Written by C. R. Carmichael |
Friday, December 30, 2022
Jesus is almighty to save! That which in itself is impossibility is possible with God. Sin which nothing else can remove is blotted out by the blood of Immanuel. Immanuel, our Saviour, is God with us; and God with us means difficulty removed, and a perfect work accomplished. 

Whether “Baby Jesus” is fodder for a Will Ferrell comedy, numerous cartoon gags or the funny graphic on an ugly Christmas sweater, it is a sad indictment on our culture that so many people today find amusement in the miracle of the incarnate God. In the following mashup from two of his sermons, Charles Spurgeon begs to differ with the idea that the infant born in Bethlehem can be taken so lightly when God’s amazing grace and condescension are powerfully on display to rescue the troubled souls who so desperately need Him.
OH, MY FRIEND, if you make light of Christ, you have insulted the only One who can save you—the only One who can bear you across the Jordan—the only One who can unbolt the gates of Heaven and give you welcome! Let no preacher of smooth things persuade you that this is not a crime. O, Sinner, think of your sin if you are making light of Him—for then you are making light of the King’s only Son…
Instead… BEHOLD the incarnate Son of God born of Mary at Bethlehem! What can this mean for us but GRACE? If the Lord had meant to destroy us, He would not have assumed our nature. If He had not been moved with mighty love to a guilty race, He would never have taken upon Himself their flesh and blood.
It is a miracle of miracles that the Infinite should become an infant; that He who is pure spirit and filleth all things, should be wrapped in swaddling bands and cradled in a manger. He did not take upon Himself the nature of angels, which would have been a tremendous stoop from Deity, but instead He descended lower still; for He took upon Himself the seed of Abraham. “He was made in all things like unto His brethren” although “he counted it not robbery to be equal with God” (Hebrews 2:17; Philippians 2:6).
It is not in the power of human lips to speak out all the comfort which this one truth contains. If any troubled soul will look believingly at God in human flesh, he must take heart of hope. If he looks at the infant Jesus believingly, his comfort will come right speedily.
The birth of Jesus is the proof of the good will of God to men—I am unable to conceive of proof more sure. Jesus would not have come here to be born among men, to live among them, suffer and to die for them, if He had been slow to pardon or unwilling to save us.
— Charles Spurgeon (1834 – 1892)
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The most important thing to do is focus our attention on the perfect sacrifice and righteousness of Christ and grasp the certainty of salvation that we have in Him. This can be done through prayerfully using the ordinary means of grace that the Lord has given His people to help them live and therefore to help them die as well

A few years ago, I received this unexpected request from one of my church members with multiple sclerosis: “When you have time, could you please do a Bible study on how to prepare for death?” This person knew that her condition was incurable and, although death still seemed a fairly long way off, she was anxious to receive advice on how to face it. I was taken aback by that request, but I should not have been. This was a very sensible idea. Why wouldn’t every church member be interested in such a Bible study? Yet, I could not remember the last time I preached or heard a sermon on that topic. The Bible is very upfront about the reality of death but also very clear that it is possible to die well. It is perhaps significant that one of the best-known Hebrew words in the Old Testament, the word shalom, which we associate with peace and well-being, first appears in the context of death (Gen. 15:15). Knowing how we may die “in peace” should be an important concern for us all.
As I reflected on this, I was struck again about how common that theme was in Christian sermons and devotional literature until about two hundred years ago. Toward the end of the nineteenth century, decisive breakthroughs in medical research, such as the discovery of germs and anesthetics, made death and pain feel more distant. For the first time in history, being healthy became the norm and being ill the exception. For most people in history, death was an ever-present companion. John Calvin, for example, gives a vivid description of how precarious life felt in his time:
Innumerable are the ills which beset human life, and present death in as many different forms. Not to go beyond ourselves, since the body is a receptacle, even the nurse, of a thousand diseases, a man cannot move without carrying along with him many forms of destruction…Then, in what direction soever you turn, all surrounding objects not only may do harm, but almost openly threaten and seem to present immediate death. Go on board a ship, you are but a plank’s breadth from death. Mount a horse, the stumbling of a foot endangers your life. Walk along the streets, every tile upon the roofs is a source of danger…I say nothing of poison, treachery, robbery, some of which beset us at home, others follow us abroad.1
It is therefore not surprising that Christians felt the need to be trained in the ars moriendi (art of dying). In fact, the idea that the whole of life is a preparation to die was commonplace. As events in the world sometimes bring death considerably closer to us, I believe it is urgent for the church to recover the Christian ars moriendi. What we need in particular is not so much rehearsing general theological truths about death but precisely what that church member asked me: some practical advice on how to prepare ourselves for it. The Protestant Reformers and seventeenth-century Puritans can help us with this because they knew how to face death and how to think about it in concrete terms. They wrote a great deal on the topic but, for the sake of brevity, I will focus on Martin Luther, whose teaching on the matter sums up the Protestant ars moriendi.2
Luther’s view of the Christian life is attractive because of its concrete character. Luther was not simply a theologian of more abstract concepts such as justification but a pastor who preached and wrote to human beings of flesh and blood facing much hardship and who were never far away from death. Luther himself, like his contemporaries, did not expect to live for very long, and he thought he would soon die from illness or martyrdom. It is therefore not surprising that he preached and wrote about death throughout his life. As early as 1519, when he was only thirty-six, he wrote a series of exhortations for his sovereign, Elector Frederick the Wise, who was seriously ill.3 In that same year, he preached a famous sermon on preparing to die, and he no doubt preached many times on the subject. Practical considerations about dying are spread through his writings. We also have fairly precise information about Luther’s last days and his own death that allows us to know that he put into practice what he preached.
