Numbers in the Bible
Overall, what do the numbers of the Bible represent?
One implies "unity." (e.g. Deut 6:4 Eph 4:5, )
Among other definitions, two can imply "witness."
The implication of three is "divine perfection" or "holiness."(e.g. (Matt 12:40).
Three major feasts appear in Jewish Tradition (Exod 23:14-19)
Prayer was urged three times daily (see Dan 6:10 and Ps 55:17)
Three-year-old animals were prized for special sacrifices (Gen 15:9)
In Christianity, there are three persons in the Trinity: Father, Son, and Holy Spirit
Four signifies "the world," preeminently in the Book of Revelation.
Four corners of the earth (Rev 7:1)
Construction of the altar: 4 corners, 4 pillars, etc. (see Exo 27:1-8 and Exo 27:16)
Both Hebrew and Christian sources believe six indicates "imperfection," "man", or "evil." For Christianity, this occurs preeminently in the Book of Revelation. Some Christians believe that 666 is the Number of the Beast.(see Rev 13:18) However, a secular source, Britannica, reports that it means "perfection" in religion.
Both religions believe that seven implies "totality of perfection," "completeness."
There are seven days in a week
In the Book of Revelation, there are multiple examples, including 7 churches, 7 bowls, 7 seals, 7 trumpets, and 7 spirits.
Eight means a "new life" or "resurrection".
8 people on Noah's Ark (see Gen 7:7 and 2 Peter 2:5)
Circumcision on 8th day (Gen 17:12)
Twelve implies "governmental perfection."
The twelve tribes of Israel
There are multiple examples in Ezekiel regarding construction in the heavenly Jerusalem for the twelve tribes, including 12 foundations, 12 pearly gates(Ezek 48:30-35), and 12 angels.
1,000 signifies "immensity" or "fullness of quantity", preeminently in the Book of Revelation.
“Seven” signifies what is holy,”” HOLY SPIRIT”
Posted on November 29, 2015
That holy things are signified by “seven” is evident from what has been said before respecting the seventh day, or the sabbath , namely, that the Lord is the seventh day; and that from Him every celestial church, or celestial man, is a seventh day, and indeed the celestial itself, which is most holy because it is from the Lord alone. For this reason, in the Word, “seven” signifies what is holy; and in fact, as here, in the internal sense partakes not at all of the idea of number. For they who are in the internal sense, as angels and angelic spirits are, do not even know what number is, and therefore not what seven is. Therefore it is not meant here that seven pairs were to be taken of all the clean beasts; or that there was so much of good in proportion to evil as seven to two; but that the things of the will with which this man of the church was furnished were goods, which are holy, whereby he could be regenerated, as was said above.
 That “seven” signifies what is holy, or holy things, is evident from the rituals in the representative church, wherein the number seven so frequently occurs. For example, they were to sprinkle of the blood and the oil seven times, as related in Leviticus:–
Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them; and he sprinkled thereof upon the altar seven times, and anointed the altar and all its vessels, to sanctify them (Leviticus 8:10, 11).
Here “seven times” would be entirely without significance if what is holy were not thus represented. And in another place: When Aaron came into the holy place it is said:–
He shall take of the blood of the bullock and sprinkle with his finger upon the faces of the mercy-seat toward the east; and before the mercy-seat shall he sprinkle of the blood with his finger seven times (Lev. 16:14).
And so at the altar:– He shall sprinkle of the blood upon it with his finger seven times, and cleanse it and sanctify it (Lev. 16:19).
The particulars here, each and all, signify the Lord Himself, and therefore the holy of love; that is to say, the “blood,” the “mercy-seat,” and also the “altar,” and the “east,” toward which the blood was to be sprinkled, and therefore also “seven.”
