Difference between revisions of "Number"

<p> After the captivity the [[Hebrew]] used the alphabet letters for numbers, 'Αleph ( א ) equalling 1; Βet[h] ( ב ) equalling 2, etc.; Υod[h] ( י ) equalling 10; Qoph ( ק ) equalling 100, etc. The final letters expressed 500 to 900; 'Αleph ( א ) + a line over it equalling 1000. Our manuscripts all write numbers at full length. But the variations make it likely that letters (which copyists could so easily mistake) originally were written for numbers: compare 2 Kings 24:8 with 2 Chronicles 36:9; Isaiah 7:8, where 65 is in one reading, 16 and 5 in another. 1 Samuel 6:19 has 50,070, but [[Syriac]] and Arabic 5070 (1 Kings 4:26 with 2 Chronicles 9:25). Numbers also have often a symbolical rather than a mere arithmetical value. But straining is to be avoided, and subtle trifling. The author's sense, history, the context, and the general analogy of the [[Scripture]] scheme as a whole are to be examined, in order to decide whether a figure is employed in a merely ordinary sense, or in an ordinary and symbolical, or in an exclusively symbolical sense. </p> <p> Zechariah and Daniel dwell upon seven; Daniel and Revelation use several numbers to "characterize periods", rather than indicate arithmetical duration. Science reveals in crystallization and chemical combinations what an important part number plays in the proportion of combining molecules of organic and inorganic life. </p> <p> Two notes "intensification" (Genesis 41:32), "requital in full" (Job 42:10; Jeremiah 16:18; Isaiah 61:7; Revelation 18:6); the proportions of the temple were double those of the tabernacle; two especially symbolizes "testimony" (Zechariah 4:11; Zechariah 11:7; Isaiah 8:2; Revelation 11:3), two tables of the testimony (Exodus 31:18), two cherubim over the ark of the testimony. God is His own witness; but that witness is twofold, "His word and His oath" (Hebrews 6:13; Hebrews 6:17), "Himself and His Son" (John 8:18). </p> <p> Three, like seven, is "a divine number". The [[Trinity]] (Revelation 1:4; Revelation 4:8); three great feasts (Exodus 23:14-17; Deuteronomy 16:16); the threefold blessing (Numbers 6:14; Numbers 6:24); the thrice holy (Isaiah 6:3); the three hours of prayer (Daniel 6:10; Psalms 55:17); the third heaven (2 Corinthians 12:2). Christ is "the Way, the Truth, the Life," "Prophet, Priest, and King." The threefold theophany (Genesis 18:2; 1 Samuel 3:4; 1 Samuel 3:6; 1 Samuel 3:8; Acts 10:16). </p> <p> The number 3 1/2, one-half of 7, is "a period of evil cut short", shortened for the elect's sake (Matthew 24:22; James 5:17, three years' and a half drought in Israel; Luke 4:25; Revelation 11:2-3; Revelation 11:9; Revelation 12:6). Daniel 7:25; Daniel 12:7, time, times, and a half, 1,260 days, three days and a half. The 42 months (30 days in each) answer to the 1,260 days; three years and a half equals 1,260 days (360 in each year). Probably the 1,260 years of the papal rule date from A.D. 754, when his temporal power began, and end 2014. (See ANTICHRIST.) </p> <p> At the close of spurious Christianity's long rule open antichristianity and persecution will prevail for the three years and a half before the millennium. [[Witnessing]] churches will be followed by witnessing individuals, even as the apostate church will give place to the personal man of sin (Daniel 7:25; Revelation 11:2-3). The 2,300 (Daniel 8:14) years may date from Alexander's conquests (323 B.C.), and end about the same time as the 1,260, namely, 1977. The 1,290 (Daniel 12:11-12) and 1,335 days correspond to 1290, during which [[Antiochus]] [[Epiphanes]] profaned the temple, from the month Ijar, 145th year of the era of the Seleucidae, to [[Judas]] Maccabeus' restoration of worship, the 25th day of the ninth month Chisleu, 148th year (1 [[Maccabees]] 1:54; 1 Maccabees 4:52-56); in 45 days more Antiochus died, ending the Jews' calamities; in all 1,335. Again, 1,260, 1,290 and 1,335 may be counted from Mahomet's retirement to the cave, A.D. 606-610, and his flight from Mecca, 622: these figures added may mark the closing epochs of Mahometan power. </p> <p> Again, the 2,300 may be the years between 480 B.C., the time of Xerxes' invasion of [[Greece]] (Daniel 11:2), and A.D. 1820, when Ali [[Pasha]] cast off the yoke of the Porte and precipitated the Greek revolution. Thirdly, the 2,300 may date from Antichrist's profanation (Daniel 9:27). After the 1,260 days Jesus in person will deliver the Jews; during the 30 more their consciences are awakened to penitent faith, making 1,290; in 45 more Israel's outcasts are gathered, and the united blessing descends. These all are conjectures. [[Evidently]] these numbers symbolize the long "Gentile times" from the overthrow of Judah's kingdom by Babylon, and of [[Jerusalem]] by Titus, down to the restoration of the theocracy in Him "whose right it is" (Ezekiel 21:27). The seven times of Israel's punishment (Leviticus 26:18; Leviticus 26:21-24) are the times of the [[Gentile]] monarchies; the seven times of antichrist's tyranny in the [[Holy]] Land will be the recapitulation and open consummation of what is as yet "the mystery of iniquity." </p> <p> The three and a half during which the two witnesses prophesy in sackcloth is the sacred seven halved, for the antichristian world powers' time is broken at best, and is followed immediately by judgment on them. It answers to the three years and a half of Christ's witness for the truth, when the [[Jews]] disowned and the God-opposed world power crucified Him (Daniel 9:27). He died in the midst of the last of the 70 weeks; the three and a half which seemed the world's triumph over Him was immediately followed by their defeat in His resurrection (John 12:31). The world powers never reach the sacred fullness of seven times 360, i.e. 2,520, though they approach it in the 2,300 (Daniel 8:14). The 42 months answer to Israel's 42 sojournings in the desert (Numbers 33:1-50), contrasted with the sabbatic rest of Canaan. Three and a half represents "the church's time of toil, pilgrimage, persecution". Three and a half is "the antagonism to seven". </p> <p> Four symbolizes "worldwide extension". The four winds and quarters of the earth (Revelation 7:1; Daniel 7:2). The four living creatures or cherubim with four wings and four faces (Ezekiel 1:5, etc.; Revelation 4:6, in contrast to the four beasts, Daniel 7; Daniel 2:40 the four kingdoms); Eden's four streams (Genesis 2:10; Ezekiel 40:47). Four expresses "the spread of God's kingdom over the earth". As Christ's seamless vest marks its unity, so the rending of the outer garment into four by the four [[Roman]] soldiers symbolizes its ultimate worldwide extension (John 19:23-24). The numbers especially symbolical are 3, 4, 7, 10, 12, 40; 6 is so because coming short of the "sacred" 7, 8 as coming after 7 and introducing "a new series or era". </p> <p> Three and a half is seven broken in two. The [[Bible]] begins with seven days, and ends with a succession of sevens. Seven represents "rest and release from toil", also "a divine work", in judgment or mercy or revelation (Genesis 4:24; [[Genesis]] 41:3; Genesis 41:7; Matthew 18:22; Exodus 7:25). Leviticus 26:18, "I will punish you seven times more for your sins," Leviticus 26:21-24; Leviticus 26:28; Isaiah 4:1; Isaiah 11:15; 2 Samuel 24:13. Daniel 4:16; Daniel 4:25, "seven times shall pass over thee" (Nebuchadnezzar). Revelation 15:1, "the seven last plagues." "divine fullness and completeness" is the thing signified; as Revelation 1:4, "the seven spirits ... before His throne" are "the one Holy Spirit in His manifold fullness"; Isaiah 11:2-3 corresponds. </p> <p> So in offerings and divine rites: Leviticus 12:2; Leviticus 12:5; Leviticus 13:4; Leviticus 13:6; Leviticus 13:21-26; Leviticus 13:31; Leviticus 13:33; Leviticus 13:50; Leviticus 13:54; Leviticus 14:7-8; Leviticus 14:9; Leviticus 14:16; Leviticus 14:27; Leviticus 14:38; Leviticus 14:51; Leviticus 15:13; Leviticus 15:19; Leviticus 15:28; Leviticus 