10134.“早晨要献这一只羔羊”表在内在人中爱和随之而来的光之状态下，通过来自主的纯真之良善移走邪恶。这从“献一只羔羊”或将它分别为圣和“早晨”的含义清楚可知：“献一只羔羊”或将它分别为圣是指通过来自主的纯真之良善移走邪恶，如下文所述；“早晨”是指内在人中的爱和随之而来的光之状态，也如下文所述。“献一只羔羊”或将它分别为圣之所以表示通过来自主的纯真之良善移走邪恶，是因为燔祭和祭牲表示从邪恶和衍生虚假中的洁净，或也可说，由主所实现的它们的移走，并良善与真理的植入，以及它们的结合（9990，9991，10022，10042，10053节）。从邪恶中洁净就是移走它们（参看10057节提到的地方）；“羔羊”表示纯真的良善（10132节）。
邪恶的移走，良善与真理的植入，以及它们的结合之所以通过真理的良善由实现，是因为一切良善若要成为良善，就必须拥有纯真在里面。没有纯真的良善不是良善；因为纯真不仅是真理播种于其中的土壤或层面，还是良善的真正本质。因此，一个人拥有纯真的程度就决定了他的良善成为良善，他的真理从良善拥有生命的程度，因而决定了他被赋予生命，以及与他同在的邪恶被移走的程度。这些邪恶被移走的程度则决定了良善与真理被植入，并被主结合的程度。这一切解释了为何要用羔羊作常献的燔祭。天堂和教会里的一切良善都含有纯真在里面，没有纯真的良善不是良善（参看2736，2780，6013，7840，7887，9262节）；以及何为纯真（3994，4001，4797，5236，6107，6765，7902，9262，9936节）。
“早晨”之所以表示内在人中爱和随之而来的光的一种状态，是因为在天堂，天使会经历不同的状态，这些状态涉及他们爱，因而涉及他们的信，就像世人会经历一天当中不同的时辰，这些时辰影响世上的热，同时也影响光。众所周知，这些时辰就是早晨、正午、晚上、夜间。正因如此，在圣言中，“早晨”表示一种爱的状态，“正午”表示一种清晰的光之状态，“晚上”表示一种模糊的光之状态，“夜间”或早晨之前的黎明表示一种模糊的爱之状态。从一个状态到另一个状态的这种变化就发生在天堂（参看5672，5962，6110，7218，8426节）；那里的早晨是一种平安和纯真的状态，因而是一种对主之爱的状态（2405，2780，8426，8812，10114节）；正午是一种清晰的光之状态（3708，5672，9642节）；晚上是一种模糊的光之状态（3056，3833，6110节）；天堂里没有黑夜，只有黎明（6110节），黎明表示一种模糊的爱之状态。
“早晨”之所以表示内在人中一种爱和随之而来的光的状态，是因为当一位天使处于一种爱和光的状态时，他就在内在人中运作；但当处于一种模糊的光和爱的状态时，他就在外在人中运作。因为天使有一个内在人和一个外在人，当他们在内在人中运作时，外在人几乎处于休眠状态；而当在外在人中运作时，他们就处于一种更粗俗、更迟钝或模糊的状态。正因如此，当处于一种爱和光的状态时，他们就在内在人中，因而在他们的早晨运作；当处于一种模糊的光和爱的状态时，他们就在外在人中，因而在他们的晚上运作。由此明显可知，状态的变化是通过他们被提升到更内在的事物，因而被提升到天堂之光和热的一个更高气场，从而离主更近，或他们被下放到更外在的事物，进入天堂之光和热的一个更低气场，从而离主更远而实现的。
要知道，更内在的事物是更高的，因而是离主更近的；而更外在的事物是更低的，因是而离主更远的；天堂里的光就是构成信的神性真理，天堂里的热则是构成爱的神性良善，这二者都是从主发出的。因为主是天堂的太阳，是天使所拥有的一切生命，因而世人所拥有的一切属灵和属天生命的源头（参看9548，9684节提到的地方节）；更内在的事物是更高的，因而也是离主更近的（2148，3084，4599，5146，8325节）。
一个正在重生的人，以及一个已经重生的人，其爱与信同样通过被提升到更内在的事物或被下放到更外在的事物而经历状态的变化。但很少有人能反思到这一点，因为他们不知道什么叫在内在人里面思考和意愿，什么叫在外在人里面思考和意愿，甚至不知道何为内在人，何为外在人。在内在人里面思考和意愿意味着在天堂里面思考和意愿，因为内在人在天堂；但在外在人里面思考和意愿则意味着在世界里面思考和意愿，因为外在人在世界。因此，当一个人处于对神的爱和由此而来的信时，他在内在人中运作，因为这时他在上面的天堂中；但当他在爱和由此而来的信上处于模糊状态时，他在外在人中运作，因为这时他在下面的世界中。
在圣言中，“早晨”、“正午”、“晚上”和“夜间或黑夜”也表示这些状态。教会的状态也一样，它的第一个状态在圣言中也被称为“早晨”，第二个状态被称为“正午”，第三个状态被称为“晚上”，第四个状态或最后一个状态被称为“夜间或黑夜”。但当教会到了黑夜的时候，也就是说，当对神的爱和信在那里不复存在的时候，早晨就从黎明中向另一个民族显现，一个新教会在那里建立。
因为总体上教会的情况就像具体的一个人。人的第一个状态是一种纯真的状态，因而也是对父母、保姆和同龄小孩的爱的状态；第二个状态是一种光的状态，因为当他成长为一个孩童时，他学习属于光的东西，也就是信之真理，并相信它们；当他开始爱世界爱自己时，第三个状态就到来了，这事发生在他成长为一个年轻人的时候，以及他凭自己思考的时候；并且随着这些爱增长，信，以及同信一起的对邻之仁和对神之爱也相应地减少；当他对这些事物不感兴趣时，尤其当他弃绝它们时，第四个，也是最后一个状态就到来了。
这些状态也是每个教会从开始到结束的状态。教会的第一个状态同样是童年早期的一种状态，因而也是纯真和由此而来的对主之爱的状态；这种状态被称为“早晨”。第二个状态是一种光的状态。第三个状态是一种模糊的光之状态，这种状态是教会的“晚上”。第四个状态是一种没有爱、因而没有任何光的状态，这种状态是教会的“黑夜”。这是因为邪恶与日俱增；只要它们增长，一个人就会像传染病一样感染另一个人，尤其父母会感染自己的孩子。此外，遗传的邪恶也代代加剧，并且如此往下传。
“早晨”表示教会的第一个状态，以及一种爱的状态，这一点清楚可见于但以理书：
有一位圣者说，这异象，常献的燔祭和施行毁坏的罪过要到几时呢？他对我说，要到二千三百个晚上和早晨，圣物才会正宗。（但以理书8:13-14）
此处论述的主题是主的降临；“晚上”是指在主降临之前教会的状态，而“早晨”是指祂降临之后教会的第一个状态，在至高意义上是指主自己。就至高意义而言，主就是“早晨”，这是因为主是天堂的太阳，天堂的太阳永不落下，而是一直在东方升起。这也解释了为何主被称为“东方”或“升起”，因而还被称为“早晨”（2405，2780，9668节）。
以赛亚书：
有人从西珥呼问我，看守人啊，夜里如何？夜里如何？看守人说，早晨到了，黑夜也来。（以赛亚书21:11，12）
“看守人”在内义上表示一个观察教会状态及其变化的人，因而表示每位先知；“黑夜”表示教会的最后状态；“早晨”是指它的最初状态；看守人从中呼问的“西珥”表示处在黑暗中的诸民族的光照，因为“西珥”具有这种含义（参看4240节），“黑夜”表示教会的最后状态（参看6000节）；“早晨到了，黑夜也来”表示尽管光照临到那些属于新教会的人，然而黑夜仍留在那些在旧教会的人中间。在以下经文中，“早晨”具有同样的含义：
晚上虽有哭泣过夜，早晨便必歌唱。（诗篇30:5）
以赛亚书：
看哪，晚上的时候有惊吓！未到早晨他就没有了。（以赛亚书17:14）
