The Four Horsemen and their purpose

This entry is part 1 of 6 in the series Horsemen

The four horsemen of the first four seals are found elsewhere in the Bible, not just Revelation. Zechariah describes four horses with similar colors and riders. Ezekiel describes four judgments that appear to be the same as our riders in Revelation as well. Together, we can paint a more complete picture of who these riders are and what they do.  The number of horses, their colors, and what their riders carry help clarify who they are and what they do. 

The four horsemen of Zechariah’s Vision

Zechariah mentions four horses of different colors with riders in Zec. 1.  Interestingly, he opens up his prophecy with them, just as John does in Revelation.

8 I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] red horses, speckled, and white.

9 Then said I, O my lord, what [are] these? And the angel that talked with me said unto me, I will shew thee what these [be].

10 And the man that stood among the myrtle trees answered and said, These [are they] whom the LORD hath sent to walk to and fro through the earth.

11 And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.

The colors are significant, but they change in every passage and they do not show consistency between the Hebrew, Septuagint and English. Red, Black and White are the most common, with red and white in every translation and every passage.  There is a divers horse that ranges from paint, grizzled, “diverse” and speckled.  I would guess that to be our “pale” horse in Revelation.  But KJV translates the word for “pale” as “green” in 3 other passages.  It’s our “horse of a different color” I guess The green/pale does match up with our noisome beast judgment in Ezekiel as it has green living things connotations in the Greek word translated “beast”

The mountains in Zechariah chapter 1 are missing and replaced with myrtle trees which is how the Septuigent reads.  KJV may be referring to the shady place as the place of the trees. Revelation does not mention the mountains in conjunction with the horsemen. 

8 I saw by night, and behold a man mounted on a red horse, and he stood between the shady mountains; and behind him were red horses, and grey, and piebald and white.  9 and I said, What are these, my lord? And the angel spoke with me said  to me, I will show you what these things are. 10 and the man that stood between the mountains answered and said to me, These are they whom the Lord has sent forth to go round the earth.  11 And they answered the angel of the Lord that stood between the mountains and said, we have gone round all the earth and behold all the earth is inhabited and is at rest.

The horsemen show up again in Zechariah 6 and this time with chariots (again in different orders)  and the mountains are brass.  Brass usually represents judgment, but I will not take time here to provide evidence of that.  Zechariah gives a description of the duties and purposes of these horsemen:

1 And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains [were] mountains of brass. 2 In the first chariot [were] red horses; and in the second chariot black horses; 3 And in the third chariot white horses; and in the fourth chariot grisled and bay horses. 4 Then I answered and said unto the angel that talked with me, What [are] these, my lord? 5 And the angel answered and said unto me, These [are] the four spirits of the heavens, which go forth from standing before the Lord of all the earth. 6 The black horses which [are] therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country. 7 And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. 8 Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.

So here it appears that the horsemen patrol the entire earth and quiet the spirit of God by judging the transgressions.  Ezekiel will shed light that these are actually judgments. Ezekiel does not mention horses or riders, but speaks of the four judgments which sound very similar to our Revelation riders who we know are executing judgments.

The Four Judgments of Ezekiel

12 The word of the LORD came again to me, saying, 13 Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: 14 Though these three men, Noah, Daniel, and Job, were in it, they should deliver [but] their own souls by their righteousness, saith the Lord GOD. 15 If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: 16 [Though] these three men [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. 17 Or [if] I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it: 18 Though these three men [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. 19 Or [if] I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: 20 Though Noah, Daniel, and Job, [were] in it, [as] I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall [but] deliver their own souls by their righteousness. 21 For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? 22 Yet, behold, therein shall be left a remnant that shall be brought forth, [both] sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it. 23 And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD.


Vs. 21 and following I believe are our four Revelation horsemen.


The Four Angels in Enoch


Enoch speaks of four men, and following the format seen in Zechariah, one leads the other three.  This is an allegory, in Enoch and the four men represent angels and the peoples and nations are represented by different animals. In this allegory, one of the four men gave the animals a sword to kill (the sword is one of the four judgments in Ezekiel) and the angel which went first bound up the stars (which represent the fallen angels also described as having a form like horses).


There are four angels which stand before the Lord listed in Enoch chapter 40

  The first is the merciful, the patient, the holy Michael. 9.  The second is he who presides over every suffering and every affliction of the sons of men, the holy Raphael. The third, who presides over all that is powerful, is Gabriel. And the fourth, who presides over repentance, and the hope of those who will inherit eternal life, is Phanuel. These are the four angels of the most high God, and their four voices, which at that time I heard.

Perhaps these are our four horsemen with Michael as their leader. I suppose we shall find out when we get there!

The Four Horsemen are Executors of Judgment


It is my opinion that these angels have been going throughout the earth with judgments of sword, pestilence, death and famine at least since the dividing of nations in Babel.  Their purpose is to appease the wrath of God by sending hard times on sinful nations in order to provoke them to repentence. Once they repent, the wrath of God is appeased. In that respect it is a form of mercy, keeping the nations from a worse fate.  It is always God’s purpose to redeem mankind back to himself.  

Evidence of this can be seen in the account where David sins in  numbering the people and is given a choice what the judgment should be.  He is given three of the four judgments listed in Ezekiel to choose from: famine, pestilence, or war.  An angel is sent to deliver the judgment of pestilence and is stopped when the people repent.  