16:14; Leviticus 16:19; Numbers 12:14; 2 Kings 5:10; 2 Kings 5:14. The seven days' grace (Genesis 7:1-10); and at the taking of [[Jericho]] (Joshua 5:13-6:20); the antitype, spiritual Babylon, shall fall at the sounding of the seventh trumpet (Revelation 11:13; Revelation 11:15; Revelation 14:8). The sevenfold candlestick (Exodus 25:37), the seven churches corresponding (Revelation 1:12; Revelation 1:20), the seven deacons (Acts 6), the sevenfold ministry (Romans 12; 1 Corinthians 12). Seven prayers are given in full in the Old Testament. (See PRAYER.) Seven petitions of the Lord's prayer in the New Testament. The seven beatitudes (Matthew 5; Psalms 12:7). [[Satan]] mimics the "divine" seven (Proverbs 6:16; Proverbs 26:25): [[Mary]] Magdalene's seven devils (Mark 16:9; Luke 8:2); the unclean spirit returning with seven (Matthew 12:45); the seven [[Canaanite]] nations subdued by [[Israel]] (Deuteronomy 7:1; Acts 13:19); the dragon with seven heads and seven crowns (Revelation 12:3; Numbers 23:1). </p> <p> [[Eight]] begins a new era and life after the seven has been completed (Exodus 22:30; Leviticus 9:1; Leviticus 22:27). Lepers are reinstated on the eighth day (Leviticus 14:10; Leviticus 15:13; Leviticus 15:29). [[Circumcision]] on the eighth day begins a new life in the covenant. The eighth day after the seven of the feast of tabernacles (Leviticus 23:36). From the eighth day, when the firstfruit sheaf was waved, the seven sevens were counted; and on the 50th day or "Pentecost" (the eighth day after seven) a new era began (Leviticus 23:11; Leviticus 23:15-16; Acts 2:1). Leviticus 25:8-9, type of the eternal sabbath, the new era of a regenerated world (Romans 8:21; Isaiah 61:1; Acts 3:21); the Lord's day, the eighth after the seventh, ushers in the new [[Christian]] era. The eight saved souls left the ark on the eighth day, after the last seven of anxious waiting, the representative heads of regenerated mankind. Of man in his fallen state Ecclesiastes (Ecclesiastes 1:15) writes, "that which is crooked cannot be made straight," but what is "impossible with man is possible with God" (Luke 18:27); at Messiah's coming "the crooked shall be made straight" (Isaiah 40:4); "that which is wanting (compare Daniel 5:27) cannot be numbered," i.e. what is wholly wanting, man's state, cannot be numbered, but believers are "complete in Christ" (Colossians 2:10). </p> <p> Ten represents "perfected universality". The "thousand" years (Revelation 20:2) is ten raised to the third power, i.e. the "world" (10) pervaded by the "divine" (3). The Ten [[Commandments]] contain the whole cycle of God's moral requirements. The tithe represented the whole property as belonging to God (Genesis 14:20). Genesis has the formula ten times, "these are the generations" (Genesis 2:4; Genesis 5:1; Genesis 6:9; Genesis 10:1; Genesis 11:10; Genesis 11:27; Genesis 25:12; Genesis 25:19; Genesis 36:1; Genesis 37:2). The Ten Commandments of the [[Decalogue]] logically follow; God's fingers wrote it. Our fingers are ten (Exodus 31:18; Psalms 8:1). The ten plagues were the entire round of judgments from God's hand. The tabernacle, temple, and New Jerusalem have ten as the prevailing figure in measurements. </p> <p> In the New Testament, the ten lepers, ten talents, ten cities in reward for ten pounds gained, ten virgins. [[Antichrist]] too has his ten, comprising the whole cycle of the world power: ten nations opposed to Abraham's seed (Genesis 15:19); ten toes on Nebuchadnezzar's image to be stricken by the stone (Daniel 2:41); ten horns on the fourth beast (Daniel 7:7; Daniel 7:20; Daniel 7:24; Revelation 12:3; Revelation 13:1; Revelation 17:3; Revelation 17:7; Revelation 17:12, "ten kings"); ten days of Smyrna's tribulation, the complete term of the world power's persecution of the church (Revelation 2:10). In combination with 7, 10 appears in the 70 nations (Genesis 10), the 70 who went down to [[Egypt]] (Genesis 46:27), the 70 palms at Elim, the 70 elders of Israel (Exodus 24:1; Numbers 11:16), the 70 disciples, the 70 years' captivity (Jeremiah 25:11). Daniel's 70 sevens, weeks (Daniel 9:24). Seventy-fold (Genesis 4:24; Matthew 18:22). </p> <p> As 3 1/2 is related to 7, so five is related to 10; 5 is "the penal number" (Exodus 22:1; Leviticus 5:16; Numbers 18:16); the fifth kingdom punishes with destruction the four world kingdoms (Daniel 2). Twelve is "the church number". The 12 tribes; 12 [[Elim]] wells; 12 stones in the high priest's breast-plate; 12 shewbread loaves; 12 patriarchs; 12 apostles; 12 foundation stones; 12 gates; 12,000 furlongs of New Jerusalem; 12 angels (Revelation 21:16-21; Revelation 12:1). Twelve squared and multiplied by 1,000, the symbol of the world divinely perfected, gives 144,000, the sealed [[Israelites]] (Revelation 7:4). The 24 elders are the 12 heads of the Old [[Testament]] and the 12 of the New Testament churches combined, "elders" is the term for ministers; the 24 courses of priests anticipate the final combination of the two, Jews and Gentiles, made one new man in Christ (Revelation 4:4). Seven times twelve is connected with the Lamb's bride. </p> <p> Six is to twelve as three and a half to seven. Six symbolizes" the world given over to judgment". The judgments on the world are complete in six; by the fulfillment of seven the world kingdoms become Christ's. Hence there is a pause between the sixth and seventh seals, the sixth and seventh trumpets. As 12 is the church's number, so six (its half) symbolizes the world kingdom broken. Six, "the world number", is next to the "sacred" seven which it mimics (Revelation 13:1) but can never reach. The raising of the six from units to tens, and from tens to hundreds (666), indicates that the beast, notwithstanding his progression to higher powers, can only rise to greater ripeness for judgment. Thus, 666, the number of the beast (Revelation 13:18), the judged world power, contrasts with the 144,000 sealed and transfigured ones. (See ANTICHRIST.) </p> <p> Forty symbolizes probation, punishment, chastisement, and humiliation. The 40 days' rain of the flood (Genesis 7:4; Genesis 7:12; Genesis 7:17); Moses' 40 years in Egypt, and 40 in Midian. Times of temptation and trial: 40 days on the mountain (Exodus 24:18); a second 40 after Israel's sin of the calf (Deuteronomy 9:18; Deuteronomy 9:25); 40 years in the desert wanderings (Numbers 14:34), the penal issue of the 40 days' probation in searching [[Canaan]] (Numbers 13:26; Psalms 95:10; also Judges 13:1);40 days and nights of [[Elijah]] (1 Kings 19:8); Jonah's 40 days' warning to [[Nineveh]] (Jonah 3:4); 40 days of Christ's temptation (Matthew 4:2). Also a time of probation by tranquil prosperity (Judges 3:11; Judges 5:31; Judges 8:28). Ezekiel (Ezekiel 4:4-6) lay on his right side 40 days a day for a year, which with the 390 on his left side makes the 430 of Israel's sojourn in Egypt (Exodus 12:40-41; Galatians 3:17). God will bring them back to a bondage as bad as that in Egypt, but shortened by the 40 years' sojourn in the desert for discipline. Also Ezekiel 29:11-12. </p>