由于“早晨”在至高意义上表示主，由此表示从主获得并回献给主的爱，所以吗哪，就是天上的食物如雨般降下来（出埃及记16:8，12，13，21）。主就是那从天上降下来的粮或食物，因而是吗哪（参看约翰福音6:33，35，48，50）；“粮或食物”表示属天之爱，也就是从主获得并回献给主的爱（参看2165，2177，3464，4217，4735，5405，5915，9545节）。正因主是“东方”和“早晨”，一切天堂之爱皆来自祂，所以祂也在安息日的那一天早晨显现（马可福音16:9）。逾越节前的那一天也因此被称为“晚上”或前夜；因为逾越节表示主的同在，以及祂将忠信者从诅咒当中解救出来（7867，9286-9292节）。
凡熟悉圣言内义的人都能知道彼得在鸡叫两遍之前三次否认主意味着什么（马太福音26:34，74，75；马可福音14:30，68，72；路加福音22:34，60，61；约翰福音18:27）。因为彼得代表教会的信，或也可说，信方面的教会；鸡叫的时间表示教会的最后状态或末期，这个时间也被称为“鸡鸣报晓”；三次否认表示在教会结束时，对主的完全和彻底的否认。彼得代表教会的信，因而代表信方面的教会（参看创世记18和22章的序言，以及3750，4738节）；向彼得说的这些话（马太福音26:34）表示当教会结束的时候，在教会里面，主将被否认（6000，6073e，10087节）。当不再有任何信时，主就被否认；当不再有任何仁时，就没有了信。“三”表示完全或完整之物（参看2788，4495，7715，8347，9198，9488，9489节）；这就是为何彼得被告知，他将否认三次。这一切发生在早晨即将到来的黎明时分，这一点清楚可见于约翰福音（18:28）；鸡叫和黎明是一回事，这一点明显可见于马可福音：
你们要警醒，因为你们不知道家主什么时候来，或晚上，或半夜，或鸡叫，或早晨。（马可福音13:35）
由此可见“早晨”表示什么。
Potts(1905-1910) 10134
10134. The one lamb thou shalt offer in the morning. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the internal man, is evident from the signification of "offering a lamb," or sacrificing it, as being the removal of evils through the good of innocence from the Lord (of which below); and from the signification of "morning," as being a state of love and of the consequent light in the internal man (of which also below). By "offering," or "sacrificing, a lamb" is signified the removal of evils through the good of innocence from the Lord, because by burnt-offerings and sacrifices was signified purification from evils and the derivative falsities, or what is the same, their removal, and the implantation of good and truth, and their conjunction by the Lord (n. 9990, 9991, 10022, 10042, 10053). (That purification from evils is their removal, see the places cited in n. 10057; and that a "lamb" denotes the good of innocence, n. 10132.) [2] That the removal of evils, and the implantation of good and truth, and their conjunction, are effected through the good of innocence by the Lord, is because in all good there must be innocence in order that it be good, and because without innocence good is not good. For innocence is not only the plane in which truths are sown, but is also the very essence of good; so far therefore as a man is in innocence, so far good becomes good, and truth lives from good; consequently so far the man becomes alive, and so far the evils with him are removed; and insofar as they are removed, goods and truths are implanted and conjoined by the Lord. This is the reason why the continual burnt-offering was made by means of lambs. (That all the good of heaven and the church has innocence in it, and that without innocence good is not good, see n. 2736, 2780, 6013, 7840, 7887, 9262; also what innocence is, n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936.) [3] That "morning" denotes a state of love and of the consequent light in the internal man, is because in the heavens the states with the angels vary as to love and the faith thence derived, as in the world with men times vary as to heat and its attendant light. These times, as is well known, are morning, noon, evening, and night; hence in the Word by "morning" is signified a state of love; by "noon," a state of light in clearness; by "evening," a state of light in obscurity; and by "night," or "twilight," a state of love in obscurity. (That