8812.“早晨”表他们处于良善之时的一种状态。这从“早晨”的含义清楚可知，“早晨”是指一种爱之良善的状态（参看8426节）。从这些细节，即耶和华，就是主在第三天，也就是那一天的早晨降临西乃山，非常明显地看出：这个事件是天上的某种神性事物的代表；只是若不通过诸如出现在自然界中的那类事物与灵界事物的对应关系，因而通过这些事物的灵义，没有人能知道这种神性事物。就“早晨”和“第三天”的含义而言，此处就是这种情形。“第三天”之所以表示前一种状态的结束，是因为“三”表示从开始到结束的完整之物（8790节）；“早晨”之所以表示一种爱之良善的状态，是因为在来世，将光明赋予天使和整个天堂的太阳是主，那里的火是祂的神性之爱，将生命之热赋予凡活着的人，那里的光是神性真理，光照凡接受它的人。那里的太阳与这个世界的太阳完全不同，世界太阳的火就是火，不是爱，它发出的光就是光，不是真理。
由此可见，来自世界太阳的火，以及光产生哪种效果，来自天堂太阳的火和光又产生哪种效果。世界上的太阳提供没有生命的热和光，而天堂里的太阳提供伴随生命的热和光。因此，来自天堂太阳的后者被称为“属灵的”，因为它们拥有生命在里面；而来自世界太阳的前者被称为“属世的”，没有生命在里面。活物中的生命以其热被识别，并通过热来表明；这生命并非来自世界太阳的热，而是来自天堂太阳的热。当后一种热流入世界的热时，它就产生这种效果，在身体中被感觉为元素热（elementary heat）；但这热含有生命之热在里面，生命之热则来源于爱，也就是来自天堂太阳的热。生命之热源于某个其它源头，而不是这个世界的太阳，它来源于爱，并照着它里面那爱的量和质而存在；只要愿意正确地思考它，谁都能知道这一真理。除了那些不承认人里面的任何内在之物，将一切归因于自然力量的人之外，这是谁都能知道的。
因此，由于来自天堂太阳，也就是主的热是爱之良善，由此而来的光是信之真理，故可以看出，在来世，“早晨”、“正午”、“晚上”、“夜间”分别表示什么。它们是良善和真理，或爱和信的状态，“早晨”是一种爱之良善的状态；“正午”是一种信之真理的状态；“晚上”和“夜间”是它们的匮乏，也就是在属于信的事物上的无知和盲目，以及在属于天堂之爱的事物上的迟钝和寒冷。
此外，天堂太阳的情况与世界太阳的相似之处在于：天堂太阳静止不动，不会通过自身的任何旋转而产生这些状态。相反，产生它们的，是它周围的事物，如绕太阳旋转，同时绕轴自转的行星会产生变化。由此而来的表象就是，这些变化被归因于太阳；而事实上，它们不可归因于太阳，只可归因于围绕它旋转的行星。天堂也是如此，在那里，与早晨、正午、晚上和夜间相对应的状态变化不可归因于天堂的太阳，因为这太阳始终散发热和光，也就是爱之良善和信之真理。相反，这些变化要归因于接受者，即天使和灵人；他们通过一个有规律的变化周期、随着自己生命的发展而前进，时而在早晨，也就是处于爱之良善，时而在正午，也就是处于信之真理，时而在晚上和夜间，也就是在爱和信上陷入阴影和迟钝。
除了这个区别之外，即：在世界，有规律的循环是由属于一天的各个时间段的状态构成的，而在天堂，它是由生命的状态构成的，世界的情况之所以与天堂的相似，是因为世界上的一切事物都照着天堂中的事物的形像而造的。事实上，属世事物是由属灵事物产生的，如同结果是由它们的原因产生的。因此，世界上的一切事物与天堂里的事物有一种对应关系，故整个自然界是一个代表主国度的舞台（3483，4939，8211节）。
Potts(1905-1910) 8812
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).