1 And Satan stood up against Israel, and provoked David to number Israel. 2 And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know [it]. 3 And Joab answered, The LORD make his people an hundred times so many more as they [be]: but, my lord the king, [are] they not all my lord’s servants? why then doth my lord require this thing? why will he be a cause of trespass to Israel? 4 Nevertheless the king’s word prevailed against Joab. Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem. 5 And Joab gave the sum of the number of the people unto David. And all [they of] Israel were a thousand thousand and an hundred thousand men that drew sword: and Judah [was] four hundred threescore and ten thousand men that drew sword. 6 But Levi and Benjamin counted he not among them: for the king’s word was abominable to Joab. 7 And God was displeased with this thing; therefore he smote Israel. 8 And David said unto God, I have sinned greatly, because I have done this thing: but now, I beseech thee, do away the iniquity of thy servant; for I have done very foolishly. 9 And the LORD spake unto Gad, David’s seer, saying, 10 Go and tell David, saying, Thus saith the LORD, I offer thee three [things]: choose thee one of them, that I may do [it] unto thee. 11 So Gad came to David, and said unto him, Thus saith the LORD, Choose thee 12 Either three years’ famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh [thee]; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me. 13 And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD; for very great [are] his mercies: but let me not fall into the hand of man. 14 So the LORD sent pestilence upon Israel: and there fell of Israel seventy thousand men. 15 And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite. 16 And David lifted up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders [of Israel, who were] clothed in sackcloth, fell upon their faces. 17 And David said unto God, [Is it] not I [that] commanded the people to be numbered? even I it is that have sinned and done evil indeed; but [as for] these sheep, what have they done? let thine hand, I pray thee, O LORD my God, be on me, and on my father’s house; but not on thy people, that they should be plagued. 18 Then the angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshingfloor of Ornan the Jebusite. 19 And David went up at the saying of Gad, which he spake in the name of the LORD. 20 And Ornan turned back, and saw the angel; and his four sons with him hid themselves. Now Ornan was threshing wheat. 21 And as David came to Ornan, Ornan looked and saw David, and went out of the threshingfloor, and bowed himself to David with [his] face to the ground. 22 Then David said to Ornan, Grant me the place of [this] threshingfloor, that I may build an altar therein unto the LORD: thou shalt grant it me for the full price: that the plague may be stayed from the people. 23 And Ornan said unto David, Take [it] to thee, and let my lord the king do [that which is] good in his eyes: lo, I give [thee] the oxen [also] for burnt offerings, and the threshing instruments for wood, and the wheat for the meat offering; I give it all. 24 And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take [that] which [is] thine for the LORD, nor offer burnt offerings without cost. 25 So David gave to Ornan for the place six hundred shekels of gold by weight. 26 And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering. 27 And the LORD commanded the angel; and he put up his sword again into the sheath thereof. 28 At that time when David saw that the LORD had answered him in the threshingfloor of Ornan the Jebusite, then he sacrificed there. 29 For the tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, [were] at that season in the high place at Gibeon. 30 But David could not go before it to enquire of God: for he was afraid because of the sword of the angel of the LORD.

In Numbers, a plague was stayed when the leaders of Israel brought an Israelite man to judgment who was committing fornication openly and in public with a Midianite woman, presumably as a ceremony to Baal.  Again there was judgment by a plague that was stopped once the people repented.

2 And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. 3 And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel. … 8 And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. 9 And those that died in the plague were twenty and four thousand. 10 And the LORD spake unto Moses, saying, 11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. 12 Wherefore say, Behold, I give unto him my covenant of peace:

There are  other instances where angels are smiting sinners.  The death of the firstborn in Egypt, Sennacharib’s army in II Kings, and the followers of Korah (I Cor 10:10).

If what Paul says, that evil men shall ‘wax worse and worse” in the end times, it only makes sense that the horsemen would be busy in the last days bringing judgments to entice sinners to repentence.  However, in the last days, instead of nations repenting, they begin to martyr God’s people.  The fifth seal shows that mankind has progressed from its regular form of evil to apocalyptic evil. It is upon this response to the merciful judgments of God that the remnant is removed (the sixth seal) and the judgment trumpets are sounded.

Has the First Horseman already come?

This entry is part 2 of 6 in the series Horsemen

I believe the first horseman has already begun his circuit. The horse signifies a peaceful or righteous element because it is white, and the rider has possession of authority (the crown) and a weapon (the bow), and we are told straight forward he has an intent to conquer. At the onset of Covid, people all over the world were locked down and oppressed in ways that previously had only been isolated. But now, there is a world wide implement of, in their own words, “draconian measures”. These measures harshly drawn in the name of keeping people safe and for the greater good (your white horse) Most of these measures were passed by politicians who did not hold the authority by law to pass or enforce them, but were bestowed special powers by emergency edicts that over rode normal rule of law. This is not just the case in the United States, but in countries all over the world.

The fact that these characteristics are consistent in countries all over the world are a sign that this is no ordinary judgment. The horsemen usually are sent to an isolated people. But in Revelation, all four are sent all over the world. Any judgment going out over the entire world is certainly worth analyzing with end time prophecies to see if there is anything that fits the bill.

It is the onset of covid that caused the Passover / Lord’s Supper / Communion to be cancelled (a significant match for Daniel’s “ceasing of the sacrifices”)

Because the fourth horseman is Death, I don’t think that the first three horsemen will be specifically characterized by death, but that death will be brought on as a result of the first three horsemen a little later. That is why we do not see a lot of death and sickness, but PERCEIVED by falsified numbers and exaggerated statistics.  That could be why there is mention of a bow, but no quiver or arrows, and why the horseman is not one coming with pestilence, but to conquer only.

