10655.“你要守无酵饼的节”表对主的敬拜，以及由于从邪恶和邪恶的虚假中得释放的感恩。这从“节”是指敬拜和感恩（参看7093，9286，9287节）；“无酵饼”是指邪恶和邪恶的虚假中洁净的事物（参看9992节）。因此，“无酵饼的节”表示敬拜，以及由于从邪恶和邪恶的虚假中得释放的感恩。这就是这节日的含义（参看9286-9292节）。
关于这个节日，要知道，主之人身的荣耀，因而对这荣耀的纪念，以及由于它的感恩，是它的正确意义。人类通过主之人身的荣耀和祂对地狱的征服而从邪恶中得释放，并获得拯救。因为主通过与地狱的争战，同时不断战胜它们而荣耀祂的人身。最后的争战和胜利是在十字架上；因此，这时祂完全荣耀祂自己，祂也在这些经文中也教导了这一点：
犹大既出去，耶稣就说，如今人子得了荣耀，神在祂身上也得了荣耀。如果神因祂得荣耀，神也因要自己荣耀祂，并且要快快地荣耀祂。（约翰福音13:31，32）
约翰福音：
耶稣就举目望天说，父啊，时候到了，愿你荣耀你的儿子，使儿子也荣耀你；父啊，现在求你以你自己的自我荣耀我，就是在未有世界以前，我同你享有的荣耀。（约翰福音17:1，5）
路加福音：
基督这样受害，又进入祂的荣耀，岂不是应当的吗？（路加福音24:26）
“荣耀人子”表示将人身变成神性。这些话都论及祂的十字架受难，这是显而易见的。
通过这最后的争战，就是十字架的受难，祂完全征服了地狱。主在约翰福音中也教导了这一点：
耶稣说，人子得荣耀的时候到了。现在我的灵魂烦乱。祂说，父啊，愿你荣耀你的名。于是就有响声从天上来说，我已经荣耀了它，还要再荣耀它。耶稣说，现在是这世界的审判，现在这世界的首领要被赶出去。至于我，我若从地上被举起来，就要吸引众民来归我。耶稣这话原是指着自己将要怎样死说的。（约翰福音12:23，27，28，31-33）
整体上的地狱就是“这世界的首领”或魔鬼所指的。由此明显可知，主通过十字架受难不仅战胜并征服地狱，还完全荣耀祂的人身。拯救由此来到人类这里，主也由于这个原因而降世，祂同样在约翰福音（12:27）中教导了这一点。正是为了纪念这一点，首先建立了无酵饼的节日；这就是为何主在这个节日复活。
之所以也表示由于从邪恶和邪恶的虚假中得释放，是因为一切从邪恶中的释放都是通过主征服地狱，以及祂的人身的荣耀实现的；没有这些就没有释放。因为一主通过来自地狱的灵人和来自天堂的天使掌管一个人。因此，除非地狱被完全征服，除非主的人身与神性本身完全合一，并由此也变成神性，否则没有人能从地狱中被释放并得救；地狱总是占上风，因为人已经变成这样：他凭自己只思想属于地狱的东西。由此明显可知为何这个节日表示由于从邪恶和邪恶的虚假中得释放的敬拜和感恩。
Potts(1905-1910) 10655
10655. The feast of unleavened things shalt thou keep. That this signifies the worship of the Lord and thanksgiving on account of liberation from evil and from the falsities of evil, is evident from the signification of a "feast," as being worship and thanksgiving (see n. 7093, 9286, 9287); and from the signification of "unleavened things," as being things purified from evil and from the falsities of evil (see n. 9992); consequently by "the feast of unleavened things" is signified worship and thanksgiving on account of liberation from evil and from the falsities of evil. (That this was signified by this feast, see n. 9286-9292). [2] As regards this feast, be it known that it properly signifies the glorification of the Lord's Human, thus the remembrance of this and thanksgiving on account of it, for by means of this glorification and the subjugation of the hells by the Lord, man has liberation from evils and salvation. For the Lord glorified His Human by combats against the hells and at the same time by continual victories over them. The last combat and victory was on the cross; wherefore He then fully glorified Himself, as He also teaches in these passages:
After Judas had gone out, Jesus said, Now hath the Son of man been glorified, and God hath been glorified in Him. If God hath been glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32). Jesus lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. Now, O Father, glorify Thou Me with [apud] Thine own self, with the glory which I had with Thee before the world was (John 17:1, 5). Ought not Christ to suffer these things, and to enter into His glory? (Luke 24:26). "To glorify the Son of man" denotes to make the Human Divine. It is evident that these things were said concerning His passion of the cross. [3] That by this last combat, which was the passion of the cross, He fully subjugated the hells, the Lord also teaches in John:
Jesus said, The hour is come that the Son of man should be glorified. Now is My soul troubled. And He said, Father, glorify Thy name; and there went forth a voice out of heaven, saying, I have both glorified, and will glorify again. And Jesus said, Now is the judgement of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto Me. This He said, signifying by what manner of death He should die (John 12:23, 27, 28, 31-33). Hell in the whole complex is what is called "the prince of the world," and "the devil." From all this it is evident that by the passion of the cross the Lord not only conquered and subjugated the hells, but also fully glorified His Human. From this comes salvation to the human race. For the sake of this also the Lord came into the world, as He likewise teaches in John 12:27. It was for the remembrance of this that the feast of unleavened things or of the passover was primarily instituted, and therefore at this feast He rose again. [4] That it was also for the sake of liberation from evil and from the falsities of evil, is because all liberation from evil is by means of the subjugation of the hells by the Lord, and by means of the glorification of His Human; and without these there is none. For man is directed by the Lord by means of spirits from hell, and by means of angels out of heaven; and therefore unless the hells had been completely subjugated, and unless the Human of the Lord had been completely united to the Divine Itself, and thus also made Divine, no man could possibly have been liberated from hell and saved, for the hells would always have prevailed, because man has become such that from himself he thinks nothing else than what belongs to hell. From this it is evident whence it is that by the same feast is signified worship and thanksgiving on account of liberation from evil and from the falsities of evil.
Elliott(1983-1999) 10655
10655. 'You shall keep the feast of unleavened bread' means worship of the Lord and thanksgiving on account of deliverance from evil and from the falsities of evil. This is clear from the meaning of 'the feast' as worship and thanksgiving, dealt with in 7093, 9286, 9287; and from the meaning of 'unleavened bread' as things which have been purified from evil and from the falsities of evil, dealt with in 9992. Consequently 'the feast of unleavened bread' means worship and thanksgiving on account of deliverance from evil and from the falsities of evil. The fact that this was the meaning of that feast, see 9286-9292.
[2] As regards this feast, it should be recognized that the glorification of the Lord's Human, and so the remembrance of this and thanksgiving on account of it, is its proper meaning. The glorification of His Human and the subduing of the hells by the Lord have given mankind deliverance from evils and salvation. For the Lord glorified His Human by means of conflicts against the hells and the