10135. And the other lamb thou shalt offer between the evenings. That this signifies the like in a state of light and love in the external man, is evident from the signification of “offering a lamb,” or sacrificing it, as being the removal from evils through the good of innocence from the Lord (as just (10134) above, see n. 10134); and from the signification of “between the evenings,” as being in a state of light and of love in the external man; for by “evening” in the Word is signified a state of the interiors when the truths of faith are in obscurity and the goods of love in some cold. For the states of love and light vary with the angels as vary in the world the states of the times of the day, which are morning, noon, evening, night or twilight, and again morning. When the angels are in a state of love, it is morning with them, and the Lord appears to them as a rising Sun; when they are in a state of light, it is noon with them; but when they are in a state of light in obscurity, it is evening with them; and afterward when they are in a state of love in obscurity or in some cold, it is night with them, or rather twilight before the morning.

[2] Such states succeed continually with the angels, and by means of them they are continually perfected. But these variations do not arise from the Sun there, its rising and setting, but from the state of the interiors of the angels themselves; for like men they desire now to be in their internals, and now in externals. When they are in internals, they are in a state of love and the consequent light in clearness, and when in externals, they are in a state of love and the consequent light in obscurity, for such is the external relatively to the internal. This is the origin of the variations of the states of the angels. They have such states and such variations because the Sun of heaven, which is there the Lord, is Divine love itself; and therefore the heat which thence proceeds is the good of love, and the light which is thence is the truth of faith; for all things which proceed from that Sun are alive, and not like those which are from the sun of the world, which are dead.

[3] From this it can be seen what heavenly heat is, and what heavenly light; and whence it is that by “heat,” “flame,” and “fire,” in the Word, is signified the good of love; by “light” and its “brightness,” the truth of faith; and by the “sun,” the Lord Himself as to Divine love (that the Lord in the heavens is a Sun, see n. 3636, 3643, 4321, 5097, 7078, 7083, 7171, 7173, 8812; also that the heat thence is the good of love, n. 3338, 3339, 3636, 3693, 4018, 5115, 6032, 6314; and the light from that Sun is Divine truth, from which come faith, intelligence, and wisdom, see the places cited in n. 9548, 9684). From all this it can now be seen what is signified by “morning,” and what by “evening.”

[4] But be it known that in the present case “morning” involves also noon, and “evening” also twilight; for when “morning and evening” are spoken of in the Word, the whole day is meant, thus by “morning” also noon, and by “evening” also night or twilight; hence it is that by “morning” is here signified a state of love and also of light in clearness, and by “evening” a state of light and also of love in obscurity, that is, in the external man.

[5] That by “between the evenings” is not meant the time between the evening of one day and the evening of another day; but the time between evening and morning, thus inclusively night or twilight, is evident from the fact that the continual burnt-offering from a lamb was made not only in the evening, but also in the morning. From this it is evident that the like is signified in other places by “between the evenings,” as where it is said that they should “offer the passover between the evenings” (Exodus 12:6; Numbers 9:5, 11); which is also explained elsewhere in these words:

Thou shalt sacrifice the passover in the evening, at the going down of the sun, at the season that thou camest forth out of Egypt. And thou shalt boil and eat it in the place which Jehovah thy God shall choose; and thou shalt look back in the morning and go unto thy tents (Deuteronomy 16:6-7).

[6] That “evening” in general signifies a state of light in obscurity, is evident in Jeremiah:

Arise and let us go up at noon; woe unto you because the day departeth, because the shades of evening are stretched out; arise, let us go up in the night, and let us destroy palaces (Jeremiah 6:4-5); where “evening” and “night” signify the last times of the church, when all faith and love have been destroyed.

In Zechariah:

It shall be one day which is known unto Jehovah, when about the time of evening there shall be light. In that day living waters shall go out from Jerusalem, and Jehovah shall be King over all the earth (Zech. 14:7-9);

speaking of the coming of the Lord; the end of the church is “the time of evening;” “light” denotes the Lord as to Divine truth. So in Daniel:

A holy one said unto me, Even until evening, morning, two thousand three hundred (Daniel 8:13-14).

9548. And thou shalt make a lampstand. That this signifies the spiritual heaven, is evident from the signification of the “lampstand,” as being the Divine spiritual in heaven and in the church from the Lord. That by the “lampstand” is signified the Divine spiritual is because by “the table on which were the breads of faces” is signified the Divine celestial, as was shown in what goes before. The Divine celestial is the good of love, and the Divine spiritual is the truth of faith thence derived; both proceeding from the Lord. That the “lampstand” denotes the Divine spiritual is from its illumination, for the Divine truth which proceeds from the Divine good of the Lord is what gives light in heaven, nor have the angels light from any other source. Hence it is that in the Word the Lord is called “the Light,” and by “light” is signified faith, also the intelligence of truth and the wisdom of good, which are from the Lord alone (see n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407).

