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: