Liber Numerorum Qui In Sanctis Scripturis Occurrunt

Here begins the book of numbers which occur in the holy scriptures, by Saint Isidore, bishop of Seville. Chapter 1. What number is. It is not superfluous to attend to the causes of numbers in the holy scriptures. For they contain a certain teaching of knowledge and very many mystical sacraments. Accordingly, as you wished, it has pleased me to briefly set forth the rules of certain numbers. At the outset, however, it must be defined what number is. Number is a collection of units, or a multitude proceeding from one, whose universality is indeed infinite and can be bounded by no multitude. An even number is one which can be divided into two equal parts; an odd number, however, is one which cannot be divided into two equal parts, with one unit either lacking or exceeding. An evenly even number is one which is divided evenly according to an even number, until it reaches the indivisible unit, for example, sixty-four. For it has a half of thirty-two; this, however, of sixteen; sixteen, however, of eight; eight, however, of four; four of two; two of one, which is singular and indivisible.

Chapter 2. On Unity. Unity is the smallest part of numbers, which cannot be divided. Moreover, one is the seed of numbers, not a number. For from it the rest flow or are generated; and it alone is established as the measure, and the cause of increases, and the state of decreases. For all increases begin from it, and again they reach back to its unity. For even after ten, unless one begins again from one, the increases of numbers do not arise thereafter. It is also indivisible, and cannot be divided into any parts, because it is everywhere a part, everywhere whole, after whose example God is one, the mediator of God and men, the man Christ Jesus, is one. The Paraclete Spirit is also one; the Mother Church is one, abundant in the successes of fecundity, for the sake of insinuating whose formula of unity, that angel in Ezekiel measures the threshold of the gate of Jerusalem with a single reed.

But the ark of Noah, gathered together at the top, is contracted into a single cubit; also, in the side of the ark, there is one door. There is also one baptism in the Church; the same faith is one. The world is one and the same. Also, the light of the sun, which we see, is one. This unity the wise of this world have rightly called concord, or piety, and friendship, because it is so joined that it is not divided into parts. Therefore, because unity does not admit of division into itself, then, when the one has flowed forth into anything, although its line is indivisible and is considered without any signification of breadth, yet when joined it will produce the binary number. Chapter 3. On the binary number. The binary number is the first procreation of numbers, and the first form, the embodiment of evenness, and of first motion, and the companion and brother of the preceding, and it is also capable of mediation. For it participates in good and evil through a certain discord by which they oppose each other; as, for example, those first things which can be separated from the adhering, like those two and pure things which are figuratively introduced into the ark, which, although they consist of evenness, yet in themselves seem to be mystically divided.

To this type also belong those two in the field, who are distinguished from each other, because, when the tribulation of the age comes, some of them pertain to the faith, and are called back again, while others yield to temptations, and, left behind, are loosened into the depths. Moreover, both agree in a good sense, according to which there are two Testaments, of the Law and of the Gospels; there are also two stone tablets, on which the precepts of the Law were written, and there were as many silver trumpets of the Law and of Grace, with which the fathers sounded to advance the camps. Two Seraphim are also written, who, sitting before the throne, continually singing a hymn, burst forth; two olive trees are also read of in Zechariah, on the right and left of the lamp. There are also two breasts of the Testaments of the bride, that is, of the Church, in the Song of Songs; there also two twin fawns graze among the lilies of the field. In the Apocalypse, also, two witnesses are ordered to prophesy, and in Jeremiah, two from the kinship of the people are taken up. In the Gospel, also, two by two of the seventy disciples are sent before the face of Christ, and two fish are divided among the people in the desert. There are also two precepts of charity, on which the whole Law and the prophets depend. Hence the same number is a partnership, by which souls are bound together, and charity is not held between fewer than two. The same number also pertains to justice, by which it rejoices in equally balanced weights.

Furthermore, there are two things that lead man to the blessed life: faith, namely, and work; but faith consists in divinity, while work consists in uprightness of life. Moreover, two lives are preached to us in the Church: one temporal, in which we live by faith, and another eternal, in which we shall contemplate God with full understanding of truth. CHAPTER IV. On the number three. Three is the first of the odd numbers and a perfect number; for it obtains beginning, middle, and end, and it joins the center of the middle with the beginning and the end by equal right. While it truly consists of three, nevertheless it is one according to something, because the three are one: one indeed in divinity, three in the distinction of persons; one in nature, three in appellation. Rightly, therefore, does this number signify the form of the Trinity; for by this same number the sacrosanct Trinity and Divinity is proclaimed throughout the whole world, and by this same number the Trisagion hymn is sung by the angels in the heavens. Also, the ark of the flood is built with three chambers, and from the three sons of Noah all nations are restored after the flood. This number, multiplied ten times, concludes the height of the ark by mystical reason, and counted a hundred times, it produces its length; examples of this number are abundant in the sacred scriptures.