The White Horse

This entry is part 3 of 6 in the series Horsemen

The first of the four horsemen a rider with a crown and a bow riding upon a white horse.

2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

I think it is significant that the phrase “a crown was given to him”.  Not like it was HIS crown, but like Haman in the story of Ester who works on behalf of the king was given the kings signet.  I think it indicates that the one conquering is not doing it by his own power, but by the authority of another.  In Daniel’s revelation, the sanctuary is polluted by the “arms” of the ruler.  By order of the ruler’s proxies.

31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily [sacrifice], and they shall place the abomination that maketh desolate.

Biblically, white is an interesting color. In our day, it is immediately associated with cleanliness and purity, as all advertisers know: Marketing a cleanser that is itself white or comes in predominantly white packaging helps to convince the consumer that the product is effective. However, an ancient Israelite might not see white that way. In Leviticus, white appears as the color of leprosy more than a dozen times (see, for instance, Leviticus 13:3). In Genesis 40:16, white baskets presage the death of Pharaoh’s baker, and in Joel 1:7, it is the color of a land stripped bare by an enemy.

Conversely, at other times it represents the more positive associations we are accustomed to. In Ecclesiastes 9:8, Solomon writes, “Let your garments always be white,” which most commentators feel refers to the joy, purity, and beauty of a righteous, godly individual. The Shulamite describes her Beloved, a type of Christ, as “white” (Song of Songs 5:10), implying His spotless and holy character. Similarly, Daniel sees “the Ancient of Days” clothed in a garment “white as snow” and with hair “like pure wool” (Daniel 7:9), reminiscent of John’s description of the glorified Christ in Revelation 1:13-16.

In the book of Revelation itself, white is predominantly positive in meaning, as most of its appearances describe God, Christ, glorified saints, or associated objects like the Great White Throne. Overall, white suggests purity, righteousness, holiness, glory, victory, and perfection. This preponderance of positive, symbolic meanings for the color white—without considering the mainly negative aspects of the other symbols—has led many interpreters to misidentify this horseman as a positive, even divine, image.

For starters, the white horseman carries a bow, a weapon of war. Strangely, John makes no mention of arrows or a quiver, although we may infer the former, since a bow is nearly worthless without arrows. (Then again, the lack of arrows may suggest war fought, not with blood-letting weapons, but with words or ideas; see Psalm 11:264:2-4Jeremiah 9:8Ephesians 6:16.) A bow is a purely offensive weapon, even more so than a sword, and is highly effective from long range (for example, archers killed Uriah the Hittite and kings Ahab of Israel and Josiah of Judah). Thus, the foremost idea behind this biblical symbol is powerful, penetrating, deadly accuracy with an intimation of distance.

A sidelight of the bow’s imagery is the frequency of its use as a symbol of God’s judgment. Job complains, “His archers surround me. He pierces my heart and does not pity; He pours out my gall on the ground. He breaks me with wound upon wound” (Job 16:13-14; see also Lamentations 2:43:12-13Jeremiah 50:9, 14, 29; 51:3).

The white horseman’s bow, then, represents an effective instrument of God’s judgment on the world for rebellion against Him. Unlike the sword that Christ wields (Revelation 19:15), the bow’s long range hints at God being somewhat removed in His judgment, yet it is just as devastating in its effectiveness at meting out justice. In addition, whereas the sword symbolizes the Word of God (Ephesians 6:17Hebrews 4:12)—His truth—the bow suggests a counterfeit “truth” or a false gospel. As II Thessalonians 2:11-12 says, “God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.”

Of course hind sight is 2020, no pun intended. And the greek word for bow is actually TOXON from which we get our word “toxin and toxic” Here is your fun fact: toxic (adj.) 1660s, from French toxique and directly from Late Latin toxicus “poisoned,” from Latin toxicum “poison,” from Greek toxikon (pharmakon) “(poison) for use on arrows,” from toxikon, neuter of toxikos “pertaining to arrows or archery,” and thus to a bow, from toxon “bow,” probably from a Scythian word that also was borrowed into Latin as taxus “yew.” Watkins suggests a possible source in Iranian taxša- “bow,” from PIE *tekw- “to run, flee.” As a noun from 1890. Toxic waste is by 1888 in medicine, “toxin;” by 1955 as “chemical or radioactive waste.” That leaves no question in my mind that the vaccine is part of the first horseman.

The rider of the white horse is given a crown to wear, after which he goes “out conquering and to conquer.” These two symbols are related both in their proximity in the verse and in their meanings. First, the word order suggests that being endowed with a crown allows or authorizes the horseman to go to war. Who gives him this crown? Notice Romans 13:1: “For there is no authority except from God, and the authorities that exist are appointed by God.” An angel tells Nebuchadnezzar in Daniel 4:17, “The Most High rules in the kingdom of men, gives it to whomever He will, and sets over it the lowest of men.” God is sovereign over all earthly authority, and it is from Him that this horseman receives his crown and purpose.

Second, crowns generally represent some state of honor or blessing for the wearer. We normally associate crowns with royalty, which in Classical Greek is represented by the word diadema, which has come down to us as “diadem.” The word in Revelation 6:2, however, is stéfanos, a circlet, wreath, or garland, oftentimes made of leaves and twigs but sometimes of precious metals. It was awarded as a prize of victory or triumph, as a symbol of honor or authority, as a badge of civic worth or military valor, or as a sign of nuptial joy or festal gladness. Due to the verse’s heavy martial emphasis, it is likely that the horseman’s crown signifies triumph, authority, or military valor.

