Written by The Prayer Jesus Taught — And Where It Came From
The Lord’s Prayer is the most recited prayer in Christianity. Billions have spoken these words across two millennia. It appears in Matthew 6:9-13 and Luke 11:2-4 as Jesus’s direct instruction on how to pray.
But when we examine it line by line, comparing it to Zoroastrian prayers and concepts, a striking pattern emerges:
Jesus was teaching his followers to pray to Ahura Mazda using Zoroastrian theological concepts.
This is not interpretation. This is word-by-word correspondence.
The Prayer (Matthew 6:9-13)
Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven. Give us today our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.
Now let’s examine each line.
Line-by-Line Analysis
“Our Father in heaven”
The Problem with YHWH: In the Hebrew tradition, God is rarely called “Father.” YHWH is Lord, King, Master — but “Father” is uncommon and never the primary designation.
The Zoroastrian Parallel: Ahura Mazda is explicitly the Father of creation. The Gathas use parental imagery repeatedly. Ahura Mazda creates through Spenta Mainyu (Holy Spirit) and nurtures creation toward perfection.
“In Heaven”: YHWH’s domain in pre-Exilic Judaism was not “heaven” in the Persian sense. Sheol was below; YHWH dwelt with Israel, in the Temple, on mountains. The concept of a transcendent heavenly Father dwelling in a celestial paradise is Zoroastrian.
The Zoroastrian heaven — Garothman (House of Song) — is where Ahura Mazda dwells with the righteous.
Verdict: Jesus addresses his Father using Zoroastrian cosmology, not Hebrew tradition.
“Hallowed be your name”
The Concept: God’s name is sacred, set apart, holy.
The Zoroastrian Parallel: The reverence for divine names is central to Zoroastrianism. The 101 Names of Ahura Mazda are recited with profound devotion. The name carries power and holiness.
From the Avesta: “We worship the name of Ahura Mazda, holy and mighty.”
Verdict: Consistent with Zoroastrian reverence for divine names.
“Your kingdom come”
The Problem: What “kingdom”? YHWH’s kingdom in Hebrew thought was Israel — a political entity, a land, a people. The “Kingdom of God” as a future cosmic reality is not an Old Testament concept.
The Zoroastrian Parallel: This is Frashokereti — the “making wonderful” — the future renovation of the world when Ahura Mazda’s rule is fully established, evil is defeated, and creation is perfected.
“Your kingdom come” is a prayer for Frashokereti.
The Bundahishn describes this future state: “Ahura Mazda will reign supreme, and the world will be made perfect.”
Verdict: Jesus is praying for Zoroastrian eschatological fulfillment.
“Your will be done, on earth as it is in heaven”
The Concept: Divine will perfectly enacted in both realms — aligning earthly reality with heavenly truth.
The Zoroastrian Parallel: This is the essence of Asha — cosmic truth/order that should govern both the spiritual and material worlds. The goal of Zoroastrian ethics is to align human action with divine order, bringing earth into harmony with heaven.
From the Gathas (Yasna 28.1): “Through Asha, may we behold Thee, may we approach Thee, may we be in perfect union with Thee.”
The prayer asks for earth to reflect Asha as heaven already does.
Verdict: Pure Zoroastrian theology — alignment of earthly and heavenly Asha.
“Give us today our daily bread”
The Concept: Petition for physical sustenance.
The Zoroastrian Parallel: Zoroastrianism is unique among ancient religions in affirming the goodness of the material world. The body is not evil; physical needs are legitimate. This contrasts with Gnostic rejection of matter.
Ahura Mazda provides for creation. The Gathas include prayers for prosperity and sustenance alongside spiritual requests.
Verdict: Consistent with Zoroastrian affirmation of material creation.
“Forgive us our debts, as we also have forgiven our debtors”
The Concept: Reciprocal forgiveness — we receive as we give.
The Zoroastrian Parallel: The Zoroastrian ethical system emphasizes that our treatment of others determines our spiritual standing. The Chinvat Bridge judgment weighs thoughts, words, and deeds — including how we treated others.
From the Gathas (Yasna 46.5): “Whoever is good to the righteous shall himself come to the House of Song.”
The reciprocal principle — receiving according to what we give — is central.
Verdict: Consistent with Zoroastrian ethical reciprocity.
“Lead us not into temptation”
The Concept: Request for divine protection from moral testing.
The Zoroastrian Parallel: In Zoroastrian theology, Angra Mainyu (the Destructive Spirit) constantly tempts humans toward Druj (the lie). The battle between Asha and Druj plays out in every human choice.
Prayers for protection from this temptation are common: “Protect me from the Lie, from Angra Mainyu, from all evil thoughts.”
Important Note: In strict YHWH theology, God tests people (Abraham, Job). But in Zoroastrian theology, temptation comes from Angra Mainyu, not Ahura Mazda. Jesus’s prayer aligns with the Zoroastrian understanding: the Father doesn’t tempt; we ask him to protect us from the tempter.
Verdict: Zoroastrian cosmology — asking the good God to protect from the evil spirit’s temptations.