Abraham saw three angels under the image of the Trinity; Isaac dug three wells; Jacob placed three rods in the waters for the sake of looking upon the flocks; a three-day period carried Jonah in the belly of the whale; for three days the people of God, through the penance of the Ninevites, assuaged the wrath of God. In the Gospel, moreover, the Lord entrusted the sum to three servants. Likewise, after three days He overcame the death of Lazarus. The evangelical woman hid the leaven of love in three measures. God prayed three times that the cup of the passion might pass. Peter denied Christ three times. Three times the same Peter affirmed by confessing. Our Lord and Redeemer rested in the tomb for three days. He showed Himself to the disciples three times after He had risen from the dead. In three things, moreover, are the three which the Apostle commends, in which all prophecy consists: faith, hope, and charity. There are three evangelical fruits: the first, which is also the hundredfold, of the martyrs; the second, the sixtyfold, of the virgins; the third, the thirtyfold, of the married.

There are also three things which do not fall to God: measure, place, and time. There are three species of soul, or motions: desire, anger, and reason. The tongue of sacred law is threefold: Hebrew, Greek, and Latin. The sense of understanding is also threefold: historical, moral, and mystical. Whence also the philosophers of the world said there are three parts of wisdom: physics, which is natural; logic, which is rational; ethics, which is moral. There are also among musicians three kinds of sounds: voice, wind, and percussion: voice in the throat, wind in pipes, percussion indeed in citharas. Moreover, there are three kinds of rational creatures: angels in heaven, men on earth, and unclean spirits. There are three ages of the world among these: before the law, under the law, under grace. Three parts of the world are also held: Asia, and Europe, or Libya. The seasons of the year are also distinguished by three months, and every action is concluded before three witnesses.

CHAPTER V. On the number four. What shall I say of four, a number in which there is a certain perfection of solidity? For from length, breadth, and depth the decad is composed, which makes a full number; indeed, ten is made up of four numbers rising step by step: one, two, three, and four make ten. Similarly, one hundred is accumulated from a decad of four, that is, ten, twenty, thirty, and forty, which make one hundred. Likewise, four numbers yield a thousand: that is, one hundred, two hundred, three hundred, four hundred. Thus ten thousand and the rest are completed by the same increment. Now this square number is assigned to the four evangelists, who were spread into the four parts or corners of the world. Moreover, there are four rivers of paradise, which flow around the whole world. Also, Noah's ark is built of squared timbers. Finally, the ark of the covenant was carried by four golden rings.

The priestly vestment in the Law is also woven with four colors, that is, hyacinth, byssus, scarlet, and purple, interwoven with gold. Moreover, the four winds of the earth blow in Ezekiel, so that dry bones rise up as a figure of the future resurrection; and the same number of winds of heaven, that is, angelic powers, fighting in Daniel, rush into the great sea of this world. The same Daniel also sets forth the four kingdoms of the world under different figures. Similarly, Zechariah describes four horns of the kingdoms and the same number of smiths, and four chariots of the Gospel, sent to the four corners of heaven. Likewise in John, four animals with faces differing from one another are described, which in the number of their six wings make up the twenty-four elders. In the creation of things, moreover, there are four parts of the earth, four fronts of the sky: East, West, North, and South. Four elements of the world are also held, from which all things subsist: fire, air, water, and earth. The year also revolves through four seasons: summer, autumn, winter, and spring. Finally, human nature itself is compounded from four elements: from hot and cold, moist and dry. Four virtues of the mind are also written: justice, prudence, fortitude, and temperance; and likewise four vices on the contrary: desire, fear, grief, and joy.

Of mortal things, moreover, there are four stages: beginning, increase, state, and decline. Also, four kinds of animals are held in the world, that is, celestial, winged, aquatic, or terrestrial. The rainbow itself, celestial, is varied by a four-colored splendor. Also, by four quadrants the reckoning of the bissextile day is gathered. CHAPTER VI. On the number five. The number Five follows, which, whether it is joined with other odd numbers or with its own kind, always shows itself. For five times five makes twenty-five, and five times three fifteen, and five times seven thirty-five, and five times nine forty-five. Moreover, this number is attributed to the Law; for the Law is contained in five books. Whence also the Apostle delights to speak five words in the Church. But also the altar of five cubits in the Law is built in a square; and the same number of cities in Isaiah speak the Canaanite language. There are also five wise virgins in the Gospel, and there are also five foolish ones. Also, loaves divided to the people, five. Moreover, five mice and five talents. Likewise, according to the philosophers of the world, there are five zones of the earth, and among the Latins, five vowel letters.

The senses of the body are also five: sight, hearing, smell, taste, and touch; and there are as many kinds of inhabitants of the world, that is, men, quadrupeds, or reptiles, swimmers, or fliers. Moreover, a lustrum is completed in a five-year period, and an Olympiad is concluded in a five-year period. CHAPTER VII. On the number six. The number six is the first and perfect number, and it is the first to be filled by its own parts. For it contains within itself its sixth part, which is one; its third part, which is two; and its half, which is three; for these sums when brought together, that is, one, two, and three, make six. Moreover, no number before six is found that is filled by its parts when divided, and its perfection is also made clear by the very work of the world. For in six days God completed his works. On the first day he created light, on the second the firmament, on the third the form of the sea and the earth, on the fourth the stars, on the fifth both fish and birds, on the sixth man and living creatures. There are also six ages by which the world is completed, of which the first is from Adam up to Noah, the second from there up to Abraham, the third up to David, the fourth up to the Babylonian Exile, the fifth up to the coming of Christ, the sixth, which is the present age, up to the end of the world.

