7844.“在两个傍晚之间”表最后的状态和最初的状态。这从“傍晚”的含义清楚可知，“傍晚”是指虚假的状态，以及对真理无知的状态；因为傍晚的阴影是指虚假，也指对真理的无知。一天四个时刻，就像一年四季一样，在灵义上表示在真理和良善方面的状态交替（5672，5962，6110节）。它们的结束和它们的开始是“傍晚”；因此，当经上说“在两个傍晚之间”时，它暗含了一切状态。故此处“在两个傍晚之间”表示那些处于源于良善的真理之人得释放的状态和那些陷入由邪恶所生的虚假之人的诅咒状态，当埃及的长子被杀时，以色列人出离埃及就表示这些状态。这一切被称为“傍晚（经上或译为晚上）”，这一点从摩西五经中的这些话明显看出来：
晚上日落的时候，乃是你出埃及的时刻，你要献逾越节的祭。（申命记16:6）
由此明显可知，“在两个傍晚之间”表示侵扰状态的结束和以色列人所代表的那些人释放状态的开始。对这些人来说，自这个开始起，状态便趋向于早晨，这是升入天堂。此外，“在两个傍晚之间”表示侵扰状态的结束和埃及人所代表的那些人的诅咒状态的开始。但后者的状态趋向黑夜，这是投入地狱。淹死在红海中代表后者投入地狱；而被领进迦南地代表前者升入天堂。
在圣言中，经上处处提到“晚上（即傍晚）”，“晚上”表示教会的末期，以及教会的初期；对那些教会在其中即将结束的人来说，是末期，对那些教会在其中刚刚开始的人来说，是初期。这解释了为何“晚上”主要表示主的到来；因为那时是前教会的结束和一个新教会的开始。新教会的第一个状态也被称为“晚上”，因为一个教会成员从昏暗之光开始，向着清晰之光行进，这清晰之光对他来说就是“早晨”。
“晚上和早晨”表示主的降世。这一点明显可见于但以理书：
我听见有一位圣者说话，这常献的燔祭和罪过，将圣所与军旅践踏的异象要到几时呢？他对我说，要到二千三百个晚上和早晨，圣所才得纠正。（但以理书8:13-14）
此处“晚上”表示末期，这时教会完全荒凉，并且主降世；“早晨”表示光明和一个新教会从祂兴起，这是显而易见的。
类似预言出现在撒迦利亚书：
必有一日是耶和华所知道的；不是白昼，也不是黑夜，到了晚上的时候才有光明。（撒迦利亚书14:7）
西番雅书：
最终有一块地为犹大家剩下的人所得；他们必在那里放牧。晚上必歇息在亚实基伦的房屋中；那时耶和华他们的神必眷顾他们，使他们被掳的人归回。（西番雅书2:7）
“晚上”表示一个兴起的教会的第一个状态。由于“晚上”表示旧教会的最后状态和新教会的最初状态，故经上吩咐亚伦和他的儿子从晚上到早晨，要在耶和华面前使这灯常常点着（出埃及记27:20，21）。
“晚上”表示教会的最后状态，这时掌权的是密集的虚假，因为没有了信，还有密集的邪恶，因为没有了仁，这一点明显可见于以下经文：
哀哉！日已渐斜，晚影拖长了。（耶利米书6:4）
以西结书：
我早晨告诉百姓；晚上我的妻就死了。（以西结书24:18）
“妻”表示教会。诗篇：
早晨发芽生长，晚上割下枯干。（诗篇90:6）
Potts(1905-1910) 7844
7844. Between the two evenings. That this signifies the last state, and the first, is evident from the signification of "evening," as being a state of falsity, and also a state of ignorance of truth; for the shade of evening denotes falsity, and also ignorance of truth. For all the times of the day, like all the times of the year, in the spiritual sense signify alternations of states in respect to truth and good (n. 5672, 5962, 6110). Their end and their beginning is "evening;" and therefore when it is said "between the two evenings," all the states are involved. Here therefore by "between the two evenings" is signified the state of liberation of those who are in truth from good, and the state of damnation of those who are in falsity from evil, which states are signified by the departure of the sons of Israel out of Egypt, when the firstborn there were given up to death. That this is called "evening" is evident from these words in Moses:
Thou shalt sacrifice the passover in the evening, when the sun has gone down, at the set time of thy going out from Egypt (Deut. 16:6). [2] From all this it is evident that the end of the state of infestations and the beginning of the state of liberation of those who are represented by the sons of Israel is meant by "between the two evenings." With these, from this beginning, the state tends to morning, which is elevation into heaven. Moreover, by "between the two evenings" is meant the end of the state of infestations and the beginning of the state of damnation of those who are represented by the Egyptians; but the state of these latter tends to night, which is casting down into hell. The casting down of these latter into hell is represented by the immersion in the sea Suph; but the elevation of the former into heaven is represented by the introduction into the land of Canaan. [3] In the Word throughout mention is made of "evening" and by it is signified the last time of the church, and also its first time; the last with those among whom the church is ceasing, and the first with those among whom it is beginning. For this reason by "evening" is primarily signified the coming of the Lord; for then was the end of the former church and the beginning of a new church, the first state of which is also called "evening" because the man of the church begins from obscure light, and advances to clear light, which to him is "morning." [4] That the coming of the Lord into the world is signified by "evening and morning" is evident in Daniel:
I heard a holy one speaking, How long is this vision, the continual [sacrifice], and the transgression, the trampling on the holy thing, and on the army? And he said unto me, Even unto the evening, the morning, two thousand three hundred; for then shall the holy thing be justified (Dan. 8:13-14);
that here by "evening" is meant the last time, when the church was completely vastated, and the Lord came into the world; and by "morning" the light and the rising of a new church from him is evident. [5] In like manner in Zechariah:
There shall be one day which shall be known to Jehovah; not day, nor night, for about the time of evening there shall be light (Zech. 14:7). In Zephaniah:
Let there be at last a territory left for the house of Judah; they shall feed thereon; in the houses of Ashkelon they shall have quiet in the evening, when Jehovah their God shall visit them, and bring again their captivity (Zeph. 2:7);