Third, this horseman goes “out conquering and to conquer,” a fairly literal rendering of the Greek. To us, this phraseology sounds strange, but it is merely expressing two different tenses of the same verb (nikao, “conquer,” “subdue,” “overcome,” “prevail,” “get the victory”): the present participle and the aorist subjunctive. In other words, John is telling us that the horseman begins and continues to conquer, and he will certainly conquer or will ultimately conquer (see A.T. Robertson’s Word Pictures in the New Testament on this verse). The implication is that his entire purpose is to conquer, to dominate, to subjugate the peoples of the earth.

Overall, the white horse and its rider are vivid representations of a powerful, aggressive, victorious force running unrestrained over mankind. Like a knight in armor or a soldier in full dress uniform, the first horseman appears to the eye as glorious and noble, but its intent is to kill, destroy, and subdue its enemies. Its white façade is deceptive, concealing a deadly, unholy purpose.

These interpretations of the symbols may seem highly speculative and arbitrary until we unlock their mystery with the key supplied by Jesus Christ Himself in the Olivet Prophecy. In a series of four verses, He decodes the meanings of the Four Horsemen. Of the white horseman, He says: “Take heed that no one deceives you. For many will come in My name, saying, I am the Christ, and will deceive many” (Matthew 24:4-5; see Mark 13:5-6Luke 21:8). The white horse and its rider represent religious deception.

Richard T. Ritenbaugh
The Four Horsemen (Part Two): The White Horse

The Black Horse

This entry is part 4 of 6 in the series Horsemen

Each piece of the vision represents something. Nothing is there unnecessarily. So we will look at each symbol individually and as a whole. We also want to take symbolic meaning from scripture as much as possible and not from culture.

The Color Black

What does the color black represent from a Biblical context? There are many things that black represents. We can have black hair, or a black heart. Black can even be a good thing like “black gold”. But what we need to see is black used to represent anything specific in scripture. And first we must see if the English word for black is always translated from the same word in Hebrew and Greek. I can say a cloud is dark, or gray or even black and still be talking about the same cloud. We want to know if it is an exact black, or a concept of shade so that we are comparing the right idea when looking for contextual symbolism.

In Revelation 6, each horse is given a color, except for pale, which we will establish is really green. The other colors red, and white, are definite colors. The other cases for the Greek word for black used here also seem to refer to color. It is always very helpful when we are given an object we know the color of and have it described with that color as in the case of green grass. The English word “black” is only used 3 times in the new testament. They are all translated from the same Greek word. One is in the same chapter of Revelations “black as sackcloth”. This helps a lot. Sack cloth was commonly made from black goats hair (unlike flour sacks or burlap sacks that we use today). So that is a really long way to say, black means black. The other place is Jesus telling us that worrying cannot change the color of our hair either white or black.

To look at Old Testament use of the color black, we have to consider all the different words that the English word Black is translated from. This sounds confusing, but again, if I say your eye is black, I mean it is bruised. It might be purple or green. If I say your heart is black, I don’t mean a color at all, but evil. So if we are using contextual symbolism, we want to be very careful to only consider the actual color black and not its euphemisms.

So honestly, at first this sounds like a huge pain, because there are seven different Hebrew words that get translated “black”.  But, we actually have the four horsemen in Zechariah, likely the same four horsemen in Revelation, and those colors are named (red, black, white and grisled). So we need only to look at the Hebrew word here “shachor”.

So something very interesting here:  you expect black to turn up uses like rotten, dead, and soiled. But that is not the case. There are 6 verses, and every one, except for the 2 naming the color of our horses are actually pictures of health. Literally.

Black hairs growing where there was leprosy mean the leprosy is healed.

31 And if the priest look on the plague of the scall, and, behold, it [be] not in sight deeper than the skin, and [that there is] no black[H7838] hair in it; then the priest shall shut up [him that hath] the plague of the scall seven days: …

37 But if the scall be in his sight at a stay, and [that] there is black[H7838] hair grown up therein; the scall is healed, he [is] clean: and the priest shall pronounce him clean.

Black Beauty

5 I [am] black,[H7838] but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
11 His head [is as] the most fine gold, his locks [are] bushy, [and] black[H7838] as a raven.

Black as used in the passage of the 4 horsemen

2 In the first chariot [were] red horses; and in the second chariot black[H7838] horses; …

6 The black[H7838] horses which [are] therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.

Black in all of these has a very positive connotation. It shows health and beauty.  Now, that makes me want to check out the other uses of black, because I find this to be very odd. Is black used to describe the color of bad things elsewhere with another Hebrew word? Could another word have been used that would have had a negative connotation yet the author chose the “healthy” black?

Qadar, the next most often Hebrew word translated “black” is definitely more figuratively used. It is also translated
mourn (6x), black (4x), dark (4x), blackish (1x), darkened (1x), heavily (1x). It is not primarily color related as much as it is a concept of darkness. There are four more different Hebrew words translated to black.  Each is only used one time. Black marble, black skin and burned bones, black as night, black appearance because of working in the sun, and black like an oven. These all have the negative connotations that we would associate with black. The author it seems had his pick of words he could have chosen, but he chose the healthy black. This should absolutely play into our interpretation of the symbolism.

And I find this very exciting, because at first glance you just want to say, black is black. But EVERYTIME you dig, you find pretty revealing things.