Elliott(1983-1999) 8812
8812. 'When it came to be morning' means a state when they were governed by good. This is clear from the meaning of 'morning' as a state of the good of love, dealt with in 8426. From these details - that Jehovah, that is, the Lord, came down onto Mount Sinai on the third day, and also in the morning of that day - it is plainly evident that this event was representative of some Divine reality in heaven which no one can come to know about except from the correspondence of such things as arise in the natural world with realities in the spiritual world, and therefore from the spiritual meaning of those things. This is so here so far as the meaning of 'morning' and 'the third day' are concerned. 'The third day' means the end of a former state, and it does so because 'three' means what is complete from start to finish, 8790; and 'morning' means a state of the good of love, because the sun - the sun in the next life which gives light to angels and the whole of heaven - is the Lord. The fire there is His Divine Love, which gives vital heat to all that lives, and the light there is Divine Truth which enlightens all who receive it. The sun there is altogether different from the sun in the world, whose fire is fire and not love, and whose radiating light is light and not truth.
[2] All this goes to show what kind of effects the fire and also the light coming from the sun in the world produce, and what kind of effects the fire and light coming from the sun of heaven produce. The sun in the world provides heat and light without life, whereas the sun in heaven provides heat and light together with life. The latter, being provided by the sun of heaven, are therefore called spiritual, because they hold life within them, whereas the former, which are provided by the sun of the world, are called natural and do not hold life within them. The life in living things that is recognized in their heat and indicated by it does not come from the heat of the sun in the world but from the heat of the sun in heaven. When the latter heat enters heat in the world it produces that effect; the body feels it as elemental heat, but this has vital heat in it, which has its origin in the love that is heat from the sun of heaven. The truth that vital heat springs from a source other than the sun in the world, and that it owes its origin to love and exists according to the amount and the character of that love within it, anyone is able to know provided that he is prepared to think about it properly Anyone can know except those who do not acknowledge anything internal in the human being and attribute everything to natural forces.
[3] Since therefore heat from the sun in heaven, which is the Lord, is the good of love, and the light from it is the truth of faith, one may see what is meant by 'morning', and what by 'midday', 'evening', and 'night' in the next life. They are states of good and truth or love and faith, 'morning' being a state of the good of love, 'midday' a state of the truth of faith, 'evening and night' a deprivation of them, which is ignorance and blindness in insights that belong to faith, and also slowness and coldness in feelings that belong to heavenly love.
[4] Furthermore the situation with the sun of heaven is as it is with the sun in the world, in that it is motionless and does not bring about those states by any wheeling round of its own. Rather the things around it bring them about, just as a planet travelling round the sun and at the same time rotating on its axis produces changes. The appearance therefore is that those changes are attributable to the sun, but in reality they are not attributable to the sun, only to the planet going round it. So also in heaven. Changes of state there, to which morning, midday, evening, and night correspond, are not attributable to the sun there, for that sun is always radiating heat and light, that is, the good of love and the truth of faith. Instead those changes are attributable to the recipients, that is to say, to the angels and spirits, who move through a regular cycle of such changes as their life progresses. At one point it is morning, that is, they are filled with the good of love; at another it is midday, that is, they are enlightened with the truth of faith; and at yet another it is evening and night, that is, these gifts become vague and dull with them.
[5] The reason why the situation in the world is as it is in heaven, except for the difference that in the world the regular cycle consists of states belonging to the fumes of day, while in heaven it consists of states of life, is that all things in the world have been created in the image of those in heaven. For natural things arise from spiritual ones as effects from their causes. Consequently there is a correspondence of all things in the world with those in heaven, and therefore the whole natural order is nothing other than a theatre representative of the Lord's kingdom, 3483, 4939, 8211.
