10134. 'You shall offer one lamb in the morning' means the removal of evils by means of the good of innocence from the Lord in a state of love and consequently of light in the internal man. This is clear from the meaning of 'offering a lamb', or sacrificing it, as the removal of evils by means of the good of innocence from the Lord, dealt with below; and from the meaning of 'the morning' as a state of love and consequently of light in the internal man, also dealt with below. The reason why 'offering (or sacrificing) a lamb' means the removal of evils by means of the good of innocence from the Lord is that burnt offerings and sacrifices were signs of purification from evils and consequently from falsities, or what amounts to the same thing, the removal of them, and the implantation of goodness and truth and the joining together of these by the Lord, 9990, 9991, 10022, 10042, 10053. As regards purification from evils, that it is the removal of them, see the places referred to in 10057; and as regards 'a lamb', that the good of innocence is meant, 10132.

[2] The reason why the removal of evils, and the implantation of goodness and truth and the joining together of these, is accomplished by means of the good of innocence from the Lord is that all good, if it is to be good, must have innocence within it. Without it good is not good; for innocence is not only the ground in which truths are sown but also the very essence of good. Therefore how far a person possesses innocence determines how far his good becomes good and his truth has life from good, consequently how far he is endowed with life and the evils present with him are removed. And so far as these are removed determines how far goodness and truth are implanted and are joined together by the Lord. All this explains why the continual burnt offering was made with lambs.

All good in heaven and in the Church has innocence within it, and without it good is not good, see 2736, 2780, 6013, 7840, 7887, 9262.

What innocence is, 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936.

[3] The reason why 'the morning' means a state of love and consequently of light in the internal man is that in the heavens angels experience different states involving their love and therefore their faith, just as in the world people pass through different times of day that affect the heat and at the same time the light there, those times of day being, as is well known, morning, midday, evening, and night. So it is that in the Word 'morning' means a state of love, 'midday' a state of light in clearness, 'evening' a state of light set in obscurity, and 'night' or twilight prior to morning a state of love set in obscurity.

Such changes from one state to another take place in heaven, see 5672, 5962, 6110, 7218, 8426.

Morning there is a state of peace and innocence, thus a state of love to the Lord, 2405, 2780, 8426, 8812, 10114.

Midday is a state of light in clearness, 3708, 5672, 9642.

Evening is a state of light set in obscurity, 3056, 3833, 6110.

There is no night in heaven, only twilight, 6110, by which a state of love set in obscurity is meant.

[4] The reason why 'the morning' means a state of love and consequently of light in the internal man is that when an angel's state is one of love and light he functions in his internal man; but when his state is one of light and love in obscurity he does so in his external man. For angels have an internal man and an external, but when they function in the internal the external is virtually dormant, whereas when they do so in the external their state is grosser and duller. So it is that when their state is one of love and light they function in their internal man, thus in what is for them the morning, and when their state is one of light and love set in obscurity they do so in their external, thus in what is for them the evening. From this it is evident that changes of state are effected by their being raised to more internal things, thus to a higher sphere of heavenly light and heat, consequently nearer to the Lord, or by their being let down to more external ones, into a lower sphere of heavenly light and heat, and therefore further away from the Lord.

[5] It should be remembered that more internal things are higher ones and so are closer to the Lord, whereas more external things are lower ones and so are further away from the Lord, and that light in the heavens is Divine Truth which composes faith, while heat in the heavens is Divine Good that constitutes love, both emanating from the Lord. For the Lord is the Sun in heaven, the source of all the life that angels have, and consequently of all the spiritual and celestial life that people in the world have, see the places referred to in 9548, 9684. Regarding more internal things, that they are higher ones and so are closer to the Lord, see 2148, 3084, 4599, 5146, 8325.

[6] The love and faith of a person who is being regenerated, and also of a person who has been regenerated, in like manner undergo changes of state by being raised to more internal things or let down to more external ones. But there are few who are able to reflect on this matter, because they are unaware of what thinking and willing within the internal man and within the external man are, or even of what the internal man is and what the external man is. Thinking and willing in the internal man implies doing so in heaven, for this is where the internal man is; but thinking and willing in the external man implies doing so in the world, for that is where the external man is. Therefore when love to God and faith resulting from it govern a person he functions in his internal man, since he is now up in heaven; but when his love and resulting faith are set in obscurity he functions in his external, since he is then down in the world.

