Understanding Greetings and Doxology -Long and Short forms

 📖 Preface 

The writings of the Renewed Covenant preserve in their greetings and doxologies a consistent pattern of how the early assemblies understood the relationship between Elohim the Father and Yahusha Mashiyach. At first glance, some passages seem to present a “binary formula,” giving esteem or peace “from Elohim our Father and Adon Yahusha Mashiyach.” This has raised questions of whether the text reflects two sources of blessing or two centers of glory.

However, when we examine the earliest manuscripts (such as Papyrus 46 from around 200 CE), alongside the Greek text, and also bring in the imagery of the Hebrew uau (ו) — the tent peg, connector, and nail — the meaning becomes much clearer. The source is always one Elohim, the Father, and the manifestation of that source is always in Yahusha Mashiyach. Later scribes often expanded the greetings and doxologies with additional wording, creating the appearance of a “binary,” but the internal logic of Shaul’s  theology and the original readings emphasize oneness of source through mediation.

In this way, Yahusha is not presented as a second Elohim beside the Father. Rather, He is Elohim manifested bodily, the fullness in whom the invisible Father dwells (Colossians 1:19; 2:9). Thus, every ascription of grace, peace, and esteem flows from the Father and is realized in or through Yahusha Mashiyach, and all esteem is returned to the Father, inseparably within Him.

I. Long vs. Short Forms in the Greek New Testament Greetings 

1. The Short Form 

In Colossians 1:2, we have a remarkable early witness that gives us a short greeting without mentioning Yahusha Mashiyach alongside Elohim.

• Greek text (Papyrus 46, ca. 175–225 CE):

χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν.

• Literal rendering with the terminology:

“Favor to you and peace from Elohim our Father.”

This reading is found in Papyrus 46, one of our earliest collections of Shaul’s letters, dated to around 200 CE. In this manuscript, Colossians 1:2 does not add “and the Adon Yahusha Mashiyach.” This is significant because it shows that at least in one strand of the textual tradition, the greeting was seen as flowing only from the Father, with no explicit binary formula.

2. The Long / Binary Form 

In the majority of Greek manuscripts — from the 4th century onwards, but also in most parts of P46 itself — we see the longer greeting:

• Greek text (typical form in Romans, Corinthians, Galatians, etc.):

χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.

• Literal rendering with the terminology:

“Favor to you and peace from Elohim our Father and the Adon Yahusha Mashiyach.”

This long form is attested in:

• Papyrus 46 itself (most letters other than Colossians 1:2).

• Codex Sinaiticus (4th century).

• Codex Vaticanus (4th century).

• Codex Alexandrinus (5th century).

Thus the longer greeting formula dominates the manuscript tradition, while the shorter form in Colossians 1:2 in P46 remains an intriguing exception.

3. Revelation 14:1 as a Parallel Example 

Although not a greeting, Revelation 14:1 shows a similar long vs. short issue which we discussed in an earlier study.

• Longer form (major manuscripts like Sinaiticus, Alexandrinus, Vaticanus):

“…having His Name and the Name of His Father written on their foreheads.”

The point is here again, a binary pattern develops in the longer reading in the minds of the readers : the Name of Yahusha Mashiyach alongside the Name of the Father.

This illustrates a scribal/theological tendency to expand toward binary forms or shorten it to create the confusion. (In Rev 14:1 they shortened it). 

Revelation 14:1 (longer form, Greek)

καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν, καὶ μετ’ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἔχοντες τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.

English (literal)

“And I looked, and behold, the Lamb standing on Mount Tsiyon, and with Him one hundred and forty-four thousand, having His Name and /kai the Name of His Father written upon their foreheads.”

👉 The word is καί (kai), the standard Greek conjunction “and.”

So, in Rev 14:1 the “longer form” explicitly uses kai — which, read in Greek, looks binary: His Name and His Father’s Name.

But — if read Hebraically with the imagery of ו (uau/peg), the meaning can be “His Name joined-to the Name of His Father,” i.e., one Name manifested in Yahusha, not two competing Names.

Also kai also means “in unison “ where the source name is in the name given by which we must be saved (Acts 4:12)

Yahusha means “Yahuah is Salvation “

II. The Language of “Through” (διὰ) in Shaul’s Letters 

Where Shaul is not bound by epistolary formula, he overwhelmingly uses διὰ (dia = through) to describe how Yahusha Mashiyach functions in relation to Elohim. This proves that Shaul’s theology was not two independent “sources,” but one source (Elohim) mediated through the Adon Yahusha Mashiyach with an understanding that Yahusha is the visible form of the invisible Elohim.

Examples:

1. Romans 5:1

Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

→ “Therefore, having been made right by belief, we have peace with Elohim through our Adon Yahusha Mashiyach.”

2. Romans 5:11

…διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν.

→ “…through our Adon Yahusha Mashiyach, through whom we have now received the reconciliation.”

3. 1 Corinthians 8:6

ἀλλ’ ἡμῖν εἷς θεὸς ὁ πατήρ … καὶ εἷς κύριος Ἰησοῦς Χριστός, δι’ οὗ τὰ πάντα.

→ “For us there is one Elohim, the Father, from whom are all things … and one Adon, Yahusha Mashiyach, through whom are all things.”

Here Shaul is crystal clear: the source is one — Elohim the Father in an estate related to created realms— through Yahusha Mashiyach in a lower form who is the connector, the mediator, the channel through whom we receive everything.

This makes sense of why the greetings could be read theologically as “from Elohim, through Yahusha Mashiyach”, even though grammatically they read “from Elohim … and Yahusha Mashiyach.”

III. The Conjunction καί (kai) vs. ו (vav / uau)

1. The Greek καί

In Greek, καί (kai) normally means “and.” But it is not limited to strict addition. It can also carry the sense of “also,” “even,” “together with,” or “in union with.”

Thus, when Shaul writes:

ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ,

this could be read with a misunderstanding: 

• Binary: “from Elohim our Father and from the Adon Yahusha Mashiyach.”

• Mediated unity: “from Elohim our Father — together with / in union with / through the Adon Yahusha Mashiyach.”

Shaul’s own διὰ (dia) language elsewhere favors the second sense.

2. The Hebrew ו (vav/uau)

In Hebrew and Aramaic texts (e.g., Khaboris, Peshitta), the equivalent conjunction is ו (vav/uau), normally rendered “and.”

But in its ancient pictographic form (Paleo-Hebrew), vav is drawn as a peg or nail, meaning “hook, connector, fastener.” It joins things together.

Thus, in Hebrew perspective:

• Saying “Elohim our Father ו Adon Yahusha Mashiyach” can naturally mean one source joined through the connector (peg).

• The peg imagery beautifully fits Yahusha Mashiyach’s mediating role — He is the “tent peg” joining heaven and earth, joining Elohim and man.

The tent peg / nail (ו) also echoes:

• Isaiah 22:23 — “I will fasten him as a peg in a sure place.”

• Zechariah 10:4 — “From him comes the cornerstone, from him the tent peg.”

• Psalm 22:16 — “They pierced (nailed) my hands and my feet.”

👉 So Messiah Himself is the peg (ו) — the mediator who joins heaven and earth, Father and His people, into one.

IV. How the Binary Expansion Likely Developed

• The earliest manuscript evidence (P46, ca. 200 CE) preserves at least one short form (Colossians 1:2).

• As time went on, scribes and communities harmonized the greetings to a standard form and the ‘kai ‘ interpretation messed up the understanding as the translations came with a binary form which dilutes the text: “Elohim the Father and (kai) the Adon Yahusha Mashiyach.”

• This was likely due to liturgical and theological emphasis on Yahusha’s role alongside as One who is added to the Divinity by making His Name explicitly joined in the opening blessing.

• By the 4th century (Sinaiticus, Vaticanus), the binary formula is firmly believed. 

Thus, the shorter Father-only form is earlier in at least some streams showing One form, while the binary form became the standard in the majority unison of all manuscripts diluting the ‘Kai’ to mean ‘AND’ which gives the reader a feeling One divine Creature is Besides Another instead of “in union with.”

We saw Shaul’s Ruach thought “through” (dia) statements which clarify the relationship:

• The source is Elohim.

• The means or agency is Yahusha Mashiyach of the same Elohim bodily as Shaul teaches 

Col 1:19  Because in Him all the completeness was well pleased to dwell, 

Col 2:9  Because in Him dwells all the completeness of Elohim-ness bodily, 

• This prevents a binary “two-source” formula.

V. Bringing It Together

1. Manuscripts: The short form (“from Elohim our Father”) is preserved in P46 Colossians 1:2 (~200 CE). The long form (“from Elohim our Father and the Adon Yahusha Mashiyach”) is preserved in most of Shaul’s greetings in P46 and then standardized in the great codices (Sinaiticus, Vaticanus, Alexandrinus).

