10035. And the flesh of the bullock. That this signifies the evil of the former loves there, is evident from the signification of “flesh,” as being the good of love, and in the opposite sense the evil of love (of which below); and from the signification of “the bullock,” as being the external or natural (of which above). For by a “bullock” and a “calf” in a good sense is signified the external or natural of man in respect to the good of innocence and of charity; but in the opposite sense, the external or natural of man in respect to the evil which is contrary to the good of innocence and of charity; for in the Word most things have also an opposite sense. That “the flesh of the bullock” here signifies the evil of the former loves in the external or natural man, is because by “flesh” is signified man’s will, thus his own, for that which is of the will is his own; and as by “flesh” is signified the will or own, therefore by it is also signified the good of love, or the evil of love. For in man there are two faculties called understanding and will. To the understanding pertain truths or falsities; but to the will, goods or evils. Thus to the understanding pertain the things of faith, and to the will the things of love, because the things of love are perceived as goods, and the things of faith are perceived as truths. Moreover, with those who are in falsities and evils, falsities are of faith, and evils are of love.

[2] From this it can be seen what is meant by the own of the will, which is signified by “flesh” in both senses. Be it known further that all the own of the will of man is evil, because from himself man loves nothing but himself and the world, and if he loves his neighbor it is for the sake of himself. Therefore he must be regenerated, and through regeneration receive a new will; but the will which he receives through regeneration is not of the man, but of the Lord with the man. When this will or will part is meant by “flesh,” then “flesh” signifies the good of love. (But see what has already been shown concerning “flesh,” and concerning own, namely, that “flesh” signifies the Lord’s own which is Divine good, and from this it signifies all the good of love with the regenerate man, n. 3813, 7850, 9127; and that in the opposite sense it signifies the own of the will of man, which is the evil of love, n. 999, 3813, 8409.) (That the Lord’s own denotes the Divine good, and from this the good of love to Him and toward the neighbor, because the Lord’s own is that which gives the life of heaven to man when he is being regenerated, see n. 1023, 1044, 1937, 1947, 3812, 5660, 5786, 8480; and that man’s own is nothing but evil, n. 210, 215, 694, 874-876, 987, 1047, 3812, 4328, 5660, 5786, 8480, 8497.) That by “the flesh of this bullock” is signified the evil of love, is evident from what follows in this verse, namely, that the flesh, the skin, and the dung were to be burned without the camp, because they were sin. But what was represented by the command that the flesh of the sacrifice was to be eaten by the priest and by the people in the holy place, will be seen below (n. 10040).

2761. That the “white horse” is the understanding of the Word as to its interiors, or what is the same, the internal sense of the Word, is evident from the signification of a “horse,” as being the intellectual faculty. In the prophetic parts of the Word a horse and a rider are often named; but no one has hitherto known that a “horse” signifies the faculty of understanding, and a “rider” one who is intelligent-as in the prophecy of Jacob, then Israel, respecting Dan:

Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse’s heels, and his rider shall fall backward. I wait for Thy salvation, O Jehovah (Genesis 49:17-18).

That a “serpent” is one who reasons concerning Divine arcana from the senses and from memory-knowledges, may be seen above (n. 195); also that a “way” and a “path” are truth (n. 627, 2333); and that the “heel” is the lowest of the natural (n. 259); a “horse” is the understanding of the Word; and a “rider” he that teaches. Hence it is manifest what these prophetic words signify, namely, that one who reasons concerning the truths of faith from the senses and from memory-knowledges, sticks fast in the lowest things of nature only, and thus believes nothing, which is to “fall backward;” wherefore it is added, “I wait for Thy salvation, O Jehovah.”

[2] In Habakkuk:

O God, Thou dost ride upon Thy horses, Thy chariots are salvation, Thou hast made Thy horses to tread in the sea (Hab. 3:8, 15); where “horses” denote the Divine truths which are in the Word; “chariots,” doctrine from them; the “sea,” knowledges (n. 28, 2120); and because these are of the understanding of the Word from God, it is said, “Thou hast made Thy horses to tread in the sea.” Horses are here attributed to God, as in Revelation, above; to whom they cannot be attributed unless they signify such things.

[3] In David:

Sing unto God, sing praises to His name, extol Him that rideth upon the clouds, by His name Jah (Psalms 68:4);

to “ride upon the clouds” denotes the understanding of the Word as to its interiors, or in its internal sense. That a “cloud” is the Word in the letter, in which is the internal sense, may be seen in the Preface to Genesis 18, where it is explained what is signified when it is said that the Lord will come in the clouds of heaven with power and glory.

[4] In the same:

Jehovah bowed the heavens, and came down, and (Psalms 18:9-10) thick darkness was under His feet; and He rode upon a cherub (Psalms 18:9-10);

“thick darkness” here denotes clouds; to “ride upon a cherub” represents the Lord’s providence lest man should of himself enter into the mysteries of faith which are in the Word (n. 308).

In Zechariah:

In that day shall there be upon the bells of the horses, Holiness unto Jehovah (Zech. 14:20).

The “bells of the horses” denote the understanding of the spiritual things of the Word, which are holy.

[5] In Jeremiah:

There shall enter in by the gates of this city kings and princes, sitting upon the throne of David, riding in chariot and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem, and this city shall be inhabited forever (Jeremiah 17:25-26; 22:4).

The “city Jerusalem” denotes the Lord’s spiritual kingdom and church; “kings,” truths (n. 1672, 2015, 2069); “princes,” the primary precepts of truth (n. 1482, 2089); “David,” the the Lord, (n. 1888); the “men of Judah and the inhabitants of Jerusalem,” those who are in the good of love, of charity, and of faith (n. 2268, 2451, 2712); thus to “ride upon a chariot and upon horses” means to be instructed in the doctrine of truth from the internal understanding of the Word.

[6] In Isaiah:

Then shalt thou delight thyself in Jehovah, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob (Isaiah 58:14);

to “ride upon the high places of the earth” denotes intelligence.

In David:

A song of loves: Gird Thy sword upon Thy thigh, O mighty one, Thy glory and Thy majesty; and in Thy majesty go forward, ride upon the word of truth, and of the gentleness of righteousness, and Thy right hand shall teach Thee wonderful things (Psalms 45: title, 3-4);

to “ride upon the word of truth” manifestly denotes the understanding of truth; and “upon the word of the gentleness of righteousness,” the wisdom of good.

[7] In Zechariah:

In that day, saith Jehovah, I will smite every horse with astonishment, and his rider with madness; and I will open Mine eyes upon the house of Judah, and will smite every horse of the peoples with blindness (Zech. 12:4-5

where also the “horse” manifestly denotes the understanding, which would be smitten with astonishment and blindness; and the “rider” him that understands, who would be smitten with madness.

In Hosea:

Take away all iniquity, and accept that which is good, and we will render the bullocks of our lips. Asshur shall not save us; we will not ride upon horses; and we will no more say to the work of our hands, Thou art our god (Hosea 14:2-3

“Asshur” denotes reasoning (n. 119, 1186); the “horse” one’s own intelligence. Besides these there are many other passages.