[7] These states too are meant in the Word by 'morning', 'midday', 'evening', and 'night' or early morning twilight, as are states of the Church. The first state of the Church is likewise called 'morning' in the Word, the second state 'midday', the third 'evening', and the fourth or last 'night'. But when the Church has reached its night time, that is, when love to God and faith exist there no longer, morning emerges from twilight for another nation, where a new Church is established.

[8] For the situation with the Church in general is like that with a person in particular. His first state is a state of innocence, thus also one of love towards parents, nursemaid, and also children of his own age. His second state is a state of light, for when he becomes a youth he learns the things of light, that is, the truths of faith, and believes them. The third state is reached when he begins to love the world and to love himself, which happens when he becomes a young adult and when he thinks for himself; and to the extent that these loves increase, faith decreases, and together with faith charity towards the neighbour and love to God. The fourth and last state is reached when he has no interest in these, more so when he rejects them.

[9] Such states are also the states of every Church from its beginning to its end. Its first state is in like manner a state of early childhood, thus also one of innocence, and consequently of love to the Lord. This state is called 'morning'. The second state is a state of light. The third state is a state of light set in obscurity, which is that Church's 'evening'. And the fourth state is a state when there is no love nor consequently any light, which is its 'night'. This is so because evils increase daily; and to the extent that they increase, one person like a contagious disease infects another, especially parents their children. Furthermore hereditary evils are intensified by each succeeding generation and in that condition passed down.

[10] The fact that 'morning' means the first state of a Church and also a state of love is clear in Daniel,

The holy one said, For how long is this vision, the continual [burnt offering], and the desolating transgression? He said to me, Up to the evening, [when it is becoming] the morning, two thousand three hundred times; then the sanctuary will be made correct. Daniel 8:13-14.

This refers to the Lord's Coming. 'The evening' is the state of the Church before His Coming, but 'the morning' is the first state of the Church after His Coming, and in the highest sense it is the Lord Himself. The Lord is meant in the highest sense by 'the morning' because He is the Sun of heaven, and the Sun of heaven never sets but is always rising in the east. This also explains why the Lord is called 'the Rising' or 'the East', consequently 'the Morning' as well, see 101, 2405, 2780, 9668.

[11] In Isaiah,

One was calling to me from Seir, What of the night, what of the night, O watchman? The watchman said, Morning comes, and also the night. Isaiah 21:11-12.

'The watchman' is used to mean in the internal sense one who observes the states of the Church and the changes it undergoes, and so to mean every prophet. 'The night' is used to mean the final state of the Church, 'morning' its first state. 'Seir' from where the watchman calls means the enlightenment of nations who are in darkness, for which meaning of 'Seir', see 4240; and for that of 'the night' as the final state of the Church, 6000. 'Morning comes, and also the night' means that even though enlightenment comes to those who belong to the new Church, night remains with those who are in the old one. 'Morning' has the same meaning in David,

In the evening weeping will abide ¹ , in the morning singing. Psalms 30:5.

And in Isaiah,

Around evening time, behold, terror! Before the morning, he is no more. Isaiah 17:14.

[12] Since 'the morning' in the highest sense means the Lord, and consequently love received from Him and offered back to Him, the manna, which was heavenly bread, rained down every morning, Exodus 16:8, 12-13, 21. For the Lord is meant by the bread which comes down from heaven, thus by the manna, see John 6:33, 35, 48, 50; and by 'the bread' heavenly or celestial love, which is love received from and offered back to the Lord, is meant, 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545. And it is because the Lord is the rising (or the east) and the morning, and because heavenly love comes wholly from Him, that He rose in the morning on the sabbath day, Mark 16:9 ² . Therefore also the day before the feast of Passover was called the evening or eve; for the feast of Passover was a sign of the Lord's presence and of His deliverance of faithful believers from damnation, 7867, 9286-9292.