2. Theology: Shaul elsewhere insists all is from Elohim through Yahusha Mashiyach. This consistent pattern means the greetings should not be read as “two independent Elohim,” but as “one Elohim, with Yahusha Mashiyach as the connector, mediator, peg bodily “

3. Language:

• Greek καί can mean “and,” but also “in union with.”

• Hebrew uau literally comes from a pictograph meaning “peg/hook.” It implies connection, not separation.

4. Historical Development: The short form survives in one strand (Colossians 1:2 in P46), but the binary expanded across the greetings, and by the 4th century it was standardised as two beings understanding.

So in perspective:

• The earliest witness points to Elohim as sole source.

• Shaul’s theology supports oneness of source through Yahusha Mashiyach bodily

• The binary formula is a later misunderstanding expansion, but reconcilable to the elect as Ruach enables to read through Shaul’s “through” theology and the Hebrew uau image: one peg, one source, one connection

Doxologies in the New Testament

Just like greetings, doxologies sometimes appear in short form (singular Elohim) or expanded form (binary in misunderstanding ie. Elohim + Mashiyach).

Examples:

1. Romans 16:27

• Greek (short form in some witnesses):

μόνῳ σοφῷ θεῷ, διὰ Ἰησοῦ Χριστοῦ, ἡ δόξα

“To the only wise Elohim, through Yahusha Mashiyach, be glory.”

• Note: Here dia again prevents binary. Yahusha is the mediator, not a second Elohim-source.

2. Galatians 1:4–5

“Who gave himself for our sins … according to the will of Elohim and our Father, to whom be glory forever and ever.”

• The glory is directed to Elohim through Yahusha in mediation and obedience.

The source is Elohim bodily. 

Php 4:19  And my Elohim shall fill all your need according to His riches in esteem in (Greek:en) Messiah יהושע.

Php 4:20  And to our Elohim and Father be esteem forever and ever. Aměn.

The text is showing that the Father’s glory is being realized in Yahusha Mashiyach, and then returned to the Father through Him.

👉 Context: v.19 says the Father supplies “in glory in Mashiyach Yahusha,” then v.20 sends esteem back to “our Elohim and Father.” This is not dividing esteem but showing the cycle: the Father’s riches → in Mashiyach → returning as esteem to the Father in Himself. 

Ephesians 3:21

Greek:

αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς.

“To Him [Elohim] be the esteem in the assembly and in Mashiyach Yahusha to all generations forever and ever. Aměn.”

👉 Here esteem is located “in Mashiyach Yahusha”

What this shows

• The prepositions matter:

• “διὰ” (through) → esteem/glory passes through Yahusha.

• “ἐν” (in) → the Father’s riches and fullness are in Yahusha.

The grammar never creates two independent Elohim’s. Instead, the Father’s esteem/glory is in Yahusha (Col 1:19; 2:9; Phil 4:19), and then Shaul’s doxologies always ascribe the final glory to the Father which is His first estate— but that esteem is not outside Yahusha, it is realized in Him.

Where scribes added “binary” sounding forms:

Later manuscripts (4th century onward: Sinaiticus, Vaticanus, Alexandrinus) add the binary-sounding formula “and Adon Yahusha Mashiyach.”

• The original intent (as preserved in earliest witnesses like P46) shows esteem/glory/peace from Elohim the Father, realized in Yahusha.

• The later additions of “and” formulas (kai, καί) can be seen as scribal expansions — but even then, the Hebrew uau (ו) as “peg/connector” shows it doesn’t need to mean “two sources,” but rather the one esteem of the Father manifested in Yahusha.

1) Core Colossian texts — Greek, literal rendering (with names), and manuscript summary 

Colossians 1:15

Greek (standard text):

ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως·

Literal:

“Who is the image of the invisible Elohim, firstborn over all creation.”

Why it matters: Shaul says Yahusha is the eikon (visible “image”) of the invisible Elohim — the Father’s reality is shown in the Son.  

Manuscripts / witnesses:

This verse is present and textually stable in the Shaul’s epistles, attested in early papyrus evidence and all the Great Uncials (e.g., Papyrus 46, c.175–225 CE; Codex Sinaiticus, 4th c.; Codex Vaticanus, 4th c.; Codex Alexandrinus, 5th c.). 

Colossians 1:19

Greek (standard):

ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι.

Literal :

“For in him it was pleasing that all the fullness should dwell.”

(Implicit subject in context = the Father / Elohim — i.e., it pleased Elohim that the fullness dwell in Yahusha.)  

Manuscripts / witnesses:

Colossians (including 1:19) is preserved in Papyrus 46 (P46, c.175–225 CE) and in the major uncials (Codex Sinaiticus, Codex Vaticanus, Codex Alexandrinus). The wording “ἐν αὐτῷ … τὸ πλήρωμα … κατοικῆσαι” is well attested and very widely supported.  

Theological point (explicit): the grammar “ἐν αὐτῷ” = “in him” is decisive: the Father’s fullness is not at some remote location — it is in Yahusha. That aligns exactly with the statement that the Father is found/esteemed “in Him.”

Colossians 2:9

Greek (standard):

ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς.

Literal :

“For in him dwells all the fullness of the deity (the Elohim-ness) bodily.”

(“σωματικῶς” = bodily / in a body.)  

Manuscripts / witnesses:

Colossians 2:9 has strong support across Shaul’s quotations in manuscript tradition: Papyrus 46 (P46) contains Colossians and the line is attested in the great uncials (Sinaiticus, Vaticanus, Alexandrinus) and the majority tradition. The Greek formula “ἐν αὐτῷ … τὸ πλήρωμα τῆς θεότητος σωματικῶς” is the standard reading.  

Why this is central: the verse literally says all the fullness of the Elohim-ness dwells in him bodily. That is the strongest single NT statement that Yahusha is the locus in whom the fullness of Elohim dwells in embodied form.

2) Philippians 4:19–20 — Greek, literal rendering, and manuscript support

Philippians 4:19

Greek (standard):

Ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ.

Literal :

“But my Elohim will supply every need of yours according to his riches in glory, in Mashiyach Yahusha.”

(“ἐν Χριστῷ Ἰησοῦ” = in/within Mashiyach Yahusha — i.e., the riches are realized in the sphere of Messiah.)  

Manuscripts / witnesses:

Philippians is preserved in Papyrus 46 and in the major uncials (Sinaiticus, Vaticanus, Alexandrinus); the phrase “ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ” is regular across early witnesses.  

Note on sense: Paul’s grammar ties the Father’s riches to their realization “in” (ἐν) Mashiyach — i.e., the Father’s provision is located/manifest within the sphere of Messiah. 

Philippians 4:20

Greek (standard):

τῷ δὲ θεῷ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

Literal :

“And to our Elohim and Father be the glory for the ages of the ages. Amen.” 

Manuscripts / witnesses:

Stable in the manuscript tradition (P46 for Philippians + the major uncials and the Byzantine tradition). The doxology places the final glory on Elohim the Father — and, read together with v.19, it shows: the Father’s glory is realized/manifest in Mashiyach (v.19), and the ascription of eternal glory returns to the Father (v.20).

3) John 14:9 — “He who has seen me has seen the Father” (connection to “Father in Him”)

Greek (standard):

λέγει αὐτῷ ὁ Ἰησοῦς· ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα.

Literal: 

Yahusha said to him, “He who has seen me has seen the Father.” 

Why this matters? Yahusha himself claims that seeing Him is seeing the Father — this strongly supports the theological claim that the Father’s presence and being are manifest in the person of the Son (Yahusha), not something that is found separately at a different “location.”

4) Grammar — why the NT phrasing supports the reading (“in Him” / Father present in Him)?

• ἐν (en) = “in, within, in the sphere of” — used repeatedly (Col 1:19; Col 2:9; Phil 4:19) to place the Father’s fullness / riches in Mashiyach. That is not incidental: the preposition is locative/relational — the fullness dwells in him.  

• διὰ (dia = through) elsewhere Shaul marks mediation — from the Father through the Son (e.g., Romans 5:1; 1 Cor 8:6). Shaul’s broader usage shows the Father is the source and the Son is the mediator/manifestation. (We examined many dia-passages earlier in the thread.)

• καί (kai = and) in greetings/doxologies is ambiguous grammatically (literal “and”) but context and Shaul’s dia-language allow it to be read as union/association (i.e., the Father’s blessing in union with the Adon). The Hebrew uau image (“peg/connection”) is a powerful way to think about that union — the Father’s reality is joined/manifest in the Son.

5) Manuscript certainty — brief note

• Papyrus 46 (P46) — the earliest comprehensive papyrus for Shaul, c. 175–225 CE; it contains Colossians and Philippians among Shaul’s letters. It therefore witnesses the Greek wording of Colossians 1:15, 1:19, 2:9 and Philippians 4:19–20 as part of the early papyrus tradition.  

• Codex Sinaiticus (British Library Add. MS 43725, 4th century) and Codex Vaticanus (Biblioteca Apostolica Vaticana, MS Vat. gr. 1209, 4th century) and Codex Alexandrinus (Royal MS 1 D. V–VIII, 5th century) are the great uncials that also preserve Shaul’s corpus and the same Colossians/Philippians passages; the readings above (the “in him” formula and “fullness of Elohim” expressions) are broadly attested in those witnesses.

