10079.“和一个薄饼”表最低的属天良善。这从“薄饼”的含义清楚可知，“薄饼”是指外在人中的属天良善（参看9994节），因而是指最低之物。天堂里有两个不同且分离的国度；其中一个被称为属天国度，另一个被称为属灵国度。每个国度都有三个部分；各自都一个至内在部分，一个中间部分和一个最低部分。“头”表示属天国度的至内在良善，“糕饼”表示中间良善，“薄饼”表示最低良善（参看9993节）。经上说，他们要取一个饼，一个糕饼和一个薄饼，这些摇一摇之后要与燔祭一起烧掉，并且亚伦和他儿子要在会幕门口吃筐里剩下的饼。这些事表示来自主的爱之良善的转移，以及在高层天堂，也就是属天国度中对它的接受。摇过之后烧在坛上的饼表示该良善的转移，吃掉的饼表示对它的接受。经上之所以说“一个”饼，“一个”糕饼和“一个薄饼”，是因为来自神的良善本质上为一。
接下来必须阐明为何经上规定不仅公绵羊的脂肪和右胁要烧在坛上，而且被称为素祭的饼也要烧在坛上；而事实上，“脂肪”和“右胁”表示良善，与“饼”或素祭是一样的。除非知道为何这样做，否则献饼似乎是多余的事。但原因是，祭牲和燔祭并不是要求的，只是被允许，所以它们在天堂是不蒙悦纳的。因此，由饼所构成的素祭也要献上，由酒所构成的奠祭同样要献上，它们是蒙悦纳的；因为“饼”表示一切属天良善，“酒”表示该良善的一切真理。这也解释了为何祭牲和燔祭被称为“饼”，素祭或礼物也是；因为在原文，素祭是指礼物。不过，关于这些问题，可参看前面的说明，即：祭牲和燔祭最初是由希伯引进的，并从他传给了雅各的后代（1128，1343，2818，4574，5702节）；祭牲和燔祭不是要求的，只是被允许（2180节）；祭牲和燔祭被称为“饼”（2165节）；“饼”表示属天良善，“酒”表示该良善的的真理（276，680，2165，2177，3735，4217，4735，4976，5915，6118，6377，8410，9323，9545节）。“素祭”和“奠祭”具有同样的含义（4581节）。由此明显可知，也正是由于这个原因，主废除了燔祭和祭牲，保留了饼和酒。不过，要知道，祭牲或燔祭的肉尤表属灵良善，而素祭的饼表示属天良善，这就是为何不仅要献上肉，还必须献上饼。
Potts(1905-1910) 10079
10079. And one wafer. That this signifies ultimate celestial good, is evident from the signification of a "wafer," as being celestial good in the external man (see n. 9994), thus ultimate. In the heavens there are two distinct kingdoms, of which one is called the celestial kingdom, and the other the spiritual kingdom. Each kingdom is threefold, having its inmost, its middle, and its ultimate. The inmost good of the celestial kingdom is signified by "bread," the middle good by "cakes," and the ultimate good by "wafers" (see above n. 9993). It is said that they should take one loaf of bread, and one cake, and one wafer, and that after these had been waved, they should be burnt upon the burnt-offering, and that Aaron and his sons should eat the rest of the bread in the basket at the door of the Tent of meeting. By these things were signified the capability of the communication of the good of love from the Lord, and of its reception in the higher heavens, or in the celestial kingdom, the capability of the communication, by these breads which after they had been waved were burnt on the burnt-offering; and the capability of its reception, by the breads which were eaten. It is said "one loaf of bread, one cake, and one wafer," because in itself the Divine good is one. [2] It shall now also be told why it was decreed that not only the fat of the ram and its right hind quarter were to be burnt upon the altar, but also the breads that were called the meat-offering; when yet by the "fat" and by the "hind quarter" is signified good, equally as by the "breads" or meat-offerings, for unless the reason is known why it was so done, it might seem to be like something superfluous. But the reason was that the sacrifices and burnt-offerings were not commanded, but permitted, and therefore there was nothing in them well-pleasing in the heavens. For this reason meat-offerings-which were breads-were also employed, and likewise drink-offerings of wine, in which there was something well-pleasing; for "bread" signifies all celestial good, and "wine" all its truth. It was also from this that the sacrifices and burnt-offerings were called "bread," and also the meat-offerings or gifts, for in the original tongue "meat-offerings" are "gifts." [3] But see what has already been shown on these subjects; namely: that sacrifices and burnt-offerings were first instituted by Eber, and thence spread to the descendants of Jacob (n. 1128, 1343, 2818, 4574, 5702); that sacrifices and burnt-offerings were not commanded, but permitted (n. 2180); that sacrifices and burnt-offerings were called "bread" (n. 2165); that "bread" denotes celestial good, and "wine" the truth of this (n. 276, 680, 2165, 2177, 3735, 4217, 4735, 4976, 5915, 6118, 6377, 8410, 9323, 9545). In like manner the meat-offering and the drink-offering (n. 4581). From this it is evident that for this reason also burnt-offerings and sacrifices were abrogated by the Lord, and bread and wine were retained. But be it known that the flesh of the sacrifice and of the burnt-offering specifically signified spiritual good, whereas the bread of the meat-offering signified celestial good, and that for this reason not only flesh but also bread was offered.
