The 23rd Sabbath Gate Mystery: Unveiling the Secrets of Seven
- Kingdom of Shalom
- 10 minutes ago
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Part Two: The Mystery of Seven Continues
The 23rd Sabbath Gate opens to us by first revealing the secrets behind the number 23 itself. As we continue our journey into the mystery of Seven, the number of this Sabbath Gate offers another layer of understanding of what we are preparing to receive.
Twenty (23) brings us to Kaph — כ — the open hand.
The open hand represents the capacity and power to receive. But receiving is more than simply being handed information. Spiritually, receiving requires us to open our minds enough to recognize what is being shown to us. It means developing the ability to see beyond the veil of hidden information and perceive what is really taking place within the Sabbath and within ourselves. The hand may be open, but the mind must also be open and prepared to receive.
Three (3) brings us to Gimel — ג — movement toward unveiling and revealing what has been concealed.
For this Sabbath Gate, Gimel leads us toward the revealing of hidden truths, particularly truths that have been concealed behind what we thought we already understood about the Sabbath. We’ve spent time observing, discussing, and learning about the seventh day, yet there’s still deeper understanding to uncover beyond our current surface-level understanding.
The Bible says:
“And ye shall know the truth, and the truth shall make you free.”— John 8:32
This established the fact that there are hidden truths that must be veiled. Before you can attain the freedom spoken of here, you must first know the truth. And sometimes knowing requires an unveiling, the removal, of what has prevented us from seeing what was present all along.
Sabbath Gate 22 brought us to the mystery. Sabbath Gate 23 now helps to open your mind to what is now being revealed.
Kaph presents the power of an open hand or mind prepared to receive, while Gimel moves us toward the unveiling of hidden truth. Together, they prepare us to continue asking the question that began this journey: Why Seven?
Seven at the Beginning and at the End
In Sabbath Gate 22, we discovered something that deserves a much closer look. Seven does not appear in only one isolated portion of Scripture. It is woven throughout the biblical record, appearing with extraordinary prominence at two significant points: at the beginning and the end of the Bible.
At the beginning, Genesis establishes the pattern of Seven within Creation. The seventh day is distinguished, blessed, and sanctified. At the other end of Scripture, the book of Revelation is saturated with Seven: seven churches, seven assemblies, seven Spirits, seven lampstands, seven stars, seven seals, seven trumpets, seven thunders, seven plagues, seven bowls, and still more.
Seven is there at the beginning of Creation, and Seven is there as Scripture unveils and reveals the end.
This becomes even more intriguing when we remember the language Scripture uses concerning Yahweh:
“I am Alpha and Omega, the beginning and the end, the first and the last.”— Revelation 22:13
Seven is integral to the biblical narrative, appearing at the beginning and significantly at the end as prophecy unfolds, mirroring Yahweh’s identification as the Alpha and Omega.
This gives us something deeper to investigate. What relationship exists between Yahweh, Seven, and the seventh-day Sabbath? Why does the number associated with Yahweh’s sanctified day appear so powerfully within the biblical pattern of beginning and end?
Perhaps Seven is revealing something about more than the measurement of time.
And this brings us back to what the ending of the 22nd Sabbath Gate Mystery deliberately left waiting for us:
Seven carries an oath.
Seven Carries an Oath
In Sabbath Gate 22, we introduced the Hebrew word for Seven:
Sheba (H7651) — Seven
But we intentionally left another part of this mystery waiting for us as we enter this 23rd Sabbath Gate. Closely connected with sheba (H7651), Seven, is the Hebrew primitive root:
Shaba (H7650) to swear, to take an oath, to bind oneself by an oath
This teaching shows the connection between these words. The word for seven, Sheba, comes from the root word for to swear, take an oath, and bind oneself by an oath, the word Shaba.
The Hebrew lexical tradition preserves it: H7650, shaba, meaning “to swear”—is directly connected with H7651, sheba, “Seven.”
It is this ancient relationship between Seven and swearing an oath that we will investigate.
This takes our investigation of Seven beyond its numerical value to seven being an oath.
Oath: An oath is a solemn promise or vow by which someone gives their word and binds themselves to what they have declared. An oath involves commitment, faithfulness, responsibility, and allegiance.