6) Short exegetical synthesis (how Scripture supports what we have discussed )

1. Colossians 1:15 — Yahusha is the visible image of the invisible Elohim (the Father’s reality made visible).  

2. Colossians 1:19 & Colossians 2:9 — the Father’s fullness dwells in Him, and “all the fullness of deity dwells bodily in him.” The grammar insists the Father’s fullness is not merely “with” Him, but in Him — i.e., Elohim’s being is present in the person of Yahusha Mashiyach.  

3. Philippians 4:19–20 — the Father supplies according to His riches in Mashiyach; then the doxology gives glory to the Father — the Father’s riches and glory are realized/found “in” Messiah.  

4. John 14:9 — Yahusha’s own word: seeing the Son is seeing the Father; the Father’s presence is not elsewhere apart from the Son in terms of revelation to us.  

Put plainly: the textual and grammatical flow of Shaul and the Gospels point in the same direction — Elohim’s fullness and glory are present and manifest in the person of Yahusha Mashiyach; the Father is “found” (revealed, glorified, and operative) in Him.

📖 Summary 

Through this discussion we examined:

1. Short and Long Forms in Greetings

• The shorter form (“Grace to you and peace from Elohim our Father”) is attested in early manuscripts like Papyrus 46 (c. 200 CE) and sometimes Codex Vaticanus (4th century) along with the longer form (“… from Elohim our Father and Adon Yahusha Mashiyach”) and the longer form also appears more consistently in later manuscripts such as Codex Sinaiticus (4th century), Codex Alexandrinus (5th century), and the Byzantine majority tradition (9th century onward).

• This shows that usage of grammar emphasized  in the sources, created a misunderstanding of two beings besides each other which elevates one and demeans the other or a beginning for a Trinitarian formula which places the beings on equal ground but in three places of Divinity relative to each other besides and not within 🤦🏻‍♂️. 

2. The Role of “Through” (διὰ) and “In” (ἐν)

• Key verses (Romans 1:8; 5:1; 1 Cor 8:6; Eph 5:20; Rom 16:27) explicitly use “through” (διὰ) or “in” (ἐν) Yahusha Mashiyach.

• These prepositions show the Father as source, and Yahusha as the mediator, peg, and vessel in whom the Father’s fullness is made known.

3. Greek kai vs. Hebrew uau

• In Greek, kai (“and”) can be read as binary, suggesting two sources which is the case we see today in Christianity and Hebrew roots movement.

• In Hebrew/Paleo-Hebrew, the waw/uau (ו) is a pictograph of a tent peg/nail, whose function is to connect and secure.

• Therefore, when greetings are read in Hebrew style (“Elohim our Father u-Adon Yahusha Mashiyach”), it does not suggest two sources, but one source connected and manifested in Yahusha.

4. Doxologies

• Doxologies (Romans 16:27; Ephesians 3:21; Philippians 4:20; Galatians 1:4–5, etc.) consistently direct esteem to Elohim the Father in Yahusha Mashiyach. 

• Yet they place that esteem outside Yahusha Mashiyach , showing that the Father is glorified apart from Him.

• The study showing the grammar perspective perfectly aligns with the confession that in Yahusha dwells all the fullness of Elohim bodily, and all esteem to the Father is contained in Him.

Conclusion 

Yahusha is not a second Elohim, but Elohim manifested bodily. The Father cannot be found beyond Him, and all esteem flows to Elohim in Him. Thus, when the apostles wrote their greetings and doxologies, they were not dividing glory, but declaring the unity of Elohim’s fullness made manifest in Yahusha, the peg that secures heaven and earth, Father and creation, into one.

Psalms 91-Eschatological Evidence

Preface

Psalm 91 is one of the most profound promises of preservation for Yahuah’s elect. At first glance, the numbers of 1,000 and 10,000 falling seem like poetic exaggeration of overwhelming danger. But when examined in light of the Torah, the Prophets, the Writings, and the Basharah, these numbers reveal a prophetic picture: the collapse of human strength, human teachers, and human armies stared as carnal — and the preservation of the elect who are spiritual by the One true Teacher, Messiah Yahusha.

Through word studies, military parallels, and prophetic echoes, we see that the language of “thousands and ten thousands” is not accidental. It connects to YasharEL’s army divisions, Roman legions, the angelic hosts of heaven, and the downfall of false rabbis in contrast to the One Rabbi who stands forever. This thread follows those connections to show how Scripture harmonizes the Eschatological evidence embedded in this Psalm. 

Let’s begin!

Psalm 91: A Prophetic Exodus Pattern

1. The Numbers: 1000 and 10,000

• Psalm 91:7 → “A thousand shall fall at your side, and ten thousand at your right hand; but it shall not come near you.”

• Deut 32:30 → “One chases 1000, two put 10,000 to flight.”

Deuteronomy 32:30 “How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and Yahuah had shut them up?”

• Lev 26:8 → “Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight.”

➡️ Pattern:

• 1000 = completeness, a full company, covenant measure of human scale.

• 10,000 = vast multitude, divine exponential increase, heavenly host.

• Psalm 91 shows enemies falling (judgment upon the uncovered).

• Deut 32 & Lev 26 show enemies fleeing (victory through covenant power).

Total = 11,000 → number of chaos and judgment, yet Yahuah’s elect preserved in the midst.

Number 11 stands for 11 apostles when Judas fell and they cast lots to get the 12th apostle 

Also number 11 shows Dan as a tribe falling as a serpent who bites the heels that the rider falls backward and Yahuah chooses Ephraim and Menasheh to give  Yoseph a double portion of first born blessing and keep the count of tribes at 12 which is a number of Elohim’s governance. 

2. Preservation in Great Distress

• The 1000 and 10,000 falling is not random but mirrors the Exodus plague on the firstborn.

• Exod 12:29–30 → word of Yahuah (the dabar) struck the firstborn at midnight.

• Num 3:11–13, 41, 45 → Levites were taken one for one in exchange for every firstborn of YasharEL.

• Psalm 91 echoes this:

• 1000 fall at your side → the uncovered firstborn fall in judgment.

• 10,000 at your right hand → multiplied judgment upon the multiplied nation scattered to the ends of the earth claiming to be the Firstborn. 

• But it shall not come near you → preservation of the elect under covering.

➡️ Ratio of falling = 1:1 for the non-elect.

➡️ Ratio of preservation = substitutionary covering (Levites → Messiah as the true Firstborn).

3. The Hebrew Words in Psalm 91:5–6

• Pachad (פחד) – “dread, terror”

• Root: trembling of the thigh (covenantal imagery, cf. Gen 24:2).

• “Dread by night” = covenantal terror as judgment strikes at midnight.

• Dabar (דבר) – “pestilence / word”

• Pestilence = literally “word.”

• “Pestilence that walks in darkness” = the word of judgment decreed at night, like in Egypt.

• Chets (חץ) – “arrow / division”

• Root: to cut, divide.

• “Arrow by day” = division revealed openly, separating covered from uncovered (inside the tent vs. exposed outside).

• Tsohar / Tsahar (צהר) – “noonday”

• Root: brightness, noon light.

• Connected with tsar (צר) = enemy, narrowness.

• Connected with yitshar (יצהר) = fresh oil, pressed oil (for light).

• “Destruction at noonday” = affliction at full exposure, yet for the elect it becomes pressing for oil/light.

➡️ Together:

• Night = hidden judgment (word sent out).

• Day = exposed judgment (division and pressing).

4. The Oil Imagery (Yitshar)

• Yitshar oil was for:

• Menorah light (Exod 27:20).

• Priestly anointing oil (Exod 29:7).

• Levites’ inheritance (Deut 18:4).

• Always tied to pressing → consecration → light.

• Under the Levitical priesthood:

• Oil had to be continually pressed to maintain light and consecration.

• This pressing continued even after Yahusha came.

• But with the Malchitsedeq Priest revealed, the Levitical system was being pressed toward its sunset.

• Hebrews 8:13 → the old covenant was “near to vanishing away.”

• Yahusha in Gethsemane (“oil press”):

• He Himself was pressed until His sweat became like blood (Luke 22:44).

• He became both the Anointed One and the Anointing Oil, pouring out the Spirit.

• John 8:12 → “I am the Light of the world.”

➡️ The sunset of Levitical oil made way for the eternal oil of Messiah.

5. Prophetic Picture of Psalm 91

• Dread by night (pachad) → terror of judgment striking firstborn.

• Pestilence (dabar) → the word of Yahuah sent forth in darkness.

• Arrow by day (chets) → division exposed, covered vs. uncovered.

• Destruction at noon (tsahar/yitshar) → pressing under affliction, producing oil for light, but bringing ruin to the wicked because they keep pressing oil for Levitical priesthood. 

