8516.“所以第六天祂赐给你们两天的食物”表因此，甚至直到前一个状态的结束，祂通过真理所赐良善的量和此后这种结合实现时的一样大。这从“第六天”和“安息日”的含义清楚可知：“第六天”是指前一个状态的结束（参看8421节）；“吗哪”，即此处的“食物”，是指真理之良善（8462，8464节）；第六天所赐的吗哪也是为了“安息日”，因此，这是两天的食物，“安息日”是指良善与真理的结合（8495节）。前面已说明，由于“安息日”表示良善与真理的结合，所以“第七天找不着吗哪”表示当一个人处于这种结合时，他不再出于真理，而是出于良善行事；事实上，他一定不可再出于真理行事（8510节）。
不过，这一点看似一个悖论，相当令人困惑，所以再补充几句话解释一下。每个人都应当被通过信之真理被引向基督良善，也就是所谓的“仁爱”；因为信之真理必不仅教导何为仁，还教导它的性质必是什么样。他若不首先通过其教会的教义学习信之真理（因为他绝无可能本能地或凭自己知道它），就不可能做好准备，从而变得适合接受这良善。例如，他必须通过信之教义知道，仁爱绝不包括为了自我，或为了回报而行善，因而也不包括通过仁爱的行为而配得拯救；他还必须知道，一切仁之良善皆源于主，丝毫不源于自我；此外还有其它许多教导何为仁，以及仁的性质必是什么样的教义。由此可见一个人若不通过信之真理，是不可能被引向基督良善的。另外，一个人必须知道，真理凭自己不会进入良善，而是良善接受真理，并将它们附着于自己；因为信之真理在一个人的记忆里，如同在一块延伸在内视之下的田地里。来自主的良善通过这视觉流入，从存在于那里的真理拣选与它一致的真理，并将它们 与自己相结合。在下的真理不可能流入在上的良善，因为低层之物流入高层之物完全违背秩序，而且也是不可能的（5259节）。
由此可见，当一个人正在重生时，基督良善如何与他一起出生，因而也可以看出当此人已经重生时，他会是什么样，即：他出于良善，而非出于真理行事，也就是说，他被主通过良善引导，不再通过真理被引导，因为现在他处于仁爱，也就是处于对行该良善的一种情感。凡在天堂里的人都以这种方式被引导，因为这符合神性秩序。因此，他们所思所行的一切可以说自动、自由地涌流。如果真理塑造他们的思维和行为，情况就完全不同了，因为这时他们会思想他们应不应该做某件事，从而会在细节上犹豫不决，这样做会模糊他们所拥有的光。最终，他们会照着自己的所爱，因而照着迎合他们自己的爱之事物去行事，这是被自我引导，而不是被主引导。由此再次明显可知，百姓六天收集吗哪，在第七天什么也找不着表示禁止通过真理获得良善（参看8505，8506，8510节）。
Potts(1905-1910) 8516
8516. Therefore He giveth you on the sixth day the bread of two days. That this signifies that on this account even to the end of the former state He gives as much good through truth as will afterward effect this conjunction, is evident from the signification of "the sixth day," as being the end of a former state (see n. 8421); from the signification of "the manna," which here is "the bread," as being the good of truth (n. 8462, 8464); and from the signification of "the Sabbath," for which also the manna was given on the sixth day and thus the bread of two days, as being the conjunction of good and truth (n. 8495). It was shown above that as by "the Sabbath" was signified the conjunction of good and truth, therefore by "the manna not being found on the seventh day" is signified that when a man is in this conjunction he acts from good, and no longer from truth, and also that he must not act from truth any longer (n. 8510). [2] But as this appears a paradox, it may be further unfolded in a few words. Everyone ought to be led to Christian good, which is called "charity," through the truth of faith; for the truth of faith will teach not only what charity is, but also what its nature must be; and unless he learns this first from the doctrine of his church (for he cannot possibly know it from himself), he cannot be prepared and thus adapted to receive this good. For example: he must know from the doctrine of faith, that it is not of charity to do what is good for the sake of self, or for the sake of recompense, thus not to merit salvation through works of charity; he must also know that all the good of charity is from the Lord, and nothing at all from self; besides many other things which instruct what charity is, and what its quality must be. From these considerations it can be seen that a man cannot be led to Christian good except through the truths which are of faith. A man must know further that truths do not of themselves enter into good, but that good adopts truths and adjoins them to itself; for the truths of faith lie in the memory of a man as in a field extended beneath the interior sight. Good from the Lord flows in through this sight, and chooses from them, and conjoins with itself, the truths which are in agreement with it. The truths which lie beneath cannot flow into the good which is above; for it is quite contrary to order, and even impossible, for the lower to flow into the higher (n. 5259). [3] From all this it can now be known how Christian good is born with a man when he is being regenerated, and therefore also what must be the quality of the man when he has been regenerated, namely, that he acts from good, but not from truth; that is, that he is led of the Lord by means of good, and no longer by means of truth; for he is then in charity, that is, in the affection of doing this good. All who are in heaven are so led, for this is according to Divine order; and thus all things which they think and act flow as it were spontaneously and from freedom. It would be quite different if they were to think from truth and to act from it; for then they would think whether a thing ought to be so done, or not, and they would thus come to a standstill in every detail, and thereby would obscure the light they have, and finally they would act according to those things which they themselves love, thus according to influx from those things which favor their loves, which is to be led by themselves, and not by the Lord. From all this it is again evident what it is for good to be no longer acquired by means of truth, which is signified by their "gathering the manna for six days, and not finding it on the seventh" (see n. 8505, 8506, 8510).