In the Bible, it was mandatory to keep an oath. And the true evidence of the vow is revealed through one’s faithfulness to keep what was promised.
But why is Seven so closely connected with swearing and taking an oath? And how does the Hebrew word for seven connect with the language of swearing and oath-making?
This is where the ancient Hebrew understanding becomes especially intriguing.
The Brown-Driver-Briggs Hebrew Lexicon, in its entry for shaba (H7650), “to swear,” gives a particularly interesting explanation. It describes the underlying idea of shaba as probably meaning, “to seven oneself” or “to bind oneself by seven things.” In other words, the relationship between Seven and oath-making was understood so closely that to swear could carry the idea of sevening oneself—binding oneself through Seven.
The phrase “sevening oneself” is a literal translation of the ancient Hebrew verb shaba, which means to swear an oath or make a solemn covenant. In biblical Hebrew, the words for the number seven (sheba) and for “to swear” (shaba) come from the same root.
Binding Actions: When two parties entered into a binding covenant or oath, they would “seven themselves” by tying the agreement to the number seven—such as offering seven things, repeating a declaration seven times, or enacting a ritual seven times.
Total Commitment: By “Sevening oneself,” a person pledged their full integrity and fully committed to their word, as “seven” represented a perfect and indivisible number.
This gives us a much deeper understanding of what we have been uncovering. Seven was not simply associated with an oath because someone later decided that Seven was a sacred number. Within the Hebrew word family itself, Seven and the act of swearing are connected, and the ancient explanation preserved in Brown-Driver-Briggs presents the concept of a person binding oneself by Seven.
But we do not have to stop with the lexicon.
Genesis 21 Gives Us a Biblical Picture
Genesis 21 gives us an extraordinary biblical picture of seven, oath, witness, and covenant appearing together.
Abraham and Abimelech had entered into an agreement regarding their relationship with one another. In this story, there was a dispute involving a well for water that Abraham had dug, but that Abimelech’s servants had taken by force. Abraham therefore needed the ownership of that well to be acknowledged by all parties as part of their agreement.
In Genesis 21:23, Abimelech asks Abraham to swear that he will deal faithfully with him and his descendants. Then in Genesis 21:24, Abraham answers:
“I will swear.”
Genesis 21:25–26 — Abraham raises the dispute about the well.
Genesis 21:27 — Abraham gives Abimelech sheep and oxen, and Scripture says, “both of them made a covenant.”
Scripture tells us:
“And Abraham set seven ewe lambs of the flock by themselves.”— Genesis 21:28
An ewe is a female sheep. So, Abraham deliberately separated seven female lambs from the rest of the flock.
This action was noticeable enough that Abimelech immediately asked Abraham why and what it meant:
“And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?”— Genesis 21:29
Abraham answered:
“For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.”— Genesis 21:30
Abraham explains that the seven are to serve as a witness that he dug the well.
As a result, the Seven served as the connecting witness. Abraham told Abimelech to receive the seven female lambs from his hand so that they (the seven lambs) would stand as testimony that Abraham had dug the well. These seven were not random animals placed beside the agreement. They were deliberately separated and given as a witness to what was being established between the two men.
Then Scripture tells us:
“Wherefore he called that place Beersheba; because there they sware both of them.”— Genesis 21:31
And immediately afterward:
“Thus they made a covenant at Beersheba…”— Genesis 21:32
Now we can see the relationship unfolding directly within Scripture:
Seven.
Witness.
Swearing.
Covenant.
They are all present within the same biblical event.
The name Beersheba is particularly significant. It is a Hebrew name that means “Well of Seven” or “Well of the Oath.”
Genesis itself explains the naming by telling us that this was the place where the two men swore an oath. The biblical narrative therefore places Seven and oath side by side, even within the meaning associated with the name of the place.
And the Hebrew makes the connection even clearer. In Genesis 21:24, when Abraham tells Abimelech, “I will swear,” the word used is shaba, the word we have been investigating. Then, in Genesis 21:31, when Scripture says that “there they sware both of them,” the verb again comes from the same Hebrew root, shaba.