• 1000 & 10,000 falling → total chaos and judgment (11,000), yet the elect preserved.

• Eyes only → the righteous are witnesses, not victims, of judgment.

6. Covenant Fulfillment

• The Levites substituted for the firstborn → a temporary shadow.

Numbers 3:12–13

12 “And I, behold, I have taken the Levites from among the children of YasharEL instead of all the firstborn that openeth the womb among the children of YasharEL : therefore the Levites shall be mine;

13 because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in YasharEL , both man and beast: mine shall they be: I am Yahuah.”

• Yahusha, the true Firstborn of all creation and of resurrection (Col 1:15, 18), became the eternal covering.

• In Him:

• The dread passes over.

• The word preserves the elect but destroys the uncovered.

• The arrow divides sheep from goats.

• The pressing produces eternal light, not temporary lamp oil.

• The chaos of 11,000 falling does not touch the one hidden “in the secret place of the Most High” (Ps 91:1).

7. The Sunset of Levitical Order

• In Psalm 91:6, the destruction at noonday (צהרים) hints at that pressing → exposure → ending.

• The Levitical system had its brightness (midday sun), but it was destined to set — while the Malchitsedeq priesthood remains forever.

• Hebrews 8:13 → “That which is becoming old and aged is near to vanishing away.”

• But with the coming of the Malchitsedeq priest (Yahusha), the Levitical system was pressed out until its sunset:

• Daniel 9:26–27 → the “sacrifice and offering cease.”

• Hebrews 7–10 → the change of priesthood makes the Levitical shadows obsolete.

• The destruction of the Temple (70 AD) = the final “sunset” of that order — no more pressing oil for a lampstand that had already been fulfilled in Messiah.

The 1000 and 10,000 are covenantal ratios of judgment and preservation — mirroring the Levites covering the firstborn, and ultimately Messiah standing in as the true Firstborn who preserves His people while judgment falls all around.

The core numbers: 1000 and 10,000

• Psalm 91:7 — “A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come near thee.” (אלף יפול לצדך ורבבה בימינך)

• Deut 32:30 / Lev 26:8 — the same numbers appear in covenant warfare language: one → 1000; two / a hundred → 10,000.

• Meaning: 1000 = a complete human company / covenant measure; 10,000 = multitudinous, divine scale. Together (11,000) portray total chaos/judgment surrounding the righteous — yet the elect are preserved.

Weak hand (side) vs strong hand (right) — explicit treatment

• Text: “אלף יפול לצדך ורבבה בימינך” — at your side vs at your right hand.

• Left / side (לצדך) — the weaker position: less honor, more vulnerability. 1000 falling at your side signals a proximate, human-scale collapse — the one-for-one fall of the uncovered.

• Right hand (ימינך / בימינך) — place of power, honor, victory and authority in Scripture: the right hand of Yahuah is the focus of deliverance and judicial action (cf. Exodus 15:6; Psalm 110; Matthew 25:33; Acts 2:33). Ten thousand falling at the right hand indicates overwhelming, divine-strength judgment carried out from the place of power.

• The theological point: the same catastrophe manifests two ways — a nearer, more “human” wreck at your side (1000) and a divine, overwhelming rout at your right (10,000). The right hand carries authority and prevailing power; the side/left shows weakness, shame, or being exposed just as one who thinks he is saved by thinking he came out of his religion to follow Messiah and yet in evidence doesn’t show he is saved as he is into obvious carnality.

However, the 10,000 show a more understanding of basharah than the weaker ones but press oil for Levitical priesthood using Torah snippets enforcing the old order. 

• Scriptural echoes:

• Right = honor/power: ימין / ימינך — Exodus 15:6 (“Thy right hand, O Yahuah, glorious in power”), Psalm 118:15–16, Psalm 110:1.

• Placement of blessing at the right: Gen 48 (Ephraim placed at the right hand for preeminence).

• Judgment/Reward on right vs left: Matt 25:33 (sheep at right, goats at left) — same symbolic axis.

• Combined meaning: the elect stand inside the covenant covering discerning who are falling at the left and right hand around them in judgments — but the judgments issued from the right hand ie. Messiah who is seated at the Right Hand of EL SHADDAI figuratively in divine authority does not touch the hidden one.

Full prophetic picture (integrated)

• Night: פחד (pachad) +  (dabar) דבר — the word of judgment goes out in darkness (Exodus midnight).

• Day: (Chets) חץ + (Toshar ) צהר/יצהר — division and exposure at noonday; the pressing that produces oil/light while destroying the wicked.

• Hands: לצדך (la tsadak weak/side, 1000 falling) vs בימינך (ba yamyanak right/strong, 10,000 falling) — the same event shows divine victory over the false firstborns. 

• Numbers: 1000 (human covenant measure) vs 10,000 (divine multitudinous host) → total 11,000 (symbol of chaos), but the elect are preserved in the secret place.

• Covenantal covering: Levites → temporary substitution; Yahusha (Malchitsedeq) → the true eternal covering.

Psalm 91 is Exodus-theology in miniature: the word of judgment goes out by night and by day (דבר, פחד, חץ, צהר), 1000 fall at your side (weaker one exposed firstborn) while 10,000 fall at your right hand (divine power and rout of the ones claiming they are spiritual firstborn sons), the pressing (יצהר) both destroys and produces light, and through substitution (Levites → Messiah) the elect stand unharmed in the secret place.

Roman legion structure (5,000 men) mirrors and contrasts the Tanakh’s heavenly and earthly hosts (אלף, רבבה, צבא).

1. “Legion” in the Tanakh (Hebrew Bible)

• The exact word “legion” (Latin legio, ~5000 soldiers) does not appear in the Tanakh. It is a Greco-Roman military term that shows up in the Basharah (Gospels), for example:

• Mark 5:9: “My name is Legion, for we are many.”

• The Hebrew Bible instead uses words like:

• אלף (eleph) = thousand, also used for clan, troop, or military division (e.g., Numbers 1:16; Judges 6:15).

• רבבה (rabbah ) = ten thousand, multitude (Deut 33:17; Psalm 91:7).

• צבא (tsaba ) = army, host (Exod 12:41; Dan 8:10).

So, while there’s no direct “legion,” the concept of organized thousands is very present.

2. 5000 as a Roman Legion and Hebrew Parallels

• A Roman legion = ~5000 men.

• In Hebrew terms:

• 5000 = חמשת אלפים (chameshet alaphim).

• Two legions (5000 × 2) = 10,000, which in Hebrew is רבבה (rabbah ).

• This matches the insight: 10,000 in Psalm 91 could be pictured as two legions falling.

3. Biblical Use of 10,000 (רבבה, rabbah)

• Deut 33:17 – Joseph’s horns push the nations “together to the ends of the earth, and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.”

Deu 33:17  “His splendour is like a first-born bull, and his horns are like the horns of the wild ox. With them he pushes the peoples to the ends of the earth. And they are the ten thousands of Ephrayim, and they are the thousands of Menashsheh.” 

• Song of Songs 5:10 – “My beloved is… distinguished among ten thousand.”

• Psalm 91:7 – “Ten thousand at your right hand.”

• Micah 6:7 – “Will Yahuah be pleased with thousands of rams, with ten thousands of rivers of oil?”

So rabbah (10,000) often symbolizes overwhelming multitudes, whether in judgment, battle, or offering.

4. Connection to : 1000 + 10,000

• 1000 = weaker, smaller unit (perhaps one clan or a left-hand side force).

• 10,000 = larger, stronger force (like two legions), on the right hand.

• Together 11,000 = a picture of overwhelming chaos 

• Yet, Psalm 91:7 says they all fall, but the elect stand preserved.

So, while “legion” as a word doesn’t appear in Tanakh, the organization of military groups into thousands (eleph) and tens of thousands (rabbah) does. When the Gospels mention a legion, it reflects a Roman equivalent to YasharEL’s concept of thousands and ten thousands in battle imagery.

1. Roman Legion as a Symbol

• A legion = ~5,000 soldiers, highly disciplined, marching in formation, a human “host.”

• When Yahusha meets the demoniac (Mark 5:9), the evil spirits call themselves “Legion” → a full army of unclean spirits.

• Symbolically: one legion = fullness of man’s military might.

2. Tanakh Counterparts 

The Tanakh doesn’t use “legion,” but it does use thousands (אלפים, elephim) and ten-thousands (רבבות, rabbaout ) to describe both YasharEL’s armies and heavenly armies (angels).

• Deut 33:2 – “Yahuah came from Sinai… with ten thousands (rabbath רבבת) of set apart ones.”

• Dan 7:10 – “A thousand thousands (אלפין אלפין) served Him, and ten thousand times ten thousand (רבבן רבבן) stood before Him.”

• Ps 68:17 – “The chariots of Elohim are twice ten thousand, thousands upon thousands.”

So:

• 1,000 = one troop / one clan.

• 10,000 = two legions (5,000 × 2).

• 10,000 × 10,000 = 100 million = innumerable host of heaven.