 And likewise in the sacrifices, of which in Leviticus:– If a soul shall sin through error, and if the anointed priest shall sin so as to bring guilt on the people, he shall slay the bullock before Jehovah, and the priest shall dip his finger in the blood, and sprinkle of the blood seven times before Jehovah, toward the veil of the sanctuary (Leviticus 4:2, 3, 6).
Here in like manner “seven” signifies what is holy; because the subject treated of is expiation, which is of the Lord alone, and therefore the subject treated of is the Lord. Similar rites were also instituted in respect to the cleansing of leprosy, concerning which in Leviticus:–
Of the blood of the bird, with cedar wood, and scarlet, and hyssop, the priest shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall make him clean. In like manner he was to sprinkle of the oil that was upon the palm of his left hand seven times before Jehovah. And so in a house where there was leprosy, he was to take cedar wood and hyssop and scarlet, and with the blood of the bird sprinkle seven times (Leviticus 14:6, 7, 27, 51).
Here any one may see that there is nothing at all in the “cedar wood,” the “scarlet,” the “oil,” the “blood of a bird,” nor yet in “seven,” except from the fact that they are representative of holy things. Take away from them what is holy, and all that remains is dead, or profanely idolatrous. But when they signify holy things there is Divine worship therein, which is internal, and is only represented by the externals. The Jews indeed could not know what these things signified; nor does any one at the present day know what was signified by the “cedar wood,” the “hyssop,” the “scarlet,” and the “bird.” But if they had only been willing to think that holy things were involved which they did not know, and so had worshiped the Lord, or the Messiah who was to come, who would heal them of their leprosy-that is, of their profanation of holy things-they might have been saved. For they who so think and believe are at once instructed in the other life, if they desire, as to what each and all things represented.
 And in like manner it was commanded respecting the red heifer:– The priest shall take of her blood with his finger and sprinkle of her blood toward the face of the tent of meeting seven times (Num. 19:4).
As the “seventh day” or “sabbath” signified the Lord, and from Him the celestial man, and the celestial itself, the seventh day in the Jewish Church was of all religious observances the most holy; and hence came the “sabbath of sabbath,” in the seventh year (Lev. 25:4), and the “jubilee” that was proclaimed after the seven sabbaths of years, or after seven times seven years (Lev. 25:8, 9). That in the highest sense “seven” signifies the Lord, and hence the holy of love, is evident also from the golden candlestick and its seven lamps (Exod. 25:31-33, 37; 37:17-19, 23; Num. 8:2, 3; Zech. 4:2) and of which it is thus written by John:–
Seven golden lampstands; and in the midst of the seven lampstands One like unto the Son of man (Rev. 1:12, 13).
It very clearly appears in this passage that the “lampstand with the seven lamps” signifies the Lord, and that the “lamps” are the holy things of love, or celestial things; and therefore they were “seven.”
 And again:– Out of the throne went forth seven torches of fire, burning before the throne, which are the seven spirits of God (Rev. 4:5).
Here the “seven torches” that went forth out of the throne of the Lord are the seven lights, or lamps. The same is signified wherever the number “seven” occurs in the Prophets, as in Isaiah:–
The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that Jehovah bindeth up the breach of His people (Isaiah 30:26).
Here the “sevenfold light, as the light of seven days,” does not signify sevenfold, but the holy of the love signified by the “sun.” See also what was said and shown above respecting the number “seven” (Genesis 4:15). From all this again it is clearly evident that whatever numbers are used in the Word never mean numbers as was also shown before (Genesis 6:3).
AC 717. It is also evident from all this that the subject here treated of is the things of man‘s will, or the good and holy things in him which are predicated of the will. For it is said that he should “take of the clean beast by sevens;” and the same is said in the following verse concerning the “fowl.” But in the preceding chapter (Genesis 6:19, 20), it is not said that he should “take by sevens,” but by “twos,” or pairs; because there things of the understanding are treated of, which are not holy in themselves, but are holy from love, which is of the will.