[13] Anyone acquainted with the internal sense of the Word may recognize what is implied by Peter's denial of the Lord three times before the cock crowed twice, Matthew 26:34, 74-75; Mark 14:30, 68, 72; Luke 22:34, 60-61; John 18:27. For Peter represented the Church's faith, or what amounts to the same thing, the Church as regards faith. The time when the cock crowed meant the final period of the Church, a time of day which was also called 'cock-crow'. The triple denial meant a complete denial of the Lord at the end of the Church. That Peter represented the Church's faith, and so the Church as regards faith, see Prefaces to Genesis 18, 22, and also 3750, 4738; and that the words addressed to Peter [Matthew 26:34] meant that within the Church the Lord would be denied when it reached its final period, 6000, 6073(end), 10087. The Lord is denied when there is no longer any faith; and there is no faith when there is no longer any charity. 'Three' means what is complete, see 2788, 4495, 7715, 8347, 9198, 9488, 9489; and this is why Peter was told that he would deny three times. The fact that this happened in twilight, when morning was about to arrive, is clear in John 18:28; and the fact that cock-crow and early morning twilight are one and the same thing is evident in Mark,

Watch, for you do not know when the Master of the house will be coming - in the evening, or at midnight, or at cock-crow, or in the morning. Mark 13:35.

From all this it now becomes clear what 'the morning' means.

Bilješke:

3993. 'Removing from it every speckled and spotted member of the flock' means that everything good and true that is meant by 'Laban' and which - when mingled with evil, meant by 'speckled', or mingled with falsity, meant by 'spotted' - will be separated. This is clear from the meaning of 'removing' as separating, and from the meaning of 'member of the flock', in this case she-goats and lambs, as goods and truths, dealt with in 1824, 3519. The fact that these details and those that follow in this chapter hold arcana within them may be recognized from the consideration that for the most part they would not be worth mentioning in the Divine Word if they did not include any deeper arcana than those to be seen in the letter, such as the following: For his wages Jacob asked for the speckled and the spotted among the she-goats and for the black among the lambs; and after this, in the runners he placed rods - which he had peeled down to the white and which were of hazel and of plane - in front of Laban's flocks when these came on heat, and in the case of the lambs he set the faces of the flock towards the variegated and the black in Laban's flock, thereby making himself rich not by the use of a good skill but of an evil one. These details do not seem to hold anything Divine within them, and yet the Word is Divine in every single part, even to the smallest part of a letter. And what is more, knowing all these details does not contribute one tiny bit to a person's salvation, yet being Divine the Word does not contain within itself anything else than such things as lead to salvation and eternal life.

[2] From these details and others like them elsewhere anyone may come to the conclusion that some arcanum is concealed within them, and that although in the literal sense they are the kind of facts that are not worth mentioning, those details - every single one - are pregnant with ideas much more Divine. But what exactly these ideas may be cannot possibly be seen by anyone except from the internal sense, that is, unless he knows the way in which angels perceive these matters; for they perceive the spiritual sense when man sees the historical natural sense. How remote these two senses seem to be from each other when in fact they are closely linked to one another may become quite evident from the historical details explained above and from all other such details. The actual arcanum present within the details here and in those after them in this chapter may, it is true, be known to some extent from what has been stated already about Laban and Jacob - about 'Laban' meaning the kind of good by means of which genuine goods and truths are able to be introduced, while 'Jacob' means the good of truth. Yet few know what natural good corresponding to spiritual good is, even fewer what spiritual good is and that a correspondence ought to exist between the two, and fewer still that a type of good which merely looks like good is the means for introducing genuine goods and truths. This being so, the arcana which describe these matters cannot be explained easily and intelligibly since they fall within the poorly lit parts of the understanding. It is rather like someone talking in a foreign language, in that no matter how clearly the thing is explained in that language the hearer does not understand. Even so, because what is concealed in the internal sense of the Word is to be made known, the actual arcanum within the details here has to be discussed.

