Seven

Watson's Biblical & Theological Dictionary

The number seven is consecrated, in the holy books and in the religion of the Jews, by a great number of events and mysterious circumstances. God created the world in the space of seven days, and consecrated the seventh day to repose. The rest of the seventh day, according to St. Paul,  Hebrews 4:4 , intimates eternal rest. And not only the seventh day is honoured among the Jews, by the repose of the Sabbath, but every seventh year is also consecrated to the rest of the earth, by the name of a sabbatical year; as also the seven times seventh year, or forty- ninth year is the year of jubilee. In the prophetic style a week often stands for seven years,  Daniel 9:24-26 . Jacob served his father-in-law Laban seven years for each of his daughters. Pharaoh's mysterious dream represented to his imagination seven fat oxen, and seven lean ones; seven full ears of corn, and as many that were empty and shrivelled. These stood for seven years of plenty, and seven of scarcity. The number of seven days is observed in the octaves of the great solemnities of the passover, of tabernacles, and of the dedication of the tabernacle and the temple; the seven branches of the golden candlestick, the number of seven sacrifices appointed on several occasions,  Numbers 27:11;  Numbers 29:17-21 , &c. Seven trumpets, seven priests that sounded them, seven days to surround the walls of Jericho,  Joshua 6:4;  Joshua 6:6;  Joshua 6:8 . In the Revelation, are the seven churches, seven, candlesticks, seven spirits, seven stars, seven lamps, seven seals, seven angels, seven phials, seven plagues, &c. In certain passages, the number seven is put for a great number.  Isaiah 4:1 , says that seven women should lay hold on one man, to ask him to marry them. Hannah, the mother of Samuel, says,  1 Samuel 2:5 , that she who was barren should have seven children.  Jeremiah 15:9 , makes use of the same expression. God threatens his people to smite them seven times for their transgressions,  Leviticus 26:24 , that is to say, several times. The Psalmist, speaking of very pure silver, says it is "purified seven times,"

 Psalms 12:6 . And elsewhere, "Render unto our neighbours sevenfold into their bosom,"  Psalms 79:12; punish them severely, and as often as they deserve it. The slayer of Cain was to be punished seven times; but of Lamech seventy times seven times,  Genesis 4:15;  Genesis 4:24 . The slothful man thinks himself wiser than seven men, that set forth proverbs,  Proverbs 26:16; he thinks himself of more worth than many wise men. St. Peter asks our Saviour,  Matthew 18:21-22 , How many times should he forgive his brother? till seven times? And Christ answers him, I say not only seven times, but seventy times seven; meaning, as often as he may offend, however frequent it may be.

Bridgeway Bible Dictionary

One obvious feature of the Bible is the frequent occurrence of the number ‘seven’. The number seems to have been used to indicate one complete unit – fulness, completion, perfection (e.g.  Genesis 2:2).

This unit of seven features prominently in the organization of Israel’s religious and community life. One day in seven was a holy day of rest, and this weekly unit provided the framework for various religious festivals ( Exodus 20:8-11;  Leviticus 23:5-6;  Leviticus 23:15;  Leviticus 23:34; see Sabbath ). The details of many of Israel’s rituals were based on a unit of seven ( Leviticus 4:6;  Leviticus 8:33;  Leviticus 13:4;  Leviticus 14:7-8;  Leviticus 14:51;  Leviticus 23:18). Every seventh year was a year of rest for the land and release for debtors ( Leviticus 25:1-4;  Deuteronomy 15:1-2; see Sabbatical Year ). The symbolic ‘seven’ gave to ordinary events a special religious significance ( Joshua 6:4).

The expression ‘seven times’ seems to have been used as a figure of speech to indicate fulness or finality ( Genesis 4:15;  Genesis 4:24,  Leviticus 26:18;  Leviticus 26:21;  1 Kings 18:43-44;  2 Kings 5:10;  Psalms 12:6;  Psalms 119:164;  Isaiah 30:26;  Daniel 3:19;  Matthew 18:21-22; cf.  Luke 8:2;  Luke 11:26;  Luke 20:29). A similar symbolic usage of the number ‘seven’ is common in the book of Revelation ( Revelation 1:20;  Revelation 4:5;  Revelation 5:1;  Revelation 5:6;  Revelation 8:2;  Revelation 10:3;  Revelation 12:3;  Revelation 13:1;  Revelation 15:1).