AC 718. That by “man (vir) and wife” is signified that the truths were conjoined with goods, is evident from the signification of “man” as being truth, which is of the understanding, and from the signification of “wife” as being good, which is of the will (concerning which before), and also from the fact that man has not the least of thought, nor the least of affection and action, in which there is not a kind of marriage of the understanding and the will. Without a kind of marriage, nothing ever exists or is produced. In the very organic forms of man, both composite and simple, and even in the most simple, there is a passive and an active, which, if they were not coupled as in a marriage, like that of man and wife, could not even be there, still less produce anything, and the case is the same throughout universal nature. These incessant marriages derive their source and origin from the heavenly marriage; and thereby there is impressed upon everything in universal nature, both animate and inanimate, an idea of the Lord’s kingdom.
AC 719. That evil affections are signified by the “beasts not clean,” is evident from what has been said and shown before respecting the clean beasts. They are called “clean” because they are gentle, good, and useful. The unclean-of which there are genera and species-are the contrary, being fierce, evil, and not useful. In the Word also they are described as wolves, bears, foxes, swine, and many others; and various cupidities and evil dispositions are signified by them. As to its being here said that unclean beasts also (that is, evil affections) should be brought into the ark, the truth is that the man of that church is here described such as he was in character, and this by the ark, and therefore by the things that were in the ark, or that were brought into the ark; that is to say, the things are described that were in the man before he was regenerated. There were in him the truths and goods with which he had been furnished and gifted by the Lord before regeneration; for without truths and goods no one can ever be regenerated. But here the evils that were in him are spoken of, and are signified by the unclean beasts. There are evils in man which must be dispersed while he is being regenerated, that is, which must be loosened and attempered by goods; for no actual and hereditary evil in man can be so dispersed as to be abolished. It still remains implanted; and can only be so far loosened and attempered by goods from the Lord that it does not injure, and does not appear, which is an arcanum hitherto unknown. Actual evils are those which are loosened and attempered, and not hereditary evils; which also is a thing unknown.
AC 720. That “pairs” signify things relatively profane, is evident from the signification of the number “two.” A “pair,” or “two,” not only signifies marriage (and is, when predicated of the heavenly marriage, a holy number), but it also signifies the same as “six.” That is to say, as the six days of labor are related to the seventh day of rest, or the holy day, so is the number “two” related to “three;” and therefore the third day in the Word is taken for the seventh, and involves almost the same, on account of the Lord‘s resurrection on the third day. And hence the Lord’s coming into the world, and in glory, and every coming of the Lord, is described equally by the “seventh” and by the “third” day. For this reason the two days that precede are not holy, but relatively are profane. Thus in Hosea:–
Playing With Numbers
As I pointed out earlier, Camping is a former engineer, and as such, he loves to play with numbers. They were an obsession with him.
The best example is a mathematical formula he discovered that absolutely convinced him that he is correct in dating the end of the Church Age to May 21, 1988. He treats this formula in his writings as if it has eclipsed the world’s previously most important equation — namely, E=MC2.
From the time of the crucifixion on April 11, 33 AD (a date that is not agreed upon by scholars) to May 21, 2011 is a total of 722,500 days.
The number 722,500 is made up of two sets of an identical series of numbers: 5x10x17 x 5x10x17 = 722,500.
Now, since the number 5 stands for atonement and 10 stands for perfection and 17 stands for Heaven , this formula means, “Atonement has been completed for Heaven,” and it is repeated twice for emphasis. And if that silliness is not enough, Camping points to another calculation of his that he says validates his date for the Rapture. He states that the Noahic Flood occurred in 4990 BC (most Evangelical scholars place it from 2500 to 2300 BC!). He then points out that the time span from 4990 BC to 2011 is exactly 7,000 years.
Well, Camping says that when Noah preached that Mankind had 7 days to escape the destruction (Genesis 7:4), he was really saying that Mankind had 7,000 years of existence left, since to God a thousand years is as a day.