The site hosts discussions on the astonishing findings pertaining to the Lord's Prayer detailed in our book "The Lord's Prayer: A Mathematician's Creed."
Author: Dr Jito Vanualailai
Dr Jito Vanualailai obtained his PhD in Applied Mathematics (Systems and Control Theory) from Kobe University, Japan, in 1994. He is currently Professor of Applied Mathematics at the University of the South Pacific, Suva, Fiji.
The Torah—the foundational body of divine instruction in the Hebrew Scriptures—stands at the heart of Jewish identity and spirituality. Traditionally ascribed to Moses, the Torah encompasses not only law but the very covenantal framework of God’s relationship with His people. In the New Covenant, Jesus Christ offers the Lord’s Prayer (Matthew 6:9–13; Luke 11:2–4), not as a replacement for Torah, but as its consummate fulfillment. This essay explores how the Lord’s Prayer is the Torah re-spoken: a creedal, covenantal, and chronosanctifying invocation that transforms the law written on tablets into prayer inscribed on the heart.
The Gematria of תּוֹרָה (Torah)
The Hebrew word Torah (תּוֹרָה) comprises the letters:
ת (Tav) = 400
ו (Vav) = 6
ר (Resh) = 200
ה (Heh) = 5
Gematria of Torah=400+6+200+5=611
This number—611—is not arbitrary. It aligns perfectly with the rabbinic tradition which holds that Moses transmitted 611 commandments, while the first two commandments of the Decalogue were spoken directly by God, giving us the full 613 commandments of the Torah.
611 + 2 = 613: The Rabbinic Tradition of the Mitzvot
According to Babylonian Talmud, Makkot 23b, Rabbi Simlai teaches:
“613 commandments were given to Moses: 365 negative commandments corresponding to the solar days, and 248 positive commandments corresponding to the parts of the human body.”
Of these, 611 were delivered through Moses, while the first two (“I am the Lord your God…” and “You shall have no other gods…”) were heard directly from God at Sinai (Exodus 20:1–3; Deuteronomy 5:4–5). This profound structure is confirmed by Rashi in his commentary on Deuteronomy 33:4 and later codified by Maimonides in his Sefer HaMitzvot.
Numerical Alignment: 611 and 168
The Lord’s Prayer, in Luke 11:2–4, when analyzed using the identifier formula:
Identifier = Book # + Chapter # + Verse #
Gives:
Luke 11:2 → 42 + 11 + 2 = 55
Luke 11:3 → 42 + 11 + 3 = 56
Luke 11:4 → 42 + 11 + 4 = 57
Total=55+56+57=168
This result is astonishingly the arithmetic mean of the divisors of 611, which are {1, 13, 47, 611}: Mean=(1+13+47+611)/4=168
This reveals that the identifier of the Lord’s Prayer is encoded within the very gematria of the Torah—a mathematical witness to its role as Torah fulfilled in the Messiah.
Petitions as Torah Themes
Each line of the Lord’s Prayer corresponds to a key theme within the Torah:
Petition
Torah Parallel
Our Father in heaven
God as Covenant Father (Deut 32:6)
Hallowed be Thy Name
Sanctity of God’s Name (Exod 20:7)
Thy Kingdom come
God as King over Israel (Num 23:21)
Thy will be done…
Obedience to divine law (Deut 6:4–5)
Give us this day our daily bread
Manna and provision (Exod 16)
Forgive us… as we forgive…
Atonement rituals (Lev 4–5; Exod 34:6)
Lead us not into temptation
Wilderness testing (Deut 8:2–5)
Deliver us from evil
Divine rescue from enemies (Deut 20:4)
The Lord’s Prayer is therefore not a theological abstraction but a Torah in motion—the divine law prayed, lived, and embodied.
Chronosanctification: 168 and Sacred Time
The eight daily prayer times, derived from the permutations of the number 153, finds its numerical basis in the value 168—which also happens to equal the total hours in a week. The Lord’s Prayer thus functions not only as a theological summary but as a sacred rhythm of time, mirroring the structure of creation itself.
Gematria of the Five Books of the Torah
Let us now consider the Hebrew gematria of the names of the five books of the Torah:
Genesis – בְּרֵאשִׁית (Bereshit) = 913
Exodus – שְׁמוֹת (Shemot) = 746
Leviticus – וַיִּקְרָא (Vayikra) = 317
Numbers – בְּמִדְבַּר (Bamidbar) = 248
Deuteronomy – דְּבָרִים (Devarim) = 256
Total=913+746+317+248+256=2480
This total is 10 × 248, a number that is itself theologically rich.