there are such variations of states in the heavens, see n. 5672, 5962, 6110, 7218, 8426; and that morning there is a state of peace and innocence, thus a state of love to the Lord, n. 2405, 2780, 8426, 8812, 10114; that noon is a state of light in clearness, n. 3708, 5672, 9642; evening a state of light in obscurity, n. 3056, 3833, 6110; and that there is no night in heaven, but twilight, n. 6110, by which is signified a state of love in obscurity.) [4] That by "morning" is signified a state of love and of the consequent light in the internal man, is because when an angel is in a state of love and light, he is then in his internal man; but when he is in a state of light and love in obscurity, he is then in the external man. For the angels have an internal and an external, and when they are in the internal, the external is almost quiescent; but when they are in the external, they are in a more gross and obscure state. Consequently when they are in a state of love and light, they are in their internal, thus in their morning; and when they are in a state of light and love in obscurity, they are in the external, thus in their evening; from which it is plain that variations of states are made by elevations toward more interior things, thus into a higher sphere of heavenly light and heat, consequently nearer to the Lord; and by lowerings toward more exterior things, into a lower sphere of heavenly light and heat, and thus more remote from the Lord. [5] Be it known that interior things are higher, thus nearer to the Lord; and that exterior things are lower, thus more remote from the Lord; and that light in the heavens is the Divine truth which is of faith, and heat in the heavens is the Divine good which is of love, both proceeding from the Lord. For the Lord in heaven is a Sun, from which the angels have everything of life, and from it man has everything of spiritual and heavenly life (see the places cited in n. 9548, 9684; also that interior things are higher, thus nearer to the Lord, n. 2148, 3084, 4599, 5146, 8325). [6] The man who is being regenerated, and likewise the man who has been regenerated, also undergo variations of state as to love and as to faith, by means of elevations toward more interior things, and by lowerings toward more exterior things; but there are few who are able to reflect upon this, because they do not know what it is to think and to will in the internal man, and in the external; nor indeed what the internal man is, and what the external. To think and to will in the internal man is to think and to will in heaven, for the internal man is there; but to think and to will in the external man is to think and to will in the world, for the external man is there; and therefore when a man is in love to God and in the consequent faith, he is in the internal man, because in heaven; but when he is in obscurity as to love and the consequent faith, he is in the external man, because in the world. These states also are meant by "morning," "noon," "evening," and "night" or "twilight" in the Word. [7] It is similar with the states of the church, the first state of which is also called "morning" in the Word, the second "noon," the