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Verse of the New Testament; part of the Lord's Prayer

Matthew 6:11 is the eleventh verse of the sixth chapter of the Gospel of Matthew in the New Testament and forms part of the Sermon on the Mount. This verse is the third one of the Lord's Prayer, one of the best known parts of the entire New Testament. This brief verse contains the fourth petition to God.

There are multiple ways of interpreting this verse, primarily because of the uncertain translation of the word epiousios. The original word ἐπιούσιος (epiousios), commonly characterized as daily, is unique to the Lord's Prayer in all of ancient Greek literature. The word is almost a hapax legomenon, occurring only in Luke and Matthew's versions of the Lord's Prayer, and nowhere else in any other extant Greek texts. Several other terms in the New Testament are also translated as daily, but they all reference hemeran (ἡμέραν, "the day"), which does not appear in this usage.

In the New Testament era, bread was the most important food, especially for the poor and dispossessed segments of society who Jesus frequently refers to in the Sermon on the Mount. Bread was so large a part of the diet, that translating the term as simply food may be closer to its contemporary understanding. Boring believes that while there may be other metaphorical meanings, this basic meaning of bread as sustenance would always have been read into the verse. Early adopters of the "daily" interpretation include the Vetus Latina manuscripts, John Chrysostom, Gregory of Nyssa, and Theodore of Mopsuestia. The translation of quotidianum was also used by Jerome, not while translating Matthew but when translating the same word in the Sermon in Luke. Quotidianum became the standard term in the Catholic liturgy, as the Lord's Prayer used an earlier translation than the Vulgate. One problem with this interpretation is that in Matthew 6:31 only a few verses later, Jesus tells his followers to not worry about things such as food. Raymond E. Brown rejects the literal interpretation as the rest of the prayer is clearly metaphorical and eschatological, and a literal request for bread is out of place. Barclay M. Newman's A Concise Greek English Dictionary of the New Testament, published in a revised edition in 2010 by the United Bible Societies has the following entry:
ἐπι|ούσιος, ον (εἰμί) of doubtful meaning, for today; for the coming day; necessary for existence It thus derives the word from the preposition ἐπί (epi) and the verb εἰμί (eimi), from the latter of which are derived words such as οὐσία (ousia), the range of whose meanings is indicated in A Greek English Lexicon. Daily remains the most common translation. William Hendriksen observes that, without any real proof for alternate readings, there is no need to abandon the traditional translation that readers are familiar with. "Daily", he says, is also quite close to both the "necessary for survival" and "for the coming day" meanings, which are the most popular among scholars.

This verse can also be read in an eschatological context. Epiousios can be translated as "bread for tomorrow" or "bread for the future." This translation is also advanced as a possibility by Jerome. The link to the manna provided by God to the Israelites during Exodus could represents the reward the faithful can expect from God at the end of times. Thus the prayer could be calling for a new eschatological exodus.

Augustine: These three things therefore which have been asked in the foregoing petitions, are begun here on earth, and according to our proficiency are increased in us; but in another life, as we hope, they shall be everlastingly possessed in perfection. In the four remaining petitions we ask for temporal blessings which are necessary to obtaining the eternal; the bread, which is accordingly the next petition in order, is a necessary.