The Balance

Next the verses tell us that the rider is holding a balance. For the longest time I thought the balance was holding things in it, but it is not. The angels make a proclamation about wheat, barley and pennies, but it is not said that there is anything actually in the balance. The balance is used to measure an exchange. The horseman is specifically affecting the exchange of food.

The Proclamation of the Angel.

Rev 6: 6 And I heard a voice in the midst of the four beasts say,

A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.

A penny or denarion is said to be equivalent to a day’s wage. So it really depends on how much a measure is. If a measure is like a month’s worth of bread, then its good, right? I spent a lot of thought time spent on how much food should a day’s worth of work buy. But it wasn’t until I went to look at the way the word “measure” is used in the Bible that I finally understood.

The following verse is an example of how the word is used as a portion.  The verse talks about the size of the curtains in the tabernacle.  And how all the curtains will be the same size.  “of one measure”. 

8 The length of one curtain [shall be] thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains [shall be all] of one measure.

Job refers to the measure of the sea

9 The measure thereof [is] longer than the earth, and broader than the sea.

So it is not a specific amount like a pound of butter and a loaf of bread. It might make more sense to think of the word like allotment or portion or serving.  Someone decides how much will be appropriated.

The last point of the proclamation is “hurt not the oil and the wine”. It sounds like we can hurt the wheat and barley and not the oil and the wine. Someone mentioned oil and wine being used as a medicine. They thought that maybe it meant that food will be scarce but food used for medicine will not. Another opinion was that oil and wine were commodities of the rich and the rich would have luxuries of oil and wine and only the poor would be affected. Another opinion was that it was a short term dearth where the grains didn’t get enough water but the deeper rooted plants like olive trees and grapevines were ok. This sounded good to me as well, which I should not have consulted anyone before I went digging. I don’t like to have my ideas pre-formed. So I looked up oil and wine in the Bible word search. I found that EVERYTIME oil and wine were mentioned (including our topic passage) also mentioned is some form of grain, be it corn, dough, bread, wheat, or barley. They are EVERYTIME mentioned together. If one does well, they all are plentiful. If there is drought, they all do poorly. There is no instance where the grains are destroyed but oil and wine are just fine. And I am not saying that those ideas are not viable ideas, but there is no contextual precedent of that being the case in Biblical text anyway.

So in light of our three symbols, the horse, the balance and the proclamation, I believe all three are showing a manmade famine. Our horse is the picture of health, and food is being measured and it is not because of conditions that affect farming.

Putting It All Together

Prophecy is designed to be very shadowed until the fulfillment comes to pass. It is not meant to predict the future, but to be recognized when it happens. And there is that dread or awe that washes over you when you see it and you know that this is “it”.

This is a link to the World Economic Forum “How Life Could Change by 2030”  Their goals are to measure out everything you need to live. It is designed as a picture of society in perfect health. And that sounds great if you get what you want. But it will never be designed to give you what you want, but what someone else deems you SHOULD have. And we need only to look at the track record of government to see that this is going nowhere good. We already are being portioned how much toilet paper packages we can buy. It is a bit of a joke, because some packages have 4 and some have 32, but you can only buy 2 packages. And it doesn’t matter if you are buying for an orphanage or for a single person. The cashier doesn’t care. And what about large families? Will they get a greater portion? Maybe. Or maybe the WEF who is all about population control will set an amount of children a couple is allowed to have and it will be like China where you must abort extra children or hide them and then try to exist on enough food for what you SHOULD have. Everyone will have a base income and a digital currency, so no going out and getting a second job to get something special or build dreams. A person who believes in self-government and free-will recognizes this for the true and horrifying judgment that it is. If the WEF agenda is not the 3rd horseman, it is the perfect picture of it.

Finally, I would be amiss not to mention the historical account where we see the phrase “a measure of flour for a shekel and two measures of barley for a shekel.” When you see it in it’s historical context, it truly does make your blood run cold.  The story begins in 2 Kings 6:24 when Benhadad, King of Syria besieges Samaria causing a famine.  Here there is plenty of rain, no problems with crops, but a political ploy to make people desperate.  Things become so desperate that “an ass’s head was sold for 80 pieces of silver, and the fourth part of a cab of dove’s dung for five pieces of silver. When the king heard of two woman who had resorted to eating their babies, he cursed God and cursed God’s prophet Elisha. The king sent a messenger to take Elisha’s head and Elisha prophesied, “To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.” The servant of the king didn’t believe it.  He said, there was no way that could ever be possible even if the widows of heaven were opened.  Elisha then said, “Behold, thou shalt see it with thine eyes, but shalt not eat thereof.”

The story then reveals that outside the gates, the lepers had decided that their best chance at survival would be to surrender to the Syrians, but when they went out to the Syrian camp, the Syrians had all fled at some non-existent threat. How long the city was besieged without real danger is not stated.

At the very least, I feel that the use of the statement of a measure of wheat and two measures of barley for a shekel is a purposeful reference and only strengthens the idea of a manmade famine.  It also should give us, as God’s children under his protection, hope and wisdom.  Wisdom to know that scarcity is coming and to store up, and hope not to get scared and desperate and do stupid things like eat your baby hours before relief comes. Elisha, though experiencing the same conditions, did not appear to be in a cannibalistic panic. I think it is appropriate also to note here that the goal of the Syrians was to put their prey in such a state of fear that they would eat their young, and the recent promotion of lab grown human steaks in the news should not fail in it’s parallels.

