Heartfelt apologies if you do not have Unicode support in your operating system.
The passages below are displayed in Palatino Linotype font. If you don't have it, get it Matthew 6:11+ÃƒÆ’Ã‚Â±ÃƒÆ’Ã…Â¸++++ ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã‚Â¤-ÃƒÆ’Ã‚Â¼-ÃƒÆ’Ã‚Â¤++++ ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã‚Â++ÃƒÆ’Ã…Â¸+Ãƒâ€šÃ‚Â¦++ -ÃƒÆ’Ã‚Â¤ÃƒÆ’Ã…Â¸++++ ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã¢â‚¬Â°-ÃƒÆ’Ã¢â‚¬Â¡+Ãƒâ€šÃ‚Â¦++ÃƒÆ’Ã…Â¸++-ÃƒÆ’Ã‚Â¢+Ãƒâ€šÃ‚Â¦++++ +Ãƒâ€šÃ‚Â¦ÃƒÆ’Ã…Â¸++-ÃƒÆ’Ã‚Â© ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã‚Â++ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã‚Â»++ -ÃƒÆ’Ã‚Â¢ÃƒÆ’Ã…Â¸+Ãƒâ€šÃ‚Â¦+++Ãƒâ€šÃ‚Â¦-ÃƒÆ’Ã‚Â¼+++++ÃƒÆ’Ã‚Â§ Luke 11:3-ÃƒÆ’Ã‚Â¤ÃƒÆ’Ã…Â¸++++ ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã‚Â¤-ÃƒÆ’Ã‚Â¼-ÃƒÆ’Ã‚Â¤++++ ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã‚Â++ÃƒÆ’Ã…Â¸+Ãƒâ€šÃ‚Â¦++ -ÃƒÆ’Ã‚Â¤ÃƒÆ’Ã…Â¸++++ ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã¢â‚¬Â°-ÃƒÆ’Ã¢â‚¬Â¡+Ãƒâ€šÃ‚Â¦++ÃƒÆ’Ã…Â¸++-ÃƒÆ’Ã‚Â¢+Ãƒâ€šÃ‚Â¦++++ +Ãƒâ€šÃ‚Â¦ÃƒÆ’Ã…Â¸+++Ãƒâ€šÃ‚Â¦++-ÃƒÆ’ ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã‚Â++ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã‚Â»++ -ÃƒÆ’Ã‚Â¤ÃƒÆ’Ã…Â¸++ +Ãƒâ€šÃ‚Â¦+Ãƒâ€šÃ‚Â¦++’ ÃƒÆ’Ã…Â¸+ÃƒÆ’Ã‚Â++ÃƒÆ’Ã…Â¸+Ãƒâ€šÃ‚Â¦-ÃƒÆ’Ã‚Â¼+Ãƒâ€šÃ‚Â¦++
(click on the verse reference to see the chapter in parallel English and Greek)
I had a brief private discussion of this part of the Lord's prayer with Justinianus as the Latin Vulgate translates epiousion
in the Luke passage as cotidianum
, while in the Matthew passage it is supersubstantialem
which is the most correct translation IMHO.
"epiousion" means "that which is essential to live" and the Darby translation which you see parallel with the Greek in the links above is the only one I know of that comes close with "needed". I believe that this is actually in reference to the "bread of life" the body of our Lord Jesus which we receive in the Divine Liturgy, however translating "epiousion" as "daily" loses that meaning.
For you edification, here it is in Aramaic and an English translation
and again with a slightly different translation here http://wwwstaff.murdoch.edu.au/~t-issa/syr/abon.htm
I'd also like to copy a bit of the following link
which explains the terms.
The Greek word epio+Ãƒâ€šÃ‚Â¦sios, which Luther rendered as "t+ÃƒÆ’Ã‚Â±glich" ("daily") and Tyndale in 1525 and the King James Version as "daily," has been the object of lengthy discussion which is not yet finally settled. In my opinion, the decisive fact is that the church father Jerome (ca. A.D. 342-420) tells us that in the lost Aramaic Gospel of the Nazarenes the term mahar appears, meaning "tomorrow,") that here therefore the reference was to bread "for tomorrow. Now it is true that this Gospel of the Nazarenes is not older than our first three gospels; rather it rests on our Gospel of Matthew. Nonetheless the Aramaic wording of the Lord’s Prayer in the Gospel of the Nazarenes ("bread for tomorrow") must be older than the Gospel of the Nazarenes and older even than our gospels. For in first-century Palestine the Lord’s Prayer was prayed in uninterrupted usage in Aramaic, and a person translating the gospel of Matthew into Aramaic naturally did not translate the Lord’s Prayer as he did the rest of the text. Instead, when the translator came to Matthew 6:9-13, he of course stopped translating; he simply wrote down the holy words in the form in which he prayed them day by day. In other words, the Aramaic-speaking Jewish-Christians, among whom the Lord’s Prayer lived on in its original Aramaic wording in unbroken usage since the days of Jesus, prayed, "Our bread for tomorrow give us today."
Jerome tells us even more. He adds a remark telling how the phrase "bread for tomorrow" was understood. He says: "In the so-called Gospel according to the Hebrews20. . . I found mahar, which means ‘for tomorrow,’ so that the sense is, ‘Our bread for tomorrow - that is, our future bread -- give us today.’"21 As a matter of fact, in late Judaism mahar, "tomorrow," mean not only the next day but also the great Tomorrow, the final consummation. Accordingly, Jerome is saying, the "bread for tomorrow" was not meant as earthly bread but as the bread of life. Further, we know from the ancient translations of the Lord’s Prayer, both in the East and in the West, that in the early church this eschatological understanding -- "bread of the age of salvation," "bread of life," "heavenly manna"-- was the familiar, if not the predominant interpretation of the phrase "bread for tomorrow." Since primeval times, the bread of life and the water of life have been symbols of paradise, an epitome of the fullness of all God’s material and spiritual gifts. It is this bread -- symbol, image, and fulfillment of the age of salvation -- to which Jesus is referring when he says that in the consummation he will eat and drink with his disciples (Luke 22:30) and that he will gird himself and serve them at table (Luke 12:37) with the bread which has been broken and the cup which has been blessed (cf. Matt. 26:29). The eschatological thrust of all the other petitions in the Lord’s Prayer speaks for the fact that the petition for bread has an eschatological sense too, i.e., that it entreats God for the bread of life.
THis is probably more than you asked for