<p> <strong> NUMBER </strong> </p> <p> 1. Notation . The decimal scale of notation was used by the Israelites, Assyrians, Babylonians, Egyptians, Greeks, Romans, and, so far as we know, by the other nations mentioned in the Bible, <em> i.e </em> . they reckoned by units, tens, hundreds, etc. </p> <p> <strong> 2. Variety and range of numerical terminology </strong> . The Heb. language expressed the integers from one to any amount by words denoting units, tens, a hundred, two hundred, a thousand, two thousand, ten thousand, twenty thousand, and by combinations of these words. Thus the highest number expressed by a single word is twenty thousand, the word used meaning double ten thousand. The word ‘millions’ in AV [Note: Authorized Version.] of Genesis 24:60 is a mistranslation; it should be ‘ten thousands’ as in RV [Note: Revised Version.] . The number referred to in this verse,’ thousands of ten thousands,’ for the descendants hoped for from Rebekah, and the number of the angels in Daniel 7:10 , Revelation 5:11 , ‘thousand thousands ministered unto him, and ten thousand times ten thousand stood before him,’ if taken literally, would be the largest numbers mentioned in the Bible, but they are merely rhetorical phrases for countless, indefinitely large numbers. In Revelation 7:9 the redeemed are ‘a great multitude which no man could number’ (cf. Genesis 13:16 ) the nearest approach which the Bible makes to the mathematical idea of infinity. </p> <p> The largest literal number in the Bible is the number of Israelites fit for warlike service, ascertained by David’s census as 1,100,000, in addition to the men of [[Judah]] 470,000 (1 Chronicles 21:6 ). In 2 Samuel 24:9 , however, the numbers are 800,000 and 500,000 respectively. Close to this comes the army of [[Zerah]] ( 2 Chronicles 14:9 ), ‘a thousand thousand,’ <em> i.e </em> . 1,000,000; and in 2 Chronicles 17:12 ff., [[Jehoshaphat]] has an army in five divisions, of 300,000, 280,000, 200,000, 200,000, 180,000 respectively. The number of fighting men amongst the Israelites is given in Numbers 2:32 as 603,550; and later on in Numbers 26:51 as 601,730. </p> <p> Hebrew also possessed a few special forms for the ordinals, first, second, etc., and to denote ‘seven times,’ etc.; in other cases, especially for the higher numbers, the cardinals are used. There are also a few words for fractions, ‘a third,’ ‘a quarter.” </p> <p> The Biblical Greek calls for no special comment; the writers had at their disposal the ordinary resources of [[Hellenistic]] Greek. We may, however, call attention to the disputed rendering in Matthew 18:22 , where RV [Note: Revised Version.] has ‘seventy times seven,’ RVm [Note: Revised Version margin.] ‘seventy times and seven.’ </p> <p> <strong> 3. [[Symbols]] </strong> . In the Heb. text of the OT, and also for the most part in the Gr. text of the NT, numbers are denoted by words. This method is also the only one used in the two ancient Heb. inscriptions the [[Moabite]] Stone (rather later than Ahab), and the [[Siloam]] inscription (usually ascribed to the time of Hezekiah). As the Assyrians, Egyptians, and PhÅ“nicians used figures as well as words to denote numbers, it is possible that the Israelites also had arithmetical figures; but at present there is no positive evidence of such a usage. </p> <p> In later times the Jews used consonants as numerical signs; the units from one to nine were denoted by the first nine letters, the tens from ten to ninety by the next nine, and the hundreds from one hundred to four hundred by the remaining four letters. Other numbers were denoted by combinations of letters. A curious feature of this system is that the natural combination for 15, viz. <em> [[Yod]] </em> = 10, <em> = Hebrews 5:1-14 </em> , was not used because’ <em> Yod, He </em> ,’ or <em> [[Yah]] </em> was a form of the sacred name <em> [[Yahweh]] </em> , which might not be pronounced; accordingly <em> [[Teth]] </em> = 9 and <em> [[Waw]] </em> = 6 were substituted. This system is still commonly used to number the chapters and verses in Heb. Bibles. A similar system was also used by the Greeks, and is occasionally found in the NT; thus the Number of the Beast, 666, in Revelation 13:18 , is written by means of three letters. </p> <p> <strong> 4. [[Arithmetic]] </strong> . There is no evidence of proficiency in arithmetic beyond the simplest operations, but we have examples of addition in connexion with the census in the wilderness, the numbers of the separate tribes being given first and then the total ( Numbers 1:22 ff; Numbers 26:7 ff.); subtraction is referred to in Leviticus 27:18; an instance of multiplication is Leviticus 25:8; Leviticus 25:7 × 7 = 49; and Leviticus 25:50 implies a kind of rule of three sum. </p> <p> <strong> 5. Round Numbers </strong> . As in other languages, ‘round numbers,’ exact tens, hundreds, thousands, etc., must often have been used by the Israelites, on the understanding that they were only approximately accurate; and in the same way smaller numbers were sometimes used indefinitely for ‘a few’; cf. our ‘half a dozen.’ For Instance, the exact ten thousands of Jehoshaphat’s armies given above are doubtless round numbers. Again, in Leviticus 26:8 , ‘five of you shall chase a hundred,’ merely means, ‘a handful of you shall put to flight many times your own number.’ This indefinite use of a small number is specially common where two consecutive units are given as alternatives, <em> e.g </em> . Isaiah 17:6 , ‘two or three,’ ‘four or five.’ A variety of this idiom is the use of two consecutive units to Introduce emphatically the higher of the two; <em> e.g </em> . Proverbs 30:21 ‘For three things the earth doth tremble, and for four which it cannot bear’; then four things are enumerated. In addition to hundreds and thousands and ten thousands, the most common number used in this approximate way is ‘forty’: people constantly live or reign for ‘forty years’ or multiples of forty years. It is a matter of opinion how far the numerous ‘sevens,’ ‘tens,’ and ‘twelves’ were originally intended as exact numbers. Probably, however, in many cases what were originally round numbers were taken afterwards to be exact. For instance, David’s reign is given as 40 years, 2 Samuel 5:4; in the next verse this period is explained as made up of 7 1 / 2 years at [[Hebron]] and 33 at Jerusalem an explanation which implies that, apart from some odd months, the 40 years were the actual length of the reign. There are some indications, too. that the various 40’s and 80’s were added in with other numbers to obtain a continuous chronology. Again, in Numbers 3:39 the census gives 22,000 Levites, which one would naturally understand as a round number; but in Numbers 3:43-51 it is taken as an exact number, inasmuch as it is ordained that because the 22,273 firstborn exceed the [[Levites]] by 273, redemption-money shall be paid for the surplus. </p> <p> In view of the references to captains of thousands, hundreds, fifties, and tens in Deuteronomy 1:15 , it has been suggested that these terms are sometimes not numerals, but names corresponding to our regiment, company, squad, etc., and denoting bodies of men whose numbers varied. ‘ <strong> Thousand </strong> ’ especially has been held to be a term denoting ‘tribe’ or ‘clan’ (see Judges 6:15 , 1 Samuel 10:19 ); so that ‘a thousand’ might contain comparatively few men. This view has been applied to make the census in the Bk. of Numbers more credible by reducing the total amounts; but it is clear that the narrative as it stands intends ‘thousand’ to be a numeral, and does not use the word for a ‘clan.’ </p> <p> <strong> 6. Accuracy of numbers </strong> . Without attempting an exhaustive consideration of the accuracy of numbers as given by the original authors, we may point out that we should not expect a large measure of mathematical accuracy even in original numbers. Often, as we have seen, they are apparently given as round numbers. Moreover, in the case of large numbers they would seldom be ascertained by careful enumeration. The numbers of armies especially hostile armies of slain, and so forth, would usually he given on a rough estimate; and such estimates are seldom accurate, but for the most part exaggerated. Moreover, primitive historical criticism revelled in constructing hypothetical statistics on the slightest data, or, to put the matter less prosaically, the Oriental imagination loved to play with figures, the larger the better. </p> <p> But apart from any question as to the accuracy of the original figures, the transmission of the text by repeated copying for hundreds and thousands of years introduces a large element of uncertainty. If we assume that numbers were denoted by figures in early times, figures are far more easily altered, omitted, or added than words; but, as we have seen, we have at present no strong ground