Elliott(1983-1999) 8516
8516. 'Therefore on the sixth day He gives you the bread of two days' means that for this reason right at the end of the former state He imparts so great an amount of truth through good that the joining together takes place after that. This is clear from the meaning of 'the sixth day' as the end of a former state, dealt with in 8421; from the meaning of the manna, to which 'the bread' refers here, as the good of truth, dealt with in 8462, 8464; and from the meaning of the sabbath, for which day also the manna on the sixth day was given, so that it was two days' bread, as the joining together of goodness and truth, dealt with in 8495. It has been shown above that since 'the sabbath' means the joining together of goodness and truth, the fact that no man[na] was to be found on the seventh day means that when that joining together has taken place a person's actions spring from good and no longer from truth, indeed that they must not any longer spring from truth, 8510.
[2] But as this appears rather baffling, let a few further words of explanation be added. Everyone ought to be led to Christian good, which is called charity, through the truth of faith; for the truth of faith must teach not only what charity is but also what it needs to be like. And unless a person learns this first from the teachings of his Church - for he cannot by any means know it instinctively - he cannot be prepared and so made fit to receive that good. For example, he needs to know from religious teachings that charity in no way involves doing good for selfish reasons, that is, for the sake of reward, nor thus meriting salvation through the works of charity. He also needs to know that all the good of charity originates in the Lord, and none whatever in self, besides very many other teachings telling him what charity is and needs to be like. From all this it becomes clear that a person cannot be led to Christian good except through the truths of faith. In addition a person needs to know that truths do not of themselves enter good but that good adopts truths and attaches them to itself; for the truths of faith in a person's memory lie so to speak in a field that is spread out before his inward vision. Good from the Lord flows into that vision, and from the truths present there it selects and Joins to itself those that are compatible. The truths, which lie below, cannot flow into the good, which is above, since it is altogether contrary to order, as well as impossible, for what is lower to flow into what is higher, 5259.
[3] From all this one may now see how Christian good is born with a person when he is being regenerated, and therefore also what a person will be like when he has been regenerated, namely one whose actions spring from good, but not from truth. That is, he is one who is led by the Lord through good and no longer through truth, for now he is governed by charity, that is, by an affection for doing that good. All who are in heaven are led in such a manner, for it is in keeping with Divine order. Thus everything they think or do flows so to speak spontaneously and freely. It would be altogether different if truth were to shape their thought and action, for then they would cogitate over whether or not they should do a certain thing, and so would hesitate over details, and in so doing would obscure the light they have. Eventually they would act in accord with what they themselves loved, thus in accord with influences that pander to their own loves, which is to be led by self, not by the Lord. From all this it is again evident what it is to be forbidden to acquire good through truth any longer, meant by the people gathering manna on six days, and finding none on the seventh day, dealt with in 8505, 8506, 8510.
