Give Us This Day Our Supersubstantial Bread: The Eucharistic Heart of the Lord’s Prayer

When I first contemplated the words of the Lord’s Prayer, the line “Give us this day our daily bread” initially seemed straightforward. At the time, I interpreted it as a clear reference to the Eucharist, which I was receiving daily. However, I began to question the phrasing—why the apparent redundancy between “daily” and “give us this day”? Surely, such a deliberate prayer held deeper layers of meaning.

As I delved further, my suspicions were confirmed. Others had long wrestled with this line, and interpretations varied widely. At the heart of the mystery lies the Greek word ἐπιούσιος (epiousios), often translated as “daily,” though its precise meaning remains elusive. This rare term, found only in the Lord’s Prayer, has sparked centuries of debate among theologians and scholars. Some interpret it as a plea for physical sustenance, while others see it as pointing to spiritual nourishment, particularly the Eucharist, or even as a reference to the eschatological “bread” of the world to come.

By examining the original Greek, the historical context, and the writings of the Church Fathers, this post seeks to uncover the depth of this petition. Far beyond a simple request for sustenance, it calls us to reflect on the Eucharist, the New Exodus, and our ultimate journey to the Promised Land of Heaven. Through these lenses, the prayer’s layers of meaning unfold, offering a richer understanding of how this simple line connects the temporal with the eternal.

The Original Greek and Its Meaning

The line in question, as written in the Gospel of Matthew, reads:
τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον.

The transliteration is:
Ton arton hēmōn ton epiousion dos hēmin sēmeron.

Word-by-word literal meanings:

• τὸν ἄρτον (ton arton): the bread
• ἡμῶν (hēmōn): of us/our
• τὸν ἐπιούσιον (ton epiousion): (mysteriously) supersubstantial, supernatural, or daily
• δὸς (dos): give
• ἡμῖν (hēmin): to us
• σήμερον (sēmeron): today/this day

A Mysterious Neologism: Why “Daily” Falls Short

The key word, ἐπιούσιος, is unique to the Lord’s Prayer, appearing nowhere else in ancient Greek literature. This uniqueness suggests that its meaning is intentionally extraordinary. A neologism—a word seemingly coined specifically for this prayer—demands closer scrutiny, as it signals a concept that transcends ordinary language.

Some scholars trace ἐπιούσιος to the roots epi (“upon,” “above,” or “beyond”) and ousia (“being” or “substance”), yielding a translation such as “supersubstantial” or “supernatural.” St. Jerome embraced this interpretation in the Latin Vulgate, rendering the word as supersubstantialem. This choice aligns with the Eucharistic overtones of the prayer.

However, many English translations render ἐπιούσιος as “daily,” following an understanding that combines epi- (“for”) and ousia (“being”), producing the sense of “bread for today.” Early Latin texts, such as the Vetus Latina and writings of Tertullian, often adopted this interpretation. Yet this translation poses significant challenges:

1. Greek already has a clear and commonly used word for “daily”—ἡμέραν (hemeran)—making the use of ἐπιούσιος seem unnecessary if “daily” were intended.
2. Translating it as “daily” creates redundancy in the line “Give us this day our daily bread,” which contradicts the prayer’s elegance and economy.
3. ἐπιούσιος stands out as the only non-possessive adjective in the entire prayer, emphasising its unique importance.
   

The early Greek-speaking Christians who coined ἐπιούσιος likely did so to convey Christ’s message in its fullness. The intentionality of this word suggests a meaning far beyond “daily,” pointing instead to a bread that transcends ordinary sustenance—bread that nourishes both body and soul. It beckons us to reflect on the Eucharist, the true Bread of Life, which exceeds all earthly provision.

The New Exodus and the Bread from Heaven

The concept of ἐπιούσιος bread finds deep resonance in the New Exodus inaugurated by Christ. Just as Moses led the Israelites out of the slavery of Egypt, Christ leads humanity out of the bondage of sin. This typology extends to the miraculous provision of bread:

During their journey in the wilderness, the Israelites were sustained by manna, described as the “bread of angels” (Psalm 78:25). Yet, this manna was a temporary provision, pointing forward to a greater reality. Those who ate it still died. In contrast, Jesus offers Himself as the true Bread of Life:

“I am the bread of life. Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die.” (John 6:48-50)

As with all typologies, the new reality exceeds the old. Just as Christ, the New Adam, surpasses the first Adam, and Mary, the New Eve, perfects the role of the first Eve, so too does the Eucharist transcend the manna of the wilderness. While manna sustained the Israelites physically, the Eucharist sustains us spiritually and eternally, nourishing us for our journey to the new Promised Land—the eternal Kingdom of Heaven.

The Covenant Meal: Jesus as the New Moses

This petition also recalls the covenantal meals that mark pivotal moments in salvation history.

In the Old Covenant, Moses and the elders of Israel ascended Mount Sinai, where they saw God and partook in a sacred meal, sealing the covenant (Exodus 24:9-11). This meal symbolized communion with God and His promises to His people.

In the New Covenant, Jesus, the new and greater Moses, gathered His disciples at the Last Supper. This meal was not merely symbolic but transformative, as Christ instituted the Eucharist. He offered His Body and Blood as the true sacrificial Lamb, fulfilling the Passover and establishing the new and eternal covenant.

By praying for ἐπιούσιος bread, we participate in this covenantal reality, uniting ourselves with the Last Supper and looking forward to the heavenly banquet.

The Eucharistic Dimension: The Catechism and the Fathers Speak

The Church’s teaching further illuminates the Eucharistic meaning of ἐπιούσιος. The Catechism of the Catholic Church explicitly connects this petition to the Bread of Life:

The writings of the Church Fathers deepen this understanding:

• St. Cyprian of Carthage:
  “We ask that this bread be given to us daily, that we who are in Christ and daily receive the Eucharist as the food of salvation, may not, by the interposition of some heinous sin, be separated from Christ’s Body, and thus deprived of the heavenly Bread.”
  
• Origen:
  “If you understand the word [ἐπιούσιος] spiritually, it means the bread that is above all substances, or the bread that contains in itself the substance of all joys. This bread is life, and light, and truth, and the Word of God.”
  
• St. Cyril of Jerusalem:
  “This petition teaches us to ask for bread, but not ordinary bread. Rather, it commands us to ask for the heavenly and life-giving Bread that nourishes our soul. This Bread is Christ, who said, ‘I am the Bread of Life.’”
  

Bread for the Journey and Beyond

The petition for ἐπιούσιος bread in the Lord’s Prayer is much more than a request for sustenance. The deliberate use of the rare Greek word ἐπιούσιος signals something extraordinary—a bread that nourishes both body and soul, pointing to the Eucharist as the true Bread of Life.

Typologically, this bread surpasses the manna given to the Israelites during the Exodus. While manna sustained them temporarily, the Eucharist offers eternal life, fulfilling Christ’s promise to lead us to the Promised Land of Heaven. As with all typologies, the new far exceeds the old: just as Christ, the New Moses, and Mary, the New Eve, transcend their counterparts in the Old Covenant.

This prayer also connects us to the sacred covenantal meals of salvation history, from Mount Sinai to the Last Supper. In asking for this bread, we enter into communion with Christ, who sustains us on our journey toward eternal life.

By praying these words, we acknowledge our dependence on God’s providence, partake in the life-giving mystery of the Eucharist, and look forward to the heavenly banquet.