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“In His Image”: The 168 Bridge between Genesis 1 : 27 and the Luke Lord’s Prayer

Dr Jito Vanualailai

Abstract

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

  1. Gematria of בְּצַלְמוֹ (“in His image”) is Bet 2 + Tsadi 90 + Lamed 30 + Mem 40 + Vav 6 = 168.
  2. Verse‑identifier computation for Luke 11 : 2‑4 → 55 + 56 + 57 = 168.
  3. Numerological analysis of 168, 153, 285, and 606.
  4. Canonical‑theological correlation (creation, Exodus, kingdom).
  5. 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.
  • 14 × 12 → Davidic lineage (14) governing the twelve‑tribe kingdom (12).

4 Theological Synthesis

4.1 Creation and Image

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.

4.3 Chronosanctifying (Time‑Sanctifying) Dimension

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

LineTemporal FunctionHow It Hallows Time
1. “Our Father, who art in heaven”Recalibrates Identity HourlyEach 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 HourBy 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 ReignThis 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 TimeNo 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 CycleIt 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 TimeThis 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 HourA 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 WarfareThis 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 PerspectiveThis 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

PrecedentTextFulfilment in the Prayer
Sabbath (one day made holy)Gen 2 : 3; Ex 20 : 8‑11168 hours sanctified
Thrice‑daily prayerPs 55 : 17; Dan 6 : 10Eight‑fold rhythm
Hours of incenseLuke 1 : 10“Our Father” rises day & night
Jubilee calendarLev 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.

4.4 Davidic‑Kingdom Resonance Davidic‑Kingdom Resonance

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

  1. 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.
  2. Imago Dei Renewal – use the prayer as daily self‑judgment (palal) to align life with God’s holiness.
  3. Eucharistic Convergence – “Give us this day our daily bread” unites creation gift and eschatological banquet.
  4. 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 
  • [4] Hebrew (MT) and Greek (LXX) biblical texts.

The Lord’s Prayer as the Law Written on the Heart: A Jewish-Covenantal Interpretation of the New Covenant

Dr Jito Vanualailai

Abstract

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:

  1. The Five Books of Moses
  2. God’s instruction and moral guidance
  3. The covenantal framework shaping Israel’s spiritual identity

The Lord’s Prayer encompasses all these:

Line of the Lord’s PrayerTorah 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:

PhraseHebrew Gematria
The Lord’s Prayer (Hebrew)10,838
Jeremiah 31:338,198

Using the Euler Totient function, we find (see the previous article Proof that the Lord’s Prayer is the Covenant of Jeremiah 31:33):

  • φ(10,838) = 1026
  • φ(8,198) = 4098
  • Mean of 4098’s divisors = 1026

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 PromiseOur 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.

LineRitual MeaningCovenant Meaning
“Our Father in Heaven”A generic intro to prayerI acknowledge God as my Sovereign Father, and I commit to act as His child.
“Hallowed be Your Name”A statement of reverenceI pledge to honor God’s name in my actions, speech, and daily life.
“Your Kingdom come”Hope for the futureI surrender my own rule and pray: “Rule through me today.”
“Your will be done on earth…”Let God do what He wantsI align my life with His will—my desires, plans, and decisions become His.
“Give us today our daily bread”Ask for physical provisionI rely on God alone for provision, and I commit to contentment and trust.
“Forgive us… as we forgive…”Ask for mercyI commit to be an agent of mercy, living in forgiveness as a lifestyle.
“Lead us not into temptation”Keep me safeI declare war on sin, and invite God to discipline and direct me.
“Deliver us from evil”Protect me from harmI trust God for rescue and spiritual warfare, knowing the battle is real.
Doxology (Matt. 6:13)Formal endingI 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.

References

  • The Holy Bible (Masoretic Text and Greek NT)
  • Jeremiah 31:31–34
  • Matthew 6:9–13
  • Luke 22:20; Hebrews 8–10
  • Vanualailai, J. (2025). Covenantal Prayer
  • Strong’s Concordance, Hebrew Lexicon
  • Bullinger, E.W. Number in Scripture

Proof that the Lord’s Prayer is the Covenant of Jeremiah 31:33

Dr Jito Vanualailai

Abstract

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.