[3] In the highest sense the subject at this point is how the Lord made His own Natural Divine, and in the representative sense how the Lord regenerates the natural as it exists with man and brings it into correspondence with his interior man, that is, with that which is going to live after the death of the body. At that point it is called man's spirit which, when released from the body, takes with it every part of the external man except the flesh and bones. If the correspondence of the internal man with the external has not been effected in the temporal state, that is, during a person's life in the body, it is not effected after that. The Lord's joining of the two together through regeneration is the subject in the internal sense here.

[4] Previous sections have dealt with the general truths which a person ought to receive and acknowledge before he can be regenerated, those truths being meant by Jacob's ten sons by Leah and the servant-girls; then they deal - after he has received and acknowledged them - with the joining of the external man to the interior, that is, of the natural man to the spiritual, which was meant by 'Joseph'. Now in the sequence of ideas the subject is the fruitfulness of good and the multiplication of truth which begin to occur once the rational man has been joined to the spiritual, and in the measure that they are so joined. These are the considerations meant by the flock which Jacob acquired to himself by means of Laban's flock. 'Flock' here means good and truth, as it does many times elsewhere in the Word. 'Laban's flock' means the good that is represented by 'Laban', the nature of which has been stated above; 'Jacob's flock' means the genuine good and truth which is acquired by means of that good represented by Laban.

[5] It is the way in which genuine goods and truths are acquired that is described here. Yet this cannot by any means be comprehended unless one knows what is meant in the internal sense by 'speckled', 'spotted', 'black' and 'white', and therefore these must first be dealt with here. That which is speckled or that which is spotted consists of black and of white. In general 'black' means that which is evil, in particular man's proprium since this is nothing but evil. 'Dark' however means that which is false, and in particular false assumptions. 'White' in the internal sense means truth; strictly speaking it means the Lord's Righteousness and Merit, and from this the Lord's righteousness and merit as these exist with man. This whiteness is called bright because it shines from the light that radiates from the Lord. But 'white' in the contrary sense means self-righteousness or one's own merit. Indeed truth devoid of good has such merit within it, for when any good action performed by a person does not stem from the good of truth that person always desires something in return since he acts for the sake of himself. But when good lies behind the truth that a person carries into effect, that truth is enlightened by the light which radiates from the Lord. From this one may see what is meant by 'spotted', namely truth with which falsity has been mingled, and what by 'speckled', namely good with which evil has been mingled.

[6] Actually visible in the next life are colours so beautiful and bright that they defy description, 1053, 1624. They are the product of the variegation of light and shade within white and black. But although it appears before the eyes as light, the light there is unlike the light in the world. The light in heaven includes intelligence and wisdom, for Divine Intelligence and Wisdom from the Lord manifest themselves there as light and also light up the whole of heaven, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3339-3341, 3485, 3636, 3643, 3862. Shade likewise in the next life, although it appears as shade, is unlike shade in the world, since the shade in that life is the absence of light and as a consequence the lack of intelligence and wisdom. So because the white and the black are in the next life a product of light which has intelligence and wisdom within it, and a product of the shade which is the lack of these, it is evident that white and black mean such things as have been stated above. Consequently, since colours are the modifications of light and shade within surfaces consisting of white and black, it is the variegations produced by those modifications that are called colours, 1042, 1043, 1053.

[7] From all this one may see what is meant by speckled, or marked and dotted with black and white specks, namely good with which evil has been mingled, and also what is meant by spotted, namely truth with which falsity has been mingled. These are the things that were taken from 'Laban good' to serve in the introducing of genuine goods and truths. But in what way they are able to serve is an arcanum which can indeed be presented clearly to those who see in the light of heaven because this light, as has been stated, holds intelligence within it, but not to those who see in the light of the world unless their light of the world is lit up by the light of heaven, as it is with those who are regenerate. For every regenerate person sees goods and truths within his own natural light from the light of heaven, because the light of heaven brings sight to his understanding even as the inferior light of the world gives him natural sight.