[2] That the “lampstand” denotes the spiritual heaven from the Divine truth which is from the Lord, thus also the church; and that a “lamp” denotes faith, also the intelligence of truth and the wisdom of good, which are from the Lord alone; is evident from passages in the Word where a “lampstand,” and a “lamp,” are mentioned; as in John:

I saw seven golden lampstands, and in the midst of the seven lampstands one like unto the Son of man. The seven lampstands are the seven churches (Revelation 1:12-13, 20).

I will remove thy lampstand out of its place, except thou repent (Revelation 2:5).

The church is here called a “lampstand” from the Divine truth which is there from the Lord; for it is said, “the seven lampstands are the seven churches;” that the church is from the Divine truth is plain from its being said, “I will remove thy lampstand except thou repent;” that it is from the Lord is also plain, for it is said, “in the midst of the lampstands was one like unto the Son of man.” (That the Lord is called “the Son of man” from Divine truth, see n. 2803, 2813, 3704)

[3] In the same:

I will give unto My two witnesses that they shall prophesy a thousand two hundred and sixty days. These are the two olive-trees and the two lampstands that stand before the God of the earth (Revelation 11:3-4).

The “two witnesses” denote the Word of both Testaments in respect to its witnessing concerning the Lord; it is called an “olive-tree” from the Divine good, and a “lampstand” from the Divine truth, which are from the Lord.

[4] In Zechariah:

The angel said unto the prophet, What seest thou? to whom I said, I see, and behold a lampstand all of gold, with its flask upon the top of it, and its seven lamps thereon, and seven funnels to the lamps. Two olive-trees near it, one on the right side of the flask, and one on the left side thereof (Zech. 4:2-3);

this is said of Zerubbabel, who was about to lay the foundation of the house of God and to complete it, by whom is represented the Lord in that He would come and restore the spiritual heaven and church, which are the “lampstand,” and the holy truths therein, which are the “seven lamps.”

[5] That a “lamp” denotes faith, also the intelligence of truth and wisdom of good, which are from the Lord alone, is evident in John:

The holy Jerusalem hath no need of the sun, neither of the moon, to shine in it; the glory of God shall lighten it, and the Lamb is the light thereof. The nations which are saved shall walk in His light (Revelation 21:23-24).

There shall be no night there; and they need no lamp, neither light of the sun; for the Lord God giveth them light (Revelation 22:5).

In the former passage “the lamp” denotes the Divine truth which is from the Lord; and “the light,” faith, thus also intelligence and wisdom. Again:

The light of a lamp shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee (Revelation 18:23).

[6] And in Jeremiah:

I will take away the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones, and the light of the lamp; that the whole land shall be a desolation and a devastation (Jeremiah 25:10-11);

speaking of the extinction of faith and thereby of intelligence in spiritual things, which is meant by “the lamp which shall no longer be, and by the light of the lamp which shall be taken away.”

[7] In like manner in Job:

How oft is the lamp of the wicked put out, and destruction cometh upon them (Job 21:17).

Thou lightest my lamp; Jehovah my God maketh my darkness to shine (Psalms 18:28; also 2 Samuel 22:29).

From Thy commands I am become intelligent, Thy Word is a lamp to my foot, and a light to my path (Psalms 119:104, 119:106).

When God maketh His lamp to shine upon my head, by His light I walked in darkness (Job 29:3).

The lamp of the body is the eye; if thine eye be upright, thy whole body is full of light. But if thine eye be evil, thy whole body shall be darkened. If therefore the light that is in thee be darkness, how great is the darkness (Matthew 6:22-23; also Luke 8:16; 11:33-36);

by “the eye” is here meant faith and the intelligence from it (that these things are meant in the internal sense by “the eye,” see n. 4403-4421, 4523-4534, 9051). From this it is plain what is signified by “the whole body being full of light if the eye be upright, and by the whole body being darkened if the eye be evil.” As faith and the derivative intelligence and wisdom are signified by a “lamp,” therefore the kings of Judah are called “lamps for David” (1 Kings 11:36; 1 Kings 15:4; 2 Kings 8:19); and David is called “the lamp of Israel” (2 Samuel 21:16-17); not that the kings of Judah, nor David, were lamps, but that by a “king” is signified the Divine truth which is from the the Lord, (n. 6148); and by “David,” the Lord as to Divine truth, from which are faith, intelligence, and wisdom (n. 1888).