So now the ancient expression “to seven oneself” begins to make much more sense.
Abraham understood what it meant to enter a binding agreement with another person. In this event, seven female lambs were separated and received as a witness, and the oath and covenant were confirmed at the place that became known as Beersheba—the Well of Seven, or the Well of the Oath.
The idea behind sevening oneself is therefore one of being bound. When a person swears an oath, they bind themselves to what has been declared. The oath is no longer simply words spoken from the mouth; it creates an obligation to the word that has been given through seven.
To swear is to bind oneself. To “seven oneself” is to become bound by the oath.
This gives us an entirely different way of contemplating Seven. Seven is associated not only with completion, perfection, and sacred order. Seven carries the concept of binding oneself to one’s word.
This leads us to a word that’s crucial for understanding Scripture.
When an oath commits a person to their promise, how does that commitment play out in an ongoing relationship? How does it operate within that covenant relationship?
To understand an oath more deeply, we must understand how an oath operates.
A COVENANT
This brings us to another word that is essential to understanding Scripture.
If an oath binds someone to what has been promised, how does that oath operate within an ongoing relationship? To understand an oath more deeply, we must understand how an oath operates.
Covenant: A covenant is a sacred, binding relationship established between parties. It contains promises, obligations, responsibilities, faithfulness, and allegiance. A covenant establishes what has been pledged, what is expected within the relationship, and may also include signs, tokens, or witnesses that testify to and identify that covenant.
So, we see here that covenant and oath occupy the same sacred territory. The oath is the vow—the pledged word that binds a person to what has been declared. Covenant is the relationship within which that oath operates. It establishes an ongoing relationship in which the vow must now be lived and the pledged word must be honored. In this sense, the covenant becomes the living operation of the oath.
Often, when people think of a covenant, they think of the covenant made between Yahweh and the Israelites. However, covenants did not begin at Mount Sinai. Yahweh established covenant relationships long before the Israelites ever stood at the mountain.
A covenant was established with Adam. Adam stood in a sacred relationship with Yahweh and was given responsibility, instruction, obligation, and a boundary to keep. As we discovered in Sabbath Gate 22, part of that sacred covenant obligation was Yahweh’s command concerning the Tree of the Knowledge of Good and Evil: Adam was not to eat from it. However, that sacred obligation was broken in Eden when Adam consumed the very knowledge Yahweh had commanded him not to eat.
The result of breaking that covenant obligation was expulsion—exile from the Garden. Adam and Eve were removed from the sacred dwelling in which they had been placed. This teaches us something important about covenants: they carry both blessings when kept and consequences when broken. A covenant is sacred because the relationship, the promise, and the obligations connected with it are not casual.
A covenant was made with Noah. After the Flood, Yahweh explicitly declared:
“And I, behold, I establish my covenant with you, and with your seed after you.”
— Genesis 9:9
Yahweh promised that the waters would never again become a flood to destroy all flesh, and He placed something extraordinary in the heavens as the sacred covenant sign:
“I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.”— Genesis 9:13
The bow (rainbow) in the cloud was therefore more than something beautiful appearing after rain. Within the biblical account, Yahweh identifies it as a sacred covenant sign—a visible token connected with His promise. Here, their covenant is not presented through words alone. The promise is joined to a sign that signifies and bears witness to what Yahweh has declared.
It is also interesting, in our investigation of Seven, that the rainbow, the sign of that covenant, is traditionally described as having seven prominent colors: red, orange, yellow, green, blue, indigo, and violet. Genesis does not number the colors of the bow, but we are all familiar with the seven-color division, which gives us another intriguing appearance of seven surrounding a sign that Scripture explicitly identifies with covenant.
A covenant was also made by Yahweh with Abraham. Long before Abraham separated the seven female lambs before Abimelech in Genesis 21, Yahweh had already established His own covenant with Abraham. Genesis records Yahweh saying:
“And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant…”— Genesis 17:7
This is important because when we look back at what Abraham later did at Beersheba, we see Abraham already understood the power of a covenant. He had entered into a covenant relationship with Yahweh before making the agreement with Abimelech. He knew that covenants involved promises, obligations, signs, faithfulness, boundaries, and something binding between the parties.
