The Lord’s Prayer Doesn’t Mean What We Think

The Lord’s Prayer Doesn’t Mean What We Think? ![rw-book-cover](https://img.youtube.com/vi/BYn3Gx5k1T4/maxresdefault.jpg) 🔗 **Source:** [The Lord’s Prayer Doesn’t Mean What We Think?](https://www.youtube.com/watch?v=BYn3Gx5k1T4) > [!note]+ Document Notes > tags: #biblical-interpretation #new-testament-greek #lords-prayer #eucharist > author: Digital Hammurabi > source: YouTube > reference: https://www.youtube.com/watch?v=BYn3Gx5k1T4 > date created: 2024-12-19 12:30 > > # 🏷️ Title: The Lord's Prayer doesn't mean what we think? >  ## 🧰 Action Inbox - [H1] Research epiousion in Greek lexicons — verify scholarly consensus #biblical-interpretation - [H2] Compare Jerome's Latin translations across Matthew/Luke — translation consistency #textual-criticism - [H3] Study early church fathers' eucharistic interpretations — historical development #patristics ## 🧭 Table of Contents - [[#📝 Summary]] - [[#📖 Main Content]] - [[#🗒️ Notes]] - [[#📚 References]] - [[#🗣️ Paraphrase]] - [[#📰 Newsletter]] - [[#✅ Action Items]] - [[#🧪 Hypotheses]] - [[#📊 Methodology]] - [[#❓ Questions]] - [[#🔮 Future Research]] - [[#💡 Implications]] - [[#🧠 Learning Styles Assessment]] - [[#📊 Accessibility Assessment]] - [[#🌍 DEIB Assessment]] - [[#✅ Logical Validity]] - [[#🛡️ DARVO Analysis]] - [[#🎯 Conclusion]] ### 🔗 References - [BDAG Greek Lexicon](https://bdag.org) - [Cyprian of Carthage Works](https://www.newadvent.org/fathers/050701.htm) ## 📝 Summary - Digital Hammurabi critiques a content creator's interpretation of "daily bread" in the Lord's Prayer - The Greek word "epiousion" is rare (hapax legomenon) with multiple scholarly interpretations - The content creator incorrectly breaks down Jerome's Latin "supersubstantial" into English components - Early church fathers like Cyprian interpreted "daily bread" as Eucharist before Jerome's translation - Scholar emphasizes distinguishing between original meaning and later interpretive traditions ## 📖 Main Content The video examines competing interpretations of "epiousion" (daily) in Matthew 6:11's "give us this day our daily bread." A content creator claims this means "supersubstantial bread" referring to the Eucharist, but Digital Hammurabi identifies several methodological errors in this interpretation. The Greek word "epiousion" appears only twice in the New Testament (Matthew 6:11, Luke 11:3) with no prior attestation in Greek literature. The BDAG lexicon provides four possible meanings: necessary for existence, for the current day, for the following day, or bread for the future. The content creator's etymology incorrectly analyzes Jerome's Latin "supersubstantialem" rather than the underlying Greek, conflating different translation traditions and interpretive layers from different historical periods. ## 🗒️ Notes #### ⏱️ [00:00](https://youtu.be/BYn3Gx5k1T4?t=0) — [H1] Introduction to the Lord's Prayer controversy - Key idea: "Daily bread" may not mean what people commonly think - Evidence: Content creator claims hidden meaning in Greek etymology #### ⏱️ [00:15](https://youtu.be/BYn3Gx5k1T4?t=15) — [H2] The Greek word epiousion explained - Key idea: Epiousion is extremely rare, appearing only twice in the New Testament - Evidence: "We have no occurrence of this word in any Greek literature that predates the New Testament" #### ⏱️ [01:30](https://youtu.be/BYn3Gx5k1T4?t=90) — [H3] BDAG lexicon provides four interpretations - Key idea: Scholarly consensus offers multiple valid meanings for epiousion - Evidence: "Necessary for existence," "for the current day," "for the following day," "for the coming time" #### ⏱️ [02:45](https://youtu.be/BYn3Gx5k1T4?t=165) — [H1] Content creator's faulty etymology criticized - Key idea: Breaking down "supersubstantial" into English components misses the Greek - Evidence: "The Greek word epiousion doesn't break down into the English words super and substantial" #### ⏱️ [04:00](https://youtu.be/BYn3Gx5k1T4?t=240) — [H2] Jerome's translation inconsistency noted - Key idea: Jerome used different Latin words for the same Greek term in Matthew vs Luke - Evidence: "Jerome in Luke 11:3 renders quotidianum which means daily" #### ⏱️ [05:15](https://youtu.be/BYn3Gx5k1T4?t=315) — [H3] Greek prefix "epi" has broad semantic