HebrewTransliterationEnglishGematriaCumulative
אָבִינוּavinuOur Father6969
שֶׁבַּשָּׁמַיִםshebashamayimwho is in heaven692761
יִתְקַדֵּשׁyitkadeshhallowed be8141575
שִׁמְךָshimkhaYour name3601935
תָּבוֹאtavocome4092344
מַלְכוּתֶךָmalkhutekhaYour kingdom5162860
יֵעָשֶׂהye’asehbe done3853245
רְצוֹנְךָretzonekhaYour will3663611
כַּאֲשֶׁרka’asheras5214132
בַּשָּׁמַיִםbashamayimin heaven3924524
כֵּןkenso704594
בָּאָרֶץba’aretzon earth2934887
תֶּןtengive4505337
לָנוּlanuus865423
הַיּוֹםhayomtoday615484
לֶחֶםlechembread785562
חֻקֵּנוּchukeinuour portion1645726
וּסְלַחuslachand forgive1045830
לָנוּlanuus865916
עַלalfor1006016
חֲטָאֵינוּchata’einuour sins846100
כְּפִיkefias1106210
שֶׁסוֹלְחִיםshesolchimwe forgive4546664
גַּםgamalso436707
אֲנַחְנוּanachnuwe1156822
לַאֲשֶׁרla’asherthose who5317353
חָטְאוּchate’uhave sinned247377
לָנוּlanuagainst us867463
וְאַלve’aland do not377500
תְּבִיאֵנוּtevi’einubring us4697969
לִידֵיlideiinto548023
נִסָּיוֹןnissayontemptation1768199
כִּיkibut308229
אִםimif418270
הַצִּילֵנוּhatzileinudeliver us1918461
מִןminfrom908551
הָרָעharathe evil one2758826
כִּיkifor308856
לְךָlekhaYours508906
הַמַּמְלָכָהhamamlakhathe kingdom1409046
וְהַגְּבוּרָהvehagevuraand the power2279273
וְהַתִּפְאֶרֶתvehatif’eretand the glory109210365
לְעוֹלְמֵיle’olmeiforever18610551
עוֹלָמִיםolamimand ever19610747
אָמֵןamenamen9110838

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):

(Yirmeyahu 31:33)

כִּי־זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃

The Hebrew gematria of Jeremiah 31:33 is 8198.

HebrewTransliterationEnglish Gematria Cumulative
כִּיkiFor3030
זֹאתzotthis408438
הַבְּרִיתhabberitthe covenant6171055
אֲשֶׁרasherwhich5011556
אֶכְרֹתekrotI will make6212177
אֵתetwith4012578
בֵּיתbeitthe house of4122990
יִשְׂרָאֵלyisraelIsrael5413531
אַחֲרֵיachareiafter2193750
הַיָּמִיםhayamimthe days1053855
הָהֵםhahemthose503905
נְאֻם־יְהוָהne’um Adonaideclares the LORD1174022
נָתַתִּיnatatiI will put8604882
אֵתetmy4015283
תּוֹרָתִיtoratilaw10166299
בְּקִרְבָּםbekirbamwithin them3446643
וְעַלve’aland on1066749
לִבָּםlibbamtheir heart726821
אֶכְתְּבֶנָּהekhtavennahI will write it4787299
וְהָיִיתִיvehayitiand I will be4417740
לָהֶםlahemto them757815
לֵאלֹהִיםle’Elohima God1167931
וְהֵמָּהvehemahand they567987
יִהְיוּyihyushall be318018
לִיlito Me408058
לְעָםle’ama people1408198

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:

Hebrew (Consonants)English Gematria Cumulative
בניהBenaiah6767
בדיהBedeiah2188
כלהיKeluhi65153

Ezra 10:35 Hebrew OT: Westminster Leningrad Codex (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

ElementValueInterpretation
Gematria of Lord’s Prayer10,838Total Hebrew value of Matthew 6:9–13
φ(10,838)1026Sanctified remnant encoded within the prayer
Gematria of Jeremiah 31:338198Value of the New Covenant verse
φ(8198)4098Totient value representing the faithful subset
Mean of divisors of 40981026Mathematically matches φ(10,838), revealing covenantal linkage