Luther can help us because he teaches us how to think properly about death both throughout our lives and when it is near. His insights can be summed up under four headings.
Be Confident but Realistic
First, Luther recognizes that death is frightening even for Christians. He is not so foolish as to believe that the fear of death can be neutralized by stoic fortitude, as certain atheists try to convince themselves. This is a conviction that is often found in his writings. For example, in a sermon on 1 Corinthians 15 preached on October 6, 1532, he says: “The heathens have wisely said ‘he is a fool who is afraid of death, for through such fear he loses his own life.’ This would be true if only a man could act on the advice…They advise that nothing is better than simply cast all such fear aside, to rid the mind of it and to think: why worry about it? When we are dead, we are dead. That is certainly disposing of the matter in short order and completely extinguishing God’s wrath, hell and damnation!”4
Or again, in one of his table talks: “I do not like to see people glad to die…Great saints do not like to die. The fear of death is natural, for death is a penalty; therefore, it is something sad. According to the spirit one gladly dies; but according to the flesh, it is said ‘another shall carry you where you would not.’”5
Yet, because Christ defeated death, Luther also knows that the death of a Christian is fundamentally different. As he says to Frederick the Wise in one of his fourteen consolations: “The death of a Christian is to be looked upon as the brazen serpent of Moses. It does have the appearance of a serpent; but it is entirely without life, without motion, without poison, without sting…We do resemble those who die, and the outward appearance of our death is not different from that of others. But the thing itself is different nevertheless because for us death is dead.”6
This is why the Christian is able to prepare for death in a meaningful way. However, this preparation should take place throughout the whole of life, and this leads to Luther’s next insight.
Think of Death at the Right Time
This is perhaps the most insightful piece of advice and the most challenging for us today. The issue is not simply how to think about death but when. Luther’s oft-repeated advice is that we should familiarize ourselves with death while we are still healthy, while death itself still seems far away. Conversely, we should not stare at death when it is near us but rather focus on Christ. Now it is clear that most people today—sadly, including many Christians—do precisely the opposite. They studiously ignore death while healthy and are caught unprepared when it comes.
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The book of Revelation, however, must be treated with particular care when it comes to updating distances and measurements and the number of uses of key words. Modern Bibles unwittingly entrench literalism by updating measurements and distances. Their updating practice actually limits the numbers and masks the numerical symbolism. Furthermore, they diminish the theological cross reference system that John employs. Therefore, for the book of Revelation, modern versions should retain ancient measurements and distances. They can supply a footnote updating these features and add a statement that the number is most likely symbolically significant for John.

Abstract
Several modern Bible versions do a disservice to John’s use of numbers in the book of Revelation. This article first offers a short primer on symbolism in Revelation, then overviews the book’s symbolic use of numbers. John utilizes “good” numbers and “bad” numbers to express theological truths. The bulk of the study examines how several modern versions unwittingly thwart John’s theological intentions by masking his numerical symbolism. This is evidenced in two ways––changing (updating) the actual symbolic number when measurements and distances are mentioned; and rendering key terms in Revelation found exactly seven times with different English words, which obscures significant numerical interconnections. The conclusion asserts that future modern versions and revisions of existing translations must treat Revelation differently on this issue.

Several modern Bible versions do a disservice to John’s use of numbers in the book of Revelation. Three topics are addressed in this article. First, a short primer on symbolism in the book of Revelation is offered. Second, the symbolism of numbers in Revelation is likewise briefly overviewed. Third, the bulk of this study is a survey of how several modern versions unwittingly thwart John’s theological intentions by masking his numerical symbolism.
