What does the number 9 signify in the Bible?

As in Joseph, the eighth from Judah, we have the highest development of the divine nature in man; so in regard to Benjamin, the ninth, we have disclosed to us the highest revelation of the divine nature in God. Nine is the number of Deity — the triune God — the square of heavenly number 3. Multiply 4, the earthly number, by 9 and we have 36, the number of books in the Old Testament, where God is administering on earth: it ends in judgment, its last word being "curse." Then multiply 3 by 9 =27, the number of the books of the New Testament, in which God is administering a heavenly dispensation (the church), and revealing His own nature, the character not being judgment and curse, but grace and blessing. Now in connection with Benjamin we have first the side of judgment in Genesis, for "God is light": and then, in Deuteronomy we find the latter aspect, for "God is love." [ 5 man's number + 3. Counting the double books as one.]

Perhaps we should not pass without notice the oft-repeated measurement of each side — 4,500 (45 [5x9] x 10x10) . Here nine appears as an important factor. As being 3x3 it signifies the full manifestation. of what is divine, its complete display. It has been suggested that as the last of the digits it signifies the end or conclusion of a matter. This brings in the idea of perfection and completeness (7), to which competent testimony (2) is given in the display. This fits well with Ezekiel's vision in which we have traced the summation of God's thoughts as to man's blessing in relation with Himself. So in another way it is all that five speaks of added to the four — the number of the creature and creation. This again is intensified by five, making the forty-five, and this whole is multiplied twice by ten — a full and competent witness to the accomplishment of divine order in all relations Godward and manward. This shows us the character of the Millennial metropolis, and the government of the kingdom; this agrees with the general testimony of Scripture. The same thoughts appear in the final measurement, "It shall be 18,000 round about" (18 [9x2] x 10 x 10 x 10).

The twentieth psalm speaks of Christ and His salvation, objectively given, as contemplated by the people, and not, as in the twenty-second, subjectively, as the language and experience of the Lord Himself. This, as has been said before, is the manner of the middle three of the nine psalms of which this is the central one, and which show us faith's reception of the Messiah. The prophecy is here as direct as Isaiah's picture of Jehovah's Servant, (Isa. 52:13 — 53,) and should be given as direct announcement, and not, as in our common version, as a prayer. The nine verses are, as usual with this number, 3 x 3, the symbol of divine fullness and manifestation intensified by repetition: from which the importance of its contents may be anticipated.

One is the number of origin, creation, sufficiency, and so on. It is the fitting number of God and of the Father. Two speaks of help and deliverance from evil. It is the number appropriate to the Son, the Saviour and Deliverer. Three speaks of manifestation and of Him, the Holy Spirit, who is the unfolder of truth. "God is light" (that which manifests), and it is significant that light is composed of a threefold ray. "Three" also suggests resurrection,which is so closely connected with the manifestation of God and His power; also of the sanctuary where His presence is manifested. Four is the earth number — of trial, weakness, and failure. Five is the creation with another coming into it, and suggests in addition to other features, the incarnation of One who embraces in His own blessed person, God and man. It is also the number suggesting responsibility. Six is the number of man's day, the limit of human labor and activity, and therefore of evil so constantly carried on in man's energy. It thus suggests divine restraint and victory over evil. Seven is the rest number. It speaks of completeness, leaving nothing to be added or desired in that sense. It therefore completes the perfect series. Eight, being a fresh beginning, is therefore the number of the new creation. Nine is a multiple of three; it is its square, we may say an intensified three. Ten is a double five, suggesting the two-fold measure of man's responsibility as seen in the two tables of the law, the obedience demanded Godward and manward. Eleven seems to be one short of twelve. Twelve is the great governmental, administrative number — the twelve tribes, twelve apostles, twelve gates, etc. It is the number of Israel's unity as seen in the twelve stones set up in Jordan, and the other twelve brought up and set up in a pillar on its banks the twelve stones in the altar of Elijah; the twelve loaves of showbread, etc.

The three hours of darkness were to Him the measure of what to any other would have been an infinite hopeless distance. The cry of desertion interpreted the darkness. The veil rent from top to bottom proclaimed that it was traversed and removed. The sixth hour speaks of the barrier-limit reached; the ninth, of perfected manifestation.

Lastly, the darkness of the cross began at the sixth hour and ended at the ninth (3 X 3) - God fully now displayed.

Lastly, the darkness at the cross began at the sixth hour, and ended at the ninth (3X3) — God now fully displayed.

(*) With the third group, another nine, we come to what is strictly internal work — divine work in the soul; a theme for praise indeed, as that which alone makes competent for praise. These nine divide once more (as nine seems always to do) into three threes: — — 1. Amam, 2. Shema, 3. Moladah; — 1. Hazar-gadda, 2. Heshmon, 3. Beth-pelet; — 1. Hazar-shual, 2. Beersheba, 3. Biziothiah.

The number ten is notable in connection with the ten commandments and with parts of the sanctuary of Jehovah, particularly the place of His throne, which was situated in a chamber that was a cube of ten. The number implies completeness; having uttered the ten words, Jehovah added no more — He dwelt where all was absolutely equal. So in the ten plagues of Egypt we see a divine fullness of judgment and a, completion of it upon all the gods of Egypt. The number nine was symbolically most important to the Egyptians; it signified "either the gods of a locality or the entire Pantheon."

But in verse 7 the prophet adds, “ט” equals 9; 3 x 3; and that out of the regular alphabetical order. But it seems as if hasting to comfort the believing heart, he says, “ט The Lord is good, a Stronghold in the day of trouble; and He knows them that trust Him” (v. 7).