Ten: Completion, wholeness, in a general sense, entirety…

The number ten relates to completion, wholeness, or speaking about something in its entirety. In Luke's Gospel, Yeshua uses the number ten frequently in His parables or when recounting an event. Yeshua spoke of ten coins (chapter 15), ten lepers (chapter 17), ten servants (chapter 19), and ten units of money (chapter 19). In Matthew's Gospel, Yeshua refers to ten virgins; while in Mark's Gospel, ten cities. In all of these passages, Yeshua is utilizing the number ten in a collective manner. In other words, He is speaking about ten in a general manner or as a whole. 

In the book of Revelation chapters 13 and 17, the number ten appears in reference to ten horns. These ten horns are related to the beast, which had also seven heads. These ten horns are ten kings which rule with the beast. Why specifically ten kings? Other than Israel, all the nations of the world are going to serve the beast. Hence, the ten kings represent the world in its entirety or wholeness. In this example, it may be puzzling at first to see why the number seven is used in regard to the beast, as seven relates to holiness or perfection. The solution to this difficulty is found when one remembers that seven also relates to purpose or setting something apart. Hence, the beast is the empire which has as its purpose the exact opposite of the will of God, i.e., the beast has been set apart to stand in opposition to the purposes of God. 

In Hebrew, the word that relates to a pagan temple prostitute is the word that could be translated as a "holy one". Certainly this one is not holy in our understanding of the word; however in Hebrew, the idea which is being expressed by the use of the Hebrew word for "holy" is that this woman has been set apart (sanctified) for a purpose. Obviously a very unholy purpose; yet in Hebrew the word "holy" does not always convey a good or godly purpose, just a purpose.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

Four: The world, four is the global number

The number "four" has a global or relates to the world. There are some common and similar expressions in the Scripture, which are "the four winds of the heavens" or "the four corners of the earth" or "the four ends of the heavens."  Each of these expressions relate to the earth or the world in a collective manner. In the book of Daniel chapter 2, one reads about a dream which Nebuchadnezzar dreamed. In this dream, he saw an image set up and this image had four distinct parts. Each of these parts represented an empire which ruled over the world.

In the book of Deuteronomy chapter 22, Israel is told to make a four-corner garment and place a tzitzit upon each corner. The tzitzit represents the Biblical commandments of the Torah (see Numbers chapter 15). These commandments are understood as being a framework for life in this world, as when one dies, the tzitzit are removed from one's four corner garment for burial. 

In the books of Ezekiel and Revelation, one encounters the four beasts, which are in the heavens and never cease to praise HaShem. It is understood that the four beasts who continuously say, "Holy, Holy, Holy is the Lord God of Hosts, Who was and is and is to come" (see Revelation 4:6-9) are related to the will of God for all the world (His creation). In a similar manner, one of the Seraphim called to another saying, "Holy, Holy, Holy, is the Lord of Hosts, all of the earth (shall be) with His Glory." 

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

Four: The world, four is the global number

The number "four" has a global or relates to the world. There are some common and similar expressions in the Scripture, which are "the four winds of the heavens" or "the four corners of the earth" or "the four ends of the heavens."  Each of these expressions relate to the earth or the world in a collective manner. In the book of Daniel chapter 2, one reads about a dream which Nebuchadnezzar dreamed. In this dream, he saw an image set up and this image had four distinct parts. Each of these parts represented an empire which ruled over the world.

In the book of Deuteronomy chapter 22, Israel is told to make a four-corner garment and place a tzitzit upon each corner. The tzitzit represents the Biblical commandments of the Torah (see Numbers chapter 15). These commandments are understood as being a framework for life in this world, as when one dies, the tzitzit are removed from one's four corner garment for burial. 

In the books of Ezekiel and Revelation, one encounters the four beasts, which are in the heavens and never cease to praise HaShem. It is understood that the four beasts who continuously say, "Holy, Holy, Holy is the Lord God of Hosts, Who was and is and is to come" (see Revelation 4:6-9) are related to the will of God for all the world (His creation). In a similar manner, one of the Seraphim called to another saying, "Holy, Holy, Holy, is the Lord of Hosts, all of the earth (shall be) with His Glory." 

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

Eight: The Kingdom of God, redemption, and newness or renewal 

The number eight both in Judaism and Christianity expresses "newness". Many scholars call it the number of redemption or the Kingdom number. A common use for the number eight relates to circumcision, for a male child was circumcised on the eighth day. It was on the eighth day the male child was also given a name. It was through the covenant of circumcision and the giving of a Hebrew name that the child entered into a new relationship as a member of the Children of Israel. Circumcision also relates to the death of the flesh (carnal nature), which is one of the primary outcomes of redemption. Not living according to the flesh expresses a Kingdom lifestyle. Before examining a few examples from the Scripture, let it be stated that early churches were often built with eight walls to convey faith in the resurrection (the Kingdom hope). The Bible states that Yeshua rose from the dead on the first day of the week. However, when also considering the prior week, seven days and adding the first day of the week, the total is eight. Therefore, Christianity has used the number eight to convey the concept of resurrection and not only the resurrection of Yeshua, but all who will enter into the Kingdom. Resurrection and Kingdom are often linked together in both Judaism and Christianity. 