The Pale Horse

This entry is part 5 of 6 in the series Horsemen

The fourth horseman in Revelation is riding a “pale” horse. Not being sure what color “pale” is, I looked up the word. The Greek word from which pale is translated is chlōros (χλωρός).

8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

Here are the other places where the word chloros is used.

39 And he commanded them to make all sit down by companies upon the green grass.

7 The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.

4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

I am not sure why they deviated from translating the word to green here, but I think that we should use the contextual definition of the word, since there is greater evidence that it is referring to a definite vegetative green. I also looked up where the word green is used elsewhere in the Bible. These verses are the only place where the greek word is used, but the Hebrew word for green is used in the old testament. There are several words in the hebrew that are translated “green”. They are not usually referring to color. Some of them are adjectives for young plants using the term green like we do. We might say a cowboy who is just learning to ride is “green”. But every time except for one, a verse about the temple hangings describing the colors, the word translated green is referring to vegetation of some kind. So I think it is safe to assume that our pale horse’s color symbolizes vegetation.

He is given a fourth part of the earth. Earth is also translated lands. It is not necessarily a death sentence on a fourth part of humans, but on a fourth part of the countries. That would be like the entire continent of Africa. He kills with sword, famine and with beasts. Beasts can refer to large or small animals, from wolves to snakes and bees and wasps. This is in agreement with the four horsemen in Ezekiel that each one goes in a different direction through out the earth as if they are given jurisdiction. That explains why the pale horseman is given power over a fourth of the earth. I would surmise that each horseman as his own quarter. But there may be significance that it is specified here and not with the other horsemen. Everything means something. Perhaps the three horses will go throughout the whole earth and the fourth will only have power over a fourth of the lands.

Another supposition I have is that the first three horsemen brought domination, famine and war, but death from those things do not begin until later. The pale horseman brings death using the judgments of the first three with exception of the wild beasts.

Therion, the greek word for beast, is the title Alister Crowley gave himself, is the name of a genus of wasps, and is a god in Thelema, consort of Babalon

What Are The Four Winds?

This entry is part 6 of 6 in the series Horsemen

Anemos is Greek for Wind

The English word, “wind” is not always translated from the same Greek word.  There are actually three different Greek words which are translated “wind”. Pneuma, which is actually spirit, pneo, which is a derivative of pneuma meaning breath, and anemos which is wind.  The word anemos is the word used in Revelation 7:1 and in Matthew 24, and so for the purpose of this article, I will focus on anemos and use the Greek Septuagint so we can cross reference the correct use of wind in the old testament.

Winds of fortune

Anemos is primarily used in reference to judgment- specically scattering errant people like the wind scatters the chaff.

6 Ho, ho, [come forth], and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.

4 The ungodly [are] not so: but [are] like the chaff which the wind driveth away.

5 Let them be as chaff before the wind: and let the angel of the LORD chase [them].

42 Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets.

13 The nations shall rush like the rushing of many waters: but [God] shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.

16 Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, [and] shalt glory in the Holy One of Israel.

13 When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take [them]: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;

6 But we are all as an unclean [thing], and all our righteousnesses [are] as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

24 Therefore will I scatter them as the stubble that passeth away by the wind of the wilderness.

21 And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken [it].

12 A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.


Other types of judgment or calamity are also described by wind.

29 He that troubleth his own house shall inherit the wind: and the fool [shall be] servant to the wise of heart.

10 Yea, behold, [being] planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.

12 But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them.

25 Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?

1 Thus saith the LORD; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise up against me, a destroying wind;


When the ten plagues of Egypt were sentenced, the locusts were literally brought in by the wind.

13 And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all [that] night; [and] when it was morning, the east wind brought the locusts.

19 And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.


The wind can also bring deliverance as when God parted the Red Sea with a strong east wind, and when he gathers his elect from the earth.

21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go [back] by a strong east wind all that night, and made the sea dry [land], and the waters were divided.

26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind.

31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (see also Mar 13:27)


The Four Winds

But the FOUR winds are used mainly in prophetic passages and visions.

36 And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come.


The four horns of the beast in Daniels vision were scattered to the cardinal directions

8 Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven.

4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.


In Daniel’s vision the sea is tossed by the four winds when the beast emerges from the sea

2 Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. 3 And four great beasts came up from the sea, diverse one from another.


What role do the four winds have in Revelation 7?

Our primary verse we are trying to understand is  Rev 7:1 KJV

“And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.”


So to provide a bit of context, Rev. 7 follows  the passage about the opening of the seals and the four horsemen.  It turns out that the four horsemen of Rev 6 have a deep connection to the four winds of Rev. 7.  To better understand these horsemen and the connection to the four winds, we need to look at a cross reference passage in Zechariah. The word wind is actually NOT found in the KJV.  It is however in the original Greek manuscript and the verse turns up in a search of the Greek word anemos used in Revelation 7. Here is the passage from the KJV and from Brenton’s translation of the Septuagint showing the anemos/wind.

Zec 6:1-8 KJV “And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. 2 In the first chariot were red horses; and in the second chariot black horses; 3 And in the third chariot white horses; and in the fourth chariot grisled and bay horses. 4 Then I answered and said unto the angel that talked with me, What are these, my lord? 5 And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. 6 The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country. 7 And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. 8 Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.”

The LXX says, “5 And the angel that talked with me answered and said, These are the four winds of heavenand they are going forth to stand before the Lord of all the earth.”