third "evening," and the fourth or last, "night." But when the church is in its night, in which it is when no longer in love to God and in faith, then from the twilight morning begins with another nation, where a new church is set up. [8] For it is with the church in general as with man in particular; his first state is a state of innocence, thus also of love toward his parents, nurse, and infant companions; his second is a state of light, for when the infant becomes a child, he learns things that belong to light, that is, the truths of faith, and believes them; the third state is when he begins to love the world and to love himself, which takes place when he becomes a youth and when he thinks from himself, and in proportion as these loves increase, faith decreases, and with faith charity toward the neighbor and love to God; the fourth and last state is when he does not care for these things, and still more when he denies them. [9] Such also are the states of every church from its beginning to its end. Its first state is likewise a state of infancy, thus also of innocence, consequently of love to the Lord, which state is called "morning;" the second state is a state of light; the third is a state of light in obscurity, which is its "evening;" and the fourth is a state of no love and hence of no light, which is its "night." This is so because evils increase day by day, and insofar as they increase, one person infects another like a contagion; especially parents their children, besides that hereditary evils are successively condensed, and so transmitted. [10] That "morning" signifies the first state of the church, and also a state of love, is evident from Daniel:
A holy one said, How long shall be the vision, the continual sacrifice, and the wasting transgressions? And he said to me, Until evening and morning two thousand three hundred; then shall the holy thing be justified (Dan. 8:13-14);
the subject here treated of is the coming of the Lord; "evening" denotes the state of the church before his coming, while "morning" denotes the first state of the church after His coming, and in the supreme sense it denotes the Lord Himself. That in the supreme sense the Lord is the "morning" is because He is the Sun of heaven, and the Sun of heaven never sets, but is always rising; hence also the Lord is called the "east," consequently also the "morning" (n.2405, 2780, 9668). [11] And in Isaiah:
One crieth unto me out of Seir, Watchman, what of the night? what of the night? The watchman said, The morning cometh, and also the night (Isa. 21:11, 12);
by the "watchman" in the internal sense is meant one who observes the states of the church and its changes, thus every prophet; by "night" is meant the last state of the church; by "morning" its first state; by "Seir," from which the watchman crieth, is signified the enlightening of the nations which are in darkness (that "Seir" has this meaning, see n. 4240; and that "night" denotes the last state of the church, n. 6000); "the morning cometh, and also the night," signifies that though there is enlightening to those who are of the new church, yet there is night to those who are in the old. The like is signified by "morning" in these passages:
In the evening weeping may pass the night, but in the morning shall be singing (Ps. 30:5). About the time of evening behold terror; before the morning he is not (Isa. 17:14). [12] As in the supreme sense "morning" signifies the Lord, and from this, love from Him to Him, therefore the manna, which was heavenly bread, "rained down every morning" (Exod. 16:8, 12, 13, 21). (That the Lord is the bread which comes down from heaven, thus the manna, see John 6:33, 35, 48, 50; and that "bread" denotes celestial love, which is love from the Lord to the Lord, n. 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545.) And as the Lord is "the east," and "the morning," and as all celestial love is from Him, therefore also He rose "in the morning on the day of the Sabbath" (Mark 16:9); and therefore also the day before the feast of the passover was called "the evening;" for by the feast of the passover was signified the presence of the Lord and the liberation of the faithful by Him from damnation (n. 7867, 9286-9292). [13] He who is acquainted with the internal sense of the Word, is able to know what is involved in Peter's thrice denying the Lord before the cock crew twice (Matt. 26:34, 74, 75; Mark 14:30, 68, 72; Luke 22:34, 60, 61; John 18:27); for by Peter was represented the faith of the church, or what is the same, the church as to faith; by the time when the cock crew was signified the last state of the church, which time was also called "cockcrowing;" by the denial three times was signified full and complete denial of the Lord in the end of the church. That Peter represented the faith of the church, thus the church as to faith, see the preface to Genesis 18 and 22, and also n. 3750, 4738; and that these words to Peter signified the denial of the Lord in the church at the time of its end (n. 6000, 6073, 10087); for the Lord is denied when there is no longer any faith, and there is no faith when there is no longer any charity. That "three" signifies what is full and complete, see n. 2788, 4495, 7715, 8347, 9198, 9488, 9489; and from this it was said that he would deny three times. That this was done in twilight, when morning was about to come, is evident in John 18:28; and that cock crowing and twilight are the same, is evident in Mark:
Watch ye, for ye know not when the lord of the house will come; at even, or at midnight, or at cock crowing, or in the morning (Mark 13:35). From all this it can now be seen what is signified by "morning."
Elliott(1983-1999) 10134
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. Dan 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. Isa 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 abidea, in the morning singing. Ps 30:5.
And in Isaiah,
Around evening time, behold, terror! Before the morning, he is no more. Isa 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, Exod 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 16:9b. 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, Matt. 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 and 22, and also 3750, 4738; and that the words addressed to Peter [Matt 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.