The year itself is also completed by the number six; for the number of days in a sexagenary period is a sixth part, whose sum, multiplied by the senary through the first line—that is, six times sixty—is 360. Five days remain, to which if the quarter-days are added, they make up the entire senary number. Indeed, the quarter-day itself consists of these. This same senary number, joined with the square and solid quaternary, measures the hours of day and night. For four times six makes twenty-four. Moreover, the perfection of this number is found both in the ages of men and in the grades of things. For the course of mortals is completed in six ages: that is, infancy, childhood, adolescence, youth, maturity, and old age. There are also six grades of all things: that is, non-living things, such as stones; living things, such as trees; sentient things, such as beasts; rational things, such as men; immortal things, such as angels. The last and highest grade is that which is above all: God.

Natural functions, without which nothing can exist, are six: that is, magnitude, color, figure, intervals, position, and motion. Moreover, there are six differences of motion itself. For we move forward, backward, to the right and left, upward, and downward. There are also many examples of this number in the sacred Scriptures. For on the sixth day man is formed in the image of God, and in the sixth age of the world the Savior came in the flesh, and for six days the people were commanded to gather manna in the desert. Hence also Ezekiel related that he saw a reed of six cubits in the right hand of a man. He himself also wrote that the fronts of the temple were six cubits in height. The same commanded that a prince offer six lambs as a burnt offering. In the Gospel also, Christ turned six water-jars full of water into the taste of wine. Likewise, six days before his Passion, he entered Jerusalem sitting on a donkey. There are also many other things, but they are omitted for fear of wearying the reader.

CHAPTER VIII. On the Number Seven. The number seven is born from nothing, neither begets nor is begotten. For all numbers placed within ten either generate others or are generated by others. This one neither begets nor is begotten. For six and eight are only generated. But four and two both create and are created. Seven begets nothing, nor is it begotten by another. Now this number seven is legitimate, whether when it bears witness, as in seventy and seven hundred, or when seven hundred sevens are multiplied into themselves; and it is also held by the wise of the world to be perfect for this reason, because it consists of the first even and the first odd. Now the first odd is three, the first even is four, from which two the number seven itself is completed; and when multiplied by these parts it yields twelve. For whether three times four or four times three makes twelve. But through three the mystery of the Trinity is signified, through four the action of the virtues is illustrated; and thus in these parts, as through the form of the Trinity the action of the virtues is perfected, and through the representation of the virtues one arrives at the knowledge of the Trinity. Moreover, when it rises to twelve, it shows the twelve apostles perfected by the sevenfold grace of the Spirit, whose preaching, through the four kinds of virtues, causes the faith of the Trinity to grow throughout the whole world.

In the sacred Scriptures, however, this number sometimes signifies the whole time of this age, sometimes rest, and not infrequently demonstrates the unity of the Church. It is used for the universe, as in that passage: "Seven times a day I have spoken praise to you" (Psalm 118:164), that is, at all times. For the same prophet elsewhere signifies this for the whole time when he says: "His praise is always in my mouth" (Psalm 33:1). Hence elsewhere it is read: "He will receive sevenfold in this age." Likewise, eternal rest is signified by the number seven, when the seventh day, sanctified as the Lord's rest, is called, on which evening already falls, because the rest of eternal blessedness will not be confined by any boundaries of time. Hence also in the Law the seventh day is ordered to be a holiday, so that eternal rest may be signified in it. Hence it is that after His resurrection the Lord is described as having dined with seven disciples. Therefore, in the third way, the number seven figures the whole of the holy Church, when a transition is made from the species to the genus.

Hence John in the Apocalypse writes to seven churches, while only seven are specifically named, but there is one Church, which is spread throughout the whole world by the sevenfold grace of the Spirit; for it is written: "One is my dove, one is my perfect one" (Song of Songs 6:8); for with so many significations this number stands out in the Scriptures above the others, inasmuch as the Lord sanctified it for his rest, and in it he promised the rest of the future resurrection. Appropriately, therefore, the Holy Spirit is signified by the number seven; hence sanctification in the law pertains to the seventh day. For God sanctified no day of his work, but only the seventh, on which he rested from his works. Rightly, then, does it bear the image of the sevenfold Spirit, who by the fullness of divinity dwells in Christ, as the prophet Isaiah testifies: "And the Spirit of the Lord, the Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge and piety, shall rest, and the Spirit of the fear of the Lord shall fill him" (Isaiah 11:2).

Hence Zechariah, under the image of Christ, writes of a stone having seven eyes. Therefore, examples of this number in the divine volumes are abundant. For Enoch is the seventh from Adam. And Lamech is counted as the seventh, who avenged Cain sevenfold. On the seventh day of Noah’s entry, the flood occurred, and in the seventh month the resting ark came to rest. Also, seven pairs of clean animals entered the ark; and in the old law, the Passover is commanded to be celebrated for seven days. Moreover, Moses the lawgiver established a candelabrum with seven branches in the tabernacle of the testimony. Also, the Ark of the Covenant, with seven trumpets sounding, was carried around Jericho seven times and overthrew its walls. Elisha, indeed, seven times revived a dead boy. Also, seven women in Isaiah seized one man; and the same number of brothers among the Sadducees marry one woman, succeeding one another. Also, seven loaves are distributed to the people in the Gospel, and seven baskets remained.