The four winds ARE the four Horsemen

So, the Four Horses in Zechariah, are the same four horses in Revelation, and are also the four winds.  Their job is to bring judgments on errant peoples so that they will repent and the wrath of God will be appeased. We will also see that they bring blessings as well in a bit. So these winds/ horses have been bringing judgment and opening the seals, which is not a good thing, obviously, and men are not repenting, God’s wrath is not turned back so the seals continue to open.  Instead of repentance, the 5th seal reveals that God’s elect instead gets martyred.  So, in our verse in Revelation, the horsemen, or four winds, or angels are going through the earth causing calamities, and then are restrained a holy angel while he goes and seals the elect remnant of Israel (not the church elect, but the Jews)

Rev 7:2-3 KJV 2 “And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.”  Then after a description about how each of the tribes had 12,000 people sealed, there is this verse:

Rev 7:9 KJV 9 “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;”

This is not the Israelites that were just sealed because it says all nations and kindreds and people and tongues, and unlike the 144000, they cannot be numbered. This is the church.  And we can see more information about this incident because  Matthew 24 tells us that the elect will be gathered together from the four winds.

31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. “(Mar 13:27)


The four winds gather the church to be raptured

So, it is hard to tell by Rev 7 if the church is delivered FROM the four winds or  BY the four winds, but we can cross reference a passage in Ezekiel for clues.  Ezekiel saw a vision of a valley full of dead men’s bones.  God commanded Ezekiel to command the wind to raise an army up from the bones.  The four winds breathed life into the bones and the bodies were restored and became a great army.

9 Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. 10 So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.”


The vision here specifies Israel, but the precedent for the four winds to be commanded to breath life into the dead is revealed.  Israel will also be resurrected after the 6th trumpet in a very similar passage that clarifies Jewish lineage of that congregation.

It would not be unprecedented for the wind to deliver after it has brought judgment.  Remember the passage in Exodus where the wind brought the locusts, and then returned them to the sea.

The Matthew 24 and Revelation 7 passages have other signs that match up to make it an undeniable cross reference.  See the article about the horsemen.


The four winds in antiquity

The book of Enoch gives some details about the four winds.  It describes gates at the ends of the earth on all cardinal directions through which the winds pass through and the blessings and injuries they are responsible for.

And on the ends of the earth I saw for all the winds twelve portals opened, from which the winds come and blow over the earth. 2. Three of them are open on the face [i.e. the east] of the heavens, and three in the west, and three on the right [i.e. south] of heaven, and three on the left [i.e. north]. 3. And the first three are those towards the east, and three towards the north, and three behind those which are on the left, towards the south, and three in the west. 4. Through four of these come winds of blessing and of peace, and through those eight come winds of injury: when they are sent they bring destruction to all the earth and to the water on it and to all those who dwell on it and to everything that is in the water and on the land. 5. And the first wind from these portals, which is called the eastern, comes forth from the first portal which is towards the east, inclining towards the south; out of it comes destruction, dryness and heat and death. 6. And through the second middle portal comes forth the right mixture; there come forth rain and fruitfulness and peace and dew. And through the third portal, which is towards the north, come forth coldness and dryness. 7. And after these the winds towards the south come forth through three portals; firstly through the first portal of them, which inclines towards the east, there comes forth the wind of heat. 8. And from the middle portal, which is beside that one, there come forth a sweet incense and dew and rain and peace and life. 9. And through the third portal, which is towards the west, there come forth dew and rain and grasshoppers and destruction. 10. And after these northerly winds from the seventh portal, which is towards the east, inclining to the south, there come forth dew and rain, grasshoppers and destruction. 11. And out of the middle portal direct there come forth rain and dew and life and peace, and through the third portal, which is towards the west, which inclines towards the north, there come forth fog and hoar-frost and snow and rain and dew and grasshoppers. 12. And after these the winds which are towards the west: through the first portal, which inclines towards the north, there come forth dew and rain and grasshoppers and coldness and snow and frost. 13. And from the middle portal there come forth dew and rain, peace and blessing, and through the last portal, which is towards the south, there come forth dryness and destruction, burning and death. 14. Thereby the twelve portals of the four portals [directions] of heaven are completed, and all their laws and all their destructions and their virtues I have showed to you, my son Methuselah. CHAP. 77.—They call the first wind the eastern, because it is the first, and they call the second the southern because the Most High descends there, and especially does the Blessed One in eternity descend there. 2. And the name of the west wind is the diminishing, because there the luminaries of the heavens diminish and go down. 3. And the fourth wind, called the north, is divided into three parts, one of them is for the dwelling of men, the second for the seas of water and for the valleys and for the woods and for the streams and for the darkness and for the fog; and the third part with the garden of justice.  * my mobile copy of Enoch has these chapters labeled 75 and 76 and the translation differs.  Should you decide to investigate Enoch for yourself.


It is interesting that the tabernacle is modeled after the earth described in Enoch.  On the four sides of the tabernacle there were doors for the four winds.  At the doors were attendants or porters just like there are angels at the gates at the end of the earth in Enoch. The word “wind” is left out of the KJV, but anemos is used in the Septuagint.

1Ch 9:24 KJV In four quarters were the porters, toward the east, west, north, and south.

[I Chron 9:24 Brenton LXX] The gates were toward the four winds, eastward, westward, northward, southward


The four winds are angels or spirit entities

We have further evidence to connect the wind and the horses as spiritual entities.

Revelation 7 shows a relationship between the wind and angels, as does Psalm 35:5 when the people are said to be chased by an angel like chaff before the wind.

