English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
Russian 
French 
Italian 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Summary
- The number 18 appears in the Bible in both the Old and New Testaments, with spiritual significance linked to leadership, strength, judgment, and healing.
- Symbolically, 18 is often associated with “life” due to its connection to the Hebrew word “chai,” and it can also represent the interaction between divine and human realms.
- Major biblical events associated with the number 18 include Jephthah’s leadership, Solomon’s temple pillars, and Jesus’ healing of a crippled woman after 18 years.
- While the number 18 has connections to other biblical numbers and themes, believers are cautioned against overemphasizing numerology and should focus on the core messages of Scripture.
Bibliography (Click to show)
Adamo, D. (2020). The Unheard Voices in the Hebrew Bible: The Nameless and Silent Wife of Jeroboam (1 Kgs 14:1-18). Old Testament Essays, 33, 393–407.
Competition, Secs. 18 19 A. (2022). Porsche-Tuning II. IIC – International Review of Intellectual Property and Competition Law, 53, 991–1002.
Hjälm, M. L. (2022). Transposed and Thriving: Bible Reception in the Prophetologion: With the Addition of an Early Arabic Witness (Sinai Arabic 588) in the Appendix.
Kalimi, I. (2015). Egyptian Religion and Culture through Rabbinic Vision. Shofar: An Interdisciplinary Journal of Jewish Studies, 33, 130–136.
Kryuchkov, T. (2022). The Name and the Church: old testament and early christian veneration of God’s name and a. F. Losev’s philosophical onomatology. St.Tikhons’ University Review.
Malanyak, A. (2023). THE UNITY OF THE CHURCH OF CHRIST IN THE INTERPRETATION OF THE APOSTOLIC FATHERS. Sophia. Human and Religious Studies Bulletin.
Miller, J. A. (2017). Better, as in the Geneva: The Role of the Geneva Bible in Drafting the King James Version. Journal of Medieval and Early Modern Studies, 47, 517–543.
Nickchen, S. C. (2016). A Linguistic Comparison of Biblical Greek and English: How Should the Adverbial Participle Be Translated?
Noegel, S. B., & Nichols, C. E. (2021). Lurking Lions and Hidden Herds: Concealed Wisdom in the Hebrew Bible. Religions.
Pillette, H. (2018). Book Review: Signature Sounds of Significance: Jonathan G. Kline, Allusive Soundplay in the Hebrew Bible. Expository Times, 129, 538–539.
Reuling, H. (2005). After Eden: Church Fathers and Rabbis on Genesis 3:16-21.
Steiner, R. (2021). דימון (Isa 15:9) and ×Å×â€Ã—ž× ×•×ª (Qoh 1:15): On Dialectal Wordplay and Nasal Spreading in the Bible. Vetus Testamentum (Print).
Terentyev, T. (2023). Missionary Practice of the Russian Orthodox Church in Mongolia (late 1990s – early 2020s). Respublica Literaria.
Adamo, D. (2013). THE RELEVANCE OF HISTORICAL-CRITICAL METHOD OF BIBLICAL INTERPRETATION FOR THE CHURCH IN AFRICA.
Competition, Secs. 18 19 A. (2022). Porsche-Tuning II. IIC – International Review of Intellectual Property and Competition Law, 53, 991–1002.
Levy-Navarro, E. (2004). Burning in Sodom: Sodomy as the Moral State of Damnation in John Bale’s The Image of both Churches. Reformation, 9, 67–98.
Moody, D. (1959). Book Review: III. Theological Studies: The Moment before God. Review & Expositor, 56, 214–215.
Ndoga, S. (2021). Biblical pragmatism in the pandemic outbreak of Numbers 25:1–18: Towards an African paradigm. HTS Teologiese Studies/Theological Studies.
Nickchen, S. C. (2016). A Linguistic Comparison of Biblical Greek and English: How Should the Adverbial Participle Be Translated?
Rose, R., Latvala, A., Silventoinen, K., & Kaprio, J. (2022). Alcohol consumption at age 18–25 and number of children at a 33year followup: Individual and withinpair analyses of Finnish twins. Alcoholism: Clinical and Experimental Research, 46, 1552–1564.
Siame, P. (2024). Anthropological Symbolic Significance of the Number ‘Three’: A Case of Selected Languages and Cultures in Zambia. Global Academic Journal of Linguistics and Literature.
Walters, S. D. (2014). Twain Heights: Spirit and Word in Biblical Prophesying. 1, 4.
Wilson, W. (2001). Urban Legends: Acts 10:1–11:18 and the Strategies of Greco-Roman Foundation Narratives. Journal of Biblical Literature, 120, 77.
Ziegler, P. G. (2022). Kornelis H. Miskotte’s Biblical ABC s. Journal of Reformed Theology.
Cosgrove, C. H. (1988). Arguing like a Mere Human Being Galatians 3. 15–18 in Rhetorical Perspective. New Testament Studies, 34, 536–549.
Dafni, A., & Böck, B. (2019). Medicinal plants of the Bibleâ€â€revisited. Journal of Ethnobiology and Ethnomedicine, 15.
Heaven for Elijah? (2022).
Irawati, E. (2021). Analyzing Factors Inhibiting the Growth of the Church According to the Apostles and Their Relevance to the Challenges of the Church Today. International Journal of Social Science Research and Review.
Khukhuni, G., Valuitseva, I. I., & Budman, Y. D. (2022). ‘Crying’ and ‘Children’ in Translations of the one Fragment of the Book of Proverbs: Possible Interpretation or the Digression from the Original? RUDN Journal of Language Studies, Semiotics and Semantics.
Miller, J. A. (2017). Better, as in the Geneva: The Role of the Geneva Bible in Drafting the King James Version. Journal of Medieval and Early Modern Studies, 47, 517–543.
Palmer, R. (2019). Five! Impact Factor, International Fellowship. Advances in Physics: X, 4, i–i.
Propp, W. H. (2001). Exodus 1-18¯: a new translation with introduction and commentary. Journal of Biblical Literature, 120, 744.
Stiebert, J., & Walsh, J. (2001). Does the Hebrew Bible have anything to say about homosexuality. Old Testament Essays, 14, 119–152.
Walters, S. D. (2014). Twain Heights: Spirit and Word in Biblical Prophesying. 1, 4.
ÚûðòôÑâ€Ã‘‡, Ã’. (2019). CøüòþÃȄâ€Ã‘‡Ã½Ñ†Ã¹ ðÑÂþцÑâ€Ã°Ñ‚øòýцÑÂúûðôýøúø úþýцõÿтþÑÂфõрø «Ã’øýþ». 155–160.