"evening" denotes the first state of the rising church. As "evening" signified the last state of the old church and the first of the new, it was therefore commanded that Aaron and his sons should make the lamp go up from evening even unto morning before Jehovah (Exod. 27:20, 21). [6] That "evening" denotes the last state of the church, when there is dense falsity because there is no faith, and dense evil because there is no charity, is plain in these passages:
Woe unto you! For the day goeth away, because the shadows of the evening are stretched out (Jer. 6:4). I spoke unto the people in the morning; and at evening my wife died (Ezek. 24:18);
"wife" denotes the church. In the morning it shall blossom, and it shall pass away; in the evening he shall cut it off, it shall wither (Ps. 90:6).
Elliott(1983-1999) 7844
7844. 'between the evenings' means a last and first state. This is clear from the meaning of 'evening' as a state of falsity and also a state of ignorance of truth; for the shade of evening is falsity and also ignorance of truth. All the times of day, like all the seasons of the year, mean in the spiritual sense alternating states involving truth and good, 5672, 5962, 6110. The end of them and the beginning of them is the evening; consequently when it says 'between the evenings' it implies all those states. At this point therefore 'between the evenings' means the state of deliverance of those governed by truth springing from good, and the state of damnation of those governed by falsity arising from evil, states which are meant by the departure of the children of Israel from Egypt when the firstborn there were killed. The fact that all this is called 'the evening' is clear from the following in Moses,
You shall sacrificea the Passover in the evening when the sun goes down, at the fixed time of your departure from Egypt. Deut 16:4, 6.
[2] From this it is evident that the end of the state of molestations and the beginning of the state of the deliverance of those represented by the children of Israel is meant by 'between the evenings'. From that beginning the state moves on for them towards morning, which is a raising to heaven. It is evident too that the end of the state of molestations and the beginning of the state of the damnation of those represented by the Egyptians is meant by 'between the evenings'. But these people's state moves on towards night, which is a casting into hell. The casting of the latter into hell is represented by being drowned in the Sea Suph, while the raising of the former to heaven is represented by being led into the land of Canaan.
[3] In the Word the expression 'the evening' is used in various places, and by it is meant a last phase of a Church and also a first phase of it - a last one with those among whom the Church is coming to an end, and a first with those among whom it is just beginning. This explains why 'the evening' primarily means the Lord's Coming, for that was the time of the end of the former Church and of the beginning of the new. The first state of the new Church is also called 'the evening' since a member of the Church starts with light that is dim and advances to that which is clear, and this for him is the morning.
[4] The fact that the Lord's Coming into the world is meant by 'the evening' and 'the morning' is clear in Daniel,
I heard a holy one speaking, For how long is this vision, the continual [burnt offering], and the transgression, and the treading down of the sanctuary and the host? And he said to me, Up to the evening [when it is becoming] morning two thousand three hundred times, for then the sanctuary will be made correct. Dan 8:13, 14.
Here it is self-evident that 'the evening' is used to mean the last phase when the Church had been completely laid waste and the Lord came into the world, and 'morning' to mean light and the rise of a new Church from Him.
[5] A similar prophecy appears in Zechariah,
There will be one day, which will be known to Jehovah, not day nor night, because around evening time there will be light. Zech 14:7.
In Zephaniah,
Let there at length be a territory for the remnant of the house of Judah; they will pasture on them. In the houses of Ashkelon they will find rest in the evening, when Jehovah their God will visit them, and return their captives.b Zeph 1:7.
'The evening' stands for the first state of an arising Church. Since 'the evening' meant the last state of an old Church and the first of a new, Aaron and his sons were commanded to cause a lamp to burnc from evening until morning before Jehovah, Exod 27:20, 21.
[6] The fact that 'the evening' is the last state of the Church, when dense falsity reigns because there is no faith, and dense evil because there is no charity, is evident in Jeremiah,
Woe to us,d for the day goes away, for the shadows of evening are set at an angle! Jer 6:4.