The Theological Significance of the Number 248
Positive Commandments: The number 248 represents the positive mitzvot in the Torah—commandments of action and devotion.
Embodied Obedience: Rabbinic tradition equates 248 with the number of limbs and organs in the human body, symbolizing that the whole person is to obey God.
Torah Structuring: The gematria of the Torah’s book names totaling 2480 implies that the Torah is a blueprint for sanctifying the human body tenfold.
Connection to the Lord’s Prayer: If 248 is the obedient body, then 168 (the Prayer’s identifier) is the spiritual breath—the rhythm of time and devotion that enlivens the body with prayer.
Divine Perfection: The 248th even number is 496, a perfect number—hinting that the one who obeys (248) and prays (168) is made perfect in God’s covenant.
Conclusion
The Lord’s Prayer is not merely a petition; it is a prophecy fulfilled, a creed of the New Covenant, and a distillation of Sinai’s voice. It is Torah reborn—not as burden, but as blessing. It encapsulates divine instruction not in stone, but in supplication.
And the numbers declare it:
Torah = 611
Divisors’ Mean = 168
168 = Lord’s Prayer Identifier
248 = Human body commanded by Torah
2480 = Gematria sum of the Torah’s five books
The Lord’s Prayer is the Torah breathed into time. It is the sanctification of the whole person, across all hours, unto the fullness of God.
Using the Life and Ministry of Pope Francis as a Sign of the Times
Introduction: When God Intervenes from Within
God is not an indifferent spectator of history. He is not passively awaiting the return of His Son while His Church drifts into compromise, confusion, and complacency. The testimony of Scripture is clear: in the end days, God will purify His people, not by wrath but through a holy intervention from within.
This purification, long foretold by the prophets, the apostles, and by Christ Himself, has already begun. And one of the most visible signs of this divine movement may well be found in the unlikely figure of Pope Francis, the 266th pope of the Roman Catholic Church.
I. The Scriptural Basis for Purification in the End Days
1. Judgment Begins in the House of God
“For it is time for judgment to begin at the household of God…” —1 Peter 4:17
Before God judges the world, He evaluates His people. This is not judgment unto destruction, but unto refinement, restoration, and readiness.
2. Christ Walks Among the Lampstands
“These are the words of Him who walks among the seven golden lampstands…” —Revelation 2:1
The glorified Christ begins Revelation not with Rome, Babylon, or the nations, but with His own churches. He exposes hypocrisy, calls for repentance, and promises rewards for those who overcome. It is a pattern of internal intervention before external consummation.
3. The Bride Must Make Herself Ready
“His bride has made herself ready…” —Revelation 19:7
The Church’s final act before the return of Christ is not evangelism or expansion, but purification. She must be presented without spot or wrinkle (Eph. 5:27)—something only possible through the sanctifying fire of the Holy Spirit.
II. Pope Francis: A Sign of Internal Intervention
Pope Francis, elected in 2013 as the 266th pope, may be more than a reformer. He may be a divine signpost.
1. A Lifestyle of Simplicity
Rejecting the papal palace, Francis chose a humble guesthouse. He wears plain white robes, washes the feet of prisoners and Muslims, and travels in a modest car. These are not mere personal quirks—they are a prophetic rebuke to centuries of ecclesiastical opulence. His very lifestyle says: Return to Christ. Return to simplicity.
2. Confronting Evil Within
Francis has not only called for transparency and accountability—he has exposed deep layers of abuse, secrecy, and spiritual corruption within the Vatican. From curial reform to financial transparency, his papacy has revealed rot beneath the surface of holiness. In doing so, he has embodied the prayer:
“Deliver us from evil.”
3. A Pattern of the Coming Purification
The significance of 266 is striking. Its Euler Totient is 108—the mirror image of 801 (Alpha & Omega), suggesting an end-time reversal of appearances. And the 266th odd number is 531—a permutation of 153, the number associated with the Remnant, the Sons of God, and the Lord’s Prayer times. Francis is a signal that the Lord of the Church has begun to walk among His lampstands.
III. A Movement Expanding Beyond Rome
What began with Rome will not stay in Rome. Jesus is Lord of all His Church, not just one denomination.
Anglicanism faces a moral and identity crisis.
Methodism is wrestling with fragmentation.
Evangelicalism battles consumerism and celebrity culture.
Pentecostalism, for all its passion, is plagued by unaccountable power.
Just as Christ purified the Temple at the beginning and end of His earthly ministry, He will purify His spiritual temple—the Church—before His return. This is not the death of the Church. This is her rebirth.