3. Preservation Imagery (Psalm 91)

• Left hand = 1,000 (smaller force, weaker side).

• Right hand = 10,000 (stronger side, double legion).

• Yet both fall while the elect are preserved.

This shows:

• Even if all of Satan’s military power through Babylon (legions) portraying as Yahuah’s spiritual armies collapses, the one elect hidden in Yahuah’s covering remains.

• The imagery mirrors Egypt’s firstborn struck while YasharEL, covered by the blood, was preserved.

4. Levite Substitution Link

• In Num 3:41, Levites were taken instead of every firstborn in YasharEL 

Num 3:41  “And you shall take the Lěwites for Me – I am יהוה – instead of all the first-born among the children of Yisra’ěl, and the livestock of the Lěwites instead of all the first-born among the livestock of the children of Yisra’ěl.”

• One Levite preserved the life of one firstborn.

• This is a 1-to-1 exchange, just like:

• 1,000 fall at your side (matching small units with some mixture of carnal Torah and liberalism).

• 10,000 at your right hand (matching larger units / legions with carnal Torah and teaching liberalism through obedience to it).

This is a priesthood Satan brings to life with its ordinances in these last days to deceive but they fall at the elect left and right side. Yahuah gives us the count of 11,000 to show the number 11 of chaos to help elect discern who these forces are.

The preservation principle is the same: the elect are preserved while others fall one for one.

5. Legion vs. Heavenly Host

• Legion (5,000 men) = maximum human military order under Satanic religious ordinance of the old order. 

• Rabbah (10,000 angels) = Yahuah’s heavenly regiment.

• Dan 7:10 shows the overwhelming scale:

• Thousands of thousands = earthly armies cannot compare with the Ten thousand × ten thousand = legions upon legions of angels, infinite strength.

1. Heavenly Numbers in Tanakh

• Daniel 7:10 “A river of fire flowed… a thousand thousands served Him, and ten thousand times ten thousand stood before Him.”

• Thousands of thousands = represents great carnal armies (huge in ones eyes).

• Ten thousand × ten thousand = beyond counting, legions upon legions of angels, infinite heavenly host.

• Deut 33:2 “Yahuah came… with ten thousands of set apart ones.”

Psalm 68:17 “The chariots of Elohim are twice ten thousand, thousands upon thousands.”

Heaven’s armies are pictured in rabbaout (myriads) — impossible to match.

2. Yahusha’s Statement

• Matthew 26:53 “Do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?”

• 1 legion = ~5,000 soldiers.

• 12 legions = ~60,000.

• But these are not men — they’re angels, infinitely stronger.

Here Yahusha shows:

• In Gethsemane He could summon legions of angels instantly.

• Yet He submits to the Father’s plan → salvation comes through the cross, not angelic deliverance.

3. Prophetic Harmony with Psalm 91

• Psalm 91:7 – “A thousand fall at your side, and ten thousand at your right hand; but it will not come near you.”

• This is mirrored in Yahusha as He stands for the firstborn 

• In the imagery figuratively the carnal armies (thousands and ten thousands) fell before Him in Gethsemane (when soldiers fell back at His “I AM”).

Jhn 18:5  They answered Him, “יהושע of Natsareth.” יהושע said to them, “I am.” And Yehuḏah, who delivered Him up, was also standing with them.

Jhn 18:6  When, therefore, He said to them, “I am,” they drew back and fell to the ground.

• But He persevered to fulfill the Father’s will.

• He could call angelic legions, but chose not to, to bring redemption.

1. Rabbah (רבבה)

• Meaning: ten thousand, myriads, multitudes.

• Root: רבב (rabab ) = to be many, to multiply, to increase.

• Used for:

• Military multitudes (Deut 33:17 – “ten thousands of Ephraim”).

• Heavenly hosts (Deut 33:2 – “Yahuah came with ten thousands of holy ones”).

• Poetic hyperbole (Ps 91:7 – “ten thousand at your right hand”).

So rabbah = a vast multitude.

2. Rabbi (רבי)

• Meaning: my great one, my master, my teacher.

• Root: רב (rab ) = great, chief, many, abundant.

• Title used for respected teachers in 2nd Temple and rabbinic Judaism.

• Example: John 1:38 – disciples say to Yahusha, “Rabbi (which means Teacher).”

So rabbi = my great/master one.

3. Connection Between Them

Both rabbah and rabbi come from the same Semitic root ר-ב (R-B):

• רב (rab ) = great, many.

• From this root:

• rabbah (רבבה) → “ten thousand, multitudes.”

• rab (רב) → “chief, great one.”

• rabbi (רבי) → “my great one / my teacher.”

4. Prophetic Dimension

• Rabbah = many (multitudes, myriads).

• Rabbi = one who has greatness / mastery among the many.

• You could say:

• Rabbah pictures the countless host.

• Rabbi pictures the one who stands as “great one” among the many.

• This is exactly how Yahusha is seen in Song of Songs 5:10:

• “My beloved is white and ruddy, the chiefest (דגל, bannered) among ten thousand (רבבה).”

• Here, Messiah is the Great One (rabbi) standing above the rabbah (multitude).

The ones falling are the false rabbi’s coming as multiple teachers denoted by 1000 and 10000 leading into chaotic teaching.

This ties to the prophets’ rebukes:

• Jer 23:1 – “Woe to the shepherds who destroy and scatter the sheep.”

• Ezek 34:10 – “Behold, I am against the shepherds…”

The One True Teacher

• Matt 23:8 – “But you, do not be called Rabbi; for One is your Teacher, the Messiah, and you are all brothers.”

• Messiah is the Rabbi above rabbah (multitude) → the true Great One among the myriads.

• The falling rabbis/teachers = collapse of Judaism human authority of Levitical priesthood and its Torah, false shepherds, traditions of men.

• The One Teacher = Messiah, who preserves His own, standing above the fallen multitude.

• The elect see with their eyes the “reward of the wicked” (false shepherds exposed, Messiah exalted).

Jud 1:14  And Ḥanoḵ, the seventh from Aḏam, also prophesied of these, saying, “See, יהוה comes with His myriads of set-apart ones,

Jud 1:15  to execute judgment on all, to punish all who are wicked among them concerning all their wicked works which they have committed in a wicked way, and concerning all the harsh words which wicked sinners have spoken against Him.”

1. Satan’s Use of Psalm 91

• Matthew 4:6 / Luke 4:10–11 “If You are the Son of Elohim, throw Yourself down. For it is written: ‘He shall give His angels charge concerning You… they shall bear You up, lest You dash Your foot against a stone.’”

• Satan quotes Psalm 91:11–12 but twists its meaning:

• He tempts Yahusha to force the Father’s protection through presumption.

• He omits “in all your ways” (Ps 91:11), cutting it off from walking in Yahuah’s will.

This shows: Psalm 91 is directly Messianic, not just comfort poetry. It is a battlefield text.

2. Firstborn Preservation Typology

• Exodus 12 – YasharEL’s firstborn preserved by the blood of the Lamb while Egypt’s fell.

• Psalm 91:7–8 – “A thousand fall… but it shall not come near you.”

• Yahusha = the true Firstborn (Col 1:15, Heb 1:6) preserved through obedience, even though He goes through death.

• Satan tempted Him as the Firstborn: “Throw Yourself down, prove the promise.”

• Messiah resists presumption → secures preservation for all Yahuah’s firstborn (Heb 12:23).

3. Messianic Victory in Psalm 91

• Ps 91:13 – “You will tread upon the lion and the cobra; the young lion and the dragon (תנין) you will trample underfoot.”

• Lion = roaring adversary (1 Pet 5:8).

• Cobra = venomous deception (Ps 58:4).

• Dragon/serpent = Satan himself (Rev 12:9).

• This is fulfilled eschatologically:

• Gen 3:15 → seed of the woman crushes the serpent’s head.

• Luke 10:19 → disciples given authority to tread on serpents and scorpions.

• Rom 16:20 → “Elohim of peace will soon crush Satan under your feet.”

• Psalm 91 is therefore the warfare psalm of Messiah, declaring His eschatological victory over Satan.

4. Angelic Warfare Dimension

• Ps 91:11–12 – angels guard the firstborn who walks in all of Yahuah’s ways. Here Messiah stood as the Firstborn. 

• Matt 26:53 – He could summon twelve legions of angels.

• Rev 12:7–9 – He as Michael and his messengers fight Satan and his forces.

• Psalm 91 frames the Messiah’s eschatological battle as one surrounded by angelic guardianship.

5. Eschatological Preservation for the Elect

• Ps 91:3–6 – pestilence, terror, destruction → language mirrored in Revelation’s seals, trumpets, plagues.

• Ps 91:10 – “No plague will come near your tent” → Exodus Passover imagery, echoed in Rev 7 (sealed 144,000) and Rev 9 (torment not harming those sealed).

• Messiah fulfills this first; the elect share in His preservation.

6. Why Satan Quoted Psalm 91

• Because it is the eschatological Messianic Psalm of preservation.

