the same great facts. Similar repetition abounds in Ezekiel, Zechariah, and the Apocalypse of John.

These actions of Hosea, then, according to all sound laws of grammatico-historical interpretation, are to be understood as having actually occurred in the life of the prophet, and are to be classed along with other actions which we have termed symbolicotypical. Such actions, as we have observed before, combine essential elements of both symbol and type, and serve to illustrate at once the kinship and the difference between them. Serving as signs and visible images of unseen facts or truths, they are symbolical; but being at the same time representative actions of an intelligent agent, actually and outwardly performed, and pointing especially to things to come, they are typical. Hence the propriety of designating them by the compound name symbolico-typical. And it is worthy of note that every instance of such actions is accompanied by an explanation of its import, more or less detailed.

The miracles of our Lord may not improperly be spoken of as symbolico-typical. They were onμeĩa kaì tépata, signs Our Lord's mirand wonders, and they all, without exception, have a acles symbolical. moral and spiritual significance. The cleansing of the leper symbolized the power of Christ to heal the sinner, and so all his miracles of love and mercy bear the character of redemptive acts, and are typically prophetical of what he is evermore doing in his reign of grace. The stilling of the tempest, the walking on the sea, and the opening of the eyes of the blind furnish suggestive lessons of divine grace and power, as some of the noblest hymns of the Church attest. The miracle of the water made wine, says Trench, "may be taken as the sign and symbol of all which Christ is evermore doing in the world, ennobling all that he touches, making saints out of sinners, angels out of men, and in the end heaven out of earth, a new paradise of God out of the old wilderness of the world."1 Hengstenberg observes that Jesus' triumphal entry into Jerusalem, as predicted in Zech. ix, 10, "was a symbolical action, the design and purport of which were to assert his royal dignity, and to set forth in a living picture the true nature of his person and kingdom, in opposition to the false notions of both friends and foes. Apart, therefore, from the prophecy, the entry had its own peculiar meaning, as, in fact, was the case with every act of Christ and every event of his life."

'Notes on the Miracles of our Lord, p. 98. New York, 1858.

Christology of the Old Testament, vol. iii, p. 375. Edinb., 1863.

CHAPTER XII.

SYMBOLIC NUMBERS, NAMES, AND COLOURS.

EVERY observant reader of the Bible has had his attention arrested at times by what seemed a mystical or symbolical use of numbers. The numbers three, four, seven, ten, and twelve, especially, have a significance worthy of most careful study. Certain well-known proper names, as Egypt, Assyria, and Babylon, are also used in a mystic sense, and the colours red, black, and white are understood to be so associated with the ideas respectively of bloodshed, evil, and purity as to have become emblematic of those ideas. The only Process of as- valid method of ascertaining the symbolical meaning certaining Sym- and usage of such numbers, names, and colours in the Scriptures, is by an ample collation and study of the passages where they occur. The hermeneutical process is therefore essentially the same as that by which we ascertain the usus loquendi of words, and the province of hermeneutics is, not to furnish an elaborate discussion of the subject, but to exhibit the principles and methods by which such a discussion should be carried out.'

bolism of Num

bers, etc.

SYMBOLICAL NUMBERS.

The number one, as being the first, the startingpoint, the parent, and source of all numbers, the representative of unity, might naturally be supposed to possess some mystical significance, and yet there appears no evidence that it is ever used in any such sense in the Scriptures. It has a notable emphasis in that watchword of Israelitish faith, "Hear, O Israel, Jehovah our God is ONE JEHOVAH" (Deut. vi, 4; comp. Mark xii, 29, 32; 1 Cor. viii, 4), but neither here nor elsewhere is the number used in any other than its literal

'On the symbolism of numbers see Bähr, Symbolik des mosaischen Cultus, vol. i, (1874), pp. 185-282; Kurtz, Ueber die symbolische Dignität der Zahlen an der Stiftshütte, in the Studien und Kritiken for 1844, pp. 315-370; Lämmert, Zur Revision der biblischen Zahlensymbolik, in the Jahrbücher für deutsche Theologie for 1864, pp. 1-49; and Engelhardt, Einiges über symbolische Zahlen, in the same periodical for 1866, pp. 301-332; Kliefoth, Die Zahlensymbolik der heiligen Schrift, in Dieckhoff und Kliefoth's Theologische Zeitschrift for 1862, pp. 1–89, 341-453, and 509623; Stuart's Excursus (appropriating largely from Bähr) on the Symbolical Use of Numbers in the Apocalypse, in his Commentary on the Apocalypse, vol. ii, pp. 409434; White, Symbolical Numbers of Scripture (Edinb., 1868).

sense.