The Apostle Paul also writes to seven churches, that is, to the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians. And John in the Apocalypse saw Christ standing in the midst of seven candelabra, that is, of the churches of Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. Likewise, in the same author, seven stars are read in the right hand of God, and the slain Lamb breaks seven seals of the book, and seven angels blow trumpets, and seven receive the power of the seven plagues. Also, the heavenly Jerusalem is founded on a sevenfold wall, and seven Levites are chosen by the apostles. This number, multiplied by seven, with the addition of the mystery of unity from each third, produces fifty, on which day, after the Ascension of the Lord, the Holy Spirit promised by the Father descended upon the believers. Likewise, through the cycles of years, multiplied seven times by itself, with the addition of one unit, it reaches fifty and shows the perpetual rest of the Jubilee; although there is also something contrary in it, as we read of a beast having seven heads. There are also seven principal vices of demons. Indeed, the examples of this number in the sacred scriptures are infinite.

But let us pass on again to other matters which the number designates. Among the ancients, seven kinds of philosophy are enumerated: first arithmetic, second geometry, third music, fourth astronomy, fifth astrology, sixth mechanics, seventh medicine. Likewise, the same number seven encompasses the form of the moon; for the moon has that many shapes: first it is horned, and second it is half-cut, which is called half-moon, third half, fourth full, fifth, that is, half from the larger, sixth, that is, half-cut, seventh barely, which is the same as the first, horned. For the same figure, defining the three aforementioned forms, repeats them. This number also signifies the names of the moon. For one, two, three, four, five, six, and seven make twenty-eight. Likewise, there are that many circles, that many planets of the sky, that many days of the world, and that many transmutations of the elements. For from fire comes air, from air water, from water earth, that is, descent; from earth water, from water air, and from air fire. Moreover, the seventh month of birth releases a complete and perfect human being. Also, on the seventh day the sick are in crisis. Likewise, the Greek vowels are held to be seven.

The man himself has seven passages in the head prepared for the senses: two eyes, ears, and nostrils in the same number, and one mouth. In infants, teeth emerge in the seventh month, and are changed in the seventh year. Likewise, in the second week, that is, in the fourteenth year, the child reaches puberty and acquires the capacity for procreation. The third week produces down and the bloom of the cheeks. The fourth week defines the increments of stature; the fifth gives the full perfection of youthful age; the sixth is a decline; the seventh, the beginning of old age. Likewise, there are seven hidden natures of the mortal members: the tongue, heart, lung, spleen, liver, and the two kidneys. Likewise, seven parts of the body complete a man: the head, neck, chest, belly, two hands, the same number of feet, and at the crown, the celestial axis. CHAPTER IX. On the number eight. The number eight is the first and perfect; for from the first motion, that is, from two by two, it generates four, and twice makes a perfect octad. This number, moreover, is holy, and is inscribed in the figure of the true circumcision. Furthermore, it is first to the number seven, and is from seven, just as in the beginning the same, which was the eighth in the creation of the world, and is the perfection of unity.

But just as in the number seven the present life revolves and is signified, so through the number eight the hope of eternal resurrection is shown. For on this day the Lord rose from the dead, which is counted as the third from the Lord’s passion; in the order of the creation of the world, as was said before, the eighth is found after the seventh, to demonstrate the blessedness of the future resurrection. Not without reason does Scripture speak thus: “Give a part to seven, and also to eight, because you do not know what evil will be upon the earth”; as if it said: Dispense temporal things carefully in such a way that you strive to think of eternal things; for it is necessary that by acting well you premeditate, because you are uncertain what evil of future judgment may again befall you (Eccl. 11:2). Finally, this number is fitting for the Lord and for his body, as one and seven. Hence it is that eight souls entered the ark with Noah. But in those seven, the sevenfold Church is signified; in the eighth, Noah, Christ, who is the head of the Church, is figured. To this also pertains what is read in Micah: seven shepherds, and the eighth, Christ, with his sevenfold body. In the Gospel as well it is read concerning this number that after eight days the face of the Lord shone before his three disciples on the mountain.

The same Savior, after eight days from the resurrection, manifested himself to Didymus, who did not believe. This number, tripled in itself on account of the Trinity, produces twenty-four elders, who bear their crowns before the Lamb. On the other hand, in the Apocalypse the devil is written as the eighth, who among the seven kings of the Romans was seen by John as if slain—the eighth indeed, but in betrayal. Finally, eight principal vices are described, from which the multitude of all vices arises, namely: envy, wrath, sadness, avarice, gluttony, lust, vainglory, and pride. CHAPTER X. Concerning the number nine. The number nine is a perfect number in itself, and is said to be more perfect because it is completed by being multiplied through its form from three perfect numbers. But according to others, it is imperfect; for although it holds the end of the first series, it is always lacking one, which, if added to nine, completes a certain rule of perfection and integrity. In this number nine are received those who are imperfect and by no means attain to the ten precepts of the law.

