιοῦσα]], [[with]] [[reference]] to the [[familiar]] [[expression]] ἡ [[ἐπιοῦσα]] ([[see]] [[ἄπειμι]]), and [[ἄρτος]] [[ἐπιούσιος]] is equivalent to [[ἄρτος]] τῆς ἐπιουσης ἡμέρας, [[food]] for the [[morrow]], i. e. [[necessary]] or [[sufficient]] [[food]]. 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 מְחַר, quod dicitur crastinus; [[hence]], it would [[seem]] [[that]] Christ [[himself]] used the Chaldaic [[expression]] לִמְחַר דִי לַחְמָא. Nor is the [[prayer]], so understood, at [[variance]] [[with]] the [[mind]] of Christ as expressed in Lightfoot, as [[above]], pp. 195-234; McClellan, The New Testament, etc., pp. 632-647; Tholuck, Bergpredigt, Matthew, the [[passage]] cited, for earlier references.) | ||
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{{grml | {{grml | ||
|mltxt=-α, -ο (AM [[ἐπιούσιος]], -ον)<br /><b>1.</b> ο [[επαρκής]] για την [[κάθε]] [[μέρα]] ([[άρτος]]), ο [[αναγκαίος]], ο [[καθημερινός]] («τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς | |mltxt=-α, -ο (AM [[ἐπιούσιος]], -ον)<br /><b>1.</b> ο [[επαρκής]] για την [[κάθε]] [[μέρα]] ([[άρτος]]), ο [[αναγκαίος]], ο [[καθημερινός]] («τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν [[σήμερον]]», ΚΔ)<br />[[κατά]] τον Ωριγένη η λ. «ἔοικε πεπλάσθαι ὑπὸ τῶν εὐαγγελιστῶν»<br /><b>2.</b> (το αρσ. ως ουσ. [[κατά]] [[παράλειψη]] του ονόμ. [[άρτος]]) ο [[επιούσιος]]<br />το καθημερινό [[ψωμί]], το αναγκαίο για την [[κάθε]] [[μέρα]], το [[καρβέλι]], η καθημερινή [[τροφή]].<br />[<b><span style="color: brown;">ΕΤΥΜΟΛ.</span></b> Το επίθ. [[επιούσιος]] συνοδεύει το ουσ. [[άρτος]] στην ΚΔ και στη Βουλγάτα (Vulgata), όπου η λ. μεταφράζεται ως <i>quotidianus</i> «[[καθημερινός]]». Η υποτεθείσα [[προέλευση]] της λ. από τη [[φράση]] η [[επιούσα]] [[ημέρα]] «η επόμενη [[μέρα]]» [[είναι]] [[μάλλον]] απίθανη, ενώ φαίνεται πιο πιθανή η [[ερμηνεία]] του σχηματισμού της λ. ως «συνθέτου εκ συναρπαγής» από τη [[φράση]] <i>επί την ούσαν</i> (<i>ημέραν</i>) «για τη σημερινή [[μέρα]]»]. | ||
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{{lsm | {{lsm | ||
|lsmtext='''ἐπιούσιος:''' -ον, λέγεται για την [[ημέρα]] που έρχεται, [[επαρκής]] για την [[ημέρα]], σε Καινή Διαθήκη [Από το ἡ [[ἐπιοῦσα]] ([[ἡμέρα]]), η επόμενη [[ημέρα]]. | |lsmtext='''ἐπιούσιος:''' -ον, λέγεται για την [[ημέρα]] που έρχεται, [[επαρκής]] για την [[ημέρα]], σε Καινή Διαθήκη [Από το ἡ [[ἐπιοῦσα]] ([[ἡμέρα]]), η επόμενη [[ημέρα]]. | ||
}} | }} | ||
{{etym | {{etym | ||
