10135.“傍晚之间要献那一只羔羊”表在外在人中光和爱的状态下对邪恶的一种类似移走。这从“献一只羔羊”或将它分别为圣和“傍晚之间”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从邪恶中移走，如刚才所述（参看10134节）；“傍晚之间”是指在外在人中光和爱的状态下。在圣言中，“傍晚或晚上”表示当信之真理处于模糊之中，爱之良善处于某种寒冷之中时，内层事物的一种状态；因为天使会经历爱和光的不同状态，就像世上一天当中的不同时辰，即早晨、正午、晚上、夜间或早晨之前黎明，又一个早晨，彼此轮转一样。当天使处于一种爱的状态时，对他们来说，这就是早晨，主向他们显为一轮初升的太阳；当他们处于一种光的状态时，对他们来说，这就是正午；但当他们处于一种模糊的光之状态时，对他们来说，这就是晚上；之后当他们处于一种模糊或某种寒冷的爱之状态时，对他们来说，这就是夜间，确切地说，是早晨之前的黎明。
天使所经历的这些状态不断接踵而来，他们通过这些状态不断得以完善。但这些变化并非起因于那里的太阳，起因于这太阳的升起和落下，而是起因于天使自己的内层状态；因为他们和世人一样时而渴望转向他们的内在，时而渴望转向他们的外在。当他们转向内在时，就会经历一种爱和随之而来的清晰的光之状态，当他们转向外在时，则会经历一种光和随之而来的模糊的光之状态；因为外在相对于内在就是这样。这就是天使所经历的状态变化的起源。他们之所以具有这样的状态和这样的变化，是因为天堂的太阳，也就是那个世界的主，是神性之爱本身。因此，它所发出的热是爱之良善，它所发出的光是信之真理。因为从这太阳发出的一切事物都是活的，具有生命，不像世界的太阳所发出的一切，都是死。
由此可见天堂之热是什么，天堂之光又是什么；以及为何在圣言中，“热”、“火焰”和“火”表示爱之良善，“光”及其“光辉”表示信之真理，“太阳或日头”表示神性之爱方面的主自己。在天堂，主是一轮太阳（参看3636，3643，4321e，5097，7078，7083，7171，7173，8812节）；它所发出的热是爱之良善（参看3338，3339，3636，3693，4018，5115，6032，6314节）；这太阳所发出的光是神性真理，是信、聪明和智慧的源头（参看9548，9684节提到的地方）。由此清楚可知“早晨”表示什么，“晚上”表示什么。
不过，要知道，在本节经文中，“早晨”也意味着正午，“晚上”也意味着清晨的黎明；因为当圣言提到“早晨和晚上”时，所指的是一整天，因此“早晨”包括正午，“晚上”包括夜间或黎明。这解释了为何本节经文中的“早晨”表示一种清晰的爱和光之状态，也就是在内在人中；而“晚上”表示一种模糊的光和爱之状态，也就是在外在人中。
“傍晚之间”不是指一天的晚上和第二天的晚上之间的时间段，而是指晚上和早晨之间的时间，因而是指整个晚上或黎明，这一点从以下事实明显看出来：羔羊燔祭不仅在晚上，还在早晨常常献上。由此明显可知，其它地方的“傍晚之间”所表相同，如经上说他们要在傍晚之间守逾越节（出埃及记12:6；民数记9:5，11），这在别处也以这些话得到解释：
晚上日落的时候，乃是你出埃及的定期，献逾越节的祭。当在耶和华你神所选择的地方把肉烤了吃，早晨就返回你的帐棚去。（申命记16:6，7）
“晚上”一般表示一种模糊的光之状态，这一点清楚可见于耶利米书：
起来吧！我们可以趁午时上去。我们有祸了，日已渐斜，晚影拖长了。起来吧！我们夜间上去毁坏宫殿。（耶利米书6:4，5）
此处“晚上”和“夜间”表示教会的末期，这时一切信和爱都被摧毁了。撒迦利亚书：
必有一日是耶和华所知道的，到了晚上的时候才有光明。那日，必有活水从耶路撒冷出来。耶和华必作全地的王。（撒迦利亚书14:7-9）
这论及主的降临；教会的结束就是“晚上的时候”；“光明”是指主的神性真理。类似例子出现在但以理书：
圣者对我说，要到晚上和早晨，二千三百次。（但以理书8:13，14）
Potts(1905-1910) 10135
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 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" (Exod. 12:6; Num. 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 (Deut. 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 (Jer. 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 (Dan. 8:13, 14).
Elliott(1983-1999) 10135
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, Exod 12:6; Num 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
[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. Jer 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. Zech 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. Dan 8:13,14.