[8] But all this needs to be taken a little further. No pure good, or good with which evil is not mingled, exists with anyone. Neither does any pure truth, or truth with which falsity is not mingled, exist with him. This is because man's will is nothing but evil, from which falsity is constantly passing into his understanding; for as is well known, he possesses by inheritance the evil that has been accumulated consecutively by his forefathers. From this inheritance he brings out evil into his own actions and makes it his own, adding further evil from himself to the inheritance. But the evils residing with man are of various kinds. There are evils with which goods cannot be mingled and there are evils with which they can. And the same applies to falsities. If this were not so nobody could ever have been regenerated. The evils and falsities with which goods and truths cannot be mingled are ones that are contrary to love to God and love towards the neighbour - forms of hatred, revenge, and cruelty, and consequent contempt for others in comparison with oneself, and also consequent false persuasions. But the evils and falsities with which goods and truths can be mingled are ones that are not contrary to love to God and love towards the neighbour.

[9] Take for example anyone who loves himself more than others and because of that love strives to excel others in private life and in public life, to excel them in knowledge and doctrine, and to be promoted to positions of greater importance than others, and also to greater affluence than others. If at the same time he acknowledges and adores the Lord, from the heart performs acts of kindness to the neighbour, and from conscience behaves justly and fairly, the evil that belongs to his self-love is such that good and truth can be mingled with it. For this is an evil which belongs to a person as his own and into which he is born by heredity. And to take that away from him suddenly would be to put out the fire of life that burns in him at first. But in the case of someone who loves himself more than others and because of that love despises others in comparison with himself, hates those who do not hold him in esteem and so to speak adore him, and therefore enjoys the feelings of hatred that are present in revenge and cruelty, the evil of that love is such that good and truth cannot be mingled with it because they are contraries.

[10] Take as another example anyone who believes that he is pure from sins, and so is cleansed like somebody from whom dirt has been washed away by means of much water, once he has repented and carried out the prescribed penances, or after he has made his confession and heard the confessor declare him free from sins, or after he has been to the Holy Supper. If he leads a new life, being stirred by an affection for good and truth, that falsity is such that good can be mingled with it. But if he goes on leading a carnal and worldly life as before, it is in that case a falsity with which good cannot be mingled. Also, with anyone who believes that man is saved by virtue of believing what is good and not of willing it, and yet who does will what is good and therefore does it, that falsity is such that good and truth can be attached to it. But not so if he does not will what is good and therefore does not do it.

[11] Take yet another example. If anyone does not know that man rises again after death and consequently does not believe in the resurrection, or else if anyone who does know but nevertheless doubts or practically denies it, and yet each one leads a life of truth and goodness, good and truth can be mingled with that falsity also. But if a person leads a life of falsity and evil they cannot be mingled with that same falsity because they are contraries. The falsity destroys the truth, and the evil destroys the good.

[12] And still another example. Pretence and shrewdness which have a good end in view, whether the good of the neighbour, or of one's country, or of the Church, constitute prudence. The evils that are mixed up with them can be mingled with good by reason of and for the sake of the end in view. But presence and shrewdness which have an evil end in view do not constitute prudence but trickery and deceit. Good cannot possibly be joined to these, for deceit which goes with an evil end in view brings what is of hell into every single part of a person, sets evil in the middle, and casts good away to the circumferences. This order is the order itself of hell. And so with countless other examples that could be taken.

[13] The fact that there are some evils and falsities to which goods and truths can be attached may be seen merely from the consideration that so many different dogmas and teachings exist, many of them totally heretical, and yet subscribing to each one there are people who are saved. The same may also be seen from the consideration that among gentiles outside of the Church there is another Church that is the Lord's, and that those are saved who lead charitable lives, even though falsities exist with them, 2589 2604. This could by no means be the case if there were no evils with which goods can be mingled, and no falsities with which truths can be mingled. For the evils with which goods are mingled, and the falsities with which truths are mingled, are wonderfully arranged into order by the Lord. For they are not combined with one another, still less are they made into one, but lie adjacent to and touch one another, so that in fact the goods together with the truths occupy the middle, at the central point so to speak, while the evils and falsities occupy positions radiating outwards to the surrounding areas or circumferences. Consequently the evils and falsities receive light from the goods and truths, and are variegated like patches of white and black created by light radiating from the middle or centre. This constitutes heavenly order. These are the things meant in the internal sense by 'speckled' and 'spotted'.