10135. 'And you shall offer the other lamb between the evenings' means a similar removal of evils in a state of light and love in the external man. This is clear from the meaning of 'offering a lamb', or sacrificing it, as being removed from evils by means of the good of innocence from the Lord, as immediately above in 10134; and from the meaning of 'between the evenings' as in a state of light and love in the external man. In the Word 'evening' means a state involving interior things when the truths of faith are set in obscurity, and forms of the good of love are in some coldness; for angels experience different states of love and light, just as in the world different times of day - morning, midday, evening, night or twilight prior to morning, and morning again - give way to one another. When the angels experience a state of love, to them it is morning, and the Lord appears before them as the rising Sun. When they experience a state of light, to them it is midday. When however they experience a state of light set in obscurity, to them it is evening; and when after this they experience a state of love set in obscurity or some coldness, for them it is night, or rather the twilight before morning.

[2] Such states experienced by the angels follow unceasingly one after another, and serve unceasingly to make them more perfect. But those changes are not due to the Sun there, to its rising and setting, but to the state of the interiors within the angels themselves; for as with people in the world they have a desire at one time to turn towards their internal interests, at another towards their external ones. When they turn towards internal interests they experience a state of love and consequently of light in clearness, and when they turn towards external interests they experience a state of love and consequently of light set in obscurity; for what is external is such, compared with what is internal. This is the origin of the changes of state experienced by angels. The reason why they have such states and such changes is that the Sun of heaven, which in that world is the Lord, is the Divine Love itself. Therefore the heat radiating from it is the good of love, and the light from it is the truth of faith. For everything radiating from that Sun has life, unlike the things radiating from the sun in the world, which are dead.

[3] From this it becomes clear what heavenly heat is and what heavenly light is, also why it is that 'heat', 'flame', and 'fire' in the Word mean the good of love, 'light' and its 'brightness' the truth of faith, and 'the sun' the Lord Himself in respect of Divine Love.

The Lord in heaven is the Sun, see 3636, 3643, 4321(end), 5097, 7078, 7083, 7171, 7173, 8812.

The heat from it is the good of love, 3338, 3339, 3636, 3693, 4018, 5215, 6032, 6314.

The light from that Sun is Divine Truth, the source of faith, intelligence, and wisdom, see the places referred to in 9548, 9684.

From all this it now becomes clear what 'morning' and what 'evening' mean.

[4] But it should be recognized that in the present verse 'the morning' implies midday as well, and evening early morning twilight as well; for when the words 'morning and evening' are used in the Word an entire day is meant, so that 'morning' includes midday, and 'evening' night or twilight. This explains why 'the morning' in the present verse means a state of love and also of light in clearness, that is, in the internal man, and 'the evening' a state of light, as well as of love in obscurity, that is, in the external man.

[5] The fact that 'between the evenings' is not used to mean the period of time between the evening of one day and the evening of the next day, but the time between evening and morning, thus all of the night or twilight, is evident from the consideration that the continual burnt offering of a lamb was presented not only in the evening but also in the morning. From this it becomes clear that something similar is meant elsewhere by 'between the evenings', for example, where it says that the Passover should be kept between the evenings, Exodus 12:6; Numbers 9:5, 11, which is explained in yet another place by the following words,

You shall sacrifice the Passover in the evening when the sun goes down, at the fixed time of the departure from Egypt. After that you shall cook and eat it in the place which Jehovah your God will have chosen; and in the morning you shall turn ¹ and go into your tents. Deuteronomy 16:6-7.

[6] The fact that 'evening' in general means a state of light shining in obscurity is clear in Jeremiah,

Arise, and let us go up into the south. Woe to us, for the day goes away, for the shadows of evening are set at an angle! Arise, and let us go up at night, and let us destroy the palaces. Jeremiah 6:4-5.

Here 'evening' and 'night' mean the last times of the Church, when all matters of faith and love have been destroyed. In Zechariah,

There will be one day, which is known to Jehovah, when around evening time there will be light. On that day living waters will go out from Jerusalem. And Jehovah will be King over all the earth. Zechariah 14:7-9.

This refers to the Lord's Coming. The end of the Church is meant by 'evening time'; 'light' is the Lord's Divine Truth. A similar example occurs in Daniel,

The holy one said to me, Up to the evening, [when it is becoming] the morning, two thousand three hundred times. Daniel 8:13-14.

5097. 'And Joseph came to them in the morning" means that which was revealed and made clear to the celestial of the spiritual. This is clear from the representation of 'Joseph' as the celestial of the spiritual, dealt with in 4286, 4592, 4963, and from the meaning of 'the morning' as a state of enlightenment, dealt with in 3458, so that what was revealed and made clear is meant. The reason 'the morning' has these meanings is that all the periods of a day, like all the seasons of a year, mean the various states that arise owing to variations of the light of heaven. Variations of the light of heaven are not like the daily and annual variations of light in the world; they are variations of intelligence and love. For the light of heaven is nothing else than Divine Intelligence flowing from the Lord, which also shines before the eyes as light, while the warmth accompanying that light is the Lord's Divine Love, which is also felt as a radiated warmth. It is that light which provides a person with understanding, and that warmth which provides him with both vital heat and a will desiring what is good. In heaven morning is a state of enlightenment, of enlightenment in matters involving goodness and truth; and this state arises when there is an acknowledgement, more so when there is a perception that good is indeed good and truth is indeed truth. Perception is a revelation that takes place internally, and therefore 'the morning' means something that has been revealed. And because that which has previously been obscure is now made clear, 'the morning' as a consequence also means that which has been made clear.

[2] In addition to this, 'morning" in the highest sense means the Lord Himself, for the reason that the Lord is the sun from which all light in heaven flows; He is always a rising sun and so is always a morning one. He is rising always on everyone who receives truth that is the truth of faith and good that is the good of love; but He is setting on everyone who does not receive these. Not that the sun there ever sets, for as has been stated, it is always a rising one, but that anyone who does not receive that truth or good causes it so to speak to set on himself. This may be compared in some measure to the changes which the sun of the world undergoes so far as the inhabitants on earth are concerned. Here too the sun does not really set since it remains all the time in its own fixed position, from where it is constantly shedding light. Yet it does seem to set because the earth spins daily on its axis, and as it goes round it takes its inhabitants out of sight of the sun, see the first example given in 5084. Thus the sun does not actually go down but anyone inhabiting the earth is removed from its light. This comparison is used to illustrate a particular point; but the phenomenon referred to is in itself instructive because every detail of the natural creation is representative of the Lord's kingdom. The instruction held within that phenomenon is that a loss of the light of heaven, that is, of intelligence and wisdom, does not come about because the Lord, the Sun of intelligence and wisdom, sets on anyone. It comes about because the inhabitant of His kingdom takes himself away, that is, he allows hell to be his leader and so take him away.