IV. The Role of the Invisible Church
In these end days, God is not raising a new denomination. He is awakening the Invisible Church—those who live by the Spirit, love truth, and walk in holiness. They are found across all traditions, races, and nations. They pray the Lord’s Prayer at appointed times, partake of the Lord’s Table in reverence, and yearn for the return of their King.
They understand that:
Unity is not an achievement. It is a resurrection miracle. It is not man-made. It is God-given. It begins when Christ walks among His people once again.
Conclusion: The Fire Has Started in the Sanctuary
“Who can endure the day of His coming? For He is like a refiner’s fire…” —Malachi 3:2
The fire is not coming. It has already been lit. It began with a humble man in white robes. It will sweep through cathedrals and tents alike. It will wound only to heal. And it will leave behind a Bride clothed in splendor, without spot or wrinkle.
Let those who have ears to hear, hear what the Spirit is saying to the churches. The purification has begun.
Alphanumeric analysis and verse‑identifier arithmetic converge on the number 168 in two distant biblical loci: (1) the Hebrew word בְּצַלְמוֹ—“in His image” (Genesis 1 : 27) and (2) the cumulative identifier of the Lord’s Prayer in Luke 11 : 2‑4. The number 168 (= 7 × 24) signals the sanctification of every hour of a complete week. We argue that Luke’s form of the prayer is not only Petitional, Covenantal, and Creedal but also Chronosanctifying—the liturgical engine of new‑creation life that hallows time itself. Drawing on Brant Pitre’s “new Exodus” reading [2], classical number symbolism [1], and the mathematical patterns in The Lord’s Prayer: A Mathematician’s Creed [3], we integrate creation theology, messianic expectation, and practical spirituality.
1 Introduction
Genesis crowns the creation narrative with the declaration that humanity was made “in His image”. Centuries later Jesus teaches a concise prayer that becomes Christianity’s heartbeat. An unexpected numerical thread—168—links these two moments and invites a fresh canonical reading that unfolds in four dimensions: Petitional, Covenantal, Creedal, and Chronosanctifying.
2 Methodology
Gematria of בְּצַלְמוֹ (“in His image”) is Bet 2 + Tsadi 90 + Lamed 30 + Mem 40 + Vav 6 = 168.
Verse‑identifier computation for Luke 11 : 2‑4 → 55 + 56 + 57 = 168.
Liturgical‑mathematical patterning of eight daily prayer times derived from 153.
3 The Numerical Data
3.1 Gematria of בְּצַלְמוֹ
Genesis 1 : 27’s phrase “in His image” [4] is a single word whose absolute value totals 168.
3.2 Identifier of the Luke Lord’s Prayer
Luke is the 42nd book: 42 + 11 + 2 = 55, 42 + 11 + 3 = 56, 42 + 11 + 4 = 57 → Σ = 168.
3.3 Interplay of 153 – 168 – 285 – 606
153 – number of fish in John 21 : 11; symbol of the “sons of God”.
168 – image/restoration number.
285 – identifier of the Matthean Lord’s Prayer (55 + 56 + 57 + 58 + 59).
606 – 153 + 168 + 285; its divisors (1, 2, 3, 6, 101, 202, 303, 606) sum to 1224 = 153 × 8, which equals the Greek isopsephy of τὸ δίκτυον (“the net”) in John 21 : 11 [3]. This tapestry ties the prayer to the unbroken net that gathers believers into the kingdom.
3.4 The Number 168 as Symbolic Number
7 × 24 → a complete week, signalling the consecration of time.
Genesis presents humanity as God’s tselem—a royal‑priestly statue in the cosmic temple.
4.2 The Lord’s Prayer as New‑Exodus Petition
Pitre shows every clause echoes prophetic hopes for an eschatological Exodus [2]. The address “Our Father” invokes the father‑son Exodus motif (Ex 4 : 22) and Isaiah 63‑64, re‑activating the Genesis vocation.
Time is first declared holy when God “blessed the seventh day and made it holy” (Gen 2 : 3): the Sabbath is a temporal sanctuary. Luke’s Lord’s Prayer extends that principle from one day to all 168 hours.
4.3.1 How the Prayer Hallows Time
Hourly recollection – every recitation converts ordinary chronos into kairos, aligning the heart with God’s reign (“Thy kingdom come”).
Temporal stewardship – Paul’s call to “redeem the time” (Eph 5 : 16) is operationalised; the prayer “buys back” each hour from vanity.
Continuous priesthood – believers become the temple’s unceasing incense (Rev 8 : 3‑4), fulfilling Peter’s “royal priesthood” (1 Pet 2 : 9).
