As He is the way, He appears to imply He shows paths distinct from Himself or, as the Hebrew interprets, 'the way,' so that the flesh He took on, representing all humanity, might rejoice in what is written about the divinity of the Son. It is therefore affirmed that He rejoiced and rejoiced with the Father (for it is said, 'Thou shalt rejoice in joy with Thy face' - Psalms 20:7) in complete and perfect joy, filled with unspeakable delight, when He took His place at the right hand of the Father, fulfilling, 'The Lord said unto my Lord, Sit thou at My right hand, until I make Thy enemies Thy footstool' (Psalms 109:1). The Son, sitting at the Father’s right hand in sovereign glory, upon witnessing His first martyr Stephen confronting the Jews, rose from His throne and stood alongside the Father, as if He were defending him. This is the pleasure and fulfillment at the conclusion of the dispersion or victory; for Aquila, Theodotion, and all other translations aside from the Simmach and Septuagint, render it as 'victory' instead of 'end.' Consequently, He endured suffering, resurrected, and ascended to heaven in triumph, so that humanity could be seated at the right hand of the Lord. It is also worth noting that in the place where we read 'fill me with joy,' Theodotion states 'seven joys,' and 'delight in Thy right hand.' Aquila and Symmachus translate it as 'fullness of joys with Thy face' or 'from Thy face.' This raises the question of why Theodotion uses 'seven' instead of fullness. For someone with even a basic understanding of the Hebrew language, this becomes clearer. The term 'saba' encompasses meanings of fullness, abundance, oath, and seven. Recognizing this polysemy, Theodotion, aware of the diverse spiritual gifts bestowed by God, chose 'seven,' preferring it over fullness, abundance, and oath, to indicate that God possesses the spirit of wisdom and understanding, counsel and might, knowledge and godliness, and the fear of the Lord. These are indeed the seven perfect joys—not of another—but of one who will be able to dwell perpetually near the Lord. Some suggest that this might be why philosophers speak of the seven heavens and the seven wandering stars. Even Symmachus, where it reads 'delight in Thy right hand even to the end,' interprets it as 'Strength in Thy right hand forever,' affirming that one who is filled with strength will always remain close to the Lord.