Latin(1748-1756) 10134
10134. `Agnum unum facies mane': quod significet remotionem malorum per bonum innocentiae a Domino in statu amoris et lucis inde in interno homine, constat ex significatione `facere agnum' seu sacrificare illum, quod sit remotio malorum per bonum innocentiae a Domino, de qua sequitur, et ex significatione `mane' quod sit status amoris et lucis inde in interno homine, de qua etiam sequitur; quod per `facere' seu `sacrificare agnum' significetur remotio malorum per bonum innocentiae a Domino, est quia per holocausta et sacrificia significata est purificatio a malis (o)et inde falsis, seu quod idem, remotio illorum, ac implantatio boni et veri, (o)et conjunctio eorum a Domino, n. 9990, 9991, 10,022, 10,042, 10,053; quod purificatio a malis sit remotio illorum, videantur citata n. 10,057, quod agnus sit bonum innocentiae, n. 10,132, quod remotio malorum, ac implantatio boni (c)et veri, [2] (c)ac conjunctio eorum fiat per bonum innocentiae a Domino, est quia in omni bono erit innocentia, ut sit bonum; et quod absque illa bonum non (x)sit bonum; est enim innocentia non modo planum cui inseminantur vera, sed etiam est ipsa essentia boni; quantum itaque homo in innocentia est tantum bonum fit bonum, et verum a bono vivit, proinde tantum homo fit vivus, et tantum removentur mala apud illum; et quantum ea removentur, tantum bona et vera implantantur et conjunguntur a Domino; inde est quod holocaustum juge factum fuerit per agnos; quod omne bonum caeli et Ecclesiae {1} in se habeat innocentiam, et quod absque ea bonum non sit bonum, videatur n. 2736, 2780, 6013, 7840, (x)7887, 9262, et quid innocentia, n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936. [3] Quod `mane' sit status amoris et lucis inde in interno homine, est quia in caelis apud angelos variantur status quoad amorem et inde fidem {2}, sicut in mundo apud homines variantur tempora {3} quoad calorem et simul lucem; tempora illa sunt, ut notum est, mane, meridies, vespera, et nox; inde in Verbo per `mane' significatur status amoris, per `meridiem' status lucis in claro, per `vesperam' status lucis in obscuro, et per `noctem' seu diluculum status amoris in obscuro; quod tales variationes statuum sint in caelis, videatur n. 5672, (x)5962, 6110, 7218, 8426, quod mane ibi sit status pacis et innocentiae, ita status amoris in Dominum, n. 2405, 2780, 8426, 8812, 10,114, {4} quod meridies sit status lucis in claro, n. 3708, 5672, 9642, quod vespera sit status lucis in obscuro, n. 3056, 3833, 6110, et quod nox non sit in caelo, sed diluculum, n. 6110, per quod significatur status amoris in obscuro. [4] Quod per `mane' significetur status amoris et inde lucis in interno homine, est quia cum angelus in statu amoris et lucis est, tunc in interno suo (o)homine est, at cum in statu lucis et amoris in obscuro est, tunc in externo est; est enim angelis internum et externum, sed cum in interno sunt, quiescit paene externum, cum autem {5} in externo sunt, in crassiore et obscuriore statu sunt; inde est quod cum in statu amoris et lucis sunt, in suo interno sint, (o)ita in suo mane, ac (x)cum in statu lucis et amoris in obscuro sunt, in externo sint, (o)ita in sua vespera; inde patet quod variationes statuum fiant per elevationes versus interiora, ita in sphaeram lucis et caloris caelestis superiorem, proinde {6} propius ad Dominum, et per demissiones versus exteriora in sphaeram lucis et caloris caelestis inferiorem, proinde {6} remotius a Domino; [5] sciendum est quod interiora sint superiora, ita propiora Domino, et quod exteriora sint inferiora, ita remotiora a Domino, et