for such an assumption. But even when words are used, the words denoting numbers in Hebrew are easily confused with each other, as in English. Just as ‘eight’ and ‘eighty’ differ only by a single letter; so in Hebrew, especially in the older style of writing, the addition of a single letter would make ‘three’ into ‘thirty, etc. etc. And, again, in copying numerals the scribe is not kept right by the context as he is with other words. It was quite possible, too, for a scribe to have views of his own as to what was probable in the way of numbers, and to correct what he considered erroneous. </p> <p> A comparison of the various manuscripts, versions, etc., in which our books have been preserved, shows that numbers are specially subject to alteration, and that in very many cases we are quite uncertain as to what numbers were given in the original text, notably where the numbers are large. Even where the number of a body of men, the length of a period, etc., are given twice over or oftener in different passages of the Bible itself, the numbers are often different; those in Chronicles, for instance, sometimes differ from those in Samuel and Kings, as in the case of David’s census mentioned above. Then, as regards manuscripts, etc., we may take one or two striking instances. The chief authorities for the text of the [[Pentateuch]] are the Heb. text in [[Jewish]] MSS, the Hebrew text in [[Samaritan]] MSS, and the Greek translation, the Septuagint. Now the numbers connected with the ages of the patriarchs are largely different in these three authorities; <em> e.g </em> . in the Jewish text [[Methuselah]] lives to the age of 969, and is the longest lived of the patriarchs; in the Samaritan he lives only to be 720, and is surpassed by many of the other patriarchs; and the interval from the [[Creation]] to the [[Flood]] is 2262 years in the Septuagint, 1656 in the Jewish text, 1307 in the Samaritan text. Again, the number of persons on board the ship on which St. Paul was shipwrecked is given in some MSS as 276, and in others as 76 ( Acts 27:37 ); and similarly the number of the Beast is variously given as 666 and as 616 ( Revelation 13:18 ). </p> <p> The probability that many mistakes in numbers have been introduced into the Bible by copyists in the course of the transmission of the text has long been admitted. For instance, in the fifth edition of Horne’s <em> Introduction to the Critical Study and [[Knowledge]] of the Holy [[Scriptures]] </em> , published in 1825, a thoroughly old-fashioned apologetic work, we are told that ‘Chronological differences,’ <em> i.e </em> . discrepancies, ‘do undoubtedly exist in the Scriptures.… Differences in chronology do not imply that the sacred historians were mistaken, but they arise from the mistakes of transcribers or expositors’; and again, ‘It is reasonable to make abatements, and not always to insist rigorously on precise numbers, in adjusting the accounts of scriptural chronology’ (i. 550 f.). </p> <p> <strong> 7. Favourite numbers and their symbolism </strong> . [[Naturally]] the units, and after them some of the even tens, hundreds, and thousands, were most frequently in use, and came to have special associations and significance, and a fraction would in some measure share the importance of its corresponding unit, <em> e.g </em> . where ‘four’ occurred often we should also expect to meet with a ‘fourth.’ </p> <p> <em> One </em> , suggesting the idea of uniqueness, self-sufficiency, and indivisibility, is specially emphasized in relation to the [[Divine]] Unity: ‘Jahweh our God, [[Jahweh]] is one’ ( Deuteronomy 6:4 ); and similarly Ephesians 4:5 f. ‘one Lord, one faith, one baptism, one God and Father’; and other Like passages. </p> <p> <em> Two </em> . There were two great lights; men frequently had two wives (Lamech, Jacob, Elkanah); two sons (Abraham, Isaac, Joseph); two daughters (Lot, Laban, Saul). Or again, where a man had one wife, there was a natural couple; and so with animals; in one account of the Flood they go in ‘two by two.’ Two men often went together, <em> e.g </em> . Joshua’s spies ( Joshua 2:1 ); and the Twelve and the Seventy went out by twos. The fact that men have two eyes, hands, etc., also gave a special currency to the number. Two objects or animals are often required for ritual purposes ( <em> e.g </em> . Leviticus 14:22 ). There were two tables of stone. Similarly, a half would be a familiar fraction; it is most common in ‘the half tribe of Manasseh.’ </p> <p> As sets of two were common in nature and in human society, so in a somewhat less degree were sets of three, and in a continuously lessening degree sets of four, five, etc. etc. In each case we shall refer only to striking examples. </p> <p> <em> Three </em> . Three is common in periods; <em> e.g </em> . David is offered a choice between three days’ pestilence, three months’ defeat, and three years’ famine ( 1 Chronicles 21:12; 2 Samuel 24:18 has seven years); Christ is ‘three days and three nights’ in the tomb ( Matthew 12:40 , cf. John 2:19 ). </p> <p> Deities often occur in groups of three, sometimes father, mother, and child; <em> e.g </em> . the [[Egyptian]] Osiris, Isis, and Horus. There are also the [[Babylonian]] triads, <em> e.g </em> . Bel, Anu, and Ea. [[Division]] into three is common; an attacking army is often divided into three parts, <em> e.g </em> . Gideon’s ( Judges 7:16; cf. also Revelation 8:10; Revelation 8:12 ). </p> <p> <em> Four </em> . The square, as the simplest plane figure, suggests four, and is a common shape for altars, rooms, etc.; hence four corners, pillars, the four winds, the four quarters of the earth, N., S., E., W. Irenæus argues that there must be four canonical [[Gospels]] because there are four cherubim, four winds, and four quarters of the earth. </p> <p> <em> Five, Ten </em> , and multiples obtain their currency through the habit of reckoning in tens, which again is probably derived from counting on the ten fingers. The fraction tenth is conspicuous as the tithe; and fifth and tenth parts of measures occur in the ritual. </p> <p> <em> Six, Twelve </em> , and multiples are specially frequent in reference to time: 12 months, and its half, six months, 12 hours, sixth hour, etc., partly in connexion with the 12 signs of the Zodiac, and the approximate division of the solar year into 12 lunar months. It is suggested that the number 12 for the tribes of Israel was fixed by the Zodiac; in the lists the number 12 is obtained only by omitting [[Levi]] or Dan, or by substituting [[Joseph]] for [[Ephraim]] and Manasseh. When the number 12 was established for the tribes, its currency and that of its multiples were thus further extended; <em> e.g </em> . the 12 Apostles, the 144,000 of the Apocalypse, etc. </p> <p> <em> Seven </em> and multiples. A specially sacred character is popularly ascribed to the number seven; and although the Bible does not expressly endorse this idea, yet it is supported by the frequent occurrence of the number in the ritual, the sacred seventh day, the Sabbath; the sacred seventh year, the [[Sabbatical]] year; the [[Jubilee]] year, the year following seven times seven years; the seven-branched candlestick; sevenfold sprinkling ( Leviticus 4:6 etc.); seven lambs offered ( Numbers 28:11 ff.); forgiveness till 70 times 7 ( Matthew 18:22 ); the seven churches of Asia; seven angels; seven stars, etc.; fourteen generations ( Matthew 1:17 ); 70 descendants of [[Jacob]] ( Exodus 1:5 ); 70 years’ captivity, etc. ( Jeremiah 25:11 , Daniel 9:2 , Zechariah 7:5 ); 70 missioners ( Luke 10:1 ). A similar use of ‘seven’ is found in the Egyptian, Assyrian, and [[Persian]] religions, and is often derived from astral worship of the seven heavenly bodies, the sun, moon, and the five planets known to the ancients. It is also connected with the seven-day week as roughly a quarter of the lunar month, seven being the nearest integer to the quarter of 29 1 /2. The [[Pleiades]] also were thought of as seven (cf. Amos 5:8 ). </p> <p> <em> Eight </em> . There were eight persons in the ark; a boy was circumcised on the eighth day. Ezekiel’s ritual has a certain predilection for the number eight. </p> <p> <em> Forty </em> . This number apparently owes its vogue to the view that 40 was the approximate or perhaps average length of a generation; at least this is a common view. It is a little difficult to reconcile with the well-known Oriental custom of early marriage. The number might perhaps be obtained by taking the average of the years of a man’s age at which his children were born, though such an explanation does not appear very probable. Or the use of 40 for a generation might be a relic of the period when the youngest born succeeded to the family tent and <em> sacra </em> . At any rate 40 is well established as a moderate round number between ‘a few’ and ‘a very great many.’ Thus, in addition to the numerous reigns, oppressions, and deliverances of 40, 80 years, etc., [[Isaac]] and [[Esau]] marry at the age of 40; there are 40 years of the wandering; Ezekiel’s 40 years’ captivity ( Ezekiel 29:11 ); 40 days was the period [[Moses]] spent in the Mount, Elijah and Christ fasted in the wilderness, etc. </p> <p> A certain mystical value is attached to numbers in later Jewish and Christian philosophy and superstition, perhaps due partly to the ideas suggested by the relations of numbers to each other, and to the practical power of arithmetic; the symbols which aided men so effectually seemed to have some inherent force of their own. Or, again, if ‘seven’ is sacred, to pronounce a formula seven times must be more effective than to pronounce it six or eight times. </p> <p> Great importance is attached to numbers in the mediæval Jewish mystical system, the <em> Kabbala </em> . There are ten <em> sephiroth </em> or primary emanations from God, one original <em> sephira </em> , and three derivative triads; there are twelve channels of Divine grace; 613 commandments, etc. </p> <p> <strong> 8. [[Gematria]] </strong> , a Hebraized form of the Greek <em> geometria </em> , used to mean ‘reckoning by numbers,’ was a late development of which there are traces in the OT. It consisted in indicating a word by means of the number which would be obtained by adding together the numerical values of the consonants of the word. Thus in Genesis 14:14 [[Abraham]] has 318 ‘trained servants,’ 318 is the sum of the consonants of the name of Abraham’s steward [[Eliezer]] in its original Hebrew form. The number is apparently constructed from the name. </p> <p> The [[Apocalyptic]] number of the Beast is often explained by Gematria, and 666 has been discovered to be the sum of the numerical values of the letters of some form or other of a large number of names written either in Hebrew, or Greek, or Latin. Thus the Beast has been identified with hundreds of persons, <em> e.g </em> . Mohammed, Luther, the Pope, Napoleon i., Napoleon iii. etc., each of whom was specially obnoxious to the ingenious identifier. Probably by a little careful manipulation, any name in some form or other, in Hebrew, Greek, or Latin, could be made by <em> Gematria </em> to yield 666. The two favourite explanations are <em> Lateinos </em> = <em> Latinus </em> (the Roman [[Empire]] or Emperor), and <em> [[Nero]] CÅ“sar </em> . The latter has the special advantage that it accounts not only for 666, but also for the various reading 616 mentioned above; as <em> Neron CÅ“sar </em> it gives 666, and as <em> Nero CÅ“sar </em> , 616. </p> <p> W. H. Bennett. </p>

<div> A — 1: Ἀριθμός (Strong'S #706 — Noun Masculine — arithmos — ar-ith-mos' ) </div> <p> number, "a number" (Eng., "arithmetic," etc.), occurs in Luke 22:3; John 6:10; Romans 9:27; elsewhere five times in Acts, ten times in the Apocalypse. </p> <div> A — 2: Ὄχλος (Strong'S #3793 — Noun Masculine — ochlos — okh'-los ) </div> <p> "a multitude," is translated "number" in Luke 6:17 , RV (AV, "multitude"); in Mark 10:46; Acts 1:15 the renderings are reversed. See [[Common]] , [[Company]] , CROWD MULTITUDE, People. </p> <div> B — 1: Ἀριθμέω (Strong'S #705 — Verb — arithmeo — ar-ith-meh'-o ) </div> <p> akin to A, is found in Matthew 10:30; Luke 12:7; Revelation 7:9 . </p> <div> B — 2: Καταριθμέω (Strong'S #2674 — Verb — katgarithmeo — kat-ar-ith-meh'-o ) </div> <p> "to number" or "count among" (kata, and No. 1), is used in Acts 1:17 . </p> <div> B — 3: Ἐγκρίνω (Strong'S #1469 — Verb — enkrino — eng-kree'-no ) </div> <p> "to reckon among" (en, "in," krino, "to judge or reckon"), is translated "to number ... (ourselves) with" in 2 Corinthians 10:12 (RV marg., "to judge ourselves among or ... with"), of the Apostle's dissociation of himself and his fellow missionaries from those who commended themselves. </p> <div> B — 4: Συγκαταψηφίζομαι (Strong'S #4785 — Verb — sunkatapsephizo — soong-kat-aps-ay-fid'-zo ) </div> <p> "to vote or reckon (one) a place among" (sun, "with" or "among," kata, "down," and psephizo, "to count or vote," originally with pebbles, psephos, "a pebble"), is used of the "numbering" of [[Matthias]] with the eleven Apostles, Acts 1:26 . </p> Mark 15 1 Timothy 5:9[[Take]]Mark 5:13Rv. Hebrews 7:23Acts 28:23

<p> Number. Like most Oriental nations, it is probable that the Hebrews, in their written calculations, made use of the letters of the alphabet. That they did so in post-Babylonian times, we have conclusive evidence in the Maccabaean coins, and it is highly probable, that this was the case also in earlier times. But though, on the one hand, it is certain that in all existing manuscripts of the Hebrew text of the Old Testament, the numerical expressions are written at length, yet, on the other, the variations in the several versions, between themselves, and from the Hebrew text, added to the evident inconsistencies in numerical statement, between certain passages of that text itself, seems to prove that some shorter mode of writing was originally in vogue, liable to be misunderstood, and, in fact, misunderstood by copyists and translators. These variations appear to have proceeded from the alphabetic method of writing numbers. </p> <p> There can be little doubt, however, that some at least of the numbers mentioned in Scripture are intended to be representative, rather than determinative. [[Certain]] numbers, such as 7, 10, 40, 100, were regarded as giving the idea of completeness. Without entering into St. Augustine's theory of this usage, we may remark that, the notion of representative numbers, in certain cases, is one extremely common among eastern nations, who have a prejudice against counting their possessions accurately; that it enters largely, into many ancient systems of chronology, and that it is found in the philosophical and metaphysical speculations, not only of the Pythagorean and other ancient schools of philosophy, both Greek and Roman, but also in those of the later Jewish writers, of the Gnostics, and also of such Christian writers as St. [[Augustine]] himself. </p> <p> We will proceed to give some instances of numbers used, </p> <p> (a) representatively, and thus probably by design indefinitely, or, </p> <p> (b) definitely, but, as we may say, preferentially, that is, because some meaning, (which we do not, in all cases, understand), was attached to them. </p> <p> Seven as denoting either plurality or completeness, perhaps because seven days completed the week is so frequent, as to make a selection only, of instances necessary, for example, seven fold, Genesis 4:24; seven times, that is, completely, Leviticus 26:24; Psalms 12:6; seven, (that is, many), ways, (28:25). </p> <p> Ten as a preferential number is exemplified, in the Ten Commandments, and the law of tithe. </p> <p> Seventy, as compounded of 7 X 10, appears frequently, for example, seventy fold, Genesis 4:24; Matthew 18:22. Its definite use appears in the offerings of 70 shekels, Numbers 7:13; Numbers 7:19; ff,; the 70 elders, Numbers 11:16; 70 Years of captivity, Jeremiah 25:11. </p> <p> Five appears in the table of punishments, of legal requirements, Exodus 22:1; Leviticus 5:16; Leviticus 22:14; Leviticus 27:15; Numbers 5:7; Numbers 18:16, and in the five empires of Daniel. Daniel 2:1. </p> <p> Four is used in reference to the 4 winds, Daniel 7:2, and the so-called 4 corners of the earth; the creatures, each with 4 wings and 4 faces, of Ezekiel, Ezekiel 1:5; ff.; 4 Rivers of Paradise, Genesis 2:10; 4 Beasts, Daniel 7:1 and Revelation 4:6; the 4 equal-sided temple-chamber, Ezekiel 40:47. </p> <p> Three was regarded, by both the Jews, and other nations, as a specially complete and mystic number. </p> <p> Twelve (3X4) appears in the 12 tribes, the 12 stones in the high priest's breastplate, the 12 apostles, the 12 foundation stones, and the 12 gates. Revelation 21:19-21. </p> <p> Lastly, the mystic number 666. Revelation 13:18. </p>