People's Dictionary of the Bible

Seven. Among the Hebrews this was a kind of complete or sacred number. It was noted also among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the Seventh, and not simply in that of Seven. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for the appointment of all sacred periods, and we thus find the seventh month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; seven weeks as the interval between the Passover and the Pentecost; the seventh year as the sabbatical year; and the year succeeding 7 × 7 years as the Jubilee year. Seven days were appointed as the length of the feasts of Passover and Tabernacles; seven days for the ceremonies of the consecration of priests, and so on; seven victims to be offered on any special occasion, as in Baalam's sacrifice,  Numbers 23:1, and especially at the ratification of a treaty, the notion of seven being embodied in the very term signifying to swear, literally meaning to Do Seven Times.  Genesis 21:28. As to the reason of the fact, three is the signature of God, in the ever-blessed Trinity; four of the world—four elements, four seasons, four winds, etc., etc. There are reasons, then, amply sufficient, why seven, being thus, as it is, made up of three and four, should be itself the signature of the covenant. No mere accident or caprice dictated the selection of it. Seven is used for any round number, or for completeness, as we say a Dozen, or as a speaker says he will say Two Or Three words. Notice, the animals went into the ark by sevens; the years of plenty and famine were marked by sevens,  Genesis 7:2;  Genesis 41:2-3; the golden candlestick had seven branches, and there were "seven stars" and seven churches.  Revelation 1:20;  Revelation 2:1. In the same book we read of seven spirits, seven seals, seven trumpets, seven thunders, seven vials, seven plagues, and seven angels.  Revelation 8:1;  Revelation 15:1.

Smith's Bible Dictionary

Seven. The frequent recurrence of certain numbers, in the sacred literature of the Hebrews, is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs, and in the importance of the objects with which it is associated, that it may fairly be termed the Representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seven.

The Sabbath , being the seventh day, suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we, thus find, the 7th month ushered in by the Feast of Trumpets , and signalized by the celebration of the Feast of Tabernacles , and the Great Day of Atonement ; 7 weeks as the interval between the Passover , and the Pentecost ; the 7th year as the Sabbatical Year ; and the year succeeding 7X7 years as the Jubilee Year .

Seven days were appointed as the length of the Feast of Passover and the Feast of Tabernacles ; 7 days for the ceremonies of the consecration of priests, and so on; 7 victims to be offered on any special occasion, as in Balaam's sacrifice;  Numbers 23:1; and especially at the ratification of a treaty, the notion of seven being embodied in the very term signifying To Swear , literally meaning To Do So Seven Times .  Genesis 31:28. Seven is used for any round number, or for Completeness , as we say a dozen, or as a speaker says, he will say two or three words.

American Tract Society Bible Dictionary

As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens,  Genesis 7:1-24 . The years of plenty and famine in Egypt were marked by sevens,  Genesis 41:1-57 . With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In the Apocalypse we find seven churches mentioned, seven candlesticks, seven spirits, seven stars, seven seals, seven trumpets, seven thunders, seven vials, seven plagues, and seven angels to pour them out.

Seven is often put for any round or whole number, just as we use "ten" or "a dozen;" so in  Matthew 12:45   1 Samuel 2:5   Job 5:19   Proverbs 26:16,25   Isaiah 4:1   Jeremiah 15:9 . In like manner, seven times, or sevenfold, means often, abundantly, completely,  Genesis 4:15,24   Leviticus 26:24   Psalm 12:6   79:12   Matthew 18:21 . And seventy times seven is a still higher superlative,  Matthew 18:22 .

Easton's Bible Dictionary

 Genesis 2:2,3 Leviticus 25:4 1 Samuel 2:5 Psalm 12:6 79:12 Proverbs 26:16 Isaiah 4:1 Matthew 18:21,22 Luke 17:4 Exodus 12:15,16 Deuteronomy 16:9 Leviticus 25:8 2 Chronicles 29:21 Job 42:8 Leviticus 42:6,17 8:11,33 14:9,51 Matthew 18:21,22 Luke 17:4 Deuteronomy 28:7 1 Samuel 2:5 Leviticus 26:21,24,28 Deuteronomy 28:25 Job 5:19 Proverbs 26:16,25 Isaiah 4:1 Matthew 12:45 Genesis 4:15,24 Leviticus 26:24 Psalm 79:12

Vine's Expository Dictionary of NT Words

1: Ἑπτά (Strong'S #2033 — Noun — hepta — hep-tah' )

whence Eng. words beginning with "hept," corresponds to the Heb. sheba' (which is akin to saba', signifying "to be full, abundant"), sometimes used as an expression of fullness, e.g.,  Ruth 4:15 : it generally expresses completeness, and is used most frequently in the Apocalypse; it is not found in the Gospel of John, nor between the Acts and the Apocalypse, except in  Hebrews 11:30 (in   Romans 11:4 the numeral is heptakischilioi, "seven thousand"); in   Matthew 22:26 it is translated "seventh" (marg., "seven").