• Satan knew its prophecy of Messiah trampling him (v.13).

• By quoting vv.11–12, Satan tried to:

• Twist its promise of angelic guardianship into license.

• Get Messiah to fall by presumption, thus disqualifying Him from being the true preserved Firstborn.

✅ Eschatological Evidence in Psalm 91

1. Preservation of the Firstborn (Ex 12 → Heb 12:23) → Yahusha resisted Satan’s misuse of this psalm as the true Firstborn.

2. Victory over the Serpent/Dragon (Ps 91:13 → Gen 3:15 → Rev 12) → direct Messianic prophecy of end-times triumph.

3. Angelic Warfare (Ps 91:11–12 → Matt 26:53 → Rev 12:7–9) → heaven’s legions surround Messiah and His people.

4. Plague Protection (Ps 91:6,10 → Ex 12 → Rev 9,16) → shows preservation of the sealed elect in the last days.

5. The One Teacher vs. Many Rabbis → 1,000s fall, but the One Rabbi remains, Messiah Himself.

Summary with Eschatological evidence:

1. The Setting of Psalm 91

• Psalm 91 is framed as a covenant-protection psalm.

• It is addressed not merely to any YasharELite, but prophetically to the Elect One who “dwells in the secret place of Elyon” (v.1).

• That Elect One is Messiah, the perfect Firstborn, the true YasharEL, who embodies the covenant promises of preservation and triumph.

2. Why Satan Quoted Psalm 91

• Satan knew Psalm 91 was Messianic—it was not a generic promise to anyone who believes, but a specific prophetic guarantee to the One who abides perfectly in Yahuah.

• By quoting v 11–12, Satan tried to twist the psalm:

• Psalm 91:11–12 → Angels will bear you up so you don’t strike your foot.

• Satan’s argument → Messiah should prove His identity by forcing the Father’s hand (jumping from the pinnacle).

• Messiah’s response (Deut 6:16) exposed the misuse: covenant promises are not for testing, but for obedient trust.

3. Eschatological Features in Psalm 91

Psalm 91 is more than personal comfort—it contains apocalyptic, end-time motifs:

(a) Judgments by Pestilence and Destruction

• “Pestilence that walks in darkness… destruction that wastes at noonday” (vv.5–6).

• This language parallels the plagues of Egypt and also the final plagues of Revelation (Rev 6–16).

• “Darkness” and “noonday” highlight judgment covering all times, day and night → a total judgment cycle.

(b) The 1000 and 10,000 Falling (v.7)

• Massive, military-scale destruction → points to final separation of elect and non-elect.

• The righteous are preserved while the multitude falls.

• Echoes Deut 32:30 and the motif of “one chasing a thousand” → fulfilled in Messiah, the One who stands while the thousands fall.

(c) The Reward of the Wicked (v.8)

• End-time vindication theme: the righteous merely look on as judgment is executed.

• This parallels Rev 18 (watching Babylon’s fall) and Isaiah 66:24 (looking upon the corpses after judgment).

(d) Messianic Protection by Angels (vv.11–12)

• Directly cited in the Gospels because it applies to Messiah.

• Angels are ministering spirits (Heb 1:14) → they guarded Him until the appointed hour (John 7:30; Luke 22:43 in Gethsemane).

• At the cross, Messiah refused angelic deliverance, fulfilling His mission (Matt 26:53).

(e) Victory over Serpent and Lion (vv.13–14)

• “You will tread upon the lion and the cobra, the young lion and the dragon you will trample underfoot.”

• Eschatological victory over Satan the serpent/dragon (Gen 3:15; Rev 12:9).

• Messiah fulfills this at the stake (Col 2:15; Heb 2:14).

4. The Eschatological Climax

• “Because he has set his love upon Me, I will deliver him” (v.14).

• This is Yahuah speaking directly of His Anointed—the promise of resurrection, exaltation, and deliverance from death.

• “With long life I will satisfy him, and show him My salvation” (v.16).

• The “long life” here is eternal life—resurrection glory.

• “My salvation” = yeshua is Yahusha Himself → the Psalm ends by naming the One it describes.

5. Why This is Eschatological Evidence

• Psalm 91 is both Passover and Revelation imagery:

• Plagues of pestilence, arrows, darkness → Egypt & End-time Tribulation.

• Protection by angelic covering → Exodus blood covering & ultimate victory in Messiah.

• Crushing the serpent → Genesis 3:15 final fulfillment.

• Satan quoted it because he knew it pointed to Messiah and His people’s destiny, but twisted it to derail Him before the cross.

• Messiah, as the true Firstborn, endures the dread, pestilence at night which was the dark hour , and arrow for us, which was outside the tent wall’s/gate so we are preserved in Him.

✨ In Conclusion : Psalm 91 is an eschatological Psalm of Messiah. It portrays Him as the One preserved amid plagues, protected yet tested, and ultimately victorious over the serpent. Satan’s temptation in the wilderness was an attempt to exploit this Messianic prophecy, but Yahusha endured faithfully so that the promise of Psalm 91 is secured for all who are in Him.

The Two Witness within the Three Woes

 Preface

The note explains a prophetic interpretation of the two witnesses in Revelation 11 within the context of the three woes. It uses typology from the Torah and Prophets—Moses (Mosheh) and Elijah (EliYahu)—to analyze biblical chronology and symbolism.

This note explores the meaning behind the two witnesses described in Revelation 11, interpreting them through the lens of Hebrew scriptures and biblical typology. By connecting Moshe and EliYahu to the prophetic ministry and divine judgment, it reveals how their stories align with events and symbols in Revelation. The discussion emphasizes chronology (3.5 years, 3.5 months), appointed feast times, and spiritual fulfillment within the biblical narrative.

Let’s begin!

Firstly The two witnesses are typology of EliYahu (prophets) and Mosheh (Torah) as this is what Rev 11:6 says

Rev 11:6  These possess authority to shut the heaven, so that no rain falls in the days of their prophecy. And they possess authority over waters to turn them to blood, and to smite the earth with all plagues, as often as they wish. 

EliYahu shut the heavens and Mosheh turned waters into blood.

In the transfiguration vision Kepha saw EliYahu and Mosheh with Yahusha on the mount and it was just a vision to show Yahusha is the fulfilment of Torah and Prophets. 

1Ki 17:1   And Ěliyahu the Tishbite, of the inhabitants of Gil‛aḏ, said to Aḥaḇ, “As יהוה Elohim of Yisra’ěl lives, before whom I stand, there shall be no dew or rain these years, except at my word.” 

Jas 5:17  Ěliyahu was a man with feelings like us, and he prayed earnestly that it would not rain. And it did not rain on the land for three years and six months. 

Luk 4:25  “But truly I say to you, many widows were in Yisra’ěl in the days of Ěliyahu, when the heaven was shut up for three years and six months, and there was a great scarcity of food in all the land, 

The period of 3 years 6 months matches with the 3.5 years (a year has 12 months so half of it is 6 months) and we will see this period a bit later.

Turn waters into blood, and smite with plagues” → Mosheh (Exo 7–12).

Typological alignment with 3.5 years 

Eliyahu’s drought = judgment on heaven (no rain).

Mosheh’s plagues = judgment on earth (waters, land, livestock, people, sun, firstborn).

Together, they symbolize heaven and earth under witness-authority for a divided time (3.5 + 3.5 = 7 years).

Revelation 11 fuses them:

Witnesses can shut heaven (Eliyahu).

Witnesses can smite earth with plagues (Mosheh).

So, while Eliyahu’s 3.5 years is explicit in Scripture, Mosheh’s plague cycle is not dated but functions as the earth-side counterpart of the heavenly drought cycle but we can figure out how it would have worked out to 3.5 months in the 215th  year from Yaaqob to YasharEL being in Egypt.

Firstly we must understand the typology of the two witnesses which stood as testimony to Torah and Prophets where Torah representative was Moshe and the Prophets representative was EliYahu.

Then we must understand the judgements that happened to YasharEL were for not obeying the Appointed Times and Law of the land resulted in severe judicial punishments including captivity.

And the period of these Appointed times was 3.5 months in a year

So if we take the precise time of 2.5 (Spring feasts ) and 1 month of fall feasts we get 3.5 

We then now can see first half of two witnesses where disobedience to Yahuah’s Appointed times resulted in plagues to YasharEL 

The second half of 3.5 the living creature overcomes the two fold testimony and takes over the appointed times which are now carnal in observance as Yahusha fulfills the appointment in His visitation 

1. First 2.5 months → Spring Feasts (Nisan → Sivan)

Passover, Unleavened Bread, Firstfruits, Shavuot

Pattern: YasharEL’s disobedience → plagues in Egypt (Moses’ ministry)

Typology: First half of the two witnesses’ ministry 

Authority exercised (heaven, waters, earth)

Witness given to YasharEL , nations, and Pharaoh

Disobedience to Elohim’s appointed times triggers judgment.