Therefore, when Genesis 21 later shows Abraham separating Seven female sheep, establishing a witness, swearing an oath, and making a covenant, these concepts were not foreign to Abraham. They were sacred concepts that Abraham already understood because Yahweh had introduced Abraham to the power of seven, a vow, and a covenant relationship.
And then the Bible takes us to the covenant that was made with the Israelites at Mount Sinai.
Mount Sinai — The Covenant Before the Commandments
When most people think about Mount Sinai, their thoughts immediately go to the Ten Commandments. We picture Moses upon the mountain, the tablets of stone, and the commandments that would govern Israel. But if we begin with the commandments, we miss something essential that happened before they were given.
Before there were commandments written upon tablets, there was a covenant encounter.
Before the Israelites heard what they were commanded to do, Yahweh reminded them of who had brought them out, who had carried them, and who had brought them unto Himself.
And before we can fully understand the seventh-day commandment, we need to understand the vow the Israelites made at the mountain.
The Ten Commandments are presented in Exodus 20; however, Exodus 19 precedes it, and something powerful happens there.
Prior to Yahweh imparting the commandments to Israel, the nature of their relationship is established. Israel has been delivered from Egypt, but deliverance was not the final destination. Yahweh’s deliverance was enacted with the objective of bringing them into His presence.
Yahweh tells Moses to remind the people:
“Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself.”— Exodus 19:4
Notice those final words:
“I... brought you unto Myself.”
Yahweh did not simply bring Israel out of Egypt. He brought Israel unto Himself. This was about more than leaving a geographical location or escaping physical bondage. Yahweh was establishing a relationship with a people who were being called out from another system, another order, and another way of life, and brought into relationship with Him.
Then Yahweh immediately speaks of covenant:
“Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:”
“And ye shall be unto me a kingdom of priests, and an holy nation.”— Exodus 19:5–6
Everything we have just learned about covenant is present within these words. There is relationship: “unto Me.” There is obligation: “obey My voice.” There is faithfulness: “keep My covenant.” There is promise: “ye shall be a peculiar treasure unto Me.” There is identity: “a kingdom of priests, and an holy nation.” And underlying all of it is allegiance.
Yahweh had spoken.
But a covenant relationship requires a response.
Moses brought Yahweh’s words before the people, and Israel answered:
“All that Yahweh hath spoken we will do.”— Exodus 19:8
Stop and consider what Israel has just said.
They gave their word.
Israel did not simply hear Yahweh’s covenant and walk away to consider whether they liked the terms. They responded together and declared that what Yahweh had spoken, they would do. They pledged themselves to what had been declared. They accepted the responsibility of this covenant relationship and gave their word to remain faithful to it.
In other words, Israel made a vow.
And this was not stated only once.
After Yahweh gave further instruction, Exodus records:
“And Moses came and told the people all the words of Yahweh, and all the judgments: and all the people answered with one voice, and said, All the words which Yahweh hath said will we do.”— Exodus 24:3
Notice that Scripture says they answered “with one voice.” A people who had come from many households spoke as one. They were giving a collective response of allegiance to the covenant.
Then Moses wrote the words of Yahweh, built an altar, and the covenant was confirmed. He took what Scripture calls “the book of the covenant” and read it before the people. Once again, Israel responded:
“All that Yahweh hath said will we do, and be obedient.”— Exodus 24:7
Now the statement has become even stronger:
“We will do, and be obedient.”
Israel had given its word. The covenant had been accepted. The vow had been spoken. Their allegiance had been declared.
And now the mystery we have been investigating begins to come back into view.
We discovered that:
Sheba — Seven shares the same root as Shaba — to swear, to take an oath, to bind oneself by an oath.
At Mount Sinai, we are now watching the very concept we have been studying take form within a covenant relationship. Israel gives its word and binds itself to what Yahweh has spoken. The people vow to do and to obey. They “seven themselves” to Yahweh.
It is important to understand the seriousness of the covenant that was made. Israel had not simply listened to Yahweh’s words; they had given their word in return. They had entered a sacred, binding relationship and declared their allegiance through the vow: “All that Yahweh hath said will we do, and be obedient.”