From this number come those nine lepers in the Gospel, who, cut off from the fellowship of unity, did not give thanks to their cleanser on account of pride. From the same number are taken by some those ninety-nine who do not need penance, while they vainly justify themselves; although in them some understand celestial figures. Moreover, the Hebrews say that there are nine prophetic books, and the pagans invented nine Muses, by whom perfect knowledge of modulations consists. CHAPTER XI. On the number ten. The number ten, however, is to be held above all numbers, because it contains within itself all numbers of diverse power and perfection; which, although it is the end of the first series, completes the beginning of the second monad and fulfills the pattern of unity; in it such a limit of complexity is reached that the number proceeds no further, but returns anew to unity, and thus thereafter is considered for the infinite multitude of numbers.

It is, moreover, a legitimate number in the holy Scriptures, just as the seventh is, now signifying perfection, now openly demonstrating the whole, as Daniel, who encompassed the whole Church, or the infinite multitude of angels, with the denary number, saying: "Thousands of thousands ministered to him" (Dan. 7:10). Whence also the Psalm: "The chariot of God is ten thousand times a thousand of rejoicing thousands" (Ps. 68:17). Finally, this number is ascribed to the law of the Decalogue. For the ten most well-known precepts of the law. The progeny from Adam up to Noah is terminated by the denary number; in the figure of which number David the prophet also sang on a psaltery of ten strings, in whose type Solomon the king placed ten candelabra on the right and left in the house of God. Finally, in Zechariah there are ten men, holding the fringe of Christ under the appearance of all nations. There are also ten virgins in the Gospel, who are understood in the senses of the flesh and spirit, doubled in the quinary number. Ten lepers are also cleansed by the Lord, nine of them cut off from unity. There are, moreover, ten cities, which if you rule well, you will receive the senses of heart and body in a doubled number in the future.

On the other hand, in Exodus, Egypt was struck with ten plagues, and in the Apocalypse, ten horns come forth from the sea, and ten days of the Church’s tribulations are written, in which the state of this life and the time are shown. In Solomon, moreover, the infant is coagulated in blood for ten months. There are also six hundred other things. But let it suffice to have said this much about the number ten. This is the rule of the numbers of the first verse, these are the sacraments, kinds, and species of the difference of perfection. But let us treat all the numbers of the first verse, recapitulating them under this truth. One is not a number, but is the origin of all numbers. Two is the first part, three is first in order and power. Four consists of two equal parts. Five is its own offspring. Six is perfect in the work of the world, and is even from odd numbers. Seven is legitimate, and sometimes stands for the whole. Eight is even from even numbers. Nine is odd from perfect odd numbers. Ten is perfect and final. Moreover, the boundaries or limits of numbers are these: one, ten, one hundred, and one thousand. Thus far it has been discussed according to the rule of the first verse. Now let us treat of the second.

CHAPTER XII. On the Number Eleven. The number eleven is the first monad of the second verse, which among its odd numbers has no divisor except eleven alone, just as the number five has only the fifth, and the number three only the third. In the Scriptures, however, the number eleven signifies transgression of a precept or diminution of sanctity. Hence the eleventh psalm begins thus, saying: "Save me, O Lord, for the holy one has failed." For just as perfection of blessedness is signified by the number ten, so transgression of the law is signified by the number eleven. For this reason, the progeny of Adam through Cain up to the flood is terminated by the number eleven, to signify, of course, the sin that occurs through the pride of transgression. Moreover, the haircloth curtains with which the tabernacle was covered are ordered to be made eleven, so that both sin might be signified by the number, and the pricks and lamentations of sinners by the haircloth. In Daniel, too, the eleventh horn of the beast is taught, to demonstrate that author of transgression, the devil, and his son the Antichrist, whose kingdom's power is exalted in the might of sin.

For indeed Peter, when Judas fell, lest the sum of the apostles should remain in the number eleven, established Matthias as the twelfth by chosen lot, fearing that the sum of apostolic truth might stand in the number of transgression, although this number is also found recorded in the reckoning of times. For the world is read to have been made on the eleventh day before the Kalends of April. Also, the epacts of the days, which are added each year to the course of the moon, are said to be eleven. CHAPTER XIII. On the Number Twelve. The number twelve among other numbers is a legitimate number from legitimate numbers. For this reason, the parts of the number seven are multiplied one by the other. For four times three, or three times four, make the same number; but this number, when multiplied by its own parts, is not so much completed as exceeded. Indeed, it yields a number greater than itself; for its parts reach up to sixteen. For it has these five: a twelfth, which is one; a sixth, which is two; a fourth, which is three; a third, which is four; a half, which is six.

Thus one, and two, and three, and four, and six, when summed, are sixteen. By such reasoning, therefore, it is considered more than perfect. But this number twelve, as we have said before, is legitimate in the Scriptures, whether it is used for the whole or multiplied by itself: it is used for the whole, as in the twelve thrones and the twelve tribes, since by the twelve thrones all judges are signified, and by the twelve tribes all peoples. For itself, however, as twelve times twelve makes one hundred forty-four, by which number the whole Church is designated. Moreover, the same number is more frequent in the Scriptures, and among all numbers it is considered more notable on account of the sum of the patriarchs and apostles. Twelve is the number of the apostles, and likewise of the patriarchs; for there are also the same number of minor prophets. Also the twelve stones which the priests wore on the breastplate. Furthermore, in the Law, twelve apostolic fountains are read, beside which seventy palms grew; for twelve tribes of Israel are named. Also twelve spies are sent to the holy land, to whom a cluster of grapes on a staff is brought as a type of Christ.

Finally, as a testimony of eternity, twelve stones are taken from the river Jordan and placed in the place where Israel was circumcised a second time. Moreover, Elijah built an altar from twelve stones, and in Matthew, twelve fragments of baskets remained in the wilderness. Likewise, in the Apocalypse, twelve thousand from each of the tribes of the patriarchs are marked on their foreheads. Also, above the head of the Lamb, a crown of twelve stars shines, and the foundations of Jerusalem are made of twelve precious stones, and the city itself is twelve stades on every side, and the same city has an entrance of three gates. This number twelve, multiplied six times, makes seventy-two disciples, who were sent to preach throughout the whole world, divided into seventy-two languages. Likewise, multiplied by itself, it makes one hundred forty-four, which is the measure of the walls of Jerusalem.

The same number, when multiplied, produces one hundred and forty-four thousand sealed ones, that is, the whole company of the saints. Moreover, this number is fitting both for the seasons and for the regions of the world. For the visible sun completes the year in twelve months; twelve winds also traverse the whole world. There are also twelve hours of the day, and the same number of hours of the night. CHAPTER XIV. On the Number Ten-Three. The number ten-three, on account of three and ten, signifies the law and the lawgiver, that is, the Decalogue and the Trinity. Appropriately, however, this number is assigned to the Apostle Paul, who holds the place of that same number in the order of the apostles. For he was first a teacher of the law, and afterwards became an evangelical preacher of the divine Trinity among the Gentiles, as if holding ten and three. Whence also Benjamin himself, from whose stock Paul is descended, is counted in the thirteenth tribe, with Ephraim and Manasseh being numbered in the place of Joseph in the order of the patriarchs.

CHAPTER XV. On the Number Fourteen. The number fourteen, because it consists of two sevens, suggests to us a twofold rest: either this temporal rest, which the ancients used figuratively in their leisure, or that eternal rest, in which all the saints await repose from their labors. It is found, moreover, according to the Gospel, in the generations of the ages. For from Abraham to David, fourteen generations are counted. Likewise, from David to the Babylonian captivity, the same number of generations is found; and again, from there to Christ, fourteen generations are reckoned. In the Law, also, it is commanded that the Passover be celebrated on the fourteenth day of the first month, with the flesh of an unblemished lamb. In Ezekiel, moreover, the ledge of the heavenly altar extends fourteen cubits (Ezek. 43:17). Furthermore, Jacob served Laban for fourteen years. There were fourteen years of abundance in Egypt under Joseph.

CHAPTER XV. On the Number Fourteen. The apostle Paul also, after fourteen years, went up to Jerusalem to preach, taking Barnabas and Titus with him. He concluded the discourse of his preaching in fourteen Epistles. Moreover, Job, for the merits of his patience, received in the end fourteen thousand sheep. Also, a boy passes into adolescence after the fourteenth year, and takes up the power of generation in the fourteenth year. CHAPTER XVI. On the Number Fifteen. The number fifteen, according to its smooth division of ratios, because it consists of three parts, is imperfect. For it has only its first, third, and fifth parts. But its first is one, its fifth is three, and its third is five, which make nine. This number, however, mystically divided into two parts, signifies both the present time and demonstrates the eternal. For it consists of seven and eight, which make fifteen; but its seven pertains to the course of times, which is completed by two sevens, while its eight pertains to the faith of reason, where there will be rejoicing in eternal peace. For on the eighth day, which is the first after the Sabbath, the Lord rose again, by whose figurative mystery the eternity of the future resurrection is made manifest. Indeed, its seven suggests the Old Testament in the observance of the Sabbath, while its eight demonstrates the Lord's resurrection in the New Testament.

Rightly, therefore, does this number signify the union of the Testaments. Hence it is that the apostle Paul testifies that he stayed fifteen days in Jerusalem with Peter, in order to confer with him on both Testaments—the sevenfold number on account of the time of the present life, and the eightfold on account of the eternal blessedness of the future resurrection—so that he might understand how to moderate temporal things and eagerly strive for eternal things. Now this number fifteen is mystically ascribed to the Lord’s temple. There were fifteen steps around the temple, on which the priests and Levites stood according to the order of their merits; and after their example, the prophet sang the fifteen Songs of Ascent, by which one ascends gradually from earthly things up to the heavenly temple of Jerusalem. Moreover, if this number is computed through the denarius, it yields one hundred and fifty, the number of psalms which the Prophet sang.

If, gradually increasing from one up to itself, it should rise through increments, it designates the one hundred and twenty faithful, upon whom the Holy Spirit was poured, who both received the grace of the sevenfold spirit through the number seven, and proclaimed to the world the glory of eternal hope through the number eight. There are also many examples of this number in the Scriptures. For on the fifteenth day the solemnities of the Lord begin, and because the feast of Tabernacles is on the tenth day of the month, on which the children of Israel first ate unleavened bread in the wilderness and set up tents. Moreover, Hezekiah, when dying, received a reprieve of life for fifteen years. Also, the height of the flood, rising, ascends the mountain ridges by the same number of cubits. Furthermore, the fifteenth moon holds its increase; the solar indiction ends in the fifteenth year. CHAPTER XVII. On the number sixteen. Sixteen consists of two perfect numbers, which, however, is contained by these parts. For it has a sixteenth part, which is one; an eighth, which is two; a fourth, which is four; a half, which is eight; which make sixteen.

This number, however, is believed to have been assigned to the prophets by mystery. For their books are proven to be sixteen in number, that is, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Malachi, Zephaniah, Haggai, and Zechariah, whose figure those sixteen silver bases bore, upon which gilded tablets stood opposite the western region. By the bases we indeed understand the prophets, upon whose most splendid foundation of prophecy the most ample doctrine of the apostles rests. CHAPTER XVIII. On the number eighteen. Eighteen is completed from six through ten, which are the six ages of the world, whose sixfold series is distributed by a threefold division of times, that is, before the Law, under the Law, under grace, in which third the sacrament of faith is shown, which we receive for the salvation of souls. The mystery of this number was expressed by that evangelical woman, bearing the type of the Church, who was raised up and healed by the Lord after eighteen years.

Our Redeemer, therefore, descended in the sixth age for our salvation, to which the form of the senary number is added; three times six make eighteen, and they fulfill the typical sacrament of the same woman. CHAPTER XIX. On the number nineteen. The number nineteen more clearly explains the rationale of the lunar cycle; finally, in its course, the paschal fourteenth moons are repeated in the revolution of all years without any ambiguity, the same nineteen-year cycle always recurring upon itself, which, when it has completed its circuit to the end, revolves again upon the same lines from which it began. CHAPTER XX. On the number twenty. The number twenty, moreover, making the end of the second verse, is considered more than perfect in its parts. This number, consisting of a double decalogue, designates the twofold knowledge of the law, as it were open and hidden, simple and mystical. It pertains, moreover, to the sacrament of the Lord's tabernacle.

There, on the southern and northern sides, twenty boards stood upon silver bases; and in the temple which Solomon built, the wings of the two cherubim extended to a measure of twenty cubits. This number is also given to Israel and Levi; for men are chosen for battle at twenty years of age, and at twenty years of age they are commanded to serve in the tabernacle. CHAPTER XXI Concerning the Twenty-Fourth Number. The sum of the twenty-fourth contains many sacraments of the Scriptures within itself; hence this number is also commended. For there are twenty-four books of the Law and the Prophets. There are also twenty-four Fathers. The apostles are twelve, and the patriarchs the same number. There were also twenty-four classes of priests from the beginning of the Law among the Jewish people, who in turn offered sacrifices in the temple. Each class had its own high priests, by whose names the classes were called. In John also there are twenty-four seats, and twenty-four elders holding harps and bowls, and adoring the Lamb; and the four animals had twenty-four wings. Moreover, this number of the twenty-four elders, if you begin from one and gradually add until you reach the twenty-fourth, amounts to three hundred, by which the length of the ark, that is, the faith of the Church, is signified, in which the infinite multitude of all the saints is contained.

Furthermore, from two sets of twelve numbers, the sum of the twenty-fourth number is completed, by which the Church, gathered both from circumcision and from the Gentiles, is signified. And thus, if the number eight is computed threefold, in which the figure of true and holy circumcision is found, it makes the twenty-fourth number, in which we are figuratively taught that in the pruning away of vices we ought to believe in the Father, the Son, and the Holy Spirit. This same number also shows the seventy-two disciples whom the Lord sent forth two by two before his face, the ternary number being multiplied in itself. Finally, three times twenty-four makes seventy-two. For if you compute the fourth number six times, and you bring forward the four elements of the world, in which all things subsist, and which are in the works of this world, in which the elements themselves subsist. CHAPTER XXII. On the Number Thirty. The number thirty is completed by the denary placed in a threefold manner. For it has the denary three times on account of the Father, the Son, and the Holy Spirit, and on account of the ten precepts of the law, which are granted to us by the gift of the same Trinity for the preservation of life. Hence it is that the height of the ark is raised to thirty cubits, because the Church is perfected by the mandate of the Decalogue and the faith of the Trinity, examples of which are found in the Scriptures.

In Zechariah, the Lord received thirty pieces of silver as the price of his death, and in the Gospel, Judas sold Christ for the same number of silver coins. Likewise, our Lord and Savior himself descended into the Jordan at that same age and preached the Gospel to the world. Moreover, the thirtieth fruit is given to married couples because of the conflict of the flesh, lest they be overcome by lust. Also, months consist of thirty days, and hours are made up of the same number of moments, and in the repetition of all things and persons, the objection of thirty years sets an end. CHAPTER XXIII. On the number forty. The number forty indicates a fullness of times, as if ages are completed by it, by whose type both the Law, the Prophets, and the Gospels are shown; for Moses, Elijah, and the Lord fasted for forty days, giving us a sign that as long as we remain in this world, we should abstain from all allurements of carnal vices, remaining under the observance of the Decalogue commandments, which through faith is spread into the four parts of the world, so that ten multiplied by four fills forty days.