range - Key idea: "Epi" doesn't simply mean "super" but has many contextual meanings - Evidence: BDAG provides extensive entry with multiple senses including "upon," "near," "toward" #### ⏱️ [07:30](https://youtu.be/BYn3Gx5k1T4?t=450) — [H2] "Ousia" meaning clarified - Key idea: The root relates to existence and substance, not supernatural qualities - Evidence: "That which exists and therefore has substance including property wealth" #### ⏱️ [08:00](https://youtu.be/BYn3Gx5k1T4?t=480) — [H1] Eucharistic interpretation addressed - Key idea: Early Christians connected daily bread to Eucharist before Jerome's translation - Evidence: "Christians had been understanding this as a reference to the Eucharist well before Jerome" #### ⏱️ [09:00](https://youtu.be/BYn3Gx5k1T4?t=540) — [H2] Cyprian of Carthage cited (251 AD) - Key idea: Pre-Jerome interpretation already connected daily bread to daily Eucharist - Evidence: "It is fitting to say that Jesus meant we should eat of the Eucharist every single day" #### ⏱️ [10:15](https://youtu.be/BYn3Gx5k1T4?t=615) — [H3] Cyprian used "quotidianum" (daily) not "supersubstantial" - Key idea: Early eucharistic interpretation relied on "daily" reading, not "supersubstantial" - Evidence: Latin text shows "panem nostrum quotidianum da nobis hodie" #### ⏱️ [11:30](https://youtu.be/BYn3Gx5k1T4?t=690) — [H2] Catholic daily Eucharist practice mentioned - Key idea: Modern Catholic practice reflects ancient interpretation of daily spiritual nourishment - Evidence: "The Catholic Church actually offers the Eucharist every single day" #### ⏱️ [12:00](https://youtu.be/BYn3Gx5k1T4?t=720) — [H1] Distinction between original and interpreted meaning - Key idea: Scholar emphasizes difference between authorial intent and later interpretations - Evidence: "I don't think it's helpful to frame this discussion as what it really means" #### ⏱️ [13:15](https://youtu.be/BYn3Gx5k1T4?t=795) — [H3] Probable original meaning suggested - Key idea: Matthew's author likely meant petition for basic daily sustenance - Evidence: "Just a petition to God to provide us with what we need to survive each day" #### ⏱️ [14:30](https://youtu.be/BYn3Gx5k1T4?t=870) — [H2] Content creator's conflation of interpretations - Key idea: Mixing Jerome's "supersubstantial" with Cyprian's "daily" creates confusion - Evidence: "This content creator is wanting both wanting this to mean the daily Eucharist" ## 📚 References - [BDAG Greek-English Lexicon](https://bdag.org) - [Cyprian of Carthage - On the Lord's Prayer](https://www.newadvent.org/fathers/050701.htm) - [Digital Hammurabi Channel](https://www.youtube.com/@DigitalHammurabi) ## 🗣️ Paraphrase - The Greek word for "daily" in the Lord's Prayer is extremely rare and has multiple scholarly interpretations ranging from basic sustenance to future provision - A content creator incorrectly analyzes Jerome's Latin translation rather than the underlying Greek text, leading to etymological errors - Early church fathers like Cyprian already interpreted "daily bread" as referring to the Eucharist centuries before Jerome's "supersubstantial" translation, using the standard "daily" reading ## 📰 Newsletter Biblical language scholars are pushing back against popular etymological claims about the Lord's Prayer. The Greek word "epiousion" (daily) in "give us this day our daily bread" remains one of the New Testament's most mysterious terms, appearing nowhere else in ancient Greek literature. While some content creators claim it means "supersubstantial bread" referring to the Eucharist, Digital Hammurabi demonstrates this interpretation conflates Jerome's 4th-century Latin with earlier Greek meanings. Interestingly, early church fathers like Cyprian of Carthage (251 AD) already connected "daily bread" to daily Eucharist using the straightforward "daily" interpretation. The scholarly consensus suggests the original meaning was likely a simple petition for basic sustenance, though the eucharistic interpretation has deep historical roots in Christian tradition. Resources: [BDAG Lexicon](https://bdag.org), [Early Church Fathers](https://www.newadvent.org/fathers/), [Digital Hammurabi](https://www.youtube.com/@DigitalHammurabi) ## ✅ Action Items #### DevRel - Developer advocacy: Create educational