 2—Peter 2:5Eight.

Wilson's Dictionary of Bible Types

(c) This number is used to represent GOD's complete provision both in Christ and in His dealings with men.

- the seven days make a perfect week.

- the seven colors make a perfect spectrum.

- the seven notes on the piano make a perfect scale.

- the seven articles of furniture in the tabernacle make a perfect picture of the Christian life.

- the seven "eyes" describe the perfect omniscience of the Holy Spirit (  Zechariah 3:9).

The number seven occurs very frequently throughout the book of Revelation, and in each case it indicates the perfect character of GOD, His perfect integrity, equity and justice in all His dealings with men.

Webster's Dictionary

(1): ( a.) One more than six; six and one added; as, seven days make one week.

(2): ( n.) A symbol representing seven units, as 7, or vii.

(3): ( n.) The number greater by one than six; seven units or objects.

Fausset's Bible Dictionary

(See Number .) The Semitic has the word in common with the Indo-European languages; Hebrew Sheba answering to Latin Septem , Greek Hepta .

King James Dictionary

Seven a. sev'n L. septem. Four and three one more than six or less than eight. Seven days constitute a week. We read in Scripture of seven years of plenty, and seven years of famine, seven trumpets, seven seals, seven vials, &c.

Hastings' Dictionary of the Bible

SEVEN . See Number, § 7 .

Morrish Bible Dictionary

See Numbers As Symbols

Hastings' Dictionary of the New Testament

See Numbers.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( שֶׁבִע , Sheba ) . The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader; and it is almost equally obvious that these numbers are associated with certain ideas, so as in some instances to lose their numerical force, and to pass over into the province of symbolic signs. This is more or less true of the numbers three, four, seven, twelve, and forty; but seven so far surpasses the rest, both in the frequency with which it recurs, and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. It has hence attracted considerable attention, and may be said to be the keystone on which the symbolism of numbers depends. The origin of this symbolism is a question that meets us at the threshold of any discussion as to the number seven. Our limits will not permit us to follow out this question to its legitimate extent, but we may briefly state that the views of Biblical critics may be ranged under two heads, according as the symbolism is attributed to theoretical speculations as to the internal properties of the number itself, or to external associations of a physical or historical character. According to the former of these views, the symbolism of the number seven would be traced back to the symbolism of its component elements three and four, the first of which = Divinity, and the second= Humanity, whence seven =Divinity+ Humanity, or, in other words, the union between God and man, as effected by the manifestations of the Divinity in creation and revelation. So again the symbolism of twelve is explained as the symbolism of 3 x 4, or a second combination of the same two elements, though in different proportions, the representative number of Humanity, as a multiplier, assuming a more prominent position (B Ä hr, Symbolik, 1, 187, 201, 224). This theory is seductive from its ingenuity and its appeal to the imagination, but there appears to be little foundation for it. For

(1) we do not find any indication, in early times at all events, that the number seven was resolved into three and four, rather than into any other arithmetical; elements, such as two and five. Bengel notes such a division as running through the heptads of the Apocalypse ( Gnomon, at  Revelation 16:1), and the remark undoubtedly holds good in certain instances, e.g. the trumpets, the three latter being distinguished from the four former by the triple "woe" ( Revelation 8:13); but in other instances, e.g. in reference to the promises ( Gnomon, at  Revelation 2:7), the distinction is not so well established; and even if it were, an explanation might be found in the adaptation of such a division to the subject in hand. The attempt to discover such a distinction in the Mosaic writings — as, for instance, where an act is to be done on the third day out of seven ( Numbers 19:12) appears to be a failure.

(2) It would be difficult to show that any associations of a sacred nature were assigned to three and four previously to the sanctity of seven.. This latter number is so far the sacred number Κατ᾿ Ἐξοχήν that we should be less surprised if, by a process the reverse of the one assumed, sanctity had been subsequently attached to three and four as the supposed elements of seven. But

(3) all such speculations on mere numbers are alien to the spirit of Hebrew thought; they belong to a different stage of society, in which speculation is rife, and is systematized by the existence of schools of philosophy.