1

The number three, however, is employed in such relations as to suggest that it is especially the number of divine full- The number ness in unity. Bähr seems altogether too fanciful when Three. he says: "It lies in the very nature of the number three, that is, in its relation to the two preceding numbers one and two, that it forms in the progression of numbers the first conclusion (Abschluss); for the one is first made a number by being followed by the two, but the two as such represents separation, difference, contrast, and this becomes cancelled by the number three, so that three is in fact the first finished, true, and complete unity." But he goes on to say that every true unity comprises a trinity, and instances the familiar triads, beginning, middle, and end; past, present, and future; under, midst, and upper; and he cites from many heathen sources to show the mystic significance that everywhere attached to the number three. He also cites from the Scripture such triads as the three men who appeared to Abraham (Gen. xviii, 2), the three forefathers of the children of Israel, Abraham, Isaac, and Jacob (Exod. iii, 6), the three sons of Noah, by whom the postdiluvian world was peopled (Gen. ix, 19), the three constituent parts of the universe, heaven, earth, and sea (Exod. xx, 11; Psa. cxlvi, 6), the cedar wood, scarlet, and hyssop, used in the ceremonial purification (Lev. xiv, 6; Num. xix, 6), the threefold cord that is not quickly broken (Eccl. iv, 12), and other less noticeable examples. More important and conspicuous, however, as exhibiting a sacredness in the number three, are those texts which associate it immediately with the divine name. These are the thrice-repeated benediction of Num. vi, 24-26, or threefold putting the name of Jehovah (ver. 27) upon the children of Israel; the threefold name in the formula of baptism (Matt. xxviii, 19), and the apostolic benediction (2 Cor. xiii, 14); and the trisagion of Isa. vi, 3, and Rev. iv, 8, accompanied in the latter passage by the three divine titles, Lord, God, and Almighty, and the additional words "who was, and who is, and who is to come." From all this it would appear, as Stuart' has observed, "that the doctrine of a Trinity in the Godhead lies much deeper than the NewPlatonic philosophy, to which so many have been accustomed to refer it. An original impression of the character in question plainly overspread all the ancient oriental world . . . That many philosophistic and superstitious conceits have been mixed with it, in process of time, proves nothing against the general fact as stated. And this being admitted, we cease to think it strange that such distinction and significancy have been given in the Scriptures to the number three." 'Symbolik des mosaischen Cultus, p. 205.

2 Commentary on Apocalypse, vol. ii, pp. 419, 420.

Four.

If its peculiar usage in connexion with the divine Name gives mystical significance to the number three, and entitles it to be called "the number of God," the use of the number four in the Scriptures would in like manner entitle it to be called "the number of the world," or of the visible creation. Thus we have the four winds of heaven (Jer. xlix, 36; Ezek. xxxvii, 9; Dan. vii, 2; viii, 8; Zech. ii, 6; vi, 5; Matt. xxiv, 31; Mark xiii, 27; Rev. vii, 1), the four corners or extremities of the earth (Isa. xi, 12; Ezek. vii, 2; Rev. vii, 1; xx, 8), corresponding, doubtless, with the four points of the compass, east, west, north, and south (1 Chron. ix, 24; Psa. cvii, 3; Luke xiii, 29), and the four seasons. Noticeable also are the four living creatures in Ezek. i, 5, each with four faces, four wings, four hands, and connected with four wheels; and in Zechariah the four horns (i, 18), the four smiths (i, 20), and the four chariots (vi, 1).

Seven.