In Ezekiel,
I spoke to the people in the morning, and my wife died at evening. Ezek 24:18.
'Wife' stands for the Church. In David,
At dawn it will flourish and shoot up,e at evening one will cut it down, it will wither. Ps 90:6.
Latin(1748-1756) 7844
7844. `Inter vesperas': quod significet statum ultimum et primum, constat ex significatione `vesperae' quod sit status falsi et quoque status ignorantiae veri, nam umbra vesperae est falsum et quoque est ignorantia veri; omnia enim tempora diei, sicut omnia tempora anni, in spirituali sensu significant vices statuum quoad verum et bonum, n. 5672, (t)5962, 6110; finis illorum et principium illorum est vespera, quare cum dicitur `inter vesperas,' involvuntur etiam omnes status; hic itaque per `inter vesperas' significatur status liberationis illorum qui in vero ex bono, et status damnationis illorum qui in falso ex malo, qui status significantur per exitum filiorum Israelis ex Aegypto, cum primogeniti ibi {1}neci dati sunt; quod id dicatur `vespera,' constat ex his apud Moschen, Sacrificabunt Paesach in vespera cum occiderit sol, tempore stato exitus tui ex Aegypto, Deut. xvi 4, 6. 2 Ex his patet quod finis status infestationum et principium status liberationis illorum qui per `filios Israelis' repraesentantur per `inter vesperas' intelligatur; his a principio illo tendit status ad mane, quod est elevatio in caelum; et quoque finis status infestationum et principium status damnationis illorum qui per `Aegyptios' repraesentantur per `inter vesperas' intelligitur; sed horum status tendit ad `noctem,' quae est dejectio in infernum; horum dejectio in infernum repraesentatur per immersionem in mare Suph, illorum autem elevatio in caelum repraesentatur per introductionem in terram Canaanem. 3 In Verbo passim nominatur `vespera' et per illam significatur ultimum tempus Ecclesiae, et quoque primum ejus, ultimum apud illos {2}apud quos desinit Ecclesia, et primum apud illos apud quos incohat; inde primario per `vesperam' significatur Adventus Domini, nam tunc finis fuit Ecclesiae prioris et principium novae, cujus status primus etiam `vespera' vocatur, quia homo Ecclesiae incipit ab obscura luce et progreditur ad claram, quae ei est mane. 4 Quod Adventus Domini in mundum per `vesperam et mane' {3} significetur, constat {4} apud Danielem, Audivi unum sanctum loquentem, Quousque visio haec, juge, et praevaricatio, sancti et exercitus conculcatio? et dixit ad me, Usque ad vesperam, mane, bis mille et trecenta, tunc enim justificabitur sanctum, viii 13, 14;quod ibi per `vesperam' intelligatur ultimum tempus cum Ecclesia prorsus vastata fuit et Dominus in mundum venit, et per `mane' 5 lux et ortus novae Ecclesiae ab Ipso, patet: similiter apud Sachariam, Erit dies unus, qui notus erit Jehovae, non dies nec nox, quia circa tempus vesperae erit lux, xiv (x)7:
apud {5}Zephaniam, Tandem sit tractus (x)reliquiis domus Jehudae, super iis pascent; in domibus Askelonis in vespera quietem habebunt, quando visitabit illos Jehovah Deus (c)illorum, et reducet captivitatem (c)illorum, ii 7;
`vespera' pro primo statu exorientis Ecclesiae: quia `vespera' significabat ultimum statum Ecclesiae veteris et primum novae, idcirco {6} mandatum fuit ut Aharon et filii ejus ascendere facerent lucernam a vespera usque ad mane coram Jehovah, Exod. xxvii 20, 21:
6 quod `vespera' sit status Ecclesiae ultimus, cum densum falsum quia nulla fides et densum malum quia nulla charitas, patet apud Jeremiam, Vae vobis, quia abit dies, quia inclinatae sunt umbrae vesperae! vi 4:
apud Ezechielem, Locutus sum ad populum mane, et mortua uxor mea vesperi, xxiv 18;
`uxor' pro Ecclesia: apud Davidem, Sub auroram florebit, et transibit, sub vesperam {7}resecabit, exarescet, Ps. xc 6. @1 morti$ @2 qui in falsis et malis, ac primum pro illis qui in veris et bonis; quod tempus seu status primus horum qui in veris et bonis sunt, dicatur vespera, est quia adhuc non in luce sunt, homo enim Ecclesiae incipit ab obscura luce, et progreditur ad claram, quae est ei mane; inde per vesperam significatur tempus Adventus Domini, nam tunc finis fuit Ecclesiae prioris, quia amplius nulla fides, et tunc principium fuit novae Ecclesiae, cujus status primus etiam vespera dicitur; quod hoc$ @3 i in Verbo$ @4 i ex sequentibus his locis,$ @5 Ezechielem AI$ @6 i etiam$ @7 resecabis AI$