<p> NUM'BER, n. Probably the radical sense is to speak, name or tell, as our word tell, in the other dialects, is to number. Number may be allied to name, as the Spaniards use nombre for name, and the French word written with the same letters, is number. </p> 1. The designation of a unit reference to other units, or in reckoning, counting, enumerating as, one is the first number a simple number. 2. An assemblage of two or more units. Two is a number composed of one and one added. Five and three added make the number eight. Number may be applied to any collection or multitude of units or individuals, and therefore is indefinite, unless defined by other words or by figures or signs of definite signification. Hence, 3. More than one many. <p> Ladies are always of great use to the party they espouse, and never fail to win over numbers. </p> 4. Multitude. <p> Number itself importeth not much in armies, where the men are of weak courage. </p> 5. In poetry, measure the order and quantity of syllables constituting feet, which render verse musical to the ear. The harmony of verse consists in the proper distribution of the long and short syllables, with suitable pauses. In oratory, a judicious disposition of words, syllables and cadences constitutes a kind of measure resembling poetic numbers. 6. [[Poetry]] verse. <p> I lisped in numbers, for the numbers came. </p> <p> Here the first word numbers may be taken for poetry or verse, and the second for measure. </p> <p> Yet shoud the [[Muses]] bid my numbers roll. </p> 7. In grammar, the difference of termination or form of a word, to express unity or plurality. The termination which denotes one or an individual, is the singular number the termination that denotes two or more individuals or units, constitues the plural number. Hence we say, a noun, an adjective, a pronoun or a verb is in the singular or the plural number. 8. In mathematics, number is variously distinguished. cardinal numbers are those which express the amount of units as 1.2.3.4.5.6.7.8.9.10. [[Ordinal]] numbers are those which express order as first, second, third, fourth, &c. <p> [[Determinate]] number, is that referred to a given unit, as a ternary or three an indeterminate number, is referred to unity in general, and called quantity. </p> <p> Homogeneal numbers, are those referred to the same units those referred to different units are termed heterogeneal. </p> <p> Whole numbers, are called integers. </p> <p> A rational number, is one commensurable with unity. A number incommensurable with unity, is termed irrational or surd. </p> <p> A prime or primitive number, is divisible only by unity as three, five, seven, &c. </p> <p> A perfect number, is that whose aliquot parts added together, make the whole number, as 28, whose aliquot parts, 14. 7. 4. 2. 1. make the number 28. </p> <p> An imperfect number, is that whose aliquot parts added together, make more or less than the number. This is abundant or defedtive abundant, as 12, whose aliquot parts, 6. 4. 3. 2. 1. make 16 or defective, as 16 whose aliquot parts, 8. 4. 2. 1. make 15 only. </p> <p> A square number, is the product of a number multiplied by itself as, 16 is the square number of four. </p> <p> A cubic number, is the product of a square number by its root as, 27 is the product of the square number 9 by its root 3. </p> <p> [[Golden]] number, the cycle of the moon, or revolution of 19 years, in which time the conjunctions, oppositions and other aspects of the moon are nearly the same as they were on the same days of the month 19 years before. </p> <p> NUM'BER, </p> 1. To count to reckon to ascertain the units of any sum, collection or multitude. <p> If a man can number the dust of the earth, then shall thy seed also be numbered. Genesis 8 . </p> 2. To reckon as one of a collection or multitude. <p> He was numbered with the transgressors. Isaiah 53 . </p>

<p> A characteristic of languages in general is that they often use numbers in their idioms and figures of speech (cf. English: ‘two or three’, ‘by the dozen’, ‘a thousand times’). So it is with the languages of the Bible (Genesis 31:7; Leviticus 26:8; Amos 1:3; 1 Corinthians 14:19; Revelation 5:11). Other numbers seem to have been used as round figures, particularly the number forty (Judges 3:11; Judges 5:31; Judges 8:28; 1 Samuel 4:18; 1 Samuel 17:16; Jonah 3:4; Acts 1:3; Acts 7:23; Acts 7:30; Acts 7:36). </p> <p> Modern research has still not discovered the full meaning of words that the ancient Hebrews used in counting and classifying large numbers of people. When more is known, it may help to explain some of the puzzling statistics recorded in the Old Testament (e.g. 1 Kings 20:29-30; 2 Kings 19:35). </p> <p> In some cases numbers were used symbolically, especially where teaching was given through visions, as in the books of Ezekiel, Daniel, Zechariah and Revelation. The number seven was a significant number in Hebrew symbolism. Much of the Hebrew social, cultural and religious system was from the beginning based on a unit of seven (Exodus 20:8-11; see SEVEN). The number ten was common. It was a natural unit for counting and helped produce a simple decimal system (Exodus 18:21; Exodus 26:1; Exodus 26:16; Exodus 27:12; Exodus 34:28; Leviticus 5:11; Leviticus 6:20; Leviticus 27:32). The number twelve most likely gained its biblical significance from the fact that Israel was built upon twelve tribes (Exodus 28:21; Numbers 1:44; Numbers 7:84-87; Joshua 4:8; Matthew 10:1-2; Revelation 21:12; Revelation 21:14). </p>

<p> (1): (n.) That which is regulated by count; poetic measure, as divisions of time or number of syllables; hence, poetry, verse; - chiefly used in the plural. </p> <p> (2): (n.) To give or apply a number or numbers to; to assign the place of in a series by order of number; to designate the place of by a number or numeral; as, to number the houses in a street, or the apartments in a building. </p> <p> (3): (n.) To reckon as one of a collection or multitude. </p> <p> (4): (n.) To count; to reckon; to ascertain the units of; to enumerate. </p> <p> (5): (n.) The state or quality of being numerable or countable. </p> <p> (6): (n.) The measure of the relation between quantities or things of the same kind; that abstract species of quantity which is capable of being expressed by figures; numerical value. </p> <p> (7): (n.) The distinction of objects, as one, or more than one (in some languages, as one, or two, or more than two), expressed (usually) by a difference in the form of a word; thus, the singular number and the plural number are the names of the forms of a word indicating the objects denoted or referred to by the word as one, or as more than one. </p> <p> (8): (n.) To amount; to equal in number; to contain; to consist of; as, the army numbers fifty thousand. </p> <p> (9): (n.) Quantity, regarded as made up of an aggregate of separate things. </p> <p> (10): (n.) Numerousness; multitude. </p> <p> (11): (n.) A numeral; a word or character denoting a number; as, to put a number on a door. </p> <p> (12): (n.) A collection of many individuals; a numerous assemblage; a multitude; many. </p> <p> (13): (n.) That which admits of being counted or reckoned; a unit, or an aggregate of units; a numerable aggregate or collection of individuals; an assemblage made up of distinct things expressible by figures. </p>

