2761、“白马”表示对内层上的圣言的理解，或也可说，对圣言内层或内义的理解。这从“马”的含义清楚可知，“马”是指心智的理解力部分。圣言的预言部分经常提到马和骑马的；但迄今为止，没有人知道“马”表示心智的理解力部分，“骑马的”表示有聪明的人，如雅各，那时叫以色列，关于但的预言：
但必作道上的蛇，路中的角蝰，咬伤马蹄，使骑马的向后坠落。耶和华啊，我等候你的救恩。（创世记49:17-18）
“蛇”表示一个基于感官经验和记忆知识或事实知识推理神性奥秘的人（参看195节）；“道”和“路”表示真理（627，2333节）；“蹄”表示属世层的最低部分（259节）；“马”表示对圣言的理解；“骑马的”表示教导者。由此明显可知这些预言表示什么，即：一个基于感官经验和记忆知识或事实知识推理信之真理的人只对自然界的最低事物感兴趣，或说只粘附于物质世界的最低层，因而什么都不信，这是“向后坠落”。这就是为何经上补充说，“耶和华啊，我等候你的救恩”。
哈巴谷书：
神啊，你乘在马上，你的战车是拯救。你使你的马践踏海。（哈巴谷书3:8，15）
此处“马”表示圣言中的神性真理；“战车”表示取自它们的教义；“海”表示知识或认知（ 28，2120节）；由于这些与对来自神的圣言的理解有关，所以经上说“你使你的马践踏海”。和前面启示录的经文一样，马在此被归于神；但它们若不表示这类事物，就不可能被归于祂。
诗篇：
你们当向神歌唱，歌颂祂的名，颂扬那奉祂的名耶乘驾密云者。（诗篇68:4）
“乘驾密云”表示对圣言的内层或内义的理解，因为“云”表示拥有内义在里面的字面上的圣言，这一点可见于创世记18章的序言，那里解释了“主要驾着天上的云降临，有能力，有大荣耀”的含义。
诗篇：
耶和华使天下垂，降临，幽暗在祂脚下；祂骑着基路伯。（诗篇18:9-10）
“幽暗”在此取代了密云；“骑着基路伯”表示主的圣治，以防止人凭自己进入圣言里的信之秘密（308节）。撒迦利亚书：
当那日，马的铃铛上必有归耶和华为圣。（撒迦利亚书14:20）
“马的铃铛”表示对神圣的圣言属灵事物的理解。
耶利米书：
就必有坐大卫宝座的君王和首领，他们和他们的首领，犹大人并耶路撒冷的居民，或坐车，或骑马，进入这城的各门。而且这城必永远有人居住。（耶利米书17:25-26；22:4）
“耶路撒冷城”表示主的属灵国度和教会；“君王”表示真理（1672，2015，2069节）；“首领”表示真理的首要诫命（1482，2089节）；“大卫”表示主（1888节）；“犹大人和耶路撒冷的居民”表示那些处于爱、仁和信之良善的人（2268，2451，2712节）；因此，“坐车、骑马”表示在从对圣言的内在理解中所获得的真理之教义上接受教导，或说装备从对圣言的内在理解中所获得的真理之教义。
以赛亚书：
你就以耶和华为乐，我要使你乘驾地的高处，又以雅各的产业喂养你。（以赛亚书58:14）
“乘驾地的高处”表示聪明。诗篇：
爱慕歌。大能者啊，愿你的腰间佩剑，你的荣耀和威严。在你的威严中，乘驾真理和公义温和的话语前进，你的右手必指教你奇妙的事。（诗篇45:1，3-4）
“乘驾真理的话语”明显表示基于真理的聪明；“公义温和的话语”表示基于良善的智慧。
撒迦利亚书：
耶和华说，到那日，我必以惊惶击打一切马匹，以疯狂击打骑马的；我必在犹大家开我的眼，我要以瞎眼击打列民一切的马匹。（撒迦利亚书12:4-5）
此处“马”也明显表示理解力，它将要受到击打而惊惶和瞎眼；“骑马的”表示一个将要受到击打而疯狂的聪明人。何西阿书：
求你除去一切罪孽，悦纳善行；我们就用嘴唇的牛犊回报你。亚述不能救我们， 我们必不骑马，也不再对我们手所造的说，你是我们的神。（何西阿书14:2-3）
“亚述”表示推理（119，1186节）；“马”表示人自己的聪明。除此之外还有大量经文提到“马”和“骑马的”。
Potts(1905-1910) 2761
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 (Gen. 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 (Ps. 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 thick darkness was under His feet; and He rode upon a cherub (Ps. 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 (Jer. 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 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 (Isa. 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 (Ps. 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 (Hos. 14:2-3);
"Asshur" denotes reasoning (n. 119, 1186); the "horse" one's own intelligence. Besides these there are many other passages.