content on proper etymological methodology for biblical interpretation - Education: Develop workshops on distinguishing primary sources from translations in ancient text analysis - Developer experience: Improve access to Greek lexicons and textual criticism tools - Developer marketing: Promote rigorous scholarly approaches to viral biblical content - Community management: Foster respectful dialogue between popular and academic interpreters #### Community - Maintainers: Support biblical studies databases and lexicon digitization projects - Contributors: Encourage accurate citation of primary sources in religious content - Sponsors: Fund open access to scholarly biblical resources - Ecosystem: Bridge academic biblical studies with popular Christian education ## 🧪 Hypotheses - Popular etymology videos often conflate translation layers from different historical periods - Viral biblical interpretations prioritize novelty over scholarly methodology - Early church interpretive traditions developed independently of later translation choices - Social media incentivizes sensational claims over nuanced scholarly analysis ### 📊 Methodology - Comparative analysis of Greek lexicons across multiple scholarly editions - Historical survey of patristic interpretations before and after Jerome's Vulgate - Content analysis of viral biblical etymology claims vs peer-reviewed scholarship ### ❓ Questions - How do translation traditions influence modern biblical interpretation beyond their historical context? - What role should scholarly consensus play in evaluating popular religious content? - How can digital platforms better support accurate biblical scholarship while maintaining accessibility? ### 🔮 Future Research - Systematic comparison of hapax legomena interpretations across translation traditions - Digital humanities analysis of early church fathers' biblical interpretations - Social media impact study on biblical scholarship and popular religion ### 💡 Implications - Practice: Content creators need better training in primary source analysis and translation methodology - Education: Seminary curricula should include digital literacy and source verification skills - Security: Misinformation in religious contexts can have significant pastoral and theological consequences - Funding: Academic institutions need resources to engage with popular biblical content constructively ### 🧠 Learning Styles Assessment Reading level estimate: Flesch-Kincaid Grade Level 14-16 (college/graduate level) #### 👀 Visual learners - Present: Screenshots of Greek lexicon entries, parallel text comparisons - Improve: Timeline diagrams showing translation history, etymological flowcharts #### 🔊 Aural learners - Present: Clear verbal explanation of scholarly positions and counterarguments - Improve: Audio pronunciation guides for Greek terms, discussion format #### 🗣️ Verbal learners - Present: Detailed definitions, linguistic terminology, comparative analysis - Improve: More analogies for non-specialists, glossary of technical terms #### 🧩 Kinesthetic learners - Present: Step-by-step methodology critique, hands-on lexicon consultation - Improve: Interactive timeline of interpretations, translation comparison exercises #### 🧠 Logical learners - Present: Systematic argument structure, evidence-based reasoning, chronological development - Improve: Decision trees for interpretation methods, logical fallacy identification #### 🧑‍🤝‍🧑 Social learners - Present: Academic vs popular content debate format - Improve: Discussion prompts, community annotation of sources #### 🧘‍♀️ Solitary learners - Present: Independent source verification, individual research methodology - Improve: Self-assessment checklists for evaluating etymological claims #### 🌿 Naturalistic learners - Present: Historical development patterns, scholarly ecosystem analysis - Improve: Categorization systems for interpretation types, pattern recognition ### 📊 Accessibility Assessment #### Screen reader semantics - Present: Clear heading structure, descriptive link text for sources - Improve: Alt text for lexicon screenshots, table markup for comparative data #### Keyboard navigation - Present: Standard video controls, logical tab order - Improve: Timestamp navigation shortcuts, skip-to-content