<p> is the rendering in the A. V. of several Hebrew words, but especially of מָנָה and סָפִר; Gr. ἀριθμός </p> <p> 1. Mode of Expressing Numbers. — We know very little of the arithmetic of the Hebrews, save that their trades and public service required some skill at least in numeration (Leviticus 25:27; Leviticus 25:50; Matthew 18:23 sq.), and that large sums are sometimes mentioned which could only be obtained by addition and subtraction. Indeed, they seem to have been somewhat versed even in fractions (Gesenius, Lehrgeb. p. 704). After the captivity the Jews used letters to express numbers, as on the socalled "Samaritan coins" (Eckhel, Doctr. Numbers vol. i, c. iii, p. 468; Gesenius, Lehrgeb. p. 24 sq.); and they had probably done so in earlier ages, since the Greeks, who received their alphabet from the Phoenicians, always practiced the same method (Faber, Progr. Literas alim pro. vocib. in num. a script. V. T. esse adhibitas [Onoldi. 1775]). Yet it has been thought that the Hebrews sometimes used distinct characters for numbers, .as such are actually found on Phoenician coins (Swinton, in the Philosoph. Tranis. 1, 791 sq.) and in the Palmyrene inscriptions (ibid. 48:11, p. 721, 728 sq., 741; Gesenius, Monument. Photn. p. 85 sq.; Hoffmann, Gramm. Syr. p. 83; comp. Des Vignoles, Chron. de l'Histoire Sainte, vol. i, § 29; Wahl, Gesch. d. Morg. Sprachen, p. 537; Movers, Chron. p. 54, 61). But the analogies adduced do not prove the use of such characters before the captivity; the letters of the alphabet served the purpose sufficiently well; and the instance of the [[Greeks]] is an indirect proof that the Phoenicians had at first no figures. It is by this use of letters to express numbers, and by the interchange in copying of one with another (as ג, ז, and ו, etc.), that we can best explain some of the too vast numbers in the earliest books of Scripture, as well as the discrepancies in some of the statements (Cappelli, Crit. Sacra, 1:102 sq., ed. Vogel); for instance, in the length of the threatened famine (2 Samuel 24:13, and 1 Chronicles 21:12), and in the age of [[Ahaziah]] at his accession (2 Chronicles 22:2. And 2 Kings 8:26). Yet great prudence is requisite in applying this principle to details. (See Eichhorn, Einl. ins. A. T. 1:289 sq.; Gesenius, Gesch. d. Heb. Spr. p. 174 sq.; Movers, ut sup. p. 60 sq.) Nor is it always easy to explain even thus the great number of people given in some of the enumerations without supposing a tendency to exaggeration in some copyist. It is not necessary, however, to suppose any error in the 600,000 men who went out of Egypt (Exodus 12:37), or the 603,550 who were numbered before [[Sinai]] (Exodus 30:12). But the statement that there were 1,300,000 fighting men in Israel and Judah in the time of David (2 Samuel 24:9) seems very strange. This would require at the least a population of four millions in Palestine, or more than ten thousand to each square mile. Of the same nature are the 1,160,000 men in the army of Jehoshaphat (2 Chronicles 17:14), besides the garrisons in walled cities. In these and a few other instances we must suppose a corruption of the letters representing the numbers, such as often occurred in the early Roman history (Movers, Chron. p. 269; comp. Niebuhr, Hist. of Rome, 2:78, 2d ed.). See Macdougal, Numbers of the Bible (Lond. 1840). </p> <p> 2. [[Sacred]] Numbers. — The frequent and significant use of certain numbers in the Scriptures demands notice. See Bahr, Symbol. 1:128 sq.; Kurtz, in the Studien u. Krit. (1844), p. 315 sq.; and on the symbolical use of Biblical numbers, see ibid. 1842; 2:80 sq.; Jahrb. fur deutsche Theologie (1864), vol. 2. </p> <p> First, the number seven, which was also considered holy by other ancient nations; as by the Persians, the Hindus (Bohlen, Ind. 2:247), and the early Germans (Grirmm Deutsche Rechtsalterth. p. 213 sq.). Among the Hebrews every seventh day was hallowed to the Lord, every seventh year, after the time of Moses, was accounted a Sabbath, and the seventh new moon of the year was celebrated with peculiar solemnities. Between the great feasts of the Passover' and [[Pentecost]] seven weeks intervened; the Passover itself lasted seven days, and on each day a sacrifice of seven lambs was offered. The feast of Tabernacles and the great day of Atonement also occurred in the seventh month, and the former occupied seven days. Seven days was the legal time required for many [[Levitical]] purifications, as well as for the consecration of priests. The blood of the most important sin-offerings was sprinkled seven times. Seven days was the usual time for mourning the dead, or for wedding festivities. The Jewish doctrine of later times numbered seven archangels (as the Zendavesta has seven amshaspands). In the oldest books the number seven is continually made prominent. ‘(See Genesis 7:2 sq.; Genesis 8:10; Genesis 8:12; Genesis 29:27; Genesis 29:30; Genesis 23:3; Genesis 41:2 sq.; Exodus 7:22; Numbers 23:1; Joshua 6:4; Joshua 6:6; Joshua 6:8; Joshua 6:13; Joshua 6:15; Judges 16:8; Judges 16:13; Judges 16:19; 1 Samuel 10:8; 1 Samuel 11:3; 1 Samuel 13:8; 1 Kings 8:65; 1 Kings 18:43; 2 Kings 5:10; 2 Kings 5:14. On the Samaritan reckoning of seven covenants between God and his people, see Gesenius, Carm. Samar. p. 47.) The same number is frequent in the prophetic symbols (Ezekiel 39:9; Ezekiel 39:12; Ezekiel 39:14; Ezekiel 40:22; Ezekiel 40:26; Ezekiel 43:25 sq.; Ezekiel 44:26; Ezekiel 45:21; Ezekiel 45:23; Ezekiel 45:25; Zechariah 3:9; Zechariah 4:2; Zechariah 4:10). The seventy weeks of Daniel (Daniel 9:24 sq.) are well known (comp. Daniel 4:20; Daniel 4:22). The number seven is also frequent in the apocryphal books of Esdras, as well as in the New Testament (comp. Matthew 15:34; Matthew 15:36 sq.; Acts 6:3; Acts 21:8; Revelation 1:4; Revelation 1:12 sq.; Revelation 8:2-6; Revelation 10:3 sq.; Revelation 11:13; Revelation 12:3; Revelation 13:1; Revelation 15:1; Revelation 15:6 sq.; Revelation 16:1; Revelation 17:1; Revelation 17:3; Revelation 17:7; Revelation 17:9; Revelation 17:11; Revelation 21:9). The frequent use of the number seventy is of a kindred nature. The Israelites who went down into Egypt, the years of the captivity, the elders chosen by Moses to assist in judicial duties, were each seventy in number'; and at a later period there were reckoned seventy nations and as many languages on, earth (see, Bohlen, Genesis, p. 77). Philo's writings show how mysterious and significant the later philosophical Jews considered the number seven (see his Opp. 1:21 sq.; 2:5, 277 sq.); and Jerome's explanation that it had become familiar through the Jewish Sabbath is quite obvious (ad Isaiah 4:1). The same fact appears in the Cabalistic "Sephiroth," which some find even in the [[Apocalypse]] (Revelation 1:5; Revelation 3:1; Revelation 4:5; Revelation 5:6; see also the Mishna, Pirke Aboth, v. 7 sq.; Epiphanius, De numeror. myster. p. 5). Among the Greeks, the [[Pythagoreans]] especially interwove the number seven with their speculations (see Ritter, Gesch. d. Philos. — i. 404 sq., 434), and it is well known what an important part it played in their fanciful anthropology and psychology. (On the number seven in nature, see Macrob. Somn. Scip. 1:6; Gell. 3:10; Varro, Ling. Lat. 1:255, ed. Bip.; Pliny, Hist. Nat. 2:43.) It is not difficult to see the origin of this manifold use and mysterious regard in respect to this number. </p> <p> There can be little doubt that, in the case of the Hebrews at least (and probably so with the heathen by tradition), it was originally derived from the Sabbatic institution of the week in Eden. According to many, however, it was taken from the supposed number of the planets, to whose movements all the phenoinena of nature and of human life were subordinated; while an additional influence, perhaps the more immediate occasion of its use, may be found in the perception that the moon, the first of the heavenly bodies carefully observed by men, changes her form at intervals of seven days. This subdivision of the lunar month was made at a very early period (Ideler, Chronolog. 1:60). This discovery of the number seven in nature, which an active fancy easily extended to many other things (Passavant, Lebeismagnetism, p. 105), must have led to attempts at a deeper interpretation of the number; yet Bahr's explaniation (Symbolik d., Jos. Cultus 1:187 sq.), that seven was composed by adding together three, the symbol of God, and four, the symbol of the world, and denoted to the ancient Hebrews the union of the two, is far too forced (see Hengstenberg, Bileam, p. 71 sq.); although Kurtz (Stud. u. Krit. [1844] p. 346 sq.) makes many efforts to rescue this speculative interpretation. (But comp. Gedicke, Verm. Schrift. p. 32 sq.; Hammer, Wissensch. d. Orients, 2:322 sq.; Baur in the Tiibing. Zeitschrift f. Theol. [1852] 3:128 sq.). The fact that seven and seventy are used as "round numbers" (as Genesis 4:24; Psalms 12:6 : Proverbs 24:16; Matthew 18:21 sq.) may agree well with their supposed sanctity, but does not require such an explanation. </p> <p> The next number to seven in frequency is forty in the history (as Genesis 7:4; Genesis 7:17; Genesis 8:6; Genesis 25:20; Genesis 26:34; Genesis 32:15; Exodus 17:35; Numbers 14:33; Numbers 32:12; Deuteronomy 29:5). The Israelites were forty years in the desert (Exodus 24:18; Deuteronomy 9:9); Moses spent forty days and forty nights in Sinai (Joshua 14:7; Judges 3:11; Judges 5:31; Judges 13:1; 1 Samuel 4:18; 1 Samuel 17; 1 Samuel 16; 2 Samuel 5:4; 1 Kings 11:42; Acts 13:21).; Saul, David, and Solomon each reigned forty years (1 Kings 19:8; Matthew 4:2; Acts 1:3). (For an arrangement of the interval between the exodus and the death of David in twelve periods of forty years each, see Ewald, Isr. Gesch. 2:370 sq.) The number likewise occurs in the language of prophecy (Ezekiel 4:6; Ezekiel 29:11 sq.; Jonah 3:4). The frequent recurrence of the same number in the same series of events may sometimes give rise to a doubt whether we really have the historical chronology (Bruns, in *Paulus's Memorab. 7:53 sq.; Bohlen, Genesis, Introd. p. 63 sq.; Hartmann, Ver-bind. etc., p. 491; comp. Grimm, Deutsche Rechtsalterth. p. 219 sq). We may here refer to the forty stripes (Deuteronomy 25:2). It does not appear that forty is particularly used as a round number in the Old Testament. (For its use among the Persians, see Gesenius, Lehrgeb. p. 700; Rosenmü ller, Ezech. 4:6.) </p> <p> Ten, the symbol of completeness (Bahr, p. 181; Hengstenberg, Authen. d. Pentat. 2:391) — but only in arithmetic, not in speculative philosophy — does not appear prominently in the Old Testament, although tithes occur at a very early period. Within the range of properly sacred use we find ten only in the number of the commandments and the measures of the [[Tabernacle]] (Exodus 26:27; 1 Kings 6, 7); and the designation of the tenth day occurs in the ritual but twice (Exodus 12:3; Leviticus 16:29; comp. Ewald, Isr. Alterth. p. 364). Ten is also very often a round number. Only at a later period did the number ten assume a peculiar importance in the Jewish liturgy. It was the least number that could eat together the [[Paschal]] lamb (Josephus, War, 6:9, 3). A synagogue must be built in a city which contained ten Jews; only ten persons could repeat the church-prayer" Shema" (see Mishna, Megilla, 4:3; comp. 1:3). The Jews, then, easily found this significance of the number in the Scripture (see Mishna, Pirke Aboth, v. 1-6; comp. Philo, Opp. 1:243, 259, 532; 2:35, 183 sq., 355). The decalogue afforded an obvious parallel (see Othon. Lex. Rabbin. p. 470; Bihr, p. 182 sq.). The origin of the decimal system is evidently from the use of the fingers in counting. </p> <p> Five appears chiefly in forfeitures and holy offerings (Exodus 22:1; Leviticus 5:16; Leviticus 22:14; Leviticus 27:15; Numbers 5:7; Numbers 18:16). But in conventional phrase it commonly means a group, several, after the analogy of the five fingers (Genesis 18:28; Genesis 43:24; Genesis 45:22; 1 Samuel 17:40; 1 Samuel 21:4; 1 Corinthians 14:19). Yet even here symbolic interpreters find a deep meaning (see e.g. Kurtz, ut sup. p. 360)., Four, although a mysterious number among the Pythagoreans (Reinhold, Gesch. d. Philos. 1:83), and although Bihr (p. 155 sq.) has sought to establish its peculiar significance, is not prominent in the Old Testament. The four winds and the four points of the compass may perhaps be connected with the supposition that the earth was four-sided, but this is not. certain, and the famous "tetragrammaton," or word of four letters (Jehovah, יְהוֹה ), cannot be connected with it. The form of the square does indeed appear frequently (Ezekiel 43:16 sq.; Ezekiel 46:2; Ezekiel 48:16 sq.; Revelation 21:16), but we must suppose it to have been selected simply as the most regular form that could be conceived; and the same explanation applies to the cubic shape of the holiest place in the Tabernacle and in the Temple. But [[Bahr]] (p. 176 sq.) explains the square as the symbol among the Israelites both of the world and the manifestation of God; and he is followed by Keil (on Kings, p. 80 sq.) and Kurtz (p. 342 sq. 357 sq.). </p> <p> The number three first reaches its full significance in the faith of the Christian Church. although in antiquity it already often occurs as the symbol of supreme divinity (Bahr, p. 146 sq.; Lobeck, Aglaophnam, p. 387; comp. Servius, ad Virg. Eclog. 8:75; Plat. Legg. 4, p. 716). It is not at all strange that it frequently occurs in ordinary life, as it expresses the simplest possible group: the middle and two sides; the beginning, middle, and end (so Dion. Hal. 3, p. 150); the vanguard, main body, and rear of an army, or the center with two wings. This threefold division of. an army was customary among the ancient Hebrews (Judges 7:16; Judges 7:20; Judges 9:43; 1 Samuel 11:11). This number is also customary in repeating calls and exclamations, for the sake of emphasis, without any religious significance (as Jeremiah 7:4; Jeremiah 22:29). But its use in some instances is more remarkable (see Exodus 23:14; Deuteronomy 16:16; Numbers 6:24 sq.; Isaiah 6:3), and the explanation in the Apocalypse (1:4) of the name [[Jehovah]] (יְהוָֹה ) seems to show an allusion in it to the Trinity. The three hours of prayer observed by the later Jews may have had a kindred origin. The number three also occurs often in the ancient genealogies, especially in the heads of kindred races (comp. Cain, Abel, Seth; Shem, Ham, and Japheth, etc.; see Lengerke, Ken. p. 20, Introd.). But the triangle, which in other ancient nations was so important as a symbol, is not found in Hebrew antiquity. It is generally thought to be used as a round number, meaning several, like ter in the Latin poets (in 2 Corinthians 12:8; John 2:19); but many commentators dissent from this view. Twelve derives its significance in the Old Testament, not from the multiplication of three and four together (as Bahr and Kurtz suppose), nor from the twelve signs of the zodiac, but rather from the twelve heads of the tribes in Israel (Joshua 4:1 sq.; Exodus 28:21; 1 Kings 7:25; comp. Revelation 21:12), which is a sufficient historical ground. </p> <p> On the whole, then, it appears that among the Israelites, as in other ancient nations, certain numbers assumed very early a peculiar significance, especially in religious service; but it is in vain to seek for a numerical symbolism, based on speculation, and worked out into a system. (For the use of round numbers and national numbers among the ancient Italians and others, see Niebuhr, Hist. of Rome, vol. ii; among the Germans, Grimm, Deutsche Rechtsalterthumer, p. 207 sq. (See [[Arithmetic]]). </p>