We turn to the second class of opinions, which attribute the symbolism of the number seven to external associations. This class may be again subdivided into two, according as the symbolism is supposed to have originated in the observation of purely physical phenomena, or, on the other hand, in the peculiar religious enactments of Mosaism. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians ( Esther 1:10;  Esther 1:14), among the ancient Indians (Von Bohlen, Alt. Indien, 2, 224 sq.), among the Greeks and Romans to a certain extent, and probably among all nations where the week of seven days was established, as in China, Egypt, Arabia, etc. (Ideler, Chronol. 1, 88, 178; 2, 473). Cicero calls it the knot and cement of all things, as being that by which the natural and spiritual world are comprehended in one idea (Tusc. Quoest. 1, 10). The wide range of the word seven is in this respect an interesting and significant fact with the exception of "six," it is the only numeral which the Shemitic languages have in common with the Indo- European; for the Hebrew sheba is essentially the same as Ἑπτά , septem, seven, and the Sanskrit, Persian, and Gothic names for this number (Pott, Etym. Forsch. 1, 129). In the countries above enumerated, the institution of seven as a cyclical number is attributed to the observation of the changes of the moon or to the supposed number of the planets. The Hebrews are held by some writers to have borrowed their notions of the sanctity of seven from their heathen neighbors, either wholly or partially (Von Bohlen, Introd. to Genesis 1, 216 sq.; Hengstenberg, Balaam [Clark's ed.], p. 393); but the peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seven. Whatever influence, therefore, may be assigned to astronomical observation or to prescriptive usage, in regard to the original institution of the week, we cannot trace back the peculiar associations of the Hebrews further than to the point when the seventh day was consecrated to the purposes of religious rest.

Assuming this, therefore, as our starting point, the first idea associated with seven would be that of religious periodicity. The Sabbath, being the seventh day, suggested the adoption of seven as the coefficient, so to say, for the appointment of all sacred periods; and we thus find the seventh month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the great Day of Atonement; seven weeks as the interval between the Passover and the Pentecost; the seventh year as the sabbatical year; and the year succeeding 7 x 7 years as the jubilee year. From the idea of periodicity it passed, by an easy transition, to the duration or repetition of religious proceedings; and thus seven days were appointed as the length of the feasts of Passover and Tabernacles; seven days for the ceremonies of the consecration of priests: seven days for the interval to elapse between the occasion and the removal of various kinds of legal uncleanness, as after childbirth, after contact with a corpse, etc.; seven times appointed for aspersion either of the blood of the victim (e.g.  Leviticus 4:6;  Leviticus 16:14) or of the water of purification ( Leviticus 14:51; comp.  2 Kings 5:10;  2 Kings 5:14); seven things to be offered in sacrifice (oxen, sheep, goats, pigeons, wheat, oil, wine); seven victims to be offered on any special occasion, as in Balaam's sacrifice ( Numbers 23:1), and especially at the ratification of a treaty, the notion of seven being embodied in the very term ( נַשְׁבִּע ) signifying to swear, literally meaning to Do Seven Times ( Genesis 21:28; comp. Herod. 3, 8 for a similar custom among the Arabians). The same idea is further carried out in the vessels and arrangements of the Tabernacle — in the seven arms of the golden candlestick, and the seven chief utensils (altar of burned offerings, laver, showbread table, altar of incense, candlestick, ark, mercy seat).

The number seven, having thus been impressed with the seal of sanctity as the symbol of all connected with the Divinity, was adopted generally as a cyclical number, with the subordinate notions of perfection or completeness. It hence appears in cases where the notion of satisfaction is required, as in reference to punishment for wrongs ( Genesis 4:15;  Leviticus 26:18;  Leviticus 26:28;  Psalms 79:12;  Proverbs 6:31), or to forgiveness of them ( Matthew 18:21). It is again mentioned in a variety of passages too numerous for quotation (e.g. Job 5, 19;  Jeremiah 15:9;  Matthew 12:45) in a sense analogous to that of a "round number," but with the additional idea of sufficiency and completeness. To the same head we may refer the numerous instances in which persons or things are mentioned by sevens in the historical portions of the Bible e.g. the seven kine and the seven ears of corn in Pharaoh's dream, the seven daughters of the priest of Midian, the seven sons of Jesse, the seven deacons, the seven sons of Sceva, the twice seven generations in the pedigree of Jesus ( Matthew 1:17); and, again, the still more numerous instances in which periods of seven days or seven years are combined with the repetition of an act seven times; as, in the taking of Jericho, the town was surrounded for seven days, and on the seventh day it fell at the blast of seven trumpets borne round the town seven times by seven priests; or, again, at the flood, an interval of seven days elapsed between the notice to enter the ark and the coming of the flood, the beasts entered by sevens, seven days elapsed between the two missions of the dove, etc. So, again, in private life, seven years appear to have been the usual period of a hiring ( Genesis 29:18), seven days for a marriage festival ( Genesis 29:27;  Judges 14:12), and the same, or in some cases seventy days, for mourning for the dead ( Genesis 50:3;  Genesis 50:10;  1 Samuel 31:13).