1. Symbolism in the Book of Revelation
The book of Revelation is saturated with symbols and images. Although the genres of prophecy and epistle are present in Revelation, the genre of apocalypse is found the most. Apocalyptic literature such as Revelation was popular in John’s era, and its guidelines for interpretation must be followed by modern readers. Apocalypses included several characteristics such as multiple visions, dualistic outlook, recapitulated structure, deterministic outlook, tribulation, and especially symbolism. In order to describe the indescribable scenes revealed, John opted to use apocalyptic imagery. Such language is filled with bizarre images and symbols.1 Furthermore, John’s symbols can be placed into identifiable categories––heavenly beings, demonic beings, people, names, objects, places, animals, time elements, institutions, colors, and numbers.2
2. Numerical Symbolism in the Book of Revelation
Utilizing a dualistic cosmology, John presents good supernatural beings and bad supernatural beings, good people and bad people, good places and bad places, good things and bad things, and so forth. Numerical symbolism, therefore, is one symbolic element within John’s cosmological repertoire. Like other symbols, there are “good” numbers and “bad” numbers.3
2.1. Good Numbers
The following numbers are “good” because they are most often connected with God and his people: two, four, seven, ten, and twelve.
2.1.1. Two
The number “two” (δύο) symbolizes completeness and is often connected to a valid testimony and effectual witness (Num 35:30; Deut 17:6; 19:15; Matt 18:16; John 8:17; Heb 10:28). Thus, the two witnesses of Revelation represent the church, particularly its distinguishing characteristic as witnesses for Christ despite persecution and death (11:3–13).4
2.1.2. Four
“Four” (τέσσαρες) signifies full and total coverage, most often in view of God’s creation, the surface of the earth, and universality (Exod 25–39; Isa 58; Amos 1–2). Thus, the “four corners of the earth” (7:1; 20:8) refers to the whole earth. The fourfold phrase “every tribe and language and people and nation” (in differing order) symbolizes everyone on earth without exception, and is further accentuated by being listed seven times.5
2.1.3. Seven
This number connotes completeness, fullness, totality, and perfection. “Seven” (ἑπτά), with its multiples, is found throughout the ancient Near East as a sacred number. Its symbolism is traceable throughout Scripture, from the seven days of creation (Gen 4:15) to the sevenfold voice of God (Ps 29) to the sevenfold wrath of God (Ps 79:12) to the seven eyes of God (Zech 4:10). The number appears 739 times in the OT, sixty-six times in the Apocrypha, and 108 times in the NT. Eugene Boring cautions, “Not all these have a particularly sacred or symbolic meaning, of course, though the majority have at least this tone.”6 John’s encompassing use of this number (63% of all NT uses are in Revelation) emphasizes theological truths and underscores the intricate structuring of his Apocalypse––seven churches, seven seals, seven trumpets, seven bowls, and so forth.
2.1.4. Ten
This number (and its multiples) emphasizes indefiniteness, magnitude, and completeness, often from the point of view of time and humanity, especially with satanic influence and activity in mind. Long ago, Isbon Beckwith related that “ten” (δέκα) is a number signifying fullness and completeness in the Bible and with apocalyptic writers.7 When connected to its multiples such as a thousand, it is more suggestive of indefiniteness and of magnitude.8 Thus, the number “thousand” (χιλιάς, χίλιοι) is a large, round number that represents multiplicity, vastness, entirety, and fullness. The Bible reveals that “thousand” was used as hyperbole for quantity, immeasurability, or completeness (Deut 1:10; 1 Sam 18:7; Job 9:3; Ps 50:10; Dan 7:10; 2 Pet 3:8). Since various Bible genres understand “thousand” symbolically instead of literally, it should also be understood this way in apocalyptic literature, which is grounded in symbolism.9
2.1.5. Twelve
“Twelve” (δώδεκα) symbolizes fullness and completeness, often with humanity in mind, and with special reference to the saints. Twelve is a significant number throughout the Bible. The twelve sons of Israel (Gen 35:22–29) became the twelve tribes of Israel (Gen 49:28), and biblical writers soon employed the number to symbolize the tribes as the people of God (Exod 24:4; Num 1:44; Deut 1:23; Josh 4:1–7). Unlike seven, which can be used for both divine and demonic symbolism, the number twelve is reserved exclusively for the saints. Jean-Pierre Prévost relates, “So the number twelve has become a consecrated number: it is the number of the people of God.”10 Thus, John’s readers are treated with the twelve tribes representing the complete number of saints (7:4–8).11 The woman with twelve stars on her head symbolizes the people of God (12:1). Twelve is especially highlighted in the vision of the new Jerusalem (21:9–22:9). There are twelve gates, twelve angels, twelve tribes of Israel, twelve foundations, and twelve names of the apostles (21:12–14) to signify completeness. The multiples attached to twelve such as twenty-four elders, 144 cubits, 12,000 stadia, and 144,000 servants would also indicate symbolism.
