Tyndale Open Bible Dictionary

NUMBERS AND NUMEROLOGY*

Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.

Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.

Preview

• Expression of Numbers

• Ways of Writing Numerals

• Problems of Large Numbers

• Counting by Generations

• Approximate Use of Numbers

• Symbolic Use of Numbers

• Exact Statistics

• Numerology

Expression of Numbers

Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.

Ways of Writing Numerals

In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.

Problems of Large Numbers

Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.

The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.

To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.

Counting by Generations

One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, dor). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.

Approximate Use of Numbers

In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.

Symbolic Use of Numbers

In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.

“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.

Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).

Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”

Exact Statistics

As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.

An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.

A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.

Numerology

Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.

Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.

When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.

Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.

The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 BC). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.

The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.