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).

8812. When it was morning. That this signifies a state when they were in good, is evident from the signification of “morning,” as being a state of the good of love (see n. 8426). From what is here said, that Jehovah, that is, the Lord; descended upon Mount Sinai on the third day, and also on the morning of that day, it is very manifest that this was representative of some Divine thing in heaven, which cannot be made known to anyone except from the correspondence of such things as come forth in the natural world with things that are in the spiritual world, and from the consequent signification; as in the present case what “morning” signifies, and what “the third day.” That “the third day” denotes the end of a former state, is because by “three” is signified what is full from beginning to end (n. 8790); and that “morning” denotes a state of the good of love, is because the sun which in the other life gives light to the angels and to the universal heaven, is the Lord, and the fire there is His Divine love, which gives the heat of life to every living being, and the light there is the Divine truth which enlightens all who receive it; quite differently from the sun of this world, the fire of which is fire and not love, and the light from which is light and not truth.

[2] From all this it can be seen what are the effects of the fire and also of the light from the sun of the world, and what are the effects of the fire and light from the sun of heaven, namely, that from the former the heat and light are devoid of life, but from the latter the heat and light are attended with life. These latter, namely, those which come forth from the sun of heaven, are therefore called “spiritual,” because they have life in them; and the former, which are from the sun of the world, are called “natural,” and have no life in them. The life which in living beings is noticed in heat and from heat, is not from the heat of the sun of the world, but is from the heat of the sun of heaven. When this heat flows into the heat of the world, it produces that effect, and is felt in the body as elementary heat; but there is in it vital heat that has its origin from the love which is heat from the sun of heaven. That the origin of the heat of life is from some other source, and that it is in love and is according to the measure and the quality of the love, everyone can know provided he is willing to reflect aright, except those who do not acknowledge anything internal in man, and who ascribe all things to nature.

[3] As therefore the heat from the sun of heaven, which is the Lord, is the good of love, and as the light therefrom is the truth of faith, it can be seen what is signified by “morning,” and what by “noon,” by “evening” and by “night,” in the other life, namely, that they are states of good and truth, or of love and faith; “morning,” a state of the good of love; “noon,” a state of the truth of faith; and “evening,” and “night,” the privation of these, which is ignorance and blindness in the things that are of faith, also torpor and cold in the things that are of heavenly love.

[4] Moreover the case is similar with the sun of heaven as with the sun of the world, namely, that it is fixed and does not cause those states by any circumgyration; but that they are caused by the surrounding bodies, as by the earth revolving around the sun and at the same time around its own axis; from which comes the appearance that those changes arise from the sun, when yet they are not from the sun, but from the world revolving about it. So also in heaven, the changes of state there, to which morning, noon, evening, and night correspond, do not arise from the sun there, for the sun is always sending forth heat and light, that is, the good of love and the truth of faith; but those changes arise with those who receive, namely, with angels and spirits who by stated alternations according to their life are now in morning, that is, in the good of love; now in noon, that is, in the truth of faith; now in evening and night, that is, in shade and torpor as to love and faith.

[5] The reason why the case is similar in the world as in heaven, with the difference that in the world they are states of times which so succeed each other, and in heaven states of life, is that all things in the world were created after the image of things that are in heaven, because natural things come forth from spiritual things as effects from their causes. Hence there is a correspondence of all things in the world with those which are in heaven, and hence universal nature is a theater representative of the Lord’s kingdom (n. 3483, 4939, 8211).