In the book of Leviticus, Moses provides a list of God's festival days. The last one is known as the Eighth Day Assembly (see Leviticus 23:36). Although very little is stated in the Scripture concerning this festival, it is treated as a Shabbat and called a holy convocation. Whereas Christianity ignores this day altogether, Judaism places great significance upon it and understands its message as related to the Kingdom. 

A classic example of the number eight is found in Acts chapter 9. In this passage, a man who was paralyzed for eight years, was healed by Peter. There is no coincidence that in the next passage the message found is resurrection. In 1 Peter 3:20, eight individuals are mentioned. These are Noah and his wife and their three sons and their wives. It was with these eight people that HaShem began humanity anew. This is one of the places that one can see how the concept of newness is related to the number eight. The vast majority of times the number eight appears in the Scripture it is part of a composite number. For example, in John chapter five a man was paralyzed for 30 and 8 years (38). This occurrence provides a good illustration of how composite numbers should be handled.

Although the number 30 has as a general meaning death, it is possible to understand it as multiplications of five and six, and three and ten. The idea then would be that when incompleteness (5) meets with the grace of God (6), there is a new beginning (8). One could make this interpretation somewhat more spiritual. As sinners we are incomplete (5) for entrance into the Kingdom of God, but when we experience the grace of God (6), we become a new creation (8) and are no longer incomplete for entrance into the Kingdom.
If one uses the other numbers (3 and 10) the following can be derived from the number 38. As we have learned, the number three expresses the concept of testing. Hence, the number thirty can relate to being thoroughly or completely (10) tested (3). Usually when a person finds himself being tested, he immediately prays for the testing to be stopped or to be removed from the trial. What is being expressed in this example is that one is going to be thoroughly or completely (10) tested (3) and when the purpose for this testing or trial is complete, then this person will have a new beginning (8). 

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Three: Purposes of God in: Testing, revealing, proving, documenting, victory and if applied to God, holiness

The number "three" is one of the most significant numbers in the Scriptures. Its primary purpose is for the sake of revealing or documenting something as fact (testing to validate something). It is also connected to the outcome of the will of God. One of the most famous occurrences for the number three is found in the book of Jonah, where Jonah is in the belly of the fish "three days and three nights."  A major aspect of the book of Jonah is that the prophet was fleeing from the presence of HaShem. Instead of Jonah going to Nineveh as God had commanded, the prophet desired not to obey this commandment, even if it meant that his relationship with God would be destroyed. HaShem decided to test to see if Jonah preferred to end his relationship with God rather than go to Nineveh. By placing Jonah in the belly of the fish for three days and three nights, it would be revealed whether it was true that Jonah wanted to end his relationship with God over this commandment to go to Nineveh. It is most significant that immediately after (in the next verse) the reader is informed that Jonah was in the belly of the fish for three days and three nights.  What does Jonah do? The text states that Jonah prayed to the Lord his God from within the fish. Hence, the three days and three nights ultimately revealed, proved, or documented that what Jonah said he wanted was not true. One could also say that Jonah was tested for those three days and three nights and the test results showed that he did not want to end his relationship with God and in the end Jonah went to Nineveh.

In a similar manner, Peter rejects Yeshua's statement that he will deny Him. Therefore, Yeshua says to Peter that he will deny Him three times. These three denials prove, document, and reveal to the reader that Yeshua's statement was factual. It is not a coincidence that when Yeshua reinstated Peter after the resurrection, He asked him three times, "do you love Me?” In this context, Yeshua was testing the validity of Peter's statement. 

Yeshua also revealed that He, in a similar manner to Jonah being in the belly of the fish three days and three nights, would be in the belly of the earth three days and three nights and then rise from the dead. In this passage, the number three not only documents the fact that He died, but also the resurrection. It is also very significant that Yeshua rose on the third day.

The number three also relates to victory, as in the completion of God's purposes and plans. In the book of Genesis, one reads about the offering of Isaac. This passage has great theological significance and is one of the first passages which is read in the morning synagogue service each day. This section begins with HaShem commanding Abraham to offer his son as a burnt offering on one of the mountains in the land of Moriah. The climax of this portion of Scripture comes about on the third day. It was on the third day that HaShem provided the ram so that Isaac would live. In this passage, Isaac represents the promise (of God) which would have died (ended) had not HaShem acted. There is not a conflict between the two concepts for the number three of victory (the fulfillment of God’s will) and revelation or documentation. Often, it is the climax of what HaShem wants to do, which is simply being revealed or proved with the use of the number three.

Please note that when the number three is applied to God, then it can relate to holiness; whereas the number seven relates to holiness when this number is about man (see explanation for the number seven).

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016