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To fully understand the person of Jesus, the Messiah, especially as he is described in Revelation 19, a understanding of the past Bedouin world is necessary. The implications are far reaching and open a better understanding of the bright future of all children of Abraham.


The Word of God (sura 19: 34 and John 1: 1-5, 9-18):


In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. ...

The true light that enlightens every man was coming into the world. He was in the world, and the world was made through him, yet the world knew him not. He came to his own home, and his own people received him not. But all who received him, who believed in his name, he gave power to become children of God; who were not born, not of blood nor of the will of flesh nor of the will of a man, but of God.

And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only son from the Father. (John bore witness to him, and cried: "This one was he of whom I said, He who comes after me ranks before me, for he was before me.") And from his fullness have we all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known.


The Holy Son (sura 19: 20) and the Father

John 14: 6-9:

Jesus said to him: "I am the way and the truth, and the life; no one comes to the father, but by me. If you had known me, you would have known my Father also; henceforth you know my Father also; hencefore you know him and have seen him."

Philipp said to him, "Lord, show us the Father, and we shall be satisfied." Jesus said to him, "Have I be with you so long ; how can you say, Show us the Father? Do you not believe that I am in the Father and the Father in me?

In the garden of Gethsemane, Jerusalem, where Jesus was captured. The next day he was crucified and died together with two robbers.

The Cross of Golgatha

Matthew 27: 46: And about the ninth hour Jesus cried with a loud voice, "Eli, Eli, lama sabachthan´ni?" that is, "My God, my God, why hast thou forsaken me?" 

Luk3 23: 46: Then Jesus, crying with a loud voice, said: "Father, into thy hands I commit my spirit!" And having said this he breathed his last.

The Bringer of Peace

Ephesians 2: 14-18:

For he is our peace, who has made us both one, and has broken down the dividing wall of hostility; by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end. And he came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one spirit to the Father.

crucified Messiah - the Image of the Father´s broken Heart

  • Jesus hanging on the cross of Golgatha is an image of the broken father-heart of God.

  • Jesus, forsaken by God, but one with the Father, was thus able to heal the broken heart of his Father in heaven.

  • Anyone who follows Jesus, the great shepherd of the sheep (Hebrews 13: 20) will also have his share in healing the broken heart of our heavenly Father.

  • At the same time, his own heart will be healed.

The extended arms of Jesus hanging on the cross are an image of the yearning of the Father to embrace his children on earth. See the parable of Jesus on the lost son in Luke 15: 13-32 (see here).

Detail of the wall of ancient Jerusalem.

In classical Bedouin poetry we find the concept of surah, as Akikio Sumi, a Japanese scientist writes: Image in classical Arab poetry is therefore to be understood not as `picture´ but as `likeness´, as a matter of spiritual similarity, an anti-pictorial meaning, which originates with the account of man´s creation “in the image and likeness of God” (in the First Book of the Bible, Genesis). The Arabic concept of surah, usually translated as “image” has etymologically a similar meaning: “mental image, a resemblance of any object, formed or conceived by the mind, an idea, a meaning of frequent occurrence in philosophical works.”

For more information see the two following chapters of the book BEDOUIN HERITAGE: A GOD WHO CARES and THE POWER OF POETRY.

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