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).

5097. And Joseph came unto them in the morning. That this signifies revealed and clear to the celestial of the spiritual, is evident from the representation of Joseph, as being the celestial of the spiritual (n. 4286, 4592, 4963); and from the signification of “morning,” as being a state of enlightenment, (n. 3458), thus what is revealed and clear. That “morning” has this signification is because all times of the day, like all times of the year, signify various states in accordance with the variations of the light of heaven. The variations of the light of heaven are not variations like those of the light of the world every day and every year, but are variations of intelligence and love; for the light of heaven is nothing else than Divine intelligence from the Lord, which is bright before the eyes; and the heat of this light is the Lord’s Divine love, which is warm to the sense. It is this light which gives man understanding, and this heat which gives him vital warmth and a will of good. Morning in heaven is a state of enlightenment as to those things which are of good and truth, which state exists when it is acknowledged, and still more when it is perceived, that good is good and that truth is truth. Perception is internal revelation; hence by the “morning” is signified what is revealed; and because then that becomes clear which before was obscure, by “morning” is also signified what is clear.

[2] Moreover, by “morning” is signified in the supreme sense the Lord Himself, for the reason that the Lord is the Sun from which comes all the light in heaven, and He is always in the rising, thus in the morning. Moreover, He is always rising with everyone who receives the truth which is of faith and the good which is of love, but He is setting with everyone who does not receive these-not that the Sun there sets, for as just said He is always in the rising; but that he who does not receive, causes Him as it were to set with himself. This may be compared in some degree to the changes of the sun of this world in respect to the inhabitants of the earth; for neither does this sun set, since it always remains in its place and is always shining thence; but it appears as if it set, because the earth rotates about its axis once every day, and at the same time removes its inhabitant from the sight of the sun (see n. 5084); and therefore the setting is not in the sun, but in the removal of the inhabitant of the earth from its light. This comparison is illustrative; and because in every part of nature there is something representative of the Lord’s kingdom, it also instructs us that the deprivation of the light of heaven-that is, of intelligence and wisdom-does not take place because the Lord, who is the Sun of intelligence and wisdom, sets with anyone, but because the inhabitant of His kingdom removes himself, that is, suffers himself to be led by the hell by which he is removed.