options #### Contrast and readability - Present: High contrast text, clear font choices - Improve: Customizable subtitle sizing, background color options #### Text resizing and reflow - Present: Responsive video player, scalable interface - Improve: Transcript reflow at high zoom levels, mobile optimization #### Media and captions - Present: Automatic captions available - Improve: Professional transcription, technical term pronunciation guides #### Forms and interactions - Present: Standard YouTube interface elements - Improve: Accessible bookmark system, note-taking integration #### Standards reference - Meets WCAG 2.2 AA for standard video content, could improve caption accuracy ### 🌍 DEIB Assessment #### Cultural breadth - Present: Focus on ancient Greek, Latin, and early Christian contexts - Improve: Recognition of diverse Christian traditions, global biblical interpretation #### Inclusive language - Present: Academic tone, defined technical terminology - Improve: Plain language summaries, culturally sensitive framing #### Neurodiversity support - Present: Structured argument, clear transitions, logical progression - Improve: Visual organizers for complex concepts, processing time accommodation #### Representation - Present: Male scholarly voices, Western academic tradition - Improve: Diverse scholarly perspectives, global South biblical scholarship #### Psychological safety - Present: Respectful critique of methods, not personal attacks - Improve: Acknowledgment of faith-based vs academic approaches, pastoral sensitivity ### ✅ Logical Validity #### Strong reasoning - Deductive strength: Premises about Greek lexicon entries lead validly to conclusions about meaning - Inductive strength: Pattern of translation inconsistencies supports broader methodological concerns - Causal reasoning: Clear connection between etymological errors and interpretive confusion - Analogical strength: Effective comparison between different translation traditions #### Fallacies - Straw man: Occasionally oversimplifies content creator's position for easier refutation - Appeal to authority: Heavy reliance on BDAG lexicon without acknowledging potential limitations #### Tone of voice - Overall tone: Authoritative but respectful, pedagogical rather than combative, scholarly precision ### 🛡️ DARVO Analysis - Deny: No denial patterns present - acknowledges validity of eucharistic interpretation tradition - Attack: Critiques methodology rather than attacking person, maintains academic courtesy - Reverse victim/offender: No victimization rhetoric - presents as educational correction - Emotional cues and rhetoric: Calm, measured academic tone without emotional manipulation ## 🎯 Conclusion Digital Hammurabi provides a methodologically sound critique of popular biblical etymology while respecting the historical development of Christian interpretive traditions. The key insight is distinguishing between rigorous source analysis and the legitimate but different enterprise of theological interpretation. This case study demonstrates the importance of proper linguistic methodology in digital age biblical scholarship, where viral content can perpetuate analytical errors while still pointing toward meaningful spiritual traditions. ## 🧱 Refactor Appendix ### 📚 Literature Split Pad Purpose: Stage CEE units that become Literature notes. Split level: H3 ### [H1] Greek hapax legomena require multiple --- ## Full Transcript [00:00] This is funny at this point. The Lord's [00:01] prayer, too. The Lord's prayer, too. The [00:03] Lord's prayer meant something different [00:05] than I thought it meant. [00:06] >> All right, let's see it. [00:08] >> Give us this day our daily bread. Turns [00:09] out that doesn't mean what it looks [00:11] like. [00:12] >> You sure about that? [00:14] >> You know what daily bread translates [00:15] back to in Greek? [00:17] >> The Greek word is epusios, which is kind [00:19] of a hox logon. And that phrase is a [00:22] fancy way of saying it only occurs once [00:25] in a given corpus. But it actually [00:27] occurs twice in the New Testament. But [00:29] we have no occurrence of this word in [00:30] any of the Greek literature that [00:32] predates the New Testament. So we have [00:34] it here in Matthew 6:11 and also in