Elliott(1983-1999) 2761
2761. That 'a white horse' means an understanding of the Word as regards its interior contents, or what amounts to the same, as regards the internal sense of the Word is clear from the meaning of 'a horse' as the understanding part of the mind. In prophetical parts of the Word 'a horse' and 'a rider' are referred to many times, but up to now nobody has known that 'a horse' means the understanding part of the mind, and 'a rider' one who has intelligence, as in the prophecy of Jacob, who by then was Israel, concerning Dan,
Dan will be a serpent on the road, a darting serpent on the path, biting the horse's heels; and its rider will fall backwards. I am awaiting Your salvation, O Jehovah. Gen 49: 17, 18.
'A serpent' means one who reasons about Divine arcana on the basis of sensory evidence and factual knowledge, see 195. 'Road' and 'path' mean truth, 627, 2333, 'heel' means the lowest part of the natural, 259, 'horse' an understanding of the Word, and 'rider' one who teaches. From this it is evident what these prophetical words mean, namely that one who reasons about the truths of faith on the basis of sensory evidence and factual knowledge is interested solely in the lowest things belonging to the natural world and so believes nothing, which is 'falling backwards'. And this is why the words 'I am awaiting Your salvation, O Jehovah' are added.
[2] In Habakkuk,
O God, You ride on Your horses, Your chariots are salvation. You made Your horses to tread in the sea. Hab 3: 8, 15.
Here 'horses' stands for Divine Truths that are in the Word, 'chariots' for doctrine drawn from them, 'the sea' for cognitions, 28, 2120. And since these belong to an understanding of the Word from God, it is said, 'You made Your horses to tread in the sea'. Here, as in the quotation above from the Book of Revelation, horses are attributed to God, but this attribution would not be possible if they did not have such a meaning.
[3] In David,
Sing to God, sing praises to His name; exalt Him who rides on the clouds by His name lain. Ps 68: 4.
'Riding on the clouds' stands for an understanding of the Word as regards its interior contents or internal sense; for 'clouds' means the Word in the letter which has the internal sense within it - see the Preface to Gen. 18, where the meaning of 'the Lord's coming in the clouds of heaven with power and glory' is explained.
[4] In the same author,
Jehovah bowed the heavens and came down; and thick darkness was under His feet, and He rode on a cherub. Ps 18: 9, 10.
'Thick darkness' here stands for clouds, 'riding on a cherub' for the Lord's providence preventing man's entering of himself into the mysteries of faith that are in the Word, 308. In Zechariah,
On that day there will be on the horse-bells, Holiness to Jehovah. Zech 14: 20.'The horse-bells' stands for an understanding of the spiritual things of the Word, which are holy.
[5] In Jeremiah,
There will enter through the gates of this city kings and princes seated on the throne of David, riding in chariots and on horses, they and their princes, the men of Judah and the inhabitants of Jerusalem. And this city will be inhabited for ever. Jer 17: 25, 26; 22: 4.
'The city of Jerusalem' stands for the Lord's spiritual kingdom and Church. 'Kings' stands for truths, 1672, 2015, 2069, 'princes' for the first and foremost commandments of truth, 1482, 2089, 'David' for the Lord, 1888, 'men of Judah and inhabitants of Jerusalem' for those in whom there exists good that flows from love, charity, and faith, 2268, 2451, 2712. Thus 'riding in chariots and on horses' stands for being furnished with the doctrine of truth received from an internal understanding of the Word.
[6] In Isaiah, Then will you take delight in Jehovah and I will cause you to ride over the high places of the earth and cause you to eat the heritage of Jacob. Isa 58: 14.
'Riding over the high places of the earth' stands for intelligence. In David,
A love song. Gird your sword on your thigh, O mighty one, [gird on] your glory and majesty. And in your majesty go on, ride on the word of truth, and of the meekness of righteousness. And your right hand will teach you marvellous things. Ps 45:title, 3, 4.
'Riding on the word of truth' stands plainly for intelligence based on truth, 'on the word of the meekness of righteousness' for wisdom based on good.
[7] In Zechariah,
On that day, said Jehovah, I will strike every horse with panic, and its rider with madness. And on the house of Judah I will open My eyes, and every horse of the peoples I will strike with blindness. Zech 12: 4.
Here also 'horse' plainly stands for the understanding which was to be 'stricken with panic and blindness', and 'rider' for him with intelligence who was to be 'stricken with madness'. In Hosea,
Take away all iniquity and accept that which is good, and we will render the praisesa of our lips. Asshur will not save us, we will not ride on horses, and we will no more say Our God' to the work of our hands. Hosea 14:-2, 3.
'Asshur' stands for reasoning, 119, 1186, 'horse' for self-intelligence. 'Horse' and 'rider' are referred to in very many other places besides these.