|etymtx=Grammatical information: adj.<br />Meaning: of | |etymtx=Grammatical information: adj.<br />Meaning: of [[ἄρτος]] (Ev. Matt. 6, 11, Ev. Luk. 11, 3), in the Vulg. translated with [[quotidianus]], is translated as [[daily]]; also <b class="b3">ἐπιουσι[ων</b> (Sammelb. 5224, 20; economic message), meaning unknown.<br />Origin: GR [a formation built with Greek elements]<br />Etymology: The most obvious interprettion as <b class="b3">ἡ ἐπιοῦσα</b> ([[ηΏμέρα]]) suggests [[for the coming day]]; but this seems materially improbable. If we start (with Debrunner Glotta 4, 249ff.) from <b class="b3">ἐπι την οὖσαν</b> ([[ἡμέραν]]), we get: [[for the relevant day]]. - See Blass-Debrunner-Frnk, Greek Gramm. of the New Testam. $ 123 and Koerster in Kittel, Theolog.Wörterbuch 2,587-595. | ||
}} | }} | ||
{{mdlsj | {{mdlsj | ||
|mdlsjtxt=[[ἐπιούσιος]], ον<br />for the [[coming]] day, [[sufficient]] for the day, NTest. (From ἡ [[ἐπιοῦσα]] [[ἡμέρα]] the [[coming]] day.) | |mdlsjtxt=[[ἐπιούσιος]], ον<br />for the [[coming]] day, [[sufficient]] for the day, NTest. (From ἡ [[ἐπιοῦσα]] [[ἡμέρα]] the [[coming]] day.) | ||
}} | |||
{{FriskDe | |||
|ftr='''ἐπιούσιος''': {epioúsios}<br />'''Meaning''': Beiwort von [[ἄρτος]] (''Ev''. ''Matt''. 6, 11, ''Ev''. ''Luk''. 11, 3), in der Vulg. mit [[quotidianus]], danach mit [[täglich]] übersetzt; außerdem ἐπιουσι[ων (''Sammelb''. 5224, 20; Wirtschaftsbericht), Bed. unbekannt.<br />'''Etymology''': Die sprachlich unzweifelhaft am nächsten liegende Deutung aus ἡ [[ἐπιοῦσα]] ([[ἡμέρα]]) scheint eine Übersetzung [[für den kommenden Tag]] zu erfordern; trotz des dafür aufgebotenen exegetischen Scharfsinns muß sie als sachlich höchst unwahrscheinlich betrachtet werden. Wenn man dagegen (mit Debrunner Glotta 4, 249ff.) von ἐπι τὴν οὖσαν (ἡμέραν) ausgeht, was sprachlich gewiß härter ist, erhält man einen annehmbaren Sinn: [[für den betreffenden Tag]]. — Die Streitfrage muß immer noch als ungeklärt betrachtet werden; über die reiche Literatur und die zahlreichen Erklärungsvarianten orientiert Bauer Gr.-dt. Wb. zum NT. (5. Aufl. 1957) s. v.; dazu noch Dornseiff Glotta 35, 145ff., der das Rätsel durch einen Hinweis auf Exod. 16, 19ff. lösen will.<br />'''Page''' 1,539-540 | |||
}} | |||
{{Chinese | |||
|sngr='''原文音譯'''：™pioÚsioj 誒披-烏西哦士<br />'''詞類次數'''：形，名（2）<br />'''原文字根'''：在上-是著（的）<br />'''字義溯源'''：日用的，為著生存的，每日的，為著明日，為著將來；或源自（[[ἔπειμι]]）=接著來）；由（[[ἐπί]]）*=在⋯上）與（[[εἰμί]]）X*=行走，去）組成<br />'''出現次數'''：總共（2）；太（1）；路（1）<br />'''譯字彙編'''：<br />1） 日用的（2） 太6:11； 路11:3 | |||
}} | |||
{{mantoulidis | |||
|mantxt=(=τό ψωμί τῆς ἑπόμενης μέρας). Ἀπό τό [[ἐπιοῦσα]] τοῦ [[ἔπειμι]]. Σύμφωνα μέ ἄλλους τό [[ἐπιούσιος]] ἀπό τό [[ἔπειμι]] ([[ἐπί]] + [[εἰμί]]) καί σημαίνει τό ψωμί πού ἀρκεῖ γιά τή [[μέρα]]. | |||
}} | }} | ||