🕊️ The Lord’s Prayer as Chronosanctification: A Line-by-Line Theology of Time
Line
Temporal Function
How It Hallows Time
1. “Our Father, who art in heaven”
Recalibrates Identity Hourly
Each time we say “Our Father,” we reaffirm our covenantal identity as children of God. This orients the believer’s day—no hour is wasted when lived as a son or daughter under divine fatherhood. It recalls Israel’s new Exodus identity (Isaiah 63:16) and daily reminds us who we are.
2. “Hallowed be Thy Name”
Consecrates the Hour
By praying for God’s name to be hallowed, we “set apart” the moment in holiness. Each hour becomes a “temple moment” where God’s reputation is lifted high in our conduct and speech. Echoes Ezekiel 36:23—the sanctification of God’s name among the nations.
3. “Thy Kingdom come”
Aligns the Present with the Coming Reign
This is an invocation for kairos—God’s appointed reign—to interrupt and take over our earthly schedules. We invite heaven to reorder our chronos. It places each moment under messianic expectation.
4. “Thy will be done on earth as it is in heaven”
Activates Divine Purpose in Time
No hour is aimless: we request that God’s perfect heavenly order break into earthly events. Every decision, duty, or delay can be infused with divine intent. This turns mundane time into mission time.
5. “Give us this day our daily bread”
Blesses the Daily Cycle
It invokes provision for today only—anchoring our lives in daily trust. It hallows each day as a gift, like the manna of Exodus, reminding us that each sunrise is a fresh outpouring of grace. This teaches dependence, resisting the anxiety of hoarding time or resources.
6. “Forgive us our trespasses, as we forgive…”
Sanctifies Past Time
This petition cleanses the memory of time. Past failures no longer dominate the present because time is now sanctified by mercy. It restores time by healing relationships, allowing the next hour to be lived in peace, not bitterness.
7. “Lead us not into temptation”
Secures the Future Hour
A plea for guidance through upcoming moments—sanctifying the unknown. It is forward-looking, preparing the soul for future tests by seeking divine leading. Every future hour is put under God’s protective hand.
8. “Deliver us from evil”
Covers Time in Spiritual Warfare
This is spiritual shielding over every tick of the clock. The unholy is repelled. Prayer here is proactive—not just reactive—warding off unseen evils that seek to steal time from God’s purpose.
9. “For Thine is the kingdom, and the power, and the glory…”(Doxology)
Closes the Day with Eternal Perspective
This closing doxology lifts time into eternity. All our hours are bracketed by God’s sovereignty. It reminds us that our lives are part of a larger redemptive clock moving toward final restoration.
4.3.2 Eightfold Daily Rhythm
The eight moments derived from 153—10 : 35 am, 10 : 53 am, 1 : 35 pm, 1 : 53 pm, 3 : 15 pm, 3 : 51 pm, 5 : 13 pm, 5 : 31 pm—puncture secular time and net it for God. These hours map onto the passion timeline and distribute Sabbath‑like margins through every day [3].
4.3.3 Biblical Parallels
Precedent
Text
Fulfilment in the Prayer
Sabbath (one day made holy)
Gen 2 : 3; Ex 20 : 8‑11
168 hours sanctified
Thrice‑daily prayer
Ps 55 : 17; Dan 6 : 10
Eight‑fold rhythm
Hours of incense
Luke 1 : 10
“Our Father” rises day & night
Jubilee calendar
Lev 25
“Thy kingdom come” = final Jubilee
4.3.4 Mathematical Icon of the Net
The summation 153 + 168 + 285 yields 606; the divisor‑sum of 606 is 1224 = 153 × 8, matching the Greek isopsephy of τὸ δίκτυον (“the net”) in John 21 : 11. Thus the eight prayer‑hours (8) cast the unbroken net (1224) that gathers the sons of God (153) until the boat reaches shore.
4.3.5 Implications
No hour is spiritually neutral; life becomes a rolling liturgy.
Regular forgiveness disarms resentment before it ossifies.
Work hours are offered to God (Col 3 : 23), embedding mission in routine.
Rhythmic pauses combat hurry and restore Sabbath shalom.
Matthew’s 285 points to comprehensive governance; Luke’s 168 highlights the Davidic hope (14) within the twelve‑tribe kingdom (12). Together they show that the prayer stands at the juncture of creation theology and messianic expectation.
5 Pastoral Implications
Weekly Rule of Prayer – adopt the eight‑fold rhythm (10 : 35 → 5 : 31) so that all 168 hours are held under the Father’s reign.