Latin(1748-1756) 2761
2761. Quod `equus albus' sit intellectus Verbi quoad interiora illius, seu quod idem, Verbi sensus internus, constat a significatione `equi' quod sit intellectuale; in propheticis Verbi multoties nominatur equus et eques, sed hactenus nemini notum fuit quod `equus' intellectuale, et `eques' intelligentem, significet; ut in prophetia Jacobi, tunc Israelis, de Dane, Dan serpens super via, serpens jaculus super semita, mordens calcaneos equi, et cadet eques ejus retrorsum; salutem Tuam exspecto Jehovah, Gen. xlix 17, 18;quod `serpens' sit qui ratiocinatur ex sensualibus et scientificis de arcanis Divinis, videatur n. 195; quod `via' et `semita' sit verum, n. 627, 2333; `calcaneus' quod sit infimum naturale, n. 259; `equus' quod sit intellectus Verbi et `eques' quod docens; {1}inde patet quid haec prophetica significant, nempe qui ex sensualibus et scientificis ratiocinatur de veris fidei, quod modo in infimis naturae haereat et sic nihil credat, quod est `cadere retrorsum,' quare adjicitur `salutem Tuam exspecto Jehovah': [2] apud Habakkuk, Deus, equitas super equis Tuis, currus Tui salus,... calcare fecisti in mari equos Tuos, iii 8, 15;
ubi `equi' pro Divinis Veris quae in Verbo, `currus' pro doctrina inde, `mare' pro cognitionibus, {2}n. 28, 2120, quae quia sunt intellectus Verbi ex Deo, dicitur `calcare fecisti in mari equos Tuos'; tribuuntur hic equi Deo, sicut in Apocalypsi supra, Cui non tribui possent absque quod significent similia: [3] apud Davidem, Cantate Deo, canite (x)nomini Ipsius, exaltate equitantem in nubibus, in Jah, nomen Ipsius, Ps. lxviii 5 [A.V. 4];
`equitare in nubibus' pro intellectu Verbi quoad interiora, seu sensu interno; quod `nubes' sit Verbum in littera, in quo sensus internus, videatur Praefatio ad cap. xviii Gen., ubi explicatur quid significat quod `Dominus venturus in nubibus caelorum cum virtute et gloria': [4] apud eundem, Jehovah inclinavit caelos, et descendit, et caligo sub pedibus Ipsius, et equitavit super cherub, Ps. xviii 10, 11 [A.V. 9, 10];
`caligo' hic pro nubibus, `equitare super cherub' pro providentia Domini ne homo ex se intret in mysteria fidei quae in Verbo, n. 308: apud Zachariam, In die illo erit super tintinnabulis {3}equi, sanctitas Jehovae, xiv 20;
`tintinnabula equi' pro intellectu spiritualium Verbi, quae sancta: [5] apud Jeremiam, Ingredientur per portas civitatis hujus reges et principes, sedentes super throno Davidis, equitantes in curru et super equis illi, et principes (c)illorum, {4}vir Jehudae, et habitatores Hierosolymae, et habitabitur civitas haec in aeternum, xvii 25, 26; xxii 4;
`civitas Hierosolyma' pro regno et Ecclesia Domini spirituali; `reges' pro veris, n. 1672, 2015, 2069; `principes' pro primariis praeceptis veri, n. 1482, 2089; `David' pro Domino, n. 1888; `vir Jehudae et habitatores Hierosolymae' pro illis qui in bono amoris, charitatis et fidei, n. 2268, 2451, 2712; ita `equitare super curru et super equis' pro esse instructi doctrina veri ex Verbi intellectu interno: [6] apud Esaiam, Tunc delectaberis super Jehovah, et equitare te faciam super excelsa terrae, et comedere te faciam hereditatem Jacobi, lviii 14;
`equitare super excelsa terrae' pro intelligentia: apud Davidem, Canticum amorum,...Accinge gladium tuum super femore, vir potens, gloriam et decus tuum, et decore tuo procede, equita super verbum veritatis, et mansuetudinis justitiae, et docebit te mirabilia dextra tua, Ps. xlv 1 [4], 5 [A.V. title, 3, 4];
`equitare super verbum veritatis' manifeste pro intelligentia veri, et `super verbum mansuetudinis justitiae' pro sapientia boni: [7] apud Zachariam, In die illo, dictum Jehovae, percutiam omnem equum stupore et equitantem amentia; et super domum Jehudae aperiam oculos Meos, et omnem equum populorum percutiam caecitate, xii 4, 5 [A.V.4];
ubi etiam manifeste `equus' pro intellectu qui `percuteretur stupor et caecitate,' et `equitans' pro intelligente qui percuteretur `amentia' apud Hosheam, Omnem aufer iniquitatem, et accipe bonum, et retribuemus juvencos labiorum nostrorum; Asshur non salvabit nos, super equo non equitabimus, et non dicemus amplius, Deus noster, operi manuum nostrarum, xiv 3, 4 [A.V. 2, 3];
`Asshur' pro ratiocinatione, n. 119, 1186; `equus' pro intelligentia propria: praeter perplurimis aliis in locis. @1 exinde. Perhaps a reference has been omitted here, such as 1288 or 2761.$ @2 quae sunt intellectus ex Verbo, quod mare sint cognitiones, videatur n. 28, 2120.$ @3 So also A and WH2, but equorum in 3881, 8408, 9394; AR 298; AE 204, 355. Heb. [ ] (sus) is singular.$ @4 Heb. [] ('ish) is singular, but collective.$