quod lux in caelis sit Divinum Verum quod fidei, et calor in caelis sit Divinum Bonum quod amoris, utrumque procedens a Domino; Dominus enim in caelo est Sol, a quo omne vitae angelis, et inde omne vitae spiritualis et caelestis homini, videantur citata n. 9548, 9684, et quod interiora sint superiora, ita propiora Domino, n. 2148, 3084, 4599, 5146, 8325. [6] Homo qui regeneratur, et quoque homo qui regeneratus est, etiam variationes status quoad amorem et quoad fidem subit per elevationes versus interiora et per demissiones versus exteriora; sed pauci sunt qui super id reflectere possunt, quia non sciunt quid sit cogitare et velle in interno homine et in externo, ne quidem quid internus homo et quid externus; cogitare et velle in interno homine est in caelo, nam internus {7} homo ibi est; at cogitare et velle in externo homine est in mundo, nam externus {7} homo ibi est; quapropter cum homo in amore in Deum est et in fide (o)inde, tunc in interno est, quia in caelo, cum autem in obscuro est quoad amorem et (o)inde fidem, tunc in externo est, quia in mundo; [7] hi status quoque intelliguntur per `mane,' `meridiem,' `vesperam,' et `noctem' seu diluculum in Verbo; similiter status Ecclesiae; primus ejus status etiam vocatur `mane' in Verbo, secundus status `meridies,' tertius `vespera,' et quartus seu ultimus {8} `nox'; sed cum Ecclesia in sua nocte est, in qua est cum non amplius' in amore in Deum et in fide, tunc incohat a diluculo mane apud aliam gentem, ubi Ecclesia nova instauratur; [8] se habet enim Ecclesia in communi sicut homo in particulari: primus ejus status est status innocentiae, ita quoque amoris erga parentes, erga nutricem, et quoque erga socios infantes; alter ejus status est status lucis {9}, cum enim {10} infans puer fit, discit illa quae lucis sunt, hoc est, vera fidei {11}, et credit illa; tertius status est cum incipit amare mundum et amare semet, quod fit cum fit juvenis et cum cogitat ex se, et quantum hi amores crescunt tantum decrescit fides, et cum fide charitas erga proximum et amor in Deum; quartus et ultimus status est cum non curat illa, et magis cum negat illa; [9] tales status etiam sunt status cujusvis Ecclesiae a suo principio ad finem, primus ejus status etiam est status infantiae, ita quoque innocentiae, proinde amoris in Dominum, hic status ejus vocatur mane; alter status est status lucis; tertius status est status lucis in obscuro, qui est ejus vespera; et quartus status est status nullius amoris et inde nec lucis, qui est ejus nox {12}; quod ita sit, (t)est causa quia mala crescunt indies, et quantum illa crescunt tantum inficit sicut contagio unus alterum, imprimis parentes suos liberos; praeter quod {13} mala hereditaria successive condensentur, et sic (x)deriventur. [10] Quod `mane' significet statum primum Ecclesiae et quoque statum amoris, constat apud Danielem, Dixit unus sanctus, Quousque visio haec, juge, et praevaricatio vastans? dixit ad me, Usque ad vesperam mane bis mille et trecenta; tunc justificabitur sanctum, viii 13, 14;agitur ibi de Adventu Domini; `vespera' est status Ecclesiae ante Adventum Ipsius, `mane' autem est status Ecclesiae primus post Adventum et in supremo sensu est Ipse Dominus; quod Dominus in supremo sensu sit `mane,' est quia est Sol caeli, et Sol caeli nunquam {14} occidit, sed semper est oriens; inde quoque Dominus vocatur Oriens, consequenter etiam mane, videatur n. 101, 2405, 2780, 9668: [11] apud Esaiam, Ad me clamans e Seir, Quid de nocte, quid de nocte, custos? dixit custos, Venit mane, etiamque nox, xxi 11, 12;