2. Second 1 month → Fall Feasts (Tishri → early Cheshvan)

Trumpets, Day of Atonement, Tabernacles 

Pattern: Living creature / new authority takes over

Typology: Second half of the 3.5 period 

Two-fold testimony (Moseh + EliYahu typology) overcome / silenced 

Appointed times become fulfilled in Yahusha’s visitation

Observance is now spiritual, not carnal 

Resurrection / vindication / Messianic fulfillment (Rev 11:11–12)

By counting actual feast months, you get a literal 3.5-month span that mirrors the 3.5-year / 1260-day pattern of Revelation 11, but in Israel’s sacred calendar.

The first half emphasizes judgment for disobedience, the second half emphasizes fulfillment and spiritual authority, matching Moshe + EliYahu typology → two witnesses → Yahusha.

This allows a literal chronological mapping without needing symbolic stretching of decades.

1. Exodus 13:4 & 12:51 – Key points 

Exo 13:4 – “Today you are going out, in the new moon Abib”

Marks the start of the Hebrew religious year (Nisan/Abib). Exodus occurs on a feast day, signaling Elohim’s timing.

Exo 12:51 – “And it came to be on that same day that יהוה brought Yisra’ěl out of Mitsrayim”

Confirms that the plagues and deliverance culminated precisely on Abib 15, the start of Unleavened Bread.

The plagues must therefore have occurred within the 215th year of sojourning in Egypt, finishing on Abib / Nisan.

The sequence of plagues + pauses compressed into ~3.5 months, ending with YasharEL’s deliverance.

2. Mapping to Revelation 11 – 3.5 pattern 

Plagues with pauses (≈3.5 months). People only see plagues in Egypt sequentially to say it was a few days, maybe a few weeks,  without looking at the pauses between them during the year ending into transitioning into a New Year ie. Abib when the armies of YasharEL went out of Egypt.

While the plagues would have happened in a 3.5 months period but with the pauses, it spanned to a year until the new year. 

This is a perfect tie to Two witnesses prophesying 1260 days / 3.5 years 

Literal 3.5 months = precise span of plagues + pauses within the 215th year.

Textual proof: Exo 13:4 and 12:51 anchor the end of the plagues and beginning of deliverance on Abib, which is fully measurable in Scripture.

Key insight:

The literal 3.5-month period of plagues + pauses in Egypt is fully supported by the text, compressed into the Revelation 11, 3.5-year period.

The pattern of judgment → witness → deliverance mirrors the two witnesses’ ministry in Revelation 11 exactly:

First half = plagues (witness, authority, judgment)

Second half = deliverance / vindication / fulfillment of appointed times.

Exo 12:39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.”

Exo 12:51  And it came to be on that same day that יהוה brought the children of Yisra’ěl out of the land of Mitsrayim according to their divisions. 

The same day was the beginning of Abib. It confirms the bread was still unleavened at the moment of departure.

Practical takeaway 

For Moses’ ministry in Egypt, a literal 3.5-month plague period is reasonable if we count both plagues and interludes.

This helps us to map it directly to Revelation 11’s 1260-day / 3.5-year period, without needing to stretch Moses’ life or wilderness years as we all know he stood before Pharaoh when he was 80 and died when he was 120, right before YasharEL crossed over the Yarden. So, the Exodus happened in his 80th year of life whereas the new cycle of year reset to Abib which became the first year or 216th year of YasharEL’s exodus from Egypt.

The principle: pattern of authority, witness, judgment, pause, and vindication is what matters — just like the two witnesses in Revelation.

Moses cannot literally fit into a 3.5-year period like EliYahu which is called out in scripture, unless we see the plagues and their interlude in the 215th year of YasharEL (3.5 months) in Egypt  matching Rev 11 text (from Yaaqob and 430th year from Abraham which includes the sojourn of Canaan as a stranger), building to the year of Exodus which was the new year when their bread was still unleavened. A feast kept in transition, while they walked on foot into the wilderness.

Eliyahu (1 Kings 17–18) → His shutting up the heavens (3.5 years) brought drought and famine on the whole land of YasharEL, directly judging the people and their leaders who had turned to Baal. The showdown at Mount Carmel proved who was Elohim, and it exposed the people’s wavering heart.

Mosheh (Exodus 7–12) → The plagues fell on Pharaoh and Mitsrayim, targeting their mighty ones (Nile, frogs, sun, etc.) and Pharaoh’s stubborn refusal to let YasharEL go. They were judgments on Egypt, while at the same time signs to YasharEL that Yahuah was delivering them.

So:

Eliyahu = witness against apostasy within YasharEL (prophets = calling people back to Torah).

Mosheh = witness against the nations (Pharaoh/Egypt = powers holding YasharEL in bondage).

That’s why in Revelation 11:6 the two witnesses mirror both dimensions:

Authority to shut the heavens (Eliyahu, judgment inside YasharEL).

Authority to smite waters and plagues (Mosheh, judgment outside, on the oppressor nations).

The “three days’ journey” in Exodus 3:18 is very rich in meaning, both literal and prophetic. Let’s unfold it carefully:

1. Literal meaning

Exo 3:18 – “… let us go, we pray thee, three days’ journey into the wilderness, that we may sacrifice to Yahuah our Elohim.”

Mosheh was instructed to ask Pharaoh for three days’ journey into the wilderness so YasharEl could hold a feast and offer sacrifices to Yahuah.

On the surface, it appears as a reasonable request, but it concealed the larger plan of full deliverance. Pharaoh’s refusal exposed his hardness of heart.

2. Prophetic / Symbolic meaning

Three days = death, burial, resurrection.

Just as Yahusha rose on the third day (Luke 24:46), YasharEl’s going out for three days points to resurrection life from the bondage of Egypt (death) into covenant worship (life).

→ Egypt = death; wilderness = new life with Elohim.

Separation for worship.

Three days’ journey marks complete separation (a divine boundary) between Egypt’s gods and Yahuah’s set-apart worship. Sacrifice to Yahuah could not be mingled with Egypt’s idolatry.

Pattern of testing.

Abraham journeyed three days before offering Isaac (Gen 22:4).

Jonah was three days in the fish (Jonah 1:17).

Yahusha was three days in the grave (Matt 12:40).

→ All of these link sacrifice, death, and resurrection after three days.

Wilderness = place of covenant. For Covenant YasharEL in Rev 12 is portrayed as fleeing from the face of the dragon into the Wilderness for 1260 days or time, times and dividing of time or 3.5.

The three days’ journey into the wilderness foreshadows Sinai, where Yahuah gave Torah after YasharEl left Egypt. It is only after separation that true covenant sacrifice can happen.

3. Connection to Revelation 

In Rev 11:9, 11 the two witnesses lie dead for 3.5 days before resurrection. This echoes the same “three days” separation: death → waiting → resurrection → vindication.

YasharEl could not serve Yahuah in Egypt.

The witnesses cannot be vindicated in the “great city” (Sodom/Egypt), only after resurrection.

Rev 11:13  And in that hour there came to be a great earthquake, and a tenth of the city fell. And in the earthquake seven thousand men were killed, and the rest became afraid and gave esteem to the Elohim of the heaven. 

1. “In that hour” (Rev 11:13) – שׁעה (shaʿah) = to look / gaze / turn attention

In Hebrew, shaʿah is not only “hour” but also “to look, gaze, turn the face.”

Example: “But to Cain and his offering He did not shaʿah (gaze with regard)” (Gen 4:5).

So, the “hour” is not only chronology but also the gaze of Yahuah.

In Rev 11:13, the “gaze” is one of turning away His face from carnal Yerushalayim (the place “where also our Adon was crucified,” Rev 11:8).

This links directly to judgment—when Yahuah no longer regards the city.

2. The city = Sodom / Egypt (Rev 11:8)

Yerushalayim is spiritually renamed Sodom (perversion) and Egypt (bondage).

“Sodom” recalls not only immorality but the crowd of men surrounding the house, pressing violently against the messengers (Gen 19:4–9).

Revelation draws on that imagery for the perverse hostility of the city against the witnesses.

3. Faces as men / hair as women (Rev 9:7–8)

The locust-army has faces as men (authority / outward strength) but hair as women (seductive covering, false glory).

This duality is perversion of roles, an inversion of creation order.

Spiritually, it points to assemblies that appear “mighty” yet are inwardly enslaved to lusts and idolatry.

This does echo Sodom:

Men seeking men → face of a man turned toward man.

Long hair (womanly glory) → mixture of identities, a confusion.

4. The assembly as woman bringing forth “man of the heart” (Rom 2:29)

True assembly = woman (bride) bringing forth inner man / spiritual man.

False assembly = woman bringing forth beastly man / carnal perversion.

In Revelation’s imagery:

Bride (New Yerushalayim) vs. Harlot (Babylon/Yerushalayim below).

The harlot produces “men” who are beasts—perverse images rather than renewed ones.

7000 killed → a complete number of carnal “men” (beasts) brought to nothing when the gaze turns away.

