“Give us this day our supernatural bread.” But in the Gospel of the Nazarenes, according to St. Jerome, the Syro‐Chaldaic word for ἐπιούσιον was מחד, which signifies “to‐morrow’s,” that is, our “future,” or “daily” bread. “_Give us this day the bread for the morrow_,”(201) certainly was synonymous with, “Give us this day our daily bread.” It is curious that the Protestant Reformers, shrinking from translating the word ἐπιούσιον according to its apparently legitimate rendering, lest they should give colour to the Catholic idea of the daily bread of the Christian soul being the Eucharist, should have adopted a rendering more in accordance with an Apocryphal than with a Canonical Gospel. In St. Matthew, xxiii. 35, Jesus reproaches the Jews for their treatment of the prophets, and declares them responsible for all the blood shed upon the earth, “from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the Temple and the altar.” Now the Zacharias to whom our Lord referred was Zechariah, son of Jehoiada, and not of Barachias, who was stoned “in the court of the house of the Lord” by order of Joash.(202) Zacharias, son of Barachias, was not killed till long after the death of our Lord. He was massacred by the zealots inside the Temple, shortly before the siege, _i.e._ about A.D. 69. Either, then, the Greek Gospel of St. Matthew was not written till after the siege of Jerusalem, and so this anachronism passed into it, or the error is due to a copyist, who, having heard of the murder of Zacharias, son of Barachias, but who knew nothing of the Zacharias mentioned in Chronicles, corrected the Jehoiada of the original into Barachias, thinking that thereby he was rectifying a mistake. Now in the Gospel of the Nazarenes the name stood correctly, and the passage read, “_from the blood of righteous Abel unto the blood of Zacharias, the son of Jehoiada_.”(203)