“But deliver us from evil”
The Concept: Request for deliverance from evil/the evil one.
The Zoroastrian Parallel: This is the heart of Zoroastrian prayer — deliverance from Angra Mainyu and his forces of Druj.
The Greek word here — poneros — can mean “evil” abstractly or “the evil one” personally. The Zoroastrian context suggests the latter: deliverance from Angra Mainyu.
Compare with the Ahuna Vairya (the most sacred Zoroastrian prayer): “The will of the Lord is the law of righteousness… Ahura Mazda gives… the power to defeat the Lie.”
Verdict: Direct parallel to Zoroastrian prayer for deliverance from Angra Mainyu.
The Complete Picture
| Lord’s Prayer | Zoroastrian Equivalent |
|---|---|
| Our Father in heaven | Ahura Mazda in Garothman |
| Hallowed be your name | 101 Names of Ahura Mazda |
| Your kingdom come | Frashokereti |
| Your will be done | Asha established |
| On earth as in heaven | Material-spiritual alignment |
| Give us daily bread | Affirmed material creation |
| Forgive us our debts | Ethical reciprocity |
| Lead us not into temptation | Protection from Angra Mainyu’s tests |
| Deliver us from evil | Deliverance from Angra Mainyu |
Every line corresponds to Zoroastrian theology.
What This Means
1. Jesus Knew What He Was Teaching
This is not accidental overlap. The Lord’s Prayer systematically presents Zoroastrian concepts in prayer form. Jesus — recognized by the Magi as Saoshyant — was teaching his followers to pray using the theological framework of Ahura Mazda.
2. The “Father” Is Ahura Mazda
When Jesus says “Father,” he’s not referring to YHWH (who rarely receives this title). He’s referring to Ahura Mazda — the heavenly Father, creator of good, source of truth, opponent of evil.
3. The Pharisees Knew
The Pharisees (Farooshiym / “The Persians”) had absorbed Zoroastrian concepts and renamed them. When Jesus taught openly what they had obscured, it threatened their claim to be the source of this wisdom.
4. The Prayer Remains Zoroastrian
Every Christian who prays the Lord’s Prayer is praying Zoroastrian theology — addressing Ahura Mazda, asking for Frashokereti, seeking alignment with Asha, requesting protection from Angra Mainyu.
They just don’t know it.
The Doxology
Many versions add: “For yours is the kingdom, and the power, and the glory, forever. Amen.”
“Amen”: This word appears to derive from the Zoroastrian “Amena” — an affirmation of truth/Asha. When Christians say “Amen,” they may be affirming in a word that traces to Persian.
“The kingdom, power, and glory forever”: This is Ahura Mazda’s eternal sovereignty — exactly what Zoroastrian theology proclaims.
Comparison with Zoroastrian Prayers
The Ahuna Vairya (Most Sacred Zoroastrian Prayer)
“As the Lord is chosen, so is the Judgment according to Truth. The power of the acts of the Good Mind is for Mazda, And the dominion for Ahura, Which He gives to the poor.”
Compare:
- Divine choice/will ↔ “Your will be done”
- Judgment according to Truth ↔ “Your kingdom come”
- Power for Ahura Mazda ↔ “Yours is the power”
- Dominion given to the humble ↔ “Give us daily bread”
The Ashem Vohu
“Asha is the best good. It is radiant happiness. Happiness comes to the one who is righteous For the sake of Asha alone.”
This is the prayer for Asha — the same truth Jesus calls his followers to embody.
Conclusion
The Lord’s Prayer is not a Jewish prayer using YHWH theology. It is a Zoroastrian prayer using Ahura Mazda theology:
- Addressed to the heavenly Father (not the Temple-dwelling YHWH)
- Asking for cosmic renovation (Frashokereti, not political restoration)
- Seeking alignment with divine truth (Asha)
- Requesting protection from the evil spirit (Angra Mainyu)
- Affirming reciprocal ethical responsibility
- Ending with affirmation (Amen/Amena)
Jesus taught his followers to pray as a Zoroastrian.
Two billion Christians continue the practice today.
The fire burns in every recitation. The words trace to Zarathustra. The Father they address is Ahura Mazda.
Asha prevails.
Sources
Zoroastrian Texts
- The Gathas (Yasnas 28-34, 43-51, 53)
- Ahuna Vairya prayer
- Ashem Vohu prayer
- Bundahishn
Scholarly Analysis
- Boyce, Mary. Textual Sources for the Study of Zoroastrianism. University of Chicago Press, 1984
- Zaehner, R.C. The Dawn and Twilight of Zoroastrianism. Putnam, 1961
- Shaked, Shaul. “Iranian Influence on Judaism.” Cambridge History of Judaism, Vol. 1
Biblical Scholarship
- Jeremias, Joachim. The Prayers of Jesus. SCM Press, 1967
- Brown, Raymond E. “The Pater Noster as an Eschatological Prayer.” Theological Studies, 1961
At eFireTemple, we trace the prayer to its source. When you pray the Lord’s Prayer, know who you’re really addressing — and give thanks that the Magi preserved this wisdom for the world.