Imago Dei Renewal – use the prayer as daily self‑judgment (palal) to align life with God’s holiness.
Eucharistic Convergence – “Give us this day our daily bread” unites creation gift and eschatological banquet.
Mathematical Meditation – reflecting on 606 and its divisor‑sum 1224 (τὸ δίκτυον) reinforces the call to remain in the unbroken net of grace.
6 Conclusion
The shared value 168 is more than numerical coincidence; it is a canonical hyperlink from Eden’s image to the new‑creation community. Luke’s Lord’s Prayer is Petitional, Covenantal, Creedal, and Chronosanctifying—the liturgical engine that sanctifies every hour of every week until the kingdom is fully revealed.
References
[1] S. E. Jones, The Biblical Meaning of Numbers from One to Forty
[2] Brant Pitre, “The Lord’s Prayer and the New Exodus,” Letter & Spirit 2 (2006) 69‑96
[3] J. Vanualailai et al., The Lord’s Prayer: A Mathematician’s Creed
This post argues that the Lord’s Prayer, often interpreted through a Greek-linguistic lens as a personal petition, is in fact rooted in Jewish covenantal theology. Drawing upon the prophetic promises in Jeremiah 31:31–34 and reinforced by numerical parallels in Hebrew gematria and number theory, we demonstrate that the Lord’s Prayer is not only a model of prayer but the actual fulfillment of the New Covenant—the Torah written on the heart. This reframes the prayer not merely as supplication but as a covenantal declaration—a daily vow to uphold God’s law and will as internalized by the Spirit. The conclusion is clear: the Lord’s Prayer is the sacred voice of covenant renewal for the remnant people of God.
1. Introduction
The Lord’s Prayer (Matthew 6:9–13) is often seen by Christians as a general model of devotion and supplication. However, when viewed through the lens of Jewish covenant theology, particularly the prophecy of Jeremiah 31:31–34, the prayer takes on a much deeper significance.
Jeremiah proclaims the coming of a New Covenant, unlike the one given at Sinai. This new covenant is defined by internal transformation:
“I will put my law within them, and I will write it on their hearts.” (Jer. 31:33)
This paper contends that the Lord’s Prayer is the very law God promised to inscribe on the hearts of His people. We will show this theologically and mathematically—proving that this ancient Jewish prayer is foremost a covenantal act.
2. The New Covenant in Jeremiah 31:31–34
Jeremiah 31:31–34 is the only place in the Old Testament where the phrase “new covenant” appears. It reads:
“I will put my law within them, and I will write it on their hearts. I will be their God, and they shall be my people.” (v.33)
This covenant is defined by:
Internal Torah (not tablets of stone)
Intimate relationship (“I will be their God…”)
Universal access to God (“They shall all know Me…”)
Total forgiveness (“I will forgive… I will remember sin no more.”)
It is a heart-centered Torah, infused by the Spirit (cf. Ezekiel 36:26–27), realized not through ritual, but through transformed inner life.
3. The Lord’s Prayer as Torah Written on the Heart
From a Jewish perspective, Torah refers to:
The Five Books of Moses
God’s instruction and moral guidance
The covenantal framework shaping Israel’s spiritual identity
The Lord’s Prayer encompasses all these:
Line of the Lord’s Prayer
Torah Principle Fulfilled
“Hallowed be Your name”
Holiness code (Lev. 19:2)
“Your will be done…”
Submission to divine law (Deut. 6:5)
“Give us daily bread”
Trust in provision (Exodus 16)
“Forgive us… as we forgive”
Justice and mercy (Lev. 19:18; Micah 6:8)
“Deliver us from evil”
Moral purity and covenant protection
Thus, praying the Lord’s Prayer is an act of living the Torah from the inside out. It is God’s law written on the heart—not in tablets or scrolls, but in breath and commitment.
4. Mathematical Confirmation: A Hidden Covenant
The Hebrew gematria reveals a stunning correspondence:
The sanctified remnant number 1026 is embedded in both:
The covenant promise (Jeremiah 31:33)
Its fulfillment (The Lord’s Prayer)
Conclusion: The Lord’s Prayer is mathematically and spiritually the Torah written on the heart.
5. Covenant vs. Petition: A Theological Reframing
In Greek thought, the Lord’s Prayer is often treated as:
A petition (requests to a deity)
An individual act of devotion
But in Jewish thought, prayer is:
A covenantal declaration
A communal response to divine grace
A renewal of vows
Each line of the Lord’s Prayer contains a dual covenantal exchange:
God’s Promise
Our Response
“I will be your God”
“Your kingdom come…”
“I will forgive…”
“As we forgive…”
“I will write my law…”
“Your will be done…”
“I will provide…”
“Give us this day our daily bread…”
✨ The Lord’s Prayer is not just prayer—it is covenant renewal.