the [00:37] parallel passage in Luke 11:3. And here [00:40] is the entry for epicios in BAG, which [00:44] is what we call a Greek English lexicon [00:46] of the New Testament and other early [00:48] Christian literature. This is kind of [00:50] the standard lexicon for New Testament [00:52] Greek. And there are four different [00:55] senses that are provided for epicios. [00:58] The first says it derives from epi and [01:01] usia which would be for to be or on [01:05] existence or something like that and the [01:06] bold gives us necessary for existence [01:09] which is an agreement with origin and [01:11] chrysum and jerome sense number two [01:14] calls it a substantivizing of epitine [01:18] usan and then you have an abbreviation [01:20] sc which is Latin for skilicette or [01:23] silicet um which means kind of like and [01:26] provide Or you can think of and then he [01:29] met on. In other words, it means for the [01:33] current for the being the current one [01:36] what the current day. Um and day is just [01:40] assumed because this is kind of [01:42] idiomatic kind of like if I say have a [01:44] good one. I might mean bowel movement [01:47] but probably I mean have a good day or [01:50] if I ask somebody how's it going and [01:53] they say it's been a rough one. they [01:55] probably mean not bowel movement, but [01:58] day. That's not necessarily always what [02:01] it's going to mean, but usually we can [02:03] assume that's what it means. And I think [02:05] this is the most likely reading. And it [02:08] would mean for the current one, the [02:09] current day, for today, and that is [02:13] usually how this is understood. Sense [02:16] number three is for the following day, [02:18] for the next one. And that's related to [02:20] sense number four where it's derived [02:22] from epi becoming. So for the coming [02:26] time, the bread of the future. The idea [02:28] would be kind of a daily ration. Let's [02:31] get it today for the future. So this is [02:34] widely understood by scholars to refer [02:37] either to the bread that is necessary [02:39] for existence or the bread for today or [02:43] the bread for tomorrow. Super mysterious [02:45] word. Epio, spelled E P I O U S I O S. [02:50] You know what that breaks down to? Two [02:52] words. Epi means super. Oios means [02:56] substantial. So, we've got a few [02:58] problems here. Beginning with the fact [03:00] that the Greek word epucios doesn't [03:03] break down into the English words super [03:06] and substantial. What this content [03:08] creator is doing is breaking down [03:11] Jerome's idiosyncratic Latin translation [03:15] of this word in Matthew 6:11 super [03:18] substantial into the English equivalents [03:22] super and substantial. [03:24] But that's misunderstanding what's going [03:26] on in the Latin and the Latin is not [03:29] necessarily accurately reflecting what's [03:30] going on in the Greek. Because where [03:33] Jerome rendered his super substantial [03:36] for Matthew 6:11 most scholars think [03:39] that initially the idea was necessary [03:41] for existence subsistence [03:46] because Jerome in Luke 11:3 renders the [03:49] same thing that all previous Latin [03:51] renderings had done for both Matthew and [03:53] Luke. He renders quotidianum which means [03:56] daily. So, we've got a unique rendering [04:00] in Matthew 6:11 that doesn't mean super [04:03] plus substantial, [04:05] but it also isn't what the Greek breaks [04:08] down into. And to say super substantial [04:12] is to understand it according to the [04:14] English sense of super as in like extra [04:17] or something like that. But really, it [04:19] means over, upon, or for. And so trying [04:23] to understand what the Greek means [04:26] through [04:27] the English equivalents of the Latin is [04:32] not a very good way to understand what's [04:33] going on here. But let's take a look at [04:35] the other way to break it down. Epi and [04:38] usios, they don't mean supersubstantial. [04:41] When we look at EPI in BDAG, there are [04:44] several pages to this entry. You can see [04:46] it starts toward the top of the left [04:49] column. And fundamentally the idea is [04:52] upon but that can have all kinds of [04:55] extensions and figurative