The number seven, being the sum of four and three, may naturally be supposed to symbolize some mystical union of God with the world, and accordingly, may be called the sacred number of the covenant between God and his creation. The hebdomad, or period of seven days, is so essentially associated with the record of creation (Gen. ii, 2, 3; Exod. xx, 8-11), that from the beginning a sevenfold division of time was recognized among the ancient nations. In the Scripture it is peculiarly a ritual number. In establishing his covenant with Abraham God ordained that seven days must pass after the birth of a child, and then, upon the eighth day, he must be circumcised (Gen. xvii, 12; comp. Lev. xii, 2, 3). The passover feast continued seven days (Exod. xii, 15). The feast of Pentecost was held seven weeks after the day of the wave offering (Lev. xxiii, 15). The feast of trumpets occurred in the seventh month (Lev. xxiii, 24), and seven times seven years brought round the year of jubilee (Lev. xxv, 8). The blood of the sin offering was sprinkled seven times before the Lord (Lev. iv, 6). The ceremonial cleansing of the leper required that he be sprinkled seven times with blood and seven times with oil, that he tarry abroad outside of his tent seven days (Lev. xiv. 7, 8; xvi, 27), and that his house also be sprinkled, seven times (Lev. xiv, 51). Contact with a dead body and other kinds of ceremonial uncleanness required a purification of seven days (Num. xix, 11; Lev. xv, 13, 24). And so the idea of covenant relations and obligations seems to be associated with this sacred number. Jehovah confirmed his word to Joshua and Israel, when for seven days seven priests with seven trumpets compassed Jericho, and on the seventh day compassed the city seven times (Josh. vi, 13-15). The golden candlestick had seven

lamps (Exod. xxxviii, 23). The seven churches, seven stars, seven seals, seven trumpets, seven thunders, and seven last plagues of the Apocalypse are of similar mystical significance.

Hence, it is

Ten.

The number ten completes the list of primary numbers, and is made the basis of all further numeration. naturally regarded as the number of rounded fulness or completeness. The Hebrew word for ten, y, is believed to favour this idea. Gesenius (Lex.) traces it to a root which conveys the idea of conjunction, and observes that "etymologists agree in deriving this form from the conjunction of the ten fingers." Fürst adopts the same fundamental idea, and defines the word as if it were expressive of "union, association; hence multitude, heap, multiplicity" (Heb. Lex). And this general idea is sustained by the usage of the number. Thus the Decalogue, the totality and substance of the whole Torah, or Law, is spoken of as the ten words Exod. xxxiv, 28; Deut. iv, 13; x, 4); ten elders constitute an ancient Israelitish court (Ruth iv, 2); ten princes represent the tribes of Israel (Josh. xxii, 14); ten virgins go forth to meet the bridegroom (Matt. xxv, 1). And, in a more general way, ten times is equivalent to many times (Gen. xxxi, 7, 41; Job xix, 3), ten women means many women (Lev. xxvi, 26), ten sons many sons (1 Sam. i, 8), ten mighty ones are many mighty ones (Eccles. vii, 19), and the ten horns of Dan. vii, 7, 24; Rev. xii, 3; xiii, 1; xvii, 12, may fittingly symbolize many kings.'

Twelve.

The symbolical use of the number twelve in Scripture appears to have fundamental allusion to the twelve tribes of Israel. Thus Moses erects "twelve pillars according to the twelve tribes of Israel" (Exod. xxiv, 4), and there were twelve stones in the breastplate of the high priest (Exod. xxviii, 21), twelve cakes of showbread (Lev. xxiv, 5), twelve bullocks, twelve rams, twelve lambs, and twelve kids for offerings of dedication (Num. vii, 87), and many other like instances. In the New Testament we have the twelve apostles, twelve times twelve thousand are sealed out of the tribes of Israel, twelve thousand from each tribe (Rev. vii, 4-8), and the New Jerusalem has twelve gates, bearing the names of the twelve tribes, and guarded by twelve angels (Rev. xxi, 12), and its wall has twelve foundations, bearing the twelve names of the apostles (xxi, 14). Twelve, then, may properly be called the mystical number of God's chosen people.

It is thus by collation and comparison of the peculiar uses of these numbers that we can arrive at any safe conclusion as to their 1Compare Wemyss, Clavis Symbolica, under the word Ten, and Bähr, Symbolik, vol. i, pp. 223, 224.