PATER NOSTERand the Mystical Sign of the Eucharist
Πάτερ ‘ημω̃ν ‘ο ε̉ν τοι̃ς
ου̉ρανοι̃ς· ‘αγιασθήτω τὸ
Saying PATER NOSTER, one asks G-d's Heavenly Will be done on Earth, i.e. that people be saved forgiving debts of each other to each other(turning the other cheek, not revenging to multiply evil).
This Heavenly Will becomes reality, when people desire G-d's protection (ρυ̃σαι ‘keep from’) of a temptation not to forgive, because, if not desiring this, they themselves inevitably find themselves in a hard test (at least here πειρασμός takes a NT meaning of temptation, temptation being πονηρός, ‘malign’, or ‘evil’).
’επιούσιος (’άρτος) – food indispensable to maintain a day-long life, i.e. food for a current day, as it was in case of manna (Ex 16:16 and 19 f.), to which the Lord Y-shua‘ equates the Atoning Sacrifice of His Body. This equation conforms to a primitive prehistoric contracting a covenant through an innocent sacrifice (Genesis 15:8–17 = Jeremiah 34:18 !). However it weakly conforms to Gentile (gôjîm, ’εθνικοί, Matth 6:7) materialistic explanation of material bread miraculously turning into material Body, or to Gentile „purely remembrance" when a slice of Word is allegedly cut off from a loaf of Bible Bread (“we are not cannibals!”). It rather means that a member of the Covenant eats his own part of the sacrifice (“ratifies the Covenant” anew from his side, when coming back to it e.g. after his own transgression or any transgression of his Church member).
As ONLY ONCE, BUT ALWAYS AND BEYOND TIME, ONLY ONE SINGLE SACRIFICE IS BEING SACRIFRICED ON GOLGOTHA!
Consequently ONLY ONE MYSTICAL SIGN OF THE EUCHARIST REPRESENTS THE SACRIFICED BODY OF MESSIAH FOR ALL TIMES.
WINE, as an essential part of the Mystical Sign, corresponds namely to the New Covenant: entering the Covenant by drinking Messiah's Cup of sufferings. Wine does not correspond to Blood, since Messiah Y-shua‘ never destroyed the Law, which prohibits to eat blood. Therefore, an authentic formula of the Eucharist is presented in 1 Cor 11:25 and in Luke 22:20, not in Matth 26:27–28 changed by copyists in accordance with 26:26 (further getting into liturgy: “Drink ye all /.../ my Blood of the New Testament”). In turn, it can be change of the original text, to which an essentially other wording points out in Mark 14:23 (“they all drank” instead of Matthew's “drink ye all”).
It is the word ’άυριον ‘tomorrow’ instead of σήμερον in the apocryphal Gospel of Hebrews, what corresponds to Hebr. מָחָר mâhâr ‘tomorrow’. Had Greek scribes replaced ‘tomorrow’ with ‘today’, this could have occured due to other words of the same Sermon of the Mount: Take no thought for the morrow, for the morrow shall take thought for the things of itself (Matth 6:34). A great ercloseness to the story of manna should have been eliminated in case of such replacement, because ’επιούσιος ’άρτος could correspond to G-d' daily-sent vitally needed bread, but the prayer asks G-d to keep sending this bread tomorrow again. Such reconstruction can appear to be the best, nothing to do with human thinking for tomorrow to gain bread with own efforts as in 6:34.