What has the Arabian horse to do with the question of war and peace? A question of utmost importance that shall be answered in the following.

We find a striking answer in the last book of the Bible, the Revelation of John: The Arabian horse will be the mount of the coming Messiah:

"Then I saw heaven opened, and behold, a white horse! He who sat upon it is called Faithful and True, and in righeousness he judges and makes war. His eyes are like flames of fire, and on his head are many diadems; and he has a name inscribed which no one knows but himself. He is clad in a rope dipped in blood, and the name by which he is called is the Word of God. And the armies of heaven, arrayed in fine linen, white and pure, followed him on white horses. From his mouth issues a sharp sword with which to smite the nations, ... On his robe and on his tigh he has a name inscribed, King of kings and Lord of lords."                        Revelation 19: 11-16


IMG_1534 (2).JPG

In the Christian belief, this passage speaks of the Messiah. It is God who sends a horse, this time from heaven. It is important to note that the text does not start with the rider, but with the horse. Therefore the rider´s identity will be revealed to a large degree through the horse. In my eyes, he, a man of Semitic origin, is coming in the likeness and spirit of a Bedouin, therefore as a spiritual descendend of Ismael: He is riding a war-horse and he will make war with the word of his mouth, a way of "warfare" resembling the ritualized poetic contests of pre-Islamic Bedouin times. 

The identity of the Arabian horse, the horse of Ismael, was in my sincere belief created and preserved through the ages in the remoteness of the desert of Arabia by God. It was done for a purpose that is already insinuated in the global phenomenon of friendships that have developed between Arabian horse people of different cultures, religions and political systems. The ultimate goal will be to bring reconciliation and peace to mankind, beginning with the two lines of Abraham, the two "brothers" Ismael and Israel. 

Click here to read about this reconciliation.

Click here to read about the problem of violence in Bedouin society and the way this was dealt with by the Bedouin.

In my book BEDOUIN HERITAGE - The World of the Arabian Horse, a complete chapter is devoted to the common roots and parallels of the past Bedouin society and the Biblical world. In the following the picture of the rider on the white horse of Revelation 19 shall be examined closer:


  1. The horse is a war-horse like the Bedouin horse. 

  2. The colour of the horse matches the colour of the horses of kings, princes and sheikhs.

  3. The rider wages war by the power of his words like the Bedouin poets did in their ritualized poetic contests.

  4. The war-cry/battle-cry (nahawa) of the past Bedouin tribes of Anaza started with "ana" - I am. Al-Rwala: Ana chajal al Alja Ruweli! (Alja is the root-mother of a herd of white camels of al-Rwala. Al-Fed´an: Ana achu Kutne! or Ana-hu Kutne! (Kutne is a name of a woman and stands for the herds of the tribe). We see that the Bedouins identified themselves with their camels in their war-cry. In the same manner will al-Masih proclaim his brotherhood with mankind, foremost with all who believe in him. He will also introduce himself to the world by beginning with I/ana/ani, like he already did in the past and that we can find in the New Testament:

I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.                                                                                                  John 6:35

I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.                                                                                                         John 8:12

I am the door, if anyone enters by me, he will be saved, and will go in and out and find pasture. ... I am the good shepherd. The good shepherd lays down his life for the sheep.                                                                                                                     John 10: 9+10

I am the resurrection and the life; he who believes in me, though he die, yet shall he live.                                                                                                                                 John 11: 25

I am the way, and the truth, and the life; no one comes to the Father, but by me. 
                                                                                                                                                 John 14: 6

In the text on violence and the voice of the desert we have cited Meeker from his studies on Bedouin society:

       “It is therefore possible that this unique period (the Bedouin time, annotation of the author), during which the personal voice was composed in a setting of uncertain relationships, may lie behind some of the most distinctive features of Near Eastern civilization. In so far as this might be the case, a study of the North Arabian Bedouins, perhaps the most extreme representatives of Near Eastern pastoral nomadism, promises to provide an understanding of the archaic foundations of the religious and political traditions of the arid zone.”  

Meeker was right. A study of the Bedouin society from the perspective of the Semitic books of the Bible  reveals the ultimate answer on the solution of violence in any human society: The WORD OF GOD, personified in the Messiah, riding an Arabian horse and sent from heaven by the father to bring peace to mankind.