<P> Via linguistic parsing, Jerome translated "ἐπιούσιον" (epiousios) as "supersubstantialem" in the Gospel of Matthew, but chose "cotidianum" ("daily") in the Gospel of Luke . This wide - ranging difference with respect to meaning of epiousios is discussed in detail in the current Catechism of the Catholic Church by way of an inclusive approach toward tradition as well as a literal one for meaning: "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 ." </P> <P> Epiousios is translated as supersubstantialem in the Vulgate (Matthew 6: 11) and accordingly as supersubstantial in the Douay - Rheims Bible (Matthew 6: 11). </P> <P> 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: </P> <Dl> <Dd> 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 . </Dd> </Dl>

Who added the end of the lord's prayer