This was signified by the forty days of the flood, namely, the storms and whirlwinds of this world, which the Church suffers. This also is signified by the forty years in the wilderness, by which is indicated that we have a laborious course in the world, while we stretch forward toward the promised kingdom of the heavenly fatherland. For that which the Lord is tempted for forty days in the wilderness declares this: that as long as we are in this body, we bear temptations. For temptation is, as Job says, human life upon earth (Job 7:1). Hence it is that Ezekiel pronounced the sins of Judaea for forty days alone, because only in this world is it permitted to obtain the fruit of remission through penance. In the future, however, confession avails nothing, but only the reward of the saints and the pious is to come. CHAPTER XXIV. Concerning the forty-sixth number. The ratio of the number forty, namely, and six is built in the Gospel for the temple; which is referred to the construction of the Lord's body, on account of which mention of the temple was made; in whose figure he said that the temple destroyed by the Jews would be rebuilt in three days. For the number six itself, multiplied, shows the conception of the Virgin and the birth. For they said to him: The temple was built in forty-six years (John 2:20).

Forty times six times six makes two hundred seventy-six, which number of days completes eight months (or rather, nine months) and six days, by which the full term of women for giving birth is found, not because birth is completed at the limit of this number, but because in the conception of the Lord's body up to the birth, the same number is found. For He is proclaimed to have been conceived on the eighth day before the Kalends of April, and is proved to have been born on the eighth day before the Kalends of January. From that day, therefore, to this one, two hundred and seventy-six days are found, which, when computed by the number six, are fulfilled forty-six times. By this number both the building of the temple and the perfection of the body are declared, concerning which He had specifically said, "And in three days I will raise it up" (John 2:20). Now He said this concerning the temple of His body, which, after the passion of death was overcome, would be raised up after three days. Just as by the number forty the labor or limit of this time is signified, so by the number fifty that eternal blessedness is signified.

For the denarius added to the forty, that reward is paid to the faithful laboring in this world, which the first and the last received while working in the vineyard, and thus the fifty in that everlasting rest and joy. Hence it is that in the Law, rest was observed in the fiftieth year of the Jubilee, to signify that after the labor of this world, one arrives at the rest of the future world. CHAPTER XXV. Concerning the number fifty. This number, moreover, is consecrated in the Holy Scriptures on account of the Holy Spirit. For on the fiftieth day of Israel’s exodus from Egypt, the tablets of the Law were given on the summit of Mount Sinai, and after the passion of Christ, on the fiftieth day the Holy Spirit descended upon the one hundred and twenty faithful; and therefore the fiftieth psalm is one of indulgence and remission. Whence also in the Gospel, fifty denarii are remitted to debtors. For that in the flood the height of the ark was spread to fifty cubits signified the grace of the same Holy Spirit spread abroad in the world, as the Apostle says: “The grace of God is spread abroad in our hearts through the Holy Spirit, who is given to us” (Rom. 5:5).

CHAPTER XXVI On the number sixty. The number sixty, whose sum is completed from the perfect six through the ten, signifies all the saints who receive the perfection of sanctity through the observance of the ten commandments. This is what Solomon says of Christ in the Song of Songs: "Sixty queens," he says (Song 6:7), that is, the souls of the saints, bound by the bond of faith and the love of Christ, who, while they are joined to the Savior through obedience, are counted as the number sixty. These are those to whom the sixtieth fruit is granted in the Gospel, who, perfected in the divine commandments, wage the contest against the lust of the flesh; but they receive the sixtieth fruit for this reason, because up to this age the struggle exalts [or: exults in the lusts]. As long as there is the contest, so long is the crown. Hence it is that soldiers placed on campaign are withdrawn from military contests after their sixtieth year and grow old in leisure.

CHAPTER XXVII On the Sacred Pentecost. The number forty also generates the number fifty, when its parts are added, by which parts fifty is produced as follows: forty once. Twice twenty, forty. Four times ten, forty. Five times eight, forty. Eight times five, forty. Ten times four, forty. Twenty times two, forty; and with ten added, fifty is produced. By these numbers, the present life is signified in the number forty, and the future life in the number fifty; which number fifty, tripled, makes that number of the perfect who are predestined to eternal life. For multiplied three times it makes one hundred fifty, with three also added. These show that saying of the Gospel in which one hundred fifty-three fish were drawn to the shore, which were great in weight, that is, illustrious in deeds and life. The number seventeen, moreover, begins from one and reaches up to one and seven, and makes the same one hundred fifty-three. The three which are added are those before the law, under the law, and under grace.

Therefore, in the seventeenth psalm it is said: "When he will snatch him from the hand of all his enemies, and from the hand of Saul," so that it might be shown that he had already lacked all temptations of the present life, and was in that number of the saints, that is, among those 153 fish which were separated on the shore, that is, those who, having completed this life, lacked all temptations of this world, which is like a sea, and are now blessed in that eternal state. Now the number which is said to be computed from one up to seventeen, when multiplied, makes 153, that is, add one to two, and they become three. Add three, and they become six; add four, and they become ten; add five, and they become fifteen; add six, and they become twenty-one; add seven, and they become twenty-eight; add eight, and they become thirty-six; add nine, and they become forty-five; add ten, and they become fifty-five; add eleven, and they become sixty-six; add twelve, and they become seventy-eight; add thirteen, and they become ninety-one; add fourteen, and they become one hundred five; add fifteen, and they become one hundred twenty; add sixteen, and they become one hundred thirty-six; add seventeen, and they become one hundred fifty-three.