Thursday, August 8, 2013

Hapax Legomenon

Hapax Legomenon -- a Greek word used only once and, therefore, without multiple uses, a word whose exact meaning may be difficult to surmise. . . Or, in this case, a word which occurs several times but in parallel texts, as in Matthew and Luke...

Here is a good overview of the difficulty that lies in exactly translatingΤὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον  -- "Give us today our daily bread,"  -- Matthew 6:11...  The Greek term otherwise used throughout the New Testament for "daily" is kath hemeran (καθ' ἡμέραν, "according to the day"). Epiousios was rendered as cotidianum ("daily") in the Vetus Latina and revised to supersubstantialem in the Vulgate, albeit only in Matthew's version.

HT to Msgr Pope

Within the Lord’s prayer is a mysterious word that both Greek and Biblical scholars have little agreement over or even a clear understanding of in terms of its precise meaning.  Most Christians who do not read Greek are unaware of the difficulties and debate surrounding the word. They simply accept that the most common English translation of the Our Father as undisputed. To them the problem is largely unknown.
The mysterious word occurs right in the middle of the prayer: τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον (ton arton hēmōn ton epiousion) which is rendered most usually as “give us this day our daily bread.”

The problematic word is epiousion. The difficulty is that the word seems to exist nowhere else in ancient Greek and that no one really knows what it means. Even the Greek Fathers who spoke and wrote Greek as their mother-tongue were unaware of its exact meaning. It occurs no where else in the Bible (with the exception of the parallel passage in Luke’s version of the Our Father in Luke 11:3). It appears nowhere in wider Greek literature, whether Christian or Pagan. The early Church Father Origen, a most learned and well read man, thought that Matthew and Luke, or the early Church had “made up” or coined the term.

So, frankly, we are at a loss as to the exact and original meaning of this word! It’s actually pretty embarrassing when you think of it. Right there in the most memorable text of Christendom is a word whose meaning seems quite uncertain.

Now, to be sure, over the centuries there have been many theories and positions as to what this word is getting at. Let’s look at a few.
  1. Grammatical Analysis- The Greek word seems to be a compound word from epi+ousios. Now epi means over, above, beyond, in addition to, or some similar superlative. Ousious refers to the substance of something. Hence, to put these words together we have something amounting to supersubstantial, or super-essential.
  2. The Eucharist – Some of the Greek and Latin Fathers thought is clearly referred to the Eucharist and surely not to ordinary food or bread. Origien for example cites how Jesus rebuked the people in John 6 for seeking bread that perishes rather than the Bread which endures unto eternal life which is Jesus’ flesh and which he will give us. (cf Origen On Prayer 27.2) St. Cyprian too, while admitting that “bread” can be understood simply, goes on to advance that the bread referred to here is more certainly Christ himself in the Eucharist (cf. Treatise on the Lord’s Prayer, 18).
  3. Ordinary and daily bread – St. John Chrysostom however favors a notion that the bread for which we pray is only “bread for today: Just enough for one day….Here Jesus condescends to the infirmity of our nature….[which] does not permit you to go without food….I require necessary food not a complete freedom from natural necessities….It is not for wastefulness or extravagant clothing that we pray, but only for bread and only for bread on a daily basis so as not to worry about tomorrow (Gospel of Matthew Homily 19.5)
  4. Bread for tomorrow – St. Jerome says, The word used by the Hebrews to denote supersubstantial bread is maar. I found that it means “for tomorrow” so that the meaning here is “give us this day our bread for tomorrow” that is, for the future (Commentary on Matthew 1.6.11). Many modern scholars favor this understanding as well.
  5. Supernatural bread – But St. Jerome also says in the same place: We can also understand supersubstantial bread in another sense as bread that is above all substances and surpasses all creatures (ibid). In this sense he also seems to see it linked to the Eucharist. When he translated the text into Latin as the Pope had asked him to do he rendered it rather literally: panem nostrum supersubstantialem da nobis hodie (give us today our supersubstantial bread). If you look up the text of Matthew 6:11 in the Douay Rheims Bible you will see the word “supersubstantial” since that English text renders the Vulgate Latin quite literally.
  6. Every good thing necessary for subsistence – The Catechism of the Catholic Church adopts an inclusive approach: 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 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 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. (CCC # 2837) As such the Catechism attempts no resolution to the problem but simply indicates that several interpretations are possible and non-exclusive to one another.
So when we have a Greek word that is used no where else and when such important and determinative Fathers struggle to understand it and show forth rather significant disagreement, it seems clear that we have something of a mystery.

Reverencing the Mystery – But perhaps the Lord intended that we should ponder this text and see a kind of multiple meaning. Surely it is right that we should pray for our worldly food. Likewise we should pray for all that is needed for subsistence, whether just for today or for tomorrow as well. And surely we should ask for the Bread of Life, the Holy Eucharist which is the necessary Bread that draws us to eternal life and which (Who) is over and above all earthly substances.

My Comments:

I rather like that the meaning is more expansive than narrow; a little mystery there only enhances our appreciation for the meaning and the prayer prayed so often.  I do like both the ties to the supersubstantial bread of the Eucharist, Christ's body, and the eschatological  emphasis on the idea of the future bread.  Even more I like that we cannot forget that it is not merely the bread eaten by the mouth but the Bread of Life which is the Word of the Lord by which we live and breathe and have our being...


Dr.D said...

Pastor Peters, this is an excellent post, and very significant. We need more like this, more posts that deal specifically with the important theological aspects of what the Bible is all about. In writing this, I think that you will have given many people a lot to think about every time they pray the Our Father. Thank you.

Fr. D+
Anglican Priest

Ted Badje said...

Bread, as in the Lord's Prayer - anything that feeds body, mind, and soul. Christ often employed holistic ministry.