Latin(1748-1756) 8812
8812. `In fieri mane': quod significet statum cum in bono, constat ex significatione `mane' quod sit status boni amoris, de qua n. 8426. Ex his, quod Jehovah, hoc est, Dominus, descenderit super monte Sinai die tertio, et quoque in illius diei mane, manifeste patet quod hoc repraesentativum fuerit alicujus rei Divinae in caelo quae non alicui potest innotescere quam ex correspondentia talium quae existunt in naturali mundo cum illis quae in spirituali, ac inde significatione; ut hic quid `mane' et quid `dies tertius'; quod `dies tertius' sit finis status prioris, est quia per `tres' significatur plenum a principio ad finem, n. 8790; et quod `mane' sit status boni amoris, est quia sol, {1}qui in altera vita dat lucem angelis et universo caelo, est Dominus, et ignis ibi est Divinus Ipsius Amor, qui dat calorem {2}vitae omni vivo, et lux ibi est Divinum Verum quod illuminat omnes qui id recipiunt; prorsus aliter {3}quam sol mundi, cujus ignis est ignis et non amor, et inde lux est lux et non verum; [2] ex his constare potest quales effectus sunt ignis ut et lucis e sole mundi, et quales effectus sunt ignis et lucis e sole caeli, quod nempe ab illo {4}calor et lux absque vita, ab hoc autem calor et lux, cum vita {5}; haec, nempe quae a sole caeli proveniunt, ideo vocantur spiritualia, quia in se vitam habent, et illa quae ex sole mundi (d)sunt, vocantur naturalia, ac in se non vitam habent; vita quae in vivis in calore et {6}ex calore (x)appercipitur non est ex calore {7}solis mundi, sed est ex calore {7}solis caeli; hic calor cum influit in {8}calorem mundi, edit eum effectum, et {9}sentitur in corpore ut calor elementaris, sed est {10}calor vitalis in illo, qui originem ducit ex amore qui est calor e sole caeli; quod origo caloris vitae sit aliunde, et quod sit in amore (c)et secundum quantum et quale ejus, unusquisque potest scire si modo velit rite reflectere, praeter illos qui non agnoscunt aliquid internum in homine, et qui naturae ascribunt omnia. [3] Cum itaque calor ex sole caeli, qui est Dominus, est bonum amoris, et lux inde est verum fidei, constare potest quid significatur per `mane,' et quid per `meridiem,' per `vesperam,' et per `noctem' in altera vita, quod nempe sint status boni et veri seu amoris et fidei, `mane' status boni amoris, `meridies' status veri fidei, et `vespera et nox' illorum privatio, quae sunt ignorantia {11}et caecitas in illis quae fidei sunt, tum torpor et frigus in illis quae amoris caelestis sunt. [4] Praeterea se habet similiter cum sole caeli sicut cum sole mundi, quod immotus sit et non per aliquam (x)circumgyrationem faciat status illos, sed quod illa quae circum sunt illos faciant, sicut tellus circum solem {12}et simul circum axem suum; inde apparentiae sicut mutationes illae ex sole existerent, cum tamen non ex sole sed ex orbe circum illum; ita quoque in caelo, mutationes status ibi, quibus correspondent mane, meridies, vespera, nox, non existunt a sole ibi, nam sol semper emittit calorem et lucem, hoc est, bonum quod amoris et verum quod fidei, sed mutationes illae existunt apud (c)eos qui recipiunt, nempe apud angelos {13}et spiritus, qui per {14}statas vices secundum vitam nunc in mane sunt, hoc est, in bono amoris, nunc in meridie, hoc est, in vero fidei, nunc in vespera et nocte, hoc est, in umbra et (x)torpore quoad illa. [5] Quod res similiter se habeat in mundo sicut in caelo, cum differentia quod in mundo {15}sint status temporum qui ita succedunt, et in caelo status vitae, est causa quia omnia quae in mundo sunt ad imaginem (x)illorum quae in caelo creata sunt, nam naturalia ex spiritualibus existunt sicut effectus a suis causis; inde est correspondentia omnium in mundo cum illis quae in caelo, et inde universa natura est theatrum repraesentativum regni Domini, n. 3483, 4939, 8211. @1 After vita$ @2 vitalem$ @3 ac$ @4 calor a, calor lux I$ @5 i, pariter lux$ @6 After appercipitur$ @7 e sole$ @8 illum$ @9 appercipitur$ @10 ex calore vitali$ @11 aut$ @12, per quod fit apparentia sicut ex sole mutationes$ @13 in coelis$ @14 Possibly status$ @15 sunt$