2.2. Bad Numbers
“Bad” numbers are attached to the demonic realm, to unbelievers, or to the suffering and persecution endured by believers.
2.2.1. Fractions
Fractions such as one-third, one-fourth, and one-half mean something is not complete. Thus, they may be viewed as “bad” because they represent something partial, imperfect, and unaccomplished.12
2.2.2. Three and a Half
The number “three and a half” (τρεῖς καί ἥμισυ; 11:9, 11) is half of the perfect number of seven. It is a “bad” number because alongside its other matches (“forty-two months,” “thousand two hundred sixty days,” and “time, times, and half a time”), it emphasizes the time period of persecution for the saints. Moreover, the three and a half “days” of the humiliation of the two witnesses symbolizes the suffering to the point of martyrdom the church endures during the interadvental age. Most scholars maintain a distinction between the “days” and “years” attached to these numbers. Thus, three and a half “years” and three and a half “days” signify two distinct short periods of time under God’s control. The three and a half days of humiliation endured by the two witnesses corresponds to the three and a half years of ministry of Jesus analogously.13 It also serves as a reminder to the length of time from Jesus’s own death to his resurrection “on the third day.”14 John’s audience would have picked up on the symbolic number three and a half from Elijah’s drought (1 Kgs 18:1) to which both Jesus (Luke 4:25) and James (Jas 5:17) utilize. Yet 1 Kings 18:1 states “in the third year,” not three and a half. Thus, “John has converted the ‘third day’ of Gospel tradition into ‘three and a half days,’ just as the tradition he followed with regard to Elijah’s drought converted the ‘third year’ of 1 Kings 18:1 into ‘three and a half years.’”15
The point is that John is emphasizing the theological import of the number three and a half, not the “days” or “years.” Therefore, the number “three and a half” is much more significant than the added time elements of “days” or “years.” Edmondo Lupieri stresses that symbolism is not as significant in the measurement (days, weeks, months, years) as in the numerical value attached to the measurement (one-half, three and a half, seven, ten, twelve).16 Similarly, James Resseguie states that “A broken seven appears once again, but now in terms of days, not years. The numerical portion (three and a half) is more important than the time span (days). The church’s life and work is symbolized by the number three and a half, whether three and a half days or three and a half years.”17 John Sweet adds, “In other words, John is urging the church to see its whole life and work under the sign of three and a half.”18 John is not referring to two separate time periods (days and years) but presenting two angles on the same time period—the Christian era.19 In sum, “three and a half” emphasizes the time period of the witness of the church. It symbolizes the entire interadvental age from the resurrection to the return of Christ. The significance of the number is that the church (two witnesses) testifies and suffers even to the point of martyrdom. When the two witnesses arise after three and a half days, it reflects the second coming and the end of the age. Since three and a half is matched with forty-two (months), thousand two hundred sixty (days), and “time, times, and half a time” (12:14), they would all signify the same interadvental time period.20
2.2.3. Forty-Two
“Forty-two months” (μῆνας τεσσεράκοντα [καὶ] δύο) is a numerical symbol for a short yet intense period of persecution for the saints, covering the entire church age. This time designation occurs twice. First, John is instructed not to measure the outer court of the temple “because it has been given to the Gentiles. They will trample on the holy city for 42 months” (11:2).21 Second, it is the time period for the beast “to exercise its authority for forty-two months” (13:5).22 Forty-two recalls the time period of Israel’s wilderness wanderings, which included forty-two encampments (Num 33:5–49).23 The number is also associated with violence (2 Kgs 2:23–24).24 For certain, forty-two months is equivalent to three and a half years mentioned above, a common figure signifying a short intense period of suffering for the people of God. By John’s time, “three and a half” had become a symbol, a metaphor, a standardized expression of persecution of the faithful.25
2.2.4. Thousand Two Hundred Sixty
This time designation emphasizes the church’s role in witnessing the gospel in spite of persecution. The saints are promised spiritual protection and provision to enable them to be witnesses throughout the church era. The two occurrences of a “thousand two hundred and sixty days” (ἡμέρας χιλίας διακοσίας ἑξήκοντα) are found in the second (10:1–11:14) and third interludes (12:1–15:4). In the first instance it relates the time period of witnessing for the church (two witnesses). “And I will appoint my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth’” (11:3). The second mention relates the protective care the people of God (symbolized by the woman) receive during this period. “The woman fled into the wilderness to a place prepared for her by God, where she might be taken care of for 1,260 days” (12:6).26 “Wilderness” alludes to the forty years that the Israelites were cared for by God (Exod 16:32; Deut 1:31; Ps 78:52). Thus, a thousand two hundred sixty days “symbolizes not just testing and trial but also divine comfort and protection.”27 Whereas forty-two months stresses the persecution of the saints (11:2; 13:5), a thousand two hundred and sixty days stresses perseverance, protection, and provision for the saints.
