However, let us not focus solely on the literal interpretation but also consider the profound significance of numbers. The sacredness of the number seven is evident in the Sabbath, the day when God ceased from all His labors (Gen. 2). It is also commanded that no work should be performed on this day except for that which pertains to the soul, nor should any burdens be carried. Hence, even in the wilderness, one who gathered wood on the Sabbath day for burning was deemed guilty according to God’s definition (Num. 15). Moreover, seven weeks correspond to the number of the holy Pentecost, and the year of Jubilee, which is a time for releasing and sounding trumpets, is established from this number. In addition, during the seventh month, the bushels are gathered, and the Jew who has served as a slave for six years shall gain his freedom in the seventh year. The secular philosophers and physicians were also aware of this. The most articulate and learned among them, Galen, authored three volumes entitled "On Crises and Critical Days," where he highlights the significance of the number seven, stating that the fiercest fevers subside on the seventh day, and if excessive harmful moisture and phlegm remain unabsorbed by the fever during the first seven days, one should wait until the fourteenth day, the last day of the second week. If it is still ailing, as Hippocrates noted, one should observe the twenty-first day, marking the conclusion of the third week. From the very beginning of creation and the establishment of the days, the seventh day has served as a time for rest from toil and burdens. Consequently, the exile of the people of Israel and the destruction of the temple concluded in the seventieth year of their desolation, and the seven wandering stars are referred to by the number of days. The hidden significance of this number is extensively discussed by Tullius Cicero in "Scipio's Dream," and it is also addressed in Plato's enigmatic work "Timaeus," which remains obscure even when interpreted by Cicero’s eloquent words. Just as the sevenfold number carries a deep meaning, the sacred and perfect number embodies unity and reflects the majesty of the one God. Thus, the Son proclaims, 'I am in the Father and the Father in Me' (John 14:10), and desires that all become one with the Father, saying, 'Father, as You and I are one, let them also be one in Us' (John 17). Therefore, the initial level of blessedness lies in belonging to the first number, which is the one true; the second level is in the second number, that is, in the tens; and the third in the third number, represented by the hundreds. Just as the tenth is completed by the tenth unit, so the hundred is formed from ten tens. The fourth number, that is, the thousand, consists of ten hundreds. Consequently, someone who has genuinely repented and has reached the thousandth or fourth number seldom returns to the hundredth or third number; and one who belonged to the hundredth number finds it difficult to revert to the second number or the first ten. This explains why the house of Israel cannot rise after its fall, and the virgin of Israel, having fallen into transgression, sees no one on earth to lift her up. For one who has deviated from unity and lost the glory of pure virginity (of which the apostle expresses, 'I am jealous for you with the jealousy of God,' and 'I have betrothed you to one husband, that I might present you as a pure virgin to Christ, without spot or blemish' (2 Cor. 11:2; Eph. 5:27)), finds it nearly impossible to regain their former state and joy of unity; it is quite challenging for them to return from a thousand to a hundred and from a hundred to a ten. I mention this succinctly to clarify that I have not entirely overlooked the allegorical interpretation of this passage due to the complexity inherent in the numbers.
THEOSIS