per `custodem' in sensu interno intelligitur qui observat status Ecclesiae et illius mutationes, ita omnis propheta, per `noctem' intelligitur status ultimus Ecclesiae, per `mane' status primus ejus, per `Seir e quo clamat custos' (o)significatur illuminatio gentium quae in tenebris; quod `Seir' id sit, videatur n. 4240, et quod (x)`nox' sit status ultimus Ecclesiae, n. 6000; `venit mane etiamque nox' significat quod tametsi illuminatio illis qui e nova Ecclesia, usque nox illis qui in vetere. Simile per `mane' significatur apud Davidem, In vespera pernoctabit fletus, in mane cantus, Ps. (x)xxx 6 [A.V.5]:
et apud Esaiam, Circa tempus vesperae ecce terror, antequam mane, non est, xvii 14. [12] Quia `mane' significat {15} in sensu supremo Dominum, et inde amorem ab Ipso in Ipsum, ideo manna, quae erat panis caelestis depluebat quovis mane, Exod. xvi 8, 12, 13, 21; quod Dominus sit panis qui descendit de caelo, ita manna, videatur Joh. vi 33, 35, 48, 50, et quod `panis' sit amor caelestis, qui est amor a Domino in Dominum, n. 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545; et quia Dominus est oriens et mane, et quia omne amoris caelestis (o)est ab Ipso, ideo quoque surrexit mane die sabbati, Marc. xvi 9; ac ideo quoque dies ante festum Paschatis vocabatur vespera, nam per festum Paschatis significabatur praesentia Domini ac liberatio fidelium a damnatione (o)ab Illo, n. 7867, 9286, 9287-9292. [13] Qui sensum internum Verbi novit, is scire potest quod {16} involvit,quod Petrus ter negaverit Dominum antequam gallus bis cecinerit, Matth. xxvi 34, 74, 75; Marc. xiv 30, 68, 72; Luc. xxii 34, 60, 61; Joh. xviii 27; per Petrum enim repraesentabatur fides Ecclesiae, seu quod idem, {17} Ecclesia quoad fidem; per tempus quando canebat gallus significabatur ultimus status Ecclesiae, quod tempus etiam gallinaceum vocabatur; {18} per trinam negationem {19} significabatur negatio Domini plenaria in fine Ecclesiae; quod Petrus repraesentaverit fidem Ecclesiae, ita {20} Ecclesiam quoad fidem, videatur Praefatio ad Gen. xviii et ad xxii, tum n. 3750, 4738, et quod illa verba ad Petrum significaverint negationem Domini in Ecclesia cum finis ejus est, n. 6000, 6073 fin., 10,087; Dominus enim negatur cum non amplius aliqua fides est, et fides non est cum amplius non charitas {21}; quod `tria' significent plenarium, n. 2788, 4495, 7715, 8347, 9198, 9488, 9489; inde est quod dictum sit quod ter abnegaturus esset; quod hoc factum sit in diluculo, quando mane venturum (o)erat, constat apud Johannem xviii 28, et quod gallinaceum et diluculum sit idem, (o)patet apud Marcum, Vigilate, non enim scitis quando Dominus domus venturus est; vesperi, an in media nocte, an in gallinaceo, an mane, xiii 35. Ex his nunc constare potest quid per `mane' significatur. @1 Ecclesiae et Coeli$ @2 lucem$ @3 status temporis$ @4 i et$ @5 at cum$ @6 ita$ @7 i ejus$ @8 i status$ @9 d fidei i lucis$ @10 nam cum$ @11 fidei sunt$ @12 talis status quoque est status cujusvis Ecclesiae (m)a suo principio ad finem, primus ejus status etiam est status infantiae, ita quoque innocentiae, proinde amoris in Dominum, et erga proximum, qui status vocatur mane, et est status amoris; alter status est status lucis, tertius status est status lucis in obscuro, qui status est ejus vespera, et tertius [quartus intended] status est status nullius amoris, qui status est qui vocatur nox(n)$ @13 i etiam$ @14 nusquam$ @15 significabat$ @16 quid$ @17 ita quoque$ @18 ultimum tempus Ecclesiae, quod etiam diluculum et quoque gallinaceum vocatur, ita$ @19 i Domini a Petro$ @20 seu$ @21 fides, et non est aliqua fides, cum non amplius est charitas$