Another link to spiritual provision is that the woman is taken care of for “time, times, and half a time” (καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ; 12:14). This direct allusion to Daniel 7:25 confirms that all these time elements correspond to three and a half years, a common expression for persecution of the people of God. What John has added is the promise of spiritual protection and nourishment during this time that enables believers to witness. The beast and his forces are allowed to “kill the body” but they “cannot kill the soul” (Matt 10:28).
In sum, the temporal markers above are used synonymously and interchangeably. They all reflect persecution, protection, testing, and witness for the saints. On closer inspection, however, it appears they stress different aspects of the same thing. “Time, times, and half a time” and forty–two months accent persecution; a thousand two hundred sixty days emphasizes perseverance, protection, and provision; and three and a half highlights witness.28 As Frederick Murphy concludes, “All of these are the same thing seen from different angles.”29
2.2.5. Six Hundred Sixty-Six
There is one more “bad” number to consider. “Six hundred sixty-six” (ἑξακόσιοι ἑξήκοντα ἕξ) is the numerical symbol for the beast (Rev 13:18). It stands for incompleteness and imperfection. The threefold six is a demonic parody of the Trinity. This number is the most obvious “bad” number in Revelation. Countless studies have attempted to interpret the number and identify possible human referents.30 Fortunately, six hundred sixty-six causes no translation problems among modern Bible versions. The previous numbers, however, do cause problems.
This study supports the approach that numbers are important in John’s symbolic universe. If so, then altering his numbers for modern audiences could damage his symbolic purposes.
3. The Weakness of Modern Bible Versions on the Numerical Symbols of Revelation
Several modern Bible translations do poorly in bringing out the numerical symbolism presented in Revelation. Their poor performance is evidenced in two ways. First, many modern versions change (update) the actual symbolic number when measurements and distances are mentioned. Second, many Bible versions are inconsistent in rendering key terms in Revelation with the same English equivalent, with the result of hiding significant numerical interconnections.
3.1. Masking John’s Symbolism by Updating Measurements and Distances
The unfortunate choices made by several modern versions is found in the following four numbers: “twice ten thousand times ten thousand,” “hundred forty-four,” “thousand six hundred,” and “twelve thousand.” The first number is a standalone number. The second is applied to a measurement, and the last two numbers deal with distances.
3.1.1. Twice Ten Thousand Times Ten Thousand (9:16)
This is the number of demonic mounted troops mentioned in the sixth trumpet. It is not a literal number, but rather symbolic hyperbole for an incalculable number. “Thousand” in Revelation is translated from two words—χιλιάς (19 of 23 NT uses) and χίλιοι (9 of 11 NT uses).31 An additional word (μυριάς) is often translated as “thousands” and occurs in two passages. First, an innumerable number of angels is mentioned in the throne room vision (4:1–5:14). John hears “the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders” (5:11). Listed twice, μυριάδες μυριάδων is translated as “ten thousand times ten thousand.” Some translations update the number to “thousands and millions” (CEB, CEV, GNT, NLT). A few versions transliterate it as “myriads on myriads” (ESV, NASB, NRSV, REB).32 The phrase derives from Daniel 7:10 where the idea of countless is apparent. Thus, almost all English versions do well at 5:11 in recognizing the incalculable nature of the number. The phrase is not meant to limit the number of angels there are. CSB’s “Their number was countless thousands, plus thousands of thousands” translates the phrase well.
The same cannot be said, however, for the similar number listed at 9:16. Once again, μυριάς is used twice–δισμυριάδες μυριάδων (“two myriads of myriads”), literally “twice ten thousand of ten thousand” or “twenty thousand of ten thousands.” John likely alludes to previous hyperbolic numbers (Deut 33:2; Ps 68:17; Dan 7:10). The prefix (δισ) is frequently translated as “twice.”
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