Latin(1748-1756) 8516
8516. `Propterea Ille dat vobis in die sexto panem duorum dierum': quod significet quod ideo usque ad finem status prioris tantum boni per verum det, ut conjunctio dein fiat, constat ex significatione `diei sexti' quod sit finis status prioris, de qua n. 8421 ex significatione `mannae' quae hic est panis, quod sit bonum veri, de qua n. 8462, (x)8464, et ex significatione `sabbati' pro quo etiam manna die sexto data est, ita `panis duorum dierum,' quod sit conjunctio boni et veri, de qua n. 8495. Ostensum supra est quod quia per `sabbatum' significata est conjunctio boni et veri, {1}etiam per id quod die septimo non inventum sit man, {2}significatur quod homo, cum in conjunctione illa est, ex bono agat, et non amplius ex vero, et quoque quod non ex vero 2 amplius agere debeat, {3}n. 8510; hoc quia apparet sicut paradoxon, adhuc licet id paucis explicare: (x)unusquisque ad bonum Christianum, quod charitas vocatur, duci debet per verum fidei, {4}verum enim fidei docebit non modo quid charitas sed etiam qualis erit; et nisi discat id prius ex doctrinali suae Ecclesiae, ex se enim id scire nullatenus potest, non potest (x)praeparari et sic adaptari ad recipiendum illud bonum; sit pro exemplo: sciet ex doctrina fidei quod charitatis non sit facere bonum propter se, seu remunerationis causa, ita nec per charitatis opera mereri salutem: sciet etiam quod omne bonum charitatis sit ex Domino, et prorsus nihil ex se, praeter perplura alia quae instruunt, quid charitas et qualis erit; ex his constare potest quod homo ad bonum Christianum non duci possit nisi per vera quae fidei: {5}amplius sciet homo quod non vera ex se intrent bonum, sed quod bonum adoptet vera et adjungat sibi illa; vera fidei enim in memoria hominis sicut in campo {6} interiori visui substrato jacent; bonum {7} a Domino per illum visum influit, et ex illis eligit et sibi conjungit vera quae concordant; {8} vera quae infra jacent non possunt influere in bonum quod supra est, {9}nam prorsus contra ordinem est, et quoque impossibile, 3 ut inferius influat in superius, n. 5259; ex his {10}nunc sciri potest quomodo nascitur bonum Christianum apud hominem cum {11}regeneratur, et inde quoque, qualis homo erit quando regeneratus est, quod nempe ex bono {12}agat, non autem ex vero, hoc est, quod a Domino ducatur per bonum et non (d)amplius per verum, est enim tunc in charitate, hoc est, in affectione faciendi (d)bonum illud; omnes qui in caelo sunt ita ducuntur, nam hoc secundum ordinem Divinum est; fluunt sic omnia quae cogitant et {13}agunt quasi (x)spontanea et ex libero; aliter prorsus si cogitarent ex vero et agerent ex illo, nam tunc cogitarent num ita faciendum sit vel non, ac sic in singulis haererent, et per id lucem apud se obscurarent, et tandem agerent secundum illa quae ipsi amant, ita secundum influxum ab illis {14}quae favent amoribus suis, quod est duci a se et non a Domino; ex his iterum patet quid sit quod {15}bonum non amplius acquirendum sit per verum, quod significatur per quod `sex diebus colligerent {16}mannam,' (c)et quod `die septimo {17} non inveniretur,' de qua re n. 8505, 8506, 8510. @1 et IT$ @2 significetur$ @3 Before et quoque$ @4 hoc est, ad charitatem erga proximum et ad amorem in Dominum nam sunt perplura praecepta Divina quae discet, antequam scire potest quid charitas Christiana, quae erit erga proximum, et quid amor coelestis qui erit in Dominum, nisi ea praecepta sciat et secundum illa agat, non potest recipere charitatem et amorem a Domino; ut pro exemplo, nisi sciat quod charitatis non sit agere bonum propter se, seu remunerationis causa, et quoque nisi sciat quod bonum quod charitatis sit ex Domino, et prorsus nihil ex se, et perplura alia, quae sunt essentialia boni charitatis, nequaquam potest donari charitate, minus amore in Dominum, nam bonum quod fit propter se et remunerationis causa, tum quod fit ex se et non ex Domino, hoc non est bonum charitatis, quare per hoc bonum non consociari cum angelis qui in coelo potest, similiter se habet cum reliquis, quae fidei sunt, ac intrabunt charitatem ac amorem$ @5 inde quoque patet, quod vera fidei pro fine habere debeant bonum, ita quod vera sint media ad bonum ducendum; amplius sciendum est, quod vera non ducant hominem ad bonum$ @6 i aut agro$ @7 i quod$ @8 i et quaedam adoptat ut concordent;$ @9 et se conjungere, hoc contra ipsum ordinem est, quod inferius non influere possit in superius, sed quod superius in inferius, videatur n. 5259$ @10 constare$ @11 regeneratus IT$ @12 agat altered to aget$ @13 quae agunt sicut ex spontaneo$ @14 qui$ @15 After acquirendum sit$ @16 mannam altered to man$ @17 i seu sabbathi,$