ἐπιούσιος: Difference between revisions
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|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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Revision as of 16:58, 28 August 2017
English (LSJ)
ον, either,
A sufficient for the coming (and so current) day, (ἐπιοῦσα (sc. ἡμέρα)), or, for the day (ἐπὶ τὴν οὖσαν (sc. ἡμέραν)), ἄρτος Ev.Matt.6.11, Ev.Luc.11.3; τὰ ἐ. dub. sens. (cf. Phil.Woch.47.889) in Sammelb.5224.20. (Very rare word in Origen's day, De Orat. 27.7.)
German (Pape)
[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.
Greek (Liddell-Scott)
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.
French (Bailly abrégé)
ος, ον :
du jour suivant, quotidien.
Étymologie: ἔπειμι².
English (Strong)
perhaps from the same as ἐπιοῦσα; tomorrow's; but more probably from ἐπί and a derivative of the present participle feminine of εἰμί; for subsistence, i.e. needful: daily.
English (Thayer)
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.)
