What does number 13 mean in the Bible?

In its full meaning it speaks of sin in full development, limited and controlled by God, who glorifies Himself in the issue of it. The thoughts of discipline, and of mastery, — overcoming — will be found under this number.

Seven and Twelve.

No. 13 we may put as a seal upon the whole, reminding us that in no way could our eternal blessing be secured, apart from the shedding of blood.

Heathen superstitions, such as using enchantments and observing times are forbidden by Jehovah. These are unworthy of a redeemed people linked with Jehovah. All superstitions, such as dreading certain days and numbers ("Friday" or "13"), and other foolish observances, alas! found so much amidst professing Christians are heathenish and dishonor God, who alone knows and controls the welfare and future of His people. All "cuttings in your flesh for the dead" were also prohibited. Thus the pagans did who have no hope. Such sorrow, expressed in fearful lamentations and frenzied outbreaks, were unworthy of Israel, as they are more so for Christian believers (1 Thess. 4:13). Those who have familiar spirits (mediums) and wizards were not to be consulted.

The first mention of circumcision in the Bible is in Genesis 17:10-14. After a silence of thirteen years God breaks in and makes a covenant with Abram when His servant is ninety-nine years old. Thirteen years previously Abram had listened to Sarai his wife and an attempt had been made to produce a seed through Hagar the bondmaid. This action resulted in the birth of Ishmael with all its subsequent disaster. It was a seed according to the flesh, not according to promise. This event may account for the thirteen years' silence before God in His goodness intervenes and renews His promise in the form of a covenant resting upon His “I will”.

Abram was eighty-six years old when Ishmael was born. The next chapter tells us that Abram was ninety and nine years old when the Lord spoke to him again. Thus for thirteen years Abram's life seems to have been barren of communications from the Lord. What a harvest of the flesh.

In the enumeration of the tribes throughout Scripture, of which there are about eighteen, the full representative number twelve is always given; but as Jacob had thirteen sons, one or other is always omitted. Levi is more generally omitted than any other. In the apocalyptic enumeration Dan and Ephraim are omitted. Both these tribes were remarkable as being connected with idolatry in Israel, the probable reason for the blotting out of their names here (Deut. 29:18-21). But in the end grace triumphs, and Dan is named first in the future distribution of the land amongst the tribes (Ezek. 48:2), but, while first named, it is the farthest removed from the temple, being situated in the extreme north. In our English version there are three tribes named in each verse, but in reality the arrangement of the tribes, as of the apostles, (Matt. 10:2-4) is in pairs. First, Judah and Reuben, the fourth and first sons of Leah, the former the royal tribe, the latter the representative of the nation (Gen. 49:3). Second, Gad and Asher, the two sons of Zilpah, associated in the prophetic blessings of the last days (Gen. 49:19-20). Third, Naphtali and Manasseh, linked in the enumeration of Ezekiel 48:4. Fourth, Simeon and Levi, the second and third sons of Leah, associated in the prophetic enumeration (Gen. 49:5-7), also in the Lord’s revelation of Himself to saved Israel (Zech. 12:13). Fifth, Issachar and Zebulun, the fifth and sixth sons of Leah, both are associated in the prophetic (Gen. 49) and in the territorial (Ezek. 48) enumerations of the tribes. Sixth, Joseph and Benjamin, the two sons of Rachel, the beloved wife of the patriarch.

It is interesting to trace the testimony in Scripture as to the disposition of the twelve tribes, and if Levi is counted, thirteen. After the division between the two and the ten tribes was effected, we learn that the tribe of Levi joined itself to Judah, and that the spiritually minded in all Israel, such as set their hearts to seek the Lord God of Israel, came to Jerusalem to sacrifice, and so strengthened the kingdom of Judah (see 2 Chr. 11:13-17).

We have, then, first of all, the general truth that all human undertakings are to no purpose unless the Lord is with us in them, guiding, controlling, and sustaining, unless, indeed, we are but carrying out His purposes and designs. It was well for Solomon to be deeply imbued with the conviction here expressed, seeing that one half of his reign (twenty years) was occupied in the erection of the house of the Lord and his own house. That he failed to remember the divine principle which he had been given to record is seen from the comment appended to the statement that he was seven years in building the Lord's house. "But Solomon was building his own house thirteen years," nearly twice seven. Alas! how often is it that we commence our own service in real dependence upon the Lord, with the full sense that we can do nothing apart from Him; and then, from one cause or another, even from delight in the work itself sometimes, we are betrayed into dependence upon our own methods or our own energies, or into losing sight of God's object through being occupied with our own.

In addition to the temple we read of "the house that he had built," verse 3. This was his own house, and we learn from the book of Kings that he took seven years to build the house of the LORD and thirteen years to build his own house. This has been referred to as a failure on Solomon's part, but I have rather regarded it as a typical matter. His own house I suggest is a type of the assembly, and typically almost double the work has gone into the assembly as against that which went into the creation as typified in the temple. The assembly has been brought into being by the twofold work of redemption and of new creation; and just as Solomon's own house would be the most intimate circle in which he moved, so we today are in the most intimate circle in which Christ moves. This will be our place in the world to come, "nearer we could not be." It was this house that the queen described; his table, his ministers, etc. and it was this which called forth her praise.

Verses 12-15. A great activity is here described. An Empire-wide proclamation, a veritable proclamation of death was issued. The king's scribes were called on the 13th day of the month. Research has established the fact that the 13th day of the month was called by the Persians Tir (the meaning of which is "lot"). All the king's satraps, the governors of every province, the princes of every people who had become identified with the Persian empire were notified in different languages of what should take place on the 13th day of the month Adar. The proclamation was written in the name of the king and sealed with his ring in Haman's possession. "And letters were sent by posts into all the king's provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even on the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey." And this horrible decree was sent in haste throughout the land. The king and Haman sat down to a banquet, while the capital, Shushan, was perplexed and deeply stirred.