Once we understand the seriousness of that covenant and the vow the Israelites made, only then are we ready to look more closely at the actual commandments.
And among those commandments is one concerning the very mystery we have been investigating: Seven.
The Sabbath Is the Seventh Day
And now the mystery we have been investigating comes back into view.
We have discovered that Seven is also — to swear, to take an oath, or to bind oneself by an oath. We have also seen the biblical picture of Abraham “sevening” himself at Beersheba, where Seven, witness, oath, and covenant all appeared together.
At Mount Sinai, we are now watching these concepts of oath and covenant reveal themselves within an actual relationship. The Israelites gave their word to Yahweh. They “sevened themselves” at Sinai. They made a promise, came into agreement with Yahweh, and declared their allegiance to the covenant.
This is why we cannot separate what happens next from the vow the Israelites had already made.
Yahweh did not give the commandments to the Israelites in isolation. They were given within an established covenant relationship that had already been agreed upon.
The Israelites had already declared: “All that Yahweh hath spoken we will do,” in Exodus 19:8, when they were given the instructions that would show them what their covenant allegiance required. Yahweh gave them His laws, statutes, judgments, and commandments as instructions. And among the commandments given, the fourth one tells them:
“Remember the sabbath day, to keep it holy.”— Exodus 20:8
Notice what has happened.
The Israelites had already agreed to do all of what Yahweh said. They had already vowed to obey before hearing all that the covenant would require of them. And now, one commandment specifically required them to remember the Sabbath day and keep it holy.
But the commandment goes further by identifying which day Yahweh is speaking about:
“Six days shalt thou labour, and do all thy work:But the seventh day is the sabbath of Yahweh thy Elohim (God)…”— Exodus 20:9–10
There it is again: The “Seventh” Day.
The people had taken the vow. The covenant had been accepted. The commandments now established what the Israelites had vowed and promised to keep. And within those commandments, Yahweh directs them back to Seven—the Hebrew word-family we have already discovered is connected with swearing and taking an oath.
This allows us to contemplate the seventh day on another level. Knowing the ancient Hebrew connection between Seven and swearing an oath allows us to hear something deeper within the command.
Symbolically, we can hear the seventh day as an oath day—a day that continually calls the covenant people back to the vow they made.
Yahweh says: “Remember…”
Remember the Sabbath day. Remember the seventh day. Remember what you promised.
Remember the covenant. Remember whose people you agreed to be.
This becomes even more meaningful when we remember what happened after Adam broke his sacred obligation in Eden. Among the consequences pronounced in Genesis was toil: the ground would bring forth through sorrow, and Adam would eat bread “in the sweat of thy face” (Genesis 3:17–19). Therefore, labor, work, toil, and the sweat of man’s brow became part of man’s existence outside the Garden caused by breaking a covenant with Yahweh.
Yet within the covenant with the Israelites, Yahweh establishes something extraordinary. He says, in effect: Six days you will labor, but the seventh day belongs differently.
The seventh day interrupts the labor.
The seventh day calls the covenant people back to their vow.
The seventh day gives them rest.
Why is this?
Because within the symbolic connection, the day associated with on which the covenant people cease from their ordinary labor is also the Seven—the oath—day and day of return to the One with whom they have entered covenant.
The seventh day becomes a recurring, sacred, vowed, and agreed-upon appointment of rest, refreshing, regathering, and return to wholeness, completeness, and oneness with Yahweh.
This makes the word “Remember” particularly powerful. The seventh day continually returns, and every time it returns, the covenant people are called to remember. The vow was not meant to be spoken once at Mount Sinai and then forgotten. The covenant was an ongoing relationship, and we are to remember that relationship, particularly every seventh day when you are commanded to take the action of resting, regathering, and refreshing yourself back into the oneness of Yahweh.
So now the pieces come together even more clearly:
Seven is connected with the oath.
The Israelites gave their vow and their promise.
They came into agreement with Yahweh.
The covenant established the sacred relationship between Yahweh and the Israelites.
The Fourth Commandment – the Sabbath Commandment shares part of what they had vowed to keep.
And the seventh-day Sabbath continually called them to remember that covenant relationship.