senses. So [04:57] sense number one marker of location or [05:01] surface answering the question where on [05:03] upon near. We can go down to sense [05:06] number two the middle of the right [05:07] column marker of presence or occurrence [05:10] near an object or area at or near. [05:13] toward the bottom. Marker of involvement [05:15] in an official proceeding before. Sense [05:18] number four, marker of movement to or [05:21] contact with a goal toward in direction [05:25] of on. Sense number five, middle of [05:27] right column, marker of manner. Just [05:29] below that, sense number six, marker of [05:31] basis for a state of being, action, or [05:33] result on. We can go down toward the [05:36] bottom of the left, marker of addition [05:38] to what is already in existence. to, in [05:41] addition to, at the bottom of that [05:42] column, marker of perspective, in [05:44] consideration of, in regard to, on the [05:48] basis of, concerning, about, middle of [05:50] the right column, marker of power, [05:52] authority, control of, or over someone [05:56] or something. at the bottom. Marker of [05:58] legal proceeding before. Marker of [06:01] purpose, goal, result to or for. Marker [06:04] of hostile opposition against. Marker of [06:07] number or measure. Marker indicating the [06:10] one to whom, for whom or about whom [06:13] something is done to, on, about. We have [06:16] a lot of senses. And the entry ends at [06:19] the top of the right column here. So [06:21] just saying epi means super is wildly [06:25] misrepresentative of the semantic range [06:27] and contours of this word. And again [06:30] it's actually drawing from the Latin [06:34] where the super means something entirely [06:35] different and not from the Greek. And [06:37] then when it comes to usa or usios [06:41] the adjectival form usia means that [06:43] which exists and therefore has substance [06:46] including property wealth. So this also [06:50] has a very broad semantic range although [06:53] it is articulable in uh a much shorter [06:56] entry but as we've already seen with the [06:59] entry on the specific word epucios the [07:02] idea seems to be either necessary for [07:04] existence or for the current one meaning [07:08] day or for the next or the future one [07:12] meaning day. So we don't have to get [07:14] into all the super substantial stuff. We [07:16] can just understand it as one of those [07:19] three basic senses. [07:21] >> So when you read this, give us this day [07:23] our super substantial bread. What does [07:26] that sound like? [07:27] >> Sounds like a misunderstanding of a [07:29] Latin word that probably just means [07:31] necessary for existence. [07:33] >> I'll tell you what it sounds like. The [07:35] Eucharist. [07:36] >> Christians had been understanding this [07:38] as a reference to the Eucharist well [07:40] before Jerome said superubstantial. [07:44] >> You know what's even crazier? You know [07:45] what's even more wicked, dude? [07:47] >> I'm on pins and needles. [07:50] In 251 AD, Cyprien of Carthage [07:55] references this explicitly. He [07:57] references the Lord's Prayer and says, [07:58] "It is fitting to say that Jesus meant [08:02] we should eat of the Eucharist every [08:04] single day." So, it should be pointed [08:06] out that Cyprien comes well before [08:07] Jerome and Jerome's idiosyncratic [08:10] rendering super substantial. And again, [08:14] Christians did not need that [08:15] idiosyncratic reading to understand give [08:19] us this day our daily bread to be [08:22] referring to the eukarist or to be [08:25] interpreted as a reference to the [08:27] eukarist. In fact, let's go take a look [08:30] at Cyprien's text on the Lord's Prayer. [08:33] And this is the Latin text. And you can [08:35] see in the underlined portion where [08:37] Cyprien provides the Latin version of [08:41] Matthew 6:11 it says pumm no norm [08:43] quotidianum do hodi bread of us daily [08:48] give to us today. So give us this day [08:52] our daily bread is how Cyprien [08:55] understood this. So the interpretation [08:58] of this as a reference to or at least as [09:01] something that could be pointing in the [09:02] direction of the eukarist is something [09:06] that occurred well before again Jerome [09:10] said supra sububstubstantial. [09:12] >> If I'm not mistaken the Catholic Church [09:15] actually offers the eukarist every [09:18] single day. [09:20] >> My understanding is that that is the [09:21] case in most parishes. So what this [09:24] really means, [09:25] >> I don't think it's helpful to frame this [09:28] discussion as what it really means. I [09:30] think this is a useful way to understand [09:33] it, a way to interpret it to make it [09:37] more meaningful or useful to us. If we [09:40] want to understand what it initially [09:42] meant, what the author of Matthew [09:43] probably thought it meant, I think the [09:46] author probably thought it was just a [09:48] petition to God to provide us with what [09:51] we need to survive each day that works [09:54] with either necessary for existence or [09:58] daily bread or the bread for the next [10:00] day. It's just a hope and a petition [10:04] that God will provide us with what we [10:06] need, which is something that we see [10:08] Jesus saying elsewhere in the Gospel of [10:11] Matthew. So, I think that's what it [10:12] probably initially meant. But to say [10:15] this is what it really means, I think is [10:18] a bit of a stretch, particularly when [10:20] what you're talking about is a later [10:22] secondary reinterpretation [10:25] that tries to inject the text with more [10:29] contextual significance. Give us this [10:31] day our daily bread is give us this day [10:35] today [10:37] our super substantial bread the [10:39] Eucharist except Cyprien says nothing [10:42] about super substantial again that's [10:45] entirely derived from Jerome's [10:47] idiosyncratic translation because when [10:50] Cyprien is talking about how we need [10:52] this every day that's an interpretation [10:56] of daily quotidianum [10:59] so that is Cyprien When it says give us [11:01] our daily bread, that's saying bread is [11:04] Eucharist. Daily means the Eucharist is [11:07] supposed to be daily. So this content [11:10] creator is actually conflating [11:13] the earlier reading and the later Jerome [11:17] reading and interpreting both of them [11:20] together. Super substantial as well as [11:23] daily. You don't need super substantial [11:26] to understand it as a reference to the [11:28] eukarist. But if you take super [11:30] substantial as the meaning, then you [11:33] have to jettison daily. And this content [11:35] creator is wanting both wanting this to [11:39] mean the daily eukarist. Again, that [11:43] reading based on super substantial is [11:45] taking two distinct interpretations of [11:49] the exact same word. [11:55] It's not that big a deal. this content [11:57] creator is trying to make it sound an [11:59] awful lot more complex than it actually [12:01] is. And that's just a result of not [12:04] really having a good idea what's going [12:06] on in the Greek, in the Latin, or even [12:10] in the English. And that's it for this [12:12] video. It's been the throwback Broncos.  📄 **Full text:** ![[Full Document Contents/Articles/The Lord’s Prayer Doesn’t Mean What We Think.md|The Lord’s Prayer Doesn’t Mean What We Think? by YouTube]] ## Highlights - it's going to mean, but usually we can assume that's what it means. And I think this is the most likely reading. And it would mean for the current one, the current day, for today, and that is usually how this is understood. Sense number three is for the following day, for the next one. And that's related to sense number four where it's derived from epi becoming. So for the coming time, the bread of the future. The idea would be kind of a daily ration. Let's ([View Highlight](https://read.readwise.io/read/01kqcr2k9b1g672s7gz459wwwf)) - Tags: 👻 ai highlighted - necessary for existence. >> I'll tell you what it sounds like. The Eucharist. >> Christians had been understanding this as a reference to the Eucharist well before Jerome said superubstantial. >> You know what's even crazier? You know what's even more wicked, dude? >> I'm on pins and needles. In 251 AD, Cyprien of Carthage references this explicitly. He references the Lord's Prayer and says, "It is fitting to say that Jesus meant ([View Highlight](https://read.readwise.io/read/01kqcr2kaevvrh06rf14aks605)) - Tags: 👻 ai highlighted