Latin(1748-1756) 10135
10135. `Et agnum alterum facies inter vesperas': quod significet simile in statu lucis et amoris in externo homine, constat ex significatione `facere agnum' seu sacrificare illum, quod sit remotio a malis per bonum innocentiae a Domino, ut mox supra n. 10,134, et ex significatione `inter vesperas' quod sit in statu lucis et amoris in externo homine; per `vesperam' enim in Verbo significatur status interiorum cum vera fidei sunt in obscuro et bona amoris {1} in aliquo frigido; nam status amoris et lucis variantur apud angelos, sicut in mundo variantur status temporum diei, quae sunt mane, meridies, vespera, nox seu diluculum, et iterum mane; quando angeli in statu amoris sunt, tunc illis est mane et tunc apparet illis Dominus ut Sol oriens; quando in statu lucis sunt, tunc illis est meridies, quando autem in statu lucis in obscuro sunt, tunc est illis vespera; et postea cum in statu amoris in obscuro seu in aliquo frigido sunt, tunc est illis nox, seu potius diluculum ante mane; [2] tales status angelis succedunt continue, et per illos perficiuntur continue; sed (x)variationes illae non existunt ex Sole ibi, ejus {2} ortu et occasu, sed ex statu interiorum ipsorum angelorum, desiderant enim illi sicut homines jam esse in internis suis, jam in externis; cum in internis sunt, tunc in statu amoris et inde (x)lucis in claro (o)sunt, et cum in externis {3}, tunc in statu amoris et inde (x)lucis in obscuro {4} sunt, nam externum tale est respective ad internum; inde origo variationum status angelorum est; quod tales illis status et tales variationes sint, est quia Sol caeli, qui ibi est Dominus, est ipse Divinus Amor; quapropter calor qui inde procedit est bonum amoris, et lux quae inde est verum fidei; nam omnia quae ab illo Sole procedunt sunt viva, et non sicut illa quae a sole mundi, quae sunt mortua; [3] inde constare potest quid caelestis calor et quid caelestis lux; et unde est quod per `calorem,' `flammam,' et `ignem' in Verbo significetur bonum amoris, ac per `lucem et splendorem ejus' verum fidei, et quod {5} per `Solem' Ipse Dominus quoad Divinum Amorem'; quod Dominus in caelis {6} sit Sol, videatur n. 3636, 3643, 4321 fin., 5097, 7078, (t)7083, 7171, 7173, 8812, quod calor inde sit bonum amoris, n. 3338, 3339, 3636, 3693, 4018, (x)5215, 6032, 6314, et quod lux ex illo Sole sit Divinum Verum, ex quo fides, intelligentia, et sapientia, citata n. 9548, 9684. Ex his nunc constare potest quid per `mane' et quid per `vesperam' significatur. [4] Sed sciatur quod (o)hic mane involvat etiam meridiem, et quod vespera etiam diluculum, cum enim in Verbo dicitur `mane et vespera,' tunc intelligitur totus dies, ita per mane etiam meridies {7}, et per vesperam etiam nox seu diluculum; inde est quod per `mane' hic significetur status amoris, et quoque {8} lucis in claro, seu in interno homine, et per vesperam status lucis, et (o)quoque amoris in obscuro, seu in externo homine. [5] Quod per `inter vesperas' non intelligatur tempus inter vesperam unius diei et vesperam alterius diei, sed tempus inter vesperam et mane, ita inclusive nox seu diluculum, patet ex eo quod holocaustum juge ex agno non solum factum sit vesperi sed etiam mane; inde constare potest quod simile per `inter vesperas' significetur alibi, ut quod facerent Paesach inter vesperas, Exod. xii 6; Num. ix 5, 11; quod etiam explicatur alibi his verbis, Sacrificabis Paesach in vespera, cum occiderit sol, tempore stato exitus ex Aegypto: deinde coques et comedes in loco quem elegerit Jehovah Deus tuus, et respicies mane, et ibis in tentoria tua, Deut. xvi 6, 7. [6] Quod `vespera' in genere significet statum lucis in obscuro, constat apud Jeremiam, Surgite et ascendamus in meridie; vae (x)nobis, quia abit dies, quia inclinatae sunt umbrae vesperae! surgite, ascendamus in nocte, et perdamus palatia, vi 4, 5;ibi `vespera et nox' significant ultima tempora Ecclesiae, quando omnia fidei et amoris destructa sunt: apud Sachariam, Erit dies unus, qui notus Jehovae, cum {9} circa tempus vesperae erit lux: in die illo exibunt aquae vivae ex Hierosolyma, et Jehovah erit in Regem super totam terram, xiv [7,] 8, 9;
ibi de Adventu Domini; finis Ecclesiae est `tempus vesperae,' `lux' est Dominus quoad Divinum Verum: similiter apud Danielem, Unus sanctus dixit ad me, Usque ad vesperam, mane, bis mille trecenta, viii 13 [ , 14]. @1 et bona amoris sunt in obscuro et$ @2 solis ibi$ @3 i sunt$ @4 After sunt$ @5 i in genere$ @6 ibi$ @7 et non simul meridies et nox, tunc per mane etiam intelligitur meridies$ @8 inde$ @9 non dies nec nox, quia$