But Yahweh does something else that makes this connection even more powerful.
As we have already seen, a covenant can carry a sign, mark, token, or witness, and Yahweh gives the Sabbath a specific designation within His covenant with the Israelites.
He calls the Sabbath a SIGN. And the Hebrew word translated as “sign” opens another secret that has been sitting right there in plain sight.
And this is where our investigation takes us next.
The Sign of the Oath
Yahweh does not leave us to wonder what place the Sabbath holds within the covenant. He tells us directly:
“Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations…”— Exodus 31:13
The Hebrew word translated as “sign” is OTH. A Sign. Mark. Token.
And now, listen carefully.
We have discovered that Seven is connected with swearing an oath. The Israelites gave their vow, entered the covenant with Yahweh, and promised to obey what He commanded. Then, within this agreement, Yahweh requires remembrance of the Sabbath Day and identifies this seventh-day Sabbath as the sign of that covenant relationship.
This sign was not given for one generation.
Scripture continues:
“Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.”— Exodus 31:16
And then Yahweh says:
“It is a sign between me and the children of Israel for ever…”— Exodus 31:17
Throughout your generations. A perpetual covenant. A sign… for ever.
Those words matter.
The covenant sign was designed to be passed down from generation to generation. The vow was not something to be spoken at Sinai and then forgotten. The children of the Israelites were to receive it, and their children after them were to receive it, and this sign, the Sabbath, was to continue to identify their covenant relationship with Yahweh throughout their generations.
Every return of the seventh day, therefore, brings the sign - the vow back into view.
Remember.
Remember the covenant.
Remember the vow.
Remember the oath.
Remember whose you are.
Remember what you promised.
And this makes OTH, the sign, even more intriguing. We already know what the word means when we see it: sign, mark, token. But what happens when we stop looking at the word and begin listening to it?
OTH.
There is another mystery here—one that connects the sign, oth, and the seventh day even more closely than what we have uncovered so far.
But we will not open that mystery just yet. We must consider all we have been given so far in this 23 Sabbath Gate.
The Sabbath is a sign. The covenant is perpetual. The sign continues throughout the generations and is called a sign “forever.” Therefore, the mystery of Seven does not end at Mount Sinai. The sign continues to call the covenant people to remember, even to this day.
And when we return for Part Three of the Mystery of Seven, we are going to look much more closely at the connection between “sign,” “oth,” and “seventh day.”
These words contain something concealed that is yet to be discovered.
Therefore, The Mystery of Seven continues.
The Veil Has Begun to Open
The 23rd Sabbath Gate Mystery: Unveiling the Secrets of Seven has begun to pull back the veils surrounding a number we thought we understood.
What began as an investigation of Seven took us into oath, witness, covenant, promise, allegiance, Sinai, the commandments, and finally the Sabbath as a sacred sign. With each veil that was pulled back, Seven revealed something deeper than what we knew on the surface.
But Sabbath Gate 23 has only begun the unveiling. There are still mysteries within the sign and the seventh day that we have not yet touched.
What is revealed when we examine them beyond their familiar definitions? What insights emerge when we start to understand what Yahweh put within these words from the beginning?
We will continue pulling back these veils in the 24th Sabbath Gate Mystery, where we will establish powerful new foundations for understanding Seven, the “SEVENTH DAY,” and the “SIGN.”
The mystery continues as one veil closes, and another veil awaits to be opened.
Continue Your Journey
This teaching is part of the ongoing Sabbath Mysteries Series, a 52-week journey through the hidden mysteries, patterns, and divine appointments established by Yahweh from the foundation of the world.
Each Gate opens another layer of understanding, drawing us deeper into the mysteries concealed within Scripture and helping us rediscover the sacred patterns, truths, and appointments Yahweh established for His people.
As we continue through these 52 Sabbath Gates, we are not simply gathering information. We are being called to remember, return, restore, and reconnect with Yahweh and the covenant way of life established from the beginning.
“And many people shall go and say, Come ye, and let us go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.”— Isaiah 2:3
“And many nations shall come, and say, Come, and let us go up to the mountain of Yahweh, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.”— Micah 4:2
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