Rev 11:13 gives us two data points:

1. A tenth (1/10) of the city fell.

2. Seven thousand (7000) men were killed.

Now, if 7000 = 1/10 of the city’s population, then the whole city’s population would be:

7000 times 10 = 70,000

So the ratio of part fallen (1/10) to the whole city (10/10) is:

7000 : 70,000 = 1 : 10

Comparing Rev 11:13 with Rom 11:4 / 1Ki 19:18:

“I have reserved for myself seven thousand men who have not bowed the knee to Baal…”

So in one place, 7000 are preserved, but in Revelation 7000 are killed. Let’s unpack the paradox:

1. In Elijah’s day (1Ki 19:18 / Rom 11:4):

The 7000 are the faithful remnant.

They represent those preserved by Elohim who do not compromise with idolatry.

It’s a number of completeness (7 × 1000 = covenant fullness in large scale).

2. In Revelation 11:13:

Here, 7000 are killed when the tenth of the city falls.

Notice: the earthquake is a judgment scene.

The death of “7000 men” is seen by their enemies, and it causes the rest (the survivors) to give esteem to Elohim.

So these 7000 are not the remnant, but the counterpart/opposite:

In Elijah’s day → 7000 preserved.

In Revelation’s judgment → 7000 destroyed.

It’s a reversal motif: the covenant-keeping remnant vs. the covenant-breaking multitude.

3. Why the same number?

Symbolic irony: the number 7000 is a “complete measure” of men either preserved or judged.

Contrast of outcomes:

In the days of Ahab → faithful spared.

In the last days → unfaithful fall.

It emphasizes that Yahuah knows exactly His remnant number, and likewise knows the exact measure of the judged.

The seven is shebua which is an oath, oath breakers vs oath keepers.

While we saw why carnal Yerushalayim is called Sodom, let’s see why it’s called as Egypt:

Rev 11:8  and their dead bodies lie in the street of the great city which spiritually is called Seḏom and Mitsrayim, where also our Master was impaled, 

1. Egypt and Horses / Chariots

Egypt was renowned for its war horses and chariots (Exo 14:6–7; Isa 31:1).

Exo 14:6  So he made his chariot ready and took his people with him. 

Exo 14:7  And he took six hundred choice chariots, and all the chariots of Mitsrayim with officers over all of them.

Isa 31:1   Woe to those who go down to Mitsrayim for help, and rely on horses, who trust in chariots because they are many, and in horsemen because they are very strong, but who do not look to the Set-apart One of Yisra’ěl, nor seek יהוה! 

We saw in Revelation 9, the four messengers bound at Euphrates prepared for the hour and day and month and year, their armies were on horses.

2. Psalm 20:7

“Some trust in chariots, and some in horses, but we will remember the name of Yahuah our Elohim.”

This is the exact contrast:

Egypt = carnal reliance.

Remnant = covenant reliance on the Name.

YasharEL was forbidden to pick a king causing them to return to Egypt for horses (Deu 17:16), yet the kings often broke this (Solomon in 1Ki 10:28).

1Ki 10:28  And Shelomoh had horses brought out from Mitsrayim and Quěh; the sovereign’s merchants bought them in Quěh at a price. 

To trust in Egyptian chariots = to lean on human power rather than Yahuah.

3. Egypt in Revelation

When Rev 11:8 calls the city “Egypt,” it points to:

Reliance on fleshly strength.

Military pride (horses/chariots).

Bondage and oppression.

Opposite of deliverance in the Name of Yahuah.

4. Link with Sodom + Egypt together

Sodom = perversion of the man of the heart. 

Egypt = carnal strength / bondage.

Together = the full picture of fallen Yerushalayim occupied in carnal letter. 

Perversion in carnal worship.

Reliance on human strength.

Hostility toward the witnesses which reveal the Ruach in the letter. 

5. Prophetic Fulfillment in Rev 11

The “hour” (שעה, gaze) = Yahuah turns His face away.

City = Sodom + Egypt = carnal man revealed in woman’s heart + pride of fleshly boasting. 

7000 men = completeness of fleshly man brought low.

Contrast: true remnant = those who remember the Name of Yahuah, not horses or chariots.

1. Dead bodies for 3.5 days (Rev 11:9–11)

The witnesses lie “dead” (their testimony silenced) 3.5 days.

In apocalyptic language, “days” here echo years (prophetic day-for-year principle and vice versa, even revealed in months as 42 months).

3.5 = “half of seven,” symbolizing incompletion, interruption, tribulation.

2. 3.5, 1260, time–times–half (Dan 7:25; 12:7; Rev 12:6, 14; Rev 13:5)

1260 days = 42 months = time, times, and half a time = 3.5 years.

This is the prophetic period of tribulation where the beast makes war against the saints.

The reading of moed (appointed time), moedim (appointed times), khatsay (half) is spot on—Daniel’s Aramaic and Hebrew matches Revelation’s Greek expression.

3. Two halves of history

First 1260 → testimony active (Torah + Prophets witnessing).

Second 1260 → beast from the abyss rises, silences the testimony.

The two halves together = full 7 (completeness of the “tribulation week”).

4. After 3.5 days… resurrection of witnesses (Rev 11:11–12)

At the end of the period, the Spirit of life enters them, and they ascend.

This parallels the end of the Great Tribulation when:

The remnant is vindicated.

The beast’s reign collapses.

The witnesses (Torah + Prophets in Messiah) are seen as true.

5. The 7th trumpet (Rev 11:15)

Immediately after their ascension:

“The seventh messenger sounded: ‘The reign of this world has become the reign of our Master…’”

This is the consummation:

End of Great Tribulation.

Final transfer of kingdoms.

Time of reward for prophets, saints, and those who fear Yahuah (Rev 11:18).

1. The Structure Around the Three Woes 

First Woe = 5th Trumpet (Rev 9:1–12)

Second Woe = 6th Trumpet (Rev 9:13–21)

It stretches forward through the interlude (Rev 10–11) and only concludes in Rev 11:14:

“The second woe is past…”

Third Woe = 7th Trumpet (Rev 11:15–19)

Immediately follows:

“…and see, the third woe is coming speedily.”

2. Where the Two Witnesses Fit 

Their death, resurrection, and ascension (Rev 11:7–12) take place during the 6th Trumpet / 2nd Woe.

When they ascend and the earthquake strikes (Rev 11:13), John closes the section by saying:

“The second woe is past…” (Rev 11:14).

• Then he pivots:

“…the third woe is coming speedily.”

3. Why This Feels Confusing 

The story flow makes it sound like the ascension of the witnesses = end of tribulation, but John still inserts a transition note:

The tribulation’s climax (witnesses vindicated, city judged) = end of 2nd Woe.

The final consummation (Kingdom announced, wrath, reward, temple opened) = 3rd Woe, 7th Trumpet.

So there’s a two-stage climax:

1. End of the 6th trumpet judgments (earthquake, 7000 killed, city shaken).

2. Beginning of the 7th trumpet = Kingdom transfer, final wrath, consummation.

Think of it like birth pangs:

The “death” of the witnesses = darkest point.

Their resurrection = transition moment.

The “seventh trumpet” = final push where Kingdom of Elohim breaks forth and ushers second death for the rebellious. 

That’s why the messenger pauses in 11:14:

We are done with the second woe, now brace yourself — the third one is at the door.

Summary 

Typology: The two witnesses in Revelation are linked to Moses (Torah, bringing plagues) and Elijah (Prophets, shutting the heavens), both holding authority over judgment on earth and heaven.

Chronology: The note displays that the timelines of their biblical ministries can be mapped to the prophetic periods in Revelation, specifically the 3.5 years or 1260 days, and connects this with the pattern of YasharEL’s feast calendar (3.5 months).

Interpretation: Disobedience to appointed times results in judgment (plagues/drought), while fulfillment comes with spiritual authority—ultimately culminating in resurrection and messianic vindication as seen in Yahusha.

Symbolic Mapping: The dual witness represents heaven and earth, Torah and Prophets, with their ministry divided into two testifying halves ending in vindication and spiritual transition.

City Symbolism: The “great city”—called Sodom and Egypt—symbolizes immorality and oppression; the death and resurrection of the witnesses is cast as both literal and prophetic for spiritual YasharEL.

Numerical Paradox: The number “7000” connects faithful remnant and complete judgment, demonstrating reversal motifs in biblical prophecy.

Woes Structure: The two witnesses’ ministry, death, and resurrection occur during the second woe (sixth trumpet); their ascension signals the transition to the third woe (seventh trumpet), threading individual and collective redemption and judgment across Revelation’s climax.

This interpretation presents the witnesses as symbolic bearers of Elohim’s authority and message—fusing scriptural patterns from Moshe and EliYahu, feast chronology, and the spiritual lessons of obedience, judgment, deliverance, and ultimate fulfillment in the Messiah.

Lastly, the book of Revelation is not chronological in order and hence, it’s woven in prophetic threads which needs to be mapped with scriptures to understand both the imagery and the timing of the judgement’s