Conclusion

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

  1. The Holy Bible, King James Version.
  2. The Septuagint (LXX) and Hebrew Masoretic Text.
  3. Strong, J. (1890). Strong’s Exhaustive Concordance of the Bible.
  4. Jones, S. E. (2008). The Biblical Meaning of Numbers from One to Forty.
  5. Vanualailai, J., et al (2018). The Lord’s Prayer: A Mathematician’s Creed.
  6. 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 and the Last Supper are Inextricably Linked

Dr Jito Vanualailai

The Last Supper is described in the Synoptic Gospels (Matthew, Mark, and Luke) and briefly referenced in John’s Gospel. The key passages are as follows:

1. Matthew 26:17-30

  • Preparation for the Passover meal.
  • Jesus institutes the Lord’s Supper: breaking the bread and offering the cup, symbolizing His body and blood.

2. Mark 14:12-26

  • Similar account as Matthew, including instructions to the disciples for preparing the Passover and the institution of the Eucharist.

3. Luke 22:7-23

  • Jesus expresses His desire to share this meal before His suffering.
  • The words of institution highlight the new covenant in His blood.

4. John 13:1-17

  • Instead of detailing the meal itself, John focuses on Jesus washing the disciples’ feet, a demonstration of humility and service.

5. 1 Corinthians 11:23-26

  • Paul provides a concise account of the Last Supper, emphasizing its theological significance as a proclamation of the Lord’s death until He comes.

These passages collectively describe the Last Supper’s events and theological meaning, making it central to Christian liturgy and theology.

It is Mark 14:12-36 that provides the mathematical link with the Lord’s Prayer in Luke 11:2-4. To see this, we note that the Gospel of Mark is the 41st of the Bible. Then the identifiers of the verses in Mark 14:12-36 are 67 to 81, respectively. Hence, the sum of the identifiers is 67+68+69+…+81 = 1110.

The number 1110 is the 923rd composite number. The divisors of 923 are in the set {1, 13, 71, 923}. The sum of the divisors is 1008 = 168 x 6. But 168 is precisely the identifier of Luke 11:2-4, the Lord’s Prayer.

Conclusion. The Lord’s Prayer and the Last Supper are inextricably linked mathematically through the number 168, itself the identifier for the Lord’s Prayer in the Gospel of Luke.

How are they inextricably linked?

The answer to this questions came from the biblical scholar and theologian Ernest Findlay Scott (1868 – 1964), who was “Professor Emeritus of Biblical Theology” of the Union Theological Seminary. In his 1951 book “The Lord’s Prayer: Its Character, Purpose and Interpretation”, he wrote:

Two things in our religion have come to us directly from Jesus himself – the Lord’s Supper and the Lord’s Prayer. He bequeathed to them these two ordinances which they were to preserve just as they had come from his hands – the Supper which tells us what he did for us, and the Prayer which sums up what he taught us. These two acts of worship have a place by themselves in our religion, and are like the two poles of which it turns. A Christian service would be complete if it consisted only of an observance of the Supper and a repetition of the Lord’s Prayer. Between them they represent everything that we believe, and they are necessary to each other.  We cannot rightly say the Prayer without remembering the Cross, and we cannot celebrate the Supper unless we mean to follow the way of Jesus in our daily lives. In all times, men have been conscious that in these two gifts Jesus gave us everything, and the chief aim of Christian thought has been to discover the full significance of the Lord’s Supper and the Lord’s Prayer.

Prayer Times Acceptable to God

Dr Jito Vanualailai

In Psalm 69, we read of a soul-searching prayer credited to King David. Verses 10 to 14 are provided below (KJV):

10 When I wept, and chastened my soul with fasting, that was to my reproach. 11 I made sackcloth also my garment; and I became a proverb to them. 12 They that sit in the gate speak against me; and I was the song of the drunkards. 13 But as for me, my prayer is unto thee, O Lord, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation. 14 Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters.

In this prayer, verse 13 is revealing. The New International Version gives the following:

13 But I pray to you, Lord, in the time of your favor; in your great love, O God, answer me with your sure salvation.

The Benson Commentary provides the following interpretation of verse 13:

Psalm 69:13. But my prayer is unto thee — While they scoff, I will pray, and not be driven from thee, nor from prayer and other duties, by all their reproaches, or any other discouragements. In an acceptable time — Hebrew, עת רצון, gneet ratzon, in a time of grace, of good will, or good pleasure. These words may be joined, either, 1st, With the following, by way of limitation, thus: Hear me in thy accepted time, that is, I do not limit thee to any time; but when thou seest it will be best, hear and help me. Or rather, with the foregoing, as an argument to enforce his prayer: as if he had said, I pray in a time of grace, or acceptance; I seek thee when thou mayest be found, (see Psalm 32:6; Isaiah 55:6,) in a good day, as they said, 1 Samuel 25:8, in the day of grace and mercy: or, in a time of great trouble, which is the proper season for prayer, Psalm 50:15; and while I have thee engaged to me by promises, which thy honour and truth oblige thee to perform. I come not too late, and therefore do thou hear me. In the truth of thy salvation — That is, for, or according to, thy saving truth, or faithfulness; whereby thou hast promised to deliver those who trust in thee.

King David, filled with humility, left it to God to decide when God would listen to him. The verse is telling us that there is a time of prayer that is acceptable or favorable to God!

Indeed, we can deduce the same from 2 Corinthians 6:2. which reads:

2 For He says: “In an acceptable time I have heard you, And in the day of salvation I have helped you.” Behold, now is the accepted time; behold, now is the day of salvation. 

This verse is part of Paul’s second letter to the Corinthians, specifically in a section (2 Corinthians 5:20–6:10) where Paul passionately appeals to the Corinthians to be reconciled to God. Paul emphasizes the urgency of responding to God’s grace and reminds them of their responsibility as recipients of God’s salvation.

Purpose: Paul is urging the Corinthians to recognize that the gospel they have received is not something to be taken lightly or postponed. The “day of salvation” is now, and they must live as those reconciled to God.

Old Testament Reference: Paul quotes from Isaiah 49:8, where God speaks of a future time when He will deliver and restore His people. Paul reinterprets this prophecy, declaring that the time of fulfillment has arrived in Christ.

Isaiah 49:8 reads:

8 Thus says the Lord: “In an acceptable time I have heard You, And in the day of salvation I have helped You; I will preserve You and give You As a covenant to the people, To restore the earth, To cause them to inherit the desolate heritages;

This verse is part of the second Servant Song in Isaiah (Isaiah 49:1–13), a passage that describes the mission of God’s Servant, who is widely interpreted as the Messiah. This Servant is called by God to bring salvation not only to Israel but also to the Gentiles, extending God’s covenant and restoring His creation.

Now, here is the most astonishing result. When we calculate the identifiers of Isaiah 49:8 and 2 Corinthians 6:2, we get:

1. Isaiah 49:8

  • Book Number: Isaiah is the 23rd book of the Bible.
  • Chapter Number: 49
  • Verse Number: 8

Identifier=23+49+8=80

2. 2 Corinthians 6:2

  • Book Number: 2 Corinthians is the 47th book of the Bible.
  • Chapter Number: 6
  • Verse Number: 2

Identifier=47+6+2=55

Total Sum of Identifiers

Thus, the total sum of the identifiers is 80+55=135.

Psalm 69:13 serves as a precursor to the themes developed in Isaiah 49:8 and 2 Corinthians 6:2. It introduces the concept of an “acceptable time” when God’s mercy and salvation are particularly accessible. Isaiah expands this theme, tying it to God’s covenant promises, and Paul ultimately declares its fulfillment in Christ, urging believers to respond without delay. Together, these verses underscore the importance of recognizing and acting upon God’s appointed times of grace and favor.

There is no contradiction between the early Christian and ancient Jewish understanding of recognizing God’s appointed times and Paul’s urging to pray continually in 1 Thessalonians 5:17—“Pray without ceasing”— because praying “without ceasing” necessarily include prescribed times of prayer. In other words, these ideas complement each other beautifully, illustrating different dimensions of spiritual awareness and discipline.

Conclusion: The eight prescribed times to pray the Lord’s Prayer, namely, {10.35am,10.53am,1.35pm,1.53pm,3.15pm, 3.51pm, 5.13pm, 5.31pm}, are times acceptable to our Father in heaven to listen to our prayers.