1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

5 Let them be as chaff before the wind: and let the angel of the LORD chase them.


The horse imagery of the four winds

Enoch remarks about the form of the fallen angels as being horse-like in a vision he received.


And behold a single star fell from heaven.  Which being raised up, ate and fed among those cows (the cows are the humans from Adam and Eve). After that I perceived other large and black cows; and behold all of them changed their stalls and pastures, while their young began to lament one with another. (this means that they began to worship other gods – not abide in the pasture of God) Again I looked in my vision, and surveyed heaven; when behold I saw many stars which descended, and projected themselves from heaven to where the first star was, Into the midst of those young ones; while the cows were with them, feeding in the midst of them.  I looked at and observed them; when behold they all acted after the manner of horses, and began to approach the young cows, all of whom became pregnant, and brought forth elephants, camels and asses.

And when I looked in the vision, behold, one of those four angels, who came forth, hurled from heaven, collected together and took all the great stars, whose form partly resembled that of horses; and binding them all hand and foot, cast them into the cavities of the earth.

Then the Lord called the first seven white ones, and commanded them to bring before him the first of the first stars, which preceded the stars whose form partly resembled that of horses; the first star, which fell down first; and they brought them all before him.


Horse imagery in the occult

We can also see some sources outside Christianity that will help to show that the horse/ angel/ wind connection is not a just Christian idea, but a matter of fact that was known at one time to mankind.  Lets take a look at some Greek mythology. The Greek word for wind is ἄνεμος (anemos). The Anemoi (plural for wind in Greek) was the name given to the Greek gods of the winds. The Anemoi are sons of Aeolus.  There names are Boreas, god of the north wind, Zephrus, god of the west wind, Notus, god of the south wind, and Eurus, god of the east wind.  The Roman version of the wind gods also were assigned cardinal directions, including intercardinal directions and there were 12 gods.

Boreas was closely associated with horses. He was said to have fathered twelve colts after taking the form of a stallion

They were also sometimes depicted as horses kept in the stables of the storm god Aeolus, who provided Odysseus with the Anemoi in the Odyssey. The Spartans were reported to sacrifice a horse to the winds on Mount Taygetus. Notus (Νότος, Nótos) was the Greek god of the south wind. He was associated with the desiccating hot wind of the rise of Sirius after midsummer, was thought to bring the storms of late summer and autumn, and was feared as a destroyer of crops. So, it is interesting that our winds in the Bible bring judgments of famine and pestilence, and the wind gods of the Greeks and Romans also brought crop conditions.


Horse imagery in weather

This next article about the horse latitudes bringing little to no rain when they travel north or south makes sense of some modern maritime terminology.


The horse latitudes are associated with the subtropical anticyclone. The belt in the Northern Hemisphere is sometimes called the “calms of Cancer” and that in the Southern Hemisphere the “calms of Capricorn”.

The consistently warm, dry, and sunny conditions of the horse latitudes are the main cause for the existence of the world’s major non-polar deserts, such as the Sahara Desert in Africa, the Arabian and Syrian deserts in the Middle East, the Mojave and Sonoran deserts in the southwestern United States and northern Mexico, all in the Northern Hemisphere; and the Atacama Desert, the Kalahari Desert, and the Australian Desert in the Southern Hemisphere.

You see a connection with horses, winds and crop conditions.

horse latitudes
horse latitudes are specials zones where the winds are warmed and effect the ecology

Fun fact: a ship was said to be ‘horsed‘ when, although there was insufficient wind for sail, the vessel could make good progress by latching on to a strong current.


Horses, false gods, weather, fortune

Tibetan prayer flags are traditionally hung in high places to catch the wind so the prayer will be carried out to bless and bring good fortune to all sentient beings. Translated to English, the words on Wind Horse prayer flags say:

“May the rain fall at the proper time.

May the crops and livestock be bountiful.

May there be freedom from illness, famine, and war.

May all beings be well and happy.”

The wind horse is a symbol of the human soul in the shamanistic tradition of East Asia and Central Asia. In Tibetan Buddhism, it was included as the pivotal element in the center of the four animals symbolizing the cardinal directions and a symbol of the idea of well-being or good fortune. It has also given the name to a type of prayer flag that has the five animals printed on it. Again, associating the wind, the horse and the spirit and fortune.


The Conclusion

You can do your own research on the connection between horses, storms and spirits.  It is truly creepifying.  It is my conclusion that there are angels responsible for causing the winds to blow, control the storms, and blow in pestilence or other calamities or much needed rain so that men will turn to the Most High.  These spirits resemble horses in some way, perhaps in their mannerisms or when they manifest themselves physically or in visions to men.  At God’s command they open the seals of the book in Revelation and the ingathering of the church at the rapture.


Just as God set the celestial bodies in motion, He created the angels that they represent and the people of the world whether they acknowledge Him as supreme or not, still acknowledge the existence of the stars, He also created the winds and the angels that they represent and the people of the world recognize that on those winds are brought blessings or severities.  They recognize the horse-likeness as well, perhaps from tales passed down from the events of Gen 6:4, where I suspect most supernatural tales originated.  Perhaps part of the reason nations fly their flags which display the signet of the one they serve also wish to observe the winds that come because of that lord and their actions. One thing is certain, if we want to be the recipient of blessings from the four winds that they will bring us life and carry us to the Most High, we will abide in His pastures and raise up His flag so that the world will see whom we love.


Psalm 60:4 Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.

Song of Solomon 2:4  He brought me to the banqueting house, and his banner over me was love.