2. In the prophetical parts of the Word a horse is mentioned very often, ¹ but until now no one has known 'horse' means understanding, and 'horseman' one who understands, perhaps because it seems extraordinary and astonishing that that is what is meant by 'horse' in a spiritual sense, and consequently in the Word. But that it constantly means this can be agreed from very many instances in the Word, from which I should like to refer to only a few at this point.

In Israel's prophetic utterance ² about Dan we find:

Dan will be a serpent on the road, a darting snake ³ on the path, that will bite the horse's heels, and the horseman will fall backwards. Genesis 49:17-18.

What this prophetic statement about one of the tribes of Israel means no one is going to understand unless he knows what 'serpent' signifies, and also 'horse' and 'horseman." Yet is there anyone who does not see that it holds something spiritual within it? This being so, what the individual details signify may be seen in Arcana Caelestia 6398-6401, where this prophetical utterance is explained.

In Habakkuk we find:

O Lord [...] You ride on Your horses and Your chariots are salvation [...] You caused Your horses to tread in the sea. Habakkuk 3:8, 15.

It is obvious that 'horses' here signify something spiritual, because these things are being said about God. What else would it be, 'God rode on [his] horses, and caused [his] horses to tread in the sea?'

In Zechariah we find, with a similar significance:

'On that day, HOLY TO THE LORD will be on the horse-bells', Zechariah 14:20. ⁴

In the same authority:

On that day I will strike every horse with bewilderment and the horseman with madness, declares the Lord, I will open my gaze on the house of Judah, and I will strike with blindness every horse of the peoples. Zechariah 12:4-5.

What is being talked about here is the Church when it has been laid waste, which happens when there is no longer an understanding of anything true. This is what is being indicated by 'horse' and 'horseman;' what else would it be, [...] every horse about to be struck with bewilderment [...] and the horse of the peoples with blindness?' What, otherwise, would this have to do with the Church?

In Job we find:

'Because God has made her ⁵ forget wisdom, neither has He imparted to her understanding; having raised herself on high, she mocks the horse and its rider' Job 39:17-19.

That understanding is signified here by 'horse' is manifestly obvious; similarly in David, where the expression 'to ride upon the word of truth' is used, Psalms 45:5; and besides in very many other places.

Moreover, who is likely to know why it is that Elijah and Elisha were called 'the chariots of Israel and its horsemen;' and why there appeared to Elisha's servant a mountain full of horses and fiery chariots, unless it is known what 'chariots' and horsemen' signify, and what Elijah and Elisha represented? For Elisha said to Elijah, My father, my father, the chariots of Israel and its horsemen,' 2 Kings 2:11-12; and King Joash said to Elisha, 'My father, my father [...] the chariots of Israel and its horsemen,' 2 Kings 13:14.

Concerning the servant of Elisha we read:

'The Lord opened the eyes of Elisha's servant, and he looked and saw the mountain full of horses and fiery chariots all around Elisha' 2 Kings 6:17.

Elijah and Elisha were called the chariots of Israel and its horsemen because each represented the Lord in his capacity as the Word. 'Chariots' represent doctrine derived from the Word, and 'horsemen' represent understanding. That Elijah and Elisha represented the Lord in this capacity may be seen in Arcana Caelestia: 5247, 7643, 8029, 9327, and that 'chariots' signify doctrine derived from the Word: 5321, 8215.

Footnotes:

144. As to 'calling by name' meaning recognizing their nature, it must be realized that the ancients understood nothing else by 'a name than the essential nature of a real thing, and by 'seeing and calling them by name' recognizing the nature of such. This was why they gave their sons and daughters names in keeping with the things that were meant by them; for there was something unique to every name, as a means of knowing the origin and nature of those children, as will also be seen later on where, in the Lord's Divine mercy, the twelve sons of Jacob are dealt with. Since therefore a name embodied a person's origin and nature nothing else was meant by 'calling by name'. This manner of speaking was customary among them; but anyone who does not understand is sure to wonder whether they do have these meanings.

7997. The Passover supper represented the groups of angels in heaven living in association with one another according to their forms of good and truths, see above in 7836, 7996. And since it represented those groups it was decreed not only that each household should be together by itself to eat it on that occasion but also that none should be associated with them except those who could represent togetherness in love characteristic of heavenly communities. All others were to be set apart. Those to be set apart were 'foreigners', for these meant people who were not in possession of the Church's goodness and truth. Those to be set apart also 'strangers' and 'hired servants', since these represented people prompted by natural inclination alone and people seeking material gain who would make a show of doing what was good and true. None of these can be integrated among the angels in heaven. But they are allowed to wander around during the initial period after their arrival in the next life, before they undergo the stages of vastation of good and truth. When during that initial period they approach any heavenly community and sense the sphere of holiness emanating from the truth belonging to the good of innocence, meant by 'the blood of the Passover lamb', 7846, 7877, they can go no further but in fear and loathing make a hasty retreat.