The foregoing applications of the number seven become of great practical importance in connection with the interpretation of some of the prophetical portions of the Bible, and particularly of the Apocalypse. For in this latter book the ever-recurring number seven both serves as the mould which has decided the external form of the work, and also, to a certain degree, penetrates into the essence of it. We have but to run over the chief subjects of that book — the seven churches, the seven seals, the seven trumpets, the seven vials, the seven angels, the seven spirits before the throne, the seven horns and seven eves of the Lamb, etc. — in order to see the necessity of deciding whether the number is to be accepted in a literal or a metaphorical sense — in other words, whether it represents a number or a quality. The decision of this question affects not only the number seven, but also the number which stands in a relation of antagonism to seven, viz. the half of seven, which appears under the form of forty — two months, =3 ½ years ( Revelation 13:5); twelve hundred and sixty days, also =3 ½ years ( Revelation 11:3;  Revelation 12:6); and, again, a time, times, and half a time, =3 ½ years ( Revelation 12:14). We find this number frequently recurring in the Old Test., as in the forty- two stations of the wilderness (Numbers 33); the three and a half years of the famine in Elijah's time ( Luke 4:25); the "time, times, and the dividing of time;" during which the persecution of Antiochus Epiphanes was to last ( Daniel 7:25), a similar period being again described as "the midst of the week," i.e. the half of seven years ( Daniel 9:27); "a time, times, and a half" (Daniek 12:7); and again, probably, in the number of days specified in  Daniel 8:14;  Daniel 12:11-12. If the number seven express the notion of completeness, then the number half-seven =incompleteness and the secondary ideas of suffering and disaster: if the one represent divine agency, the other we may expect to represent human agency. Mere numerical calculations would thus, in regard to unfulfilled prophecy, be either wholly superseded, or, at all events, take a subordinate position to the general idea conveyed. See Journal of Sacred Literature, Oct. 1851, p. 134 sq.; New-Englander, No. 1858. (See Number).

Kitto's Popular Cyclopedia of Biblial Literature

This word is used to express the number 6+1. The Lexicons generally, both ancient and modern, also assign to the word and its derivatives the further office of a round or indefinite number, to express a small number, in the sense of several (as we use ten or a dozen). It appears to us possible to resolve the passages quoted in support of this view into the idea of sufficiency, satisfaction, fullness, completeness, perfection, abundance, etc. intimated in the Hebrew root, from which the numeral in question is derived. For instance, , 'The barren hath born seven,' that is, hath been blessed with an ample family; , 'Better to thee than seven sons,' i.e. an abundance of them; , 'There are seven abominations in his heart,' i.e. completeness of depravity. Thus also the phrase, 'To flee seven ways' , denotes a total overthrow; to 'punish seven times' , to punish completely; 'Six and seven troubles,' a very great and entire calamity 'Give a portion to seven, also to eight,' be not only duly liberal, but abundant; 'Silver purified seven times,' perfectly purified . The word is used in the New Testament to express the same idea of abundance or completeness. Thus 'the seven spirits before the throne' would seem to be a periphrasis of perfection, denoting the Holy Spirit . It is most likely that the idea of sufficiency and completeness became originally associated with the number seven, from the Creator having finished, completed, or made sufficient, all his work on the seventh day; and that hence also it was adopted as a sacred number, or a number chiefly employed in religious concerns, in order to remind mankind of the creation and its true author. Thus there were seven offerings in making a covenant seven lamps in the golden candlestick the blood was sprinkled seven times every seventh year was sabbatical, seven sabbaths of years in the jubilee seven trumpets, seven priests that sounded them seven days round Jericho, seven lamps, seven seals, etc. etc. Seven was considered a fortunate number among the Persians . Cicero calls it the knot and cement of all things, as being that by which the natural and spiritual world are comprehended in one idea. Nor is this subject devoid of practical utility. The references which occur in the patriarchal history to the number seven, as denoting a week or period of seven days, sufficiency, etc. and a sacred number, afford a minute, indirect, but not an inconsiderable argument, that the institution of the Sabbath was both established and observed from the commencement; and not, as Paley thinks, during the wandering in the wilderness: an argument abundantly confirmed by the regard to the seventh day, which has prevailed too far and wide among various nations, to be attributed to their comparatively late intercourse with the Jews.

International Standard Bible Encyclopedia

sev ´' n ( שׁבע , shebha‛  ; ἑπτά , heptá ). See Number .