Elliott(1983-1999) 10079
10079. 'And one wafer' means lowest celestial good. This is clear from the meaning of 'wafer' as celestial good in the external man, dealt with in 9994, thus that which is lowest. In the heavens there are two distinct and separate kingdoms; one is called the celestial kingdom, the other the spiritual kingdom. Each kingdom has three parts; each has an inmost part, a middle part, and a lowest part. The inmost good of the celestial kingdom is meant by 'bread', middle good by 'cakes', and lowest good by 'wafers', see above in 9993. It says that they were to take one loaf of bread, one cake, and one wafer, and after these had been waved they were to be burned with the burnt offering, and that Aaron and his sons were to eat the bread left over in the basket at the door of the tent of meeting. These things served to mean the transmission of the good of love from the Lord and the reception of it in the higher heavens, that is, in the celestial kingdom. The transmission of that good was meant by the bread which, after it had been waved, was burned on the altar, and the reception of it was meant by the bread that was eaten. It says 'one' loaf of bread, 'one' cake, and 'one' wafer because Good from God is essentially one.
[2] Next it must be stated why it was decreed that not only the ram's fat and right flank had to be burned on the altar but also offerings of bread, which were called minchahs, when yet good is meant equally by the bread or minchahs as it is by the fat and flank. Without knowledge of why it had to be done offering bread as well would seem to be superfluous. But the reason was that sacrifices and burnt offerings were not demanded, only permitted, and that they were therefore unacceptable in the heavens. Therefore minchahs as well, or offerings of bread, were presented, and also drink offerings of wine, which were acceptable; for 'bread' means all celestial good and 'wine' all the truth that goes with it. This also explains why sacrifices and burnt offerings were called bread, and in addition minchahs or gifts; for minchahs in the original language denotes gifts. But see what has been shown previously on these matters,
Sacrifices and burnt offerings were first introduced by Eber and came down from him to the descendants of Jacob, 1128, 1343, 2818, 4874, 5702. Sacrifices and burnt offerings were not demanded, only permitted, 2180. Sacrifices and burnt offerings were called bread, 2165. 'Bread' means celestial good and 'wine' the truth that goes with it, 276, 680, 2165, 2177, 3735, 4217, 4735, 4976, 5915, 6118, 6377, 8410, 9323, 9545. The like is meant by 'minchah' and 'drink offering', 4581.
From this it is evident that it was for the same reason also that the Lord abolished the burnt offerings and sacrifices, and retained the bread and wine. But it should be recognized that the flesh of a sacrifice or burnt offering served in particular to mean spiritual good, whereas the bread of a minchah served to mean celestial good, and that this was why not only flesh but also bread had to be offered.
Latin(1748-1756) 10079
10079. `Et laganum unum': quod significet bonum caeleste ultimum, constat ex significatione `lagani' quod sit bonum caeleste in externo homine, de qua n. 9994, ita ultimum. In caelis sunt duo distincta regna, unum vocatur regnum caeleste, alterum regnum spirituale; utrumque regnum est tripartitum, est intimum ejus, (o)est medium ejus, et (o)est ultimum ejus; bonum intimum regni caelestis significatur per `panem,' bonum medium per `placentas,' et bonum ultimum per `lagana,' videatur supra n. 9993. Dicitur quod acciperent tractam `panis unam, et placentam unam, et laganum unum,' et quod illa postquam agitata sunt, adolerentur super holocausto, et quod Aharon et filii ejus residuum panis in corbe comederent ad ostium tentorii conventus; per haec significabatur communicativum boni amoris a Domino, et receptivum ejus in caelis superioribus seu in regno caelesti, communicativum per panes illos qui postquam agitati adolebantur super holocausto, et receptivum ejus {1} per panes qui comedebantur; dicitur `tracta panis una {2}, placenta una, et laganum unum,' quia {3} bonum Divinum in se est unum. [2] Nunc etiam dicetur cur statutum erat quod non solum adeps arietis et armus ejus dexter adoleretur super altari, sed etiam panes, qui minhae vocabantur; cum tamen per `adipem' et per `armum {4}' significatur aeque bonum {5} ac per `panes' seu `minhas'; nisi sciatur causa cur ita factum, videri posset sicut superfluum; sed causa fuit quod sacrificia et holocausta non mandata fuerint sed permissa, et quod ideo in illis non beneplacitum fuerit in caelis; ideo minhae, quae erant panes, etiam adhibebantur, ut et libamina ex vino, in quibus beneplacitum, nam `panis' significat omne bonum caeleste {6}, et `vinum' omne verum ejus {7}; inde etiam est quod sacrificia et holocausta dicta fuerint panis, et quoque minhae seu munera, nam in lingua originali minhae sunt munera; [3] sed videantur quae de his prius ostensa (x)sunt, nempe quod sacrificia et holocausta ab Ebero primum instituta fuerint, et quod inde emanaverint ad posteros Jacobi, n. 1128, 1343, 2818, 4874, 5702, quod sacrificia et holocausta non mandata fuerint sed permissa, n. 2180, quod sacrificia et holocausta dicta fuerint panis, n. 2165, quod `panis' sit bonum caeleste, (c)ac `vinum' verum ejus {8}, n. 276, 680, 2165, 2177, 3735, 4217, 4735, 4976, 5915, 6118, 6377, 8410, 9323, 9545, similiter minhah et libamen, n. 4581; inde patet quod {9} etiam propter illam causam holocausta et sacrificia a Domino abrogata fuerint, ac panis et vinum retenta. (o)At sciendum est quod (m)caro sacrificii et holocausti in specie significaverit {10} bonum spirituale, ast panis minhae bonum caeleste, et quod ideo {11} non modo caro sed etiam panis (x)offerrentur.(n) @1 i ejus a Domino$ @2 quia per panes qui adolebantur super holocausto, significatur communicativum boni amoris a Domino, ideo mandatum est, ut tracta panis esset una$ @3 nam$ @4 i dextrum$ @5 etiam bonum aeque$ @6 omnem cibum coelestem$ @7 omnem cibum spiritualem altered to omne potus altered again to omne verum ejus$ @8 illius boni$ @9 cur$ @10 significaverit altered to significabat$ @11 i etiam$