Line
Ritual Meaning
Covenant Meaning
“Our Father in Heaven”
A generic intro to prayer
I acknowledge God as my Sovereign Father, and I commit to act as His child.
“Hallowed be Your Name”
A statement of reverence
I pledge to honor God’s name in my actions, speech, and daily life.
“Your Kingdom come”
Hope for the future
I surrender my own rule and pray: “Rule through me today.”
“Your will be done on earth…”
Let God do what He wants
I align my life with His will—my desires, plans, and decisions become His.
“Give us today our daily bread”
Ask for physical provision
I rely on God alone for provision, and I commit to contentment and trust.
“Forgive us… as we forgive…”
Ask for mercy
I commit to be an agent of mercy, living in forgiveness as a lifestyle.
“Lead us not into temptation”
Keep me safe
I declare war on sin, and invite God to discipline and direct me.
“Deliver us from evil”
Protect me from harm
I trust God for rescue and spiritual warfare, knowing the battle is real.
Doxology (Matt. 6:13)
Formal ending
I reaffirm God’s sovereignty, power, and glory over my life forever.
💥 When one prays this way, the Lord’s Prayer becomes a daily covenant renewal.
6. The Last Supper and the Inauguration of the Covenant
At the Last Supper, Jesus said:
“This cup is the new covenant in my blood…” (Luke 22:20)
He was directly referencing Jeremiah 31. His death would inaugurate this new internal covenant, not just for Israel but for the remnant of the nations.
Thus, the Lord’s Prayer, given by Jesus before His death, becomes the daily voice of this covenant.
7. Conclusion
The Lord’s Prayer is not a mere model of piety, nor a series of requests. It is:
✅ The Torah internalized ✅ The New Covenant activated ✅ A daily sanctification of the remnant ✅ A vow to live by God’s law ✅ The spiritual bridge between Jeremiah 31:33 and Matthew 6:9–13
To pray the Lord’s Prayer is to renew covenant—to say “yes” to the will of God etched on the heart, and to step into the divine destiny of the remnant.
This post proposes a formal mathematical-theological proof that the Lord’s Prayer, as taught by Jesus in Matthew 6:9–13, is the fulfillment of the New Covenant described in Jeremiah 31:33. By employing biblical mathematics, including Hebrew gematria and the Euler Totient function, we identify a significant numerical linkage between the total gematria of the Hebrew version of the Lord’s Prayer and the covenant verse in Jeremiah. This analysis demonstrates that the sanctification invoked through the daily recitation of the Lord’s Prayer constitutes the actualization of God’s promise to write His law upon the hearts of His people.
Introduction
The Lord’s Prayer is central to Christian spiritual practice. Traditionally recited as a ritual, it is often misunderstood as a formula rather than a covenantal engagement. In Jeremiah 31:33, God promises to establish a new covenant, internalizing His law within His people. This study investigates whether the Lord’s Prayer is the daily mechanism for enacting this promise. We apply a mathematical framework rooted in gematria and number theory to explore and substantiate this claim.
The New Covenant Promise of Jeremiah 31:33
Jeremiah 31:33 declares:
“But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.“
This promise is made by YHWH (the LORD), the covenant-keeping God of Israel. It signifies a shift from the Old Covenant, based on external obedience and rituals, to a New Covenant based on internal transformation. The law is no longer inscribed on tablets of stone but on the hearts of individuals. This New Covenant is reiterated in the New Testament, particularly in Hebrews 8 and 10, and is fulfilled through the mediating work of Jesus Christ.
Theologically, this covenant introduces a relational and grace-based paradigm, establishing identity and intimacy between God and His people. The Lord’s Prayer is positioned within this framework as a covenantal invocation that internalizes divine will, aligning the believer’s heart with God’s law.
Methodology
We adopt the method of biblical mathematics developed in prior research. Key steps include:
Calculating the Hebrew gematria of both Jeremiah 31:33 and the Lord’s Prayer (Matthew 6:9–13).
Applying the Euler Totient function to both gematria values.
Analyzing divisor sets and their statistical properties.
Comparing arithmetic means and cumulative patterns.
The Euler Totient function φ(n), which counts the number of integers less than or equal to n that are relatively prime to n, is employed here not merely as a mathematical tool but as a spiritual filter. In the biblical context, this function symbolically separates the sanctified remnant from the broader set of values represented by the total gematria. Just as φ(n) isolates the numbers that are free from common divisors, so too does the function spiritually isolate the faithful, unentangled subset of believers—those who are not conformed to the world but are transformed in heart and mind. This method enables us to interpret mathematical purity as a metaphor for spiritual sanctification.
All calculations adhere to the traditional Hebrew letter values for gematria and use the totient function φ(n) to identify spiritually significant subsets.
Numerical Results
Here is a widely accepted Hebrew rendering of the Lord’s Prayer (Matthew 6:9–13), often used in Messianic Jewish and scholarly circles. It closely follows the original Greek but is rendered in biblical Hebrew:
תְּפִלַּת הָאָדוֹן
(Tefillat HaAdon – The Lord’s Prayer)
אָבִינוּ שֶׁבַּשָּׁמַיִם Avinu shebashamayim Our Father who is in heaven,
יִתְקַדֵּשׁ שִׁמְךָ Yitkadesh shimkha Hallowed be Your name.
תָּבוֹא מַלְכוּתֶךָ Tavo malkhutekha Your kingdom come.
יֵעָשֶׂה רְצוֹנְךָ Ye’aseh retzonkha Your will be done,
כַּאֲשֶׁר בַּשָּׁמַיִם כֵּן בָּאָרֶץ Ka’asher bashamayim ken ba’aretz On earth as it is in heaven.
תֶּן לָנוּ הַיּוֹם לֶחֶם חֻקֵּנוּ Ten lanu hayom lechem chukeinu Give us today our daily bread.
וּסְלַח לָנוּ עַל חֲטָאֵינוּ Uselach lanu al chata’einu And forgive us our sins,
כְּפִי שֶׁסּוֹלְחִים גַּם אֲנַחְנוּ לַאֲשֶׁר חָטְאוּ לָנוּ Kefi shesolchim gam anachnu la’asher chate’u lanu As we forgive those who have sinned against us.
וְאַל תְּבִיאֵנוּ לִידֵי נִסָּיוֹן Ve’al tevi’einu lidei nissayon And lead us not into temptation,
כִּי אִם הַצִּילֵנוּ מִן הָרָע Ki im hatzileinu min hara But deliver us from evil.
כִּי לְךָ הַמַּמְלָכָה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת לְעוֹלְמֵי עוֹלָמִים, אָמֵן Ki lekha hamamlakha vehagevura vehatif’eret le’olmei olamim, amen For Yours is the kingdom, the power, and the glory forever and ever. Amen.
As shown in the table below, the total Hebrew gematria of the Lord’s Prayer (Matthew 6:9–13) is 10,838.
Hebrew
Transliteration
English
Gematria
Cumulative
אָבִינוּ
avinu
Our Father
69
69
שֶׁבַּשָּׁמַיִם
shebashamayim
who is in heaven
692
761
יִתְקַדֵּשׁ
yitkadesh
hallowed be
814
1575
שִׁמְךָ
shimkha
Your name
360
1935
תָּבוֹא
tavo
come
409
2344
מַלְכוּתֶךָ
malkhutekha
Your kingdom
516
2860
יֵעָשֶׂה
ye’aseh
be done
385
3245
רְצוֹנְךָ
retzonekha
Your will
366
3611
כַּאֲשֶׁר
ka’asher
as
521
4132
בַּשָּׁמַיִם
bashamayim
in heaven
392
4524
כֵּן
ken
so
70
4594
בָּאָרֶץ
ba’aretz
on earth
293
4887
תֶּן
ten
give
450
5337
לָנוּ
lanu
us
86
5423
הַיּוֹם
hayom
today
61
5484
לֶחֶם
lechem
bread
78
5562
חֻקֵּנוּ
chukeinu
our portion
164
5726
וּסְלַח
uslach
and forgive
104
5830
לָנוּ
lanu
us
86
5916
עַל
al
for
100
6016
חֲטָאֵינוּ
chata’einu
our sins
84
6100
כְּפִי
kefi
as
110
6210
שֶׁסוֹלְחִים
shesolchim
we forgive
454
6664
גַּם
gam
also
43
6707
אֲנַחְנוּ
anachnu
we
115
6822
לַאֲשֶׁר
la’asher
those who
531
7353
חָטְאוּ
chate’u
have sinned
24
7377
לָנוּ
lanu
against us
86
7463
וְאַל
ve’al
and do not
37
7500
תְּבִיאֵנוּ
tevi’einu
bring us
469
7969
לִידֵי
lidei
into
54
8023
נִסָּיוֹן
nissayon
temptation
176
8199
כִּי
ki
but
30
8229
אִם
im
if
41
8270
הַצִּילֵנוּ
hatzileinu
deliver us
191
8461
מִן
min
from
90
8551
הָרָע
hara
the evil one
275
8826
כִּי
ki
for
30
8856
לְךָ
lekha
Yours
50
8906
הַמַּמְלָכָה
hamamlakha
the kingdom
140
9046
וְהַגְּבוּרָה
vehagevura
and the power
227
9273
וְהַתִּפְאֶרֶת
vehatif’eret
and the glory
1092
10365
לְעוֹלְמֵי
le’olmei
forever
186
10551
עוֹלָמִים
olamim
and ever
196
10747
אָמֵן
amen
amen
91
10838
The Lord’s Prayer – Hebrew, Transliteration, English, Gematria, and Cumulative Sum
The totient of this value, φ(10838), is 1026.
Here is Jeremiah 31:33 in Biblical Hebrew, as found in the Masoretic Text (Hebrew Bible):
Jeremiah 31:33 – Hebrew, Transliteration, English Translation, and Gematria
The totient of this value, φ(8198), is 4098.
The arithmetic mean of the eight positive divisors of 4098 is 1026, which exactly equals φ(10838).
In addition, since 1026 = 513 x 2, we immediately see the link between it and the number 153 in John 21:11. Indeed, the digits of 513 are in the set {5,1,3}, a permutation of which is the 3-tuple (1,5,3). However, because we can agree on a mathematical rule—namely, that each position in a tuple represents a power of 10—we can convert the list (1,5,3) into the number 153.
Theological Intepretation
Jeremiah 31:33 promises a new covenant: God will write His law upon the hearts of His people. The Lord’s Prayer enacts this covenant daily through sanctification, forgiveness, and submission to God’s will. The gematria and totient linkage reveals that the sanctified remnant, represented by φ(10838), is embedded prophetically within the covenant verse.
This arithmetic mean emerging from φ(8198) is not coincidental. It numerically bridges the covenant (Jeremiah 31:33) and the prayer that fulfills it (Matthew 6:9–13).
The identity of this sanctified remnant has further support in the number 153, as demonstrated in our book The Lord’s Prayer: A Mathematician’s Creed. [5]. There, the number 153 is shown to symbolize the “Sons of God” (John 21:11), representing those chosen by the Father and given to the Son. Remarkably, Ezra 10:35, the only verse in the Bible with a total gematria of 153 (using consonants only), lists names of Israelites forming the remnant after exile. When evaluating the standard gematria of each word using consonants only:
This reveals that 153 is historically and prophetically the number of the faithful remnant. The Lord’s Prayer, as a covenantal invocation, aligns believers with this remnant identity—chosen, sanctified, and preserved by grace.
Visual Representation of the Gematria-Totient Connection
We conclude that the Lord’s Prayer is not merely instructional or devotional, but a covenantal mechanism that activates Jeremiah 31:33 in the lives of believers. The mathematical alignment between their gematria values and totient functions offers a formal and verifiable proof of theological continuity. This discovery affirms the Lord’s Prayer as a daily instrument of covenant fulfillment.
Furthermore, we now affirm that the Lord’s Prayer is not only covenantal but eschatological [6]. It invokes themes of the coming Kingdom, divine judgment, deliverance from evil, and readiness through forgiveness and sanctification. These are not general petitions, but precise preparations for the end-time remnant—those who remain faithful amid global apostasy. Just as Romans 11:5 describes a remnant chosen by grace, and John 21:11 reveals the Sons of God as 153, the Lord’s Prayer numerically and spiritually aligns the sanctified remnant of the present age with their prophetic destiny. Therefore, we affirm that the Lord’s Prayer is indeed an eschatological prayer for a remnant of the present time.
References
The Holy Bible, King James Version.
The Septuagint (LXX) and Hebrew Masoretic Text.
Strong, J. (1890). Strong’s Exhaustive Concordance of the Bible.
Jones, S. E. (2008). The Biblical Meaning of Numbers from One to Forty.
Vanualailai, J., et al (2018). The Lord’s Prayer: A Mathematician’s Creed.
B. Pitre (2006). The Lord’s Prayer and the New Exodus. Letter & Spirit 2, pp. 69–96
Future Work
Further research may investigate other covenantal passages and their mathematical relationships to liturgical practices. Expanding this method to include Greek isopsephy may also illuminate additional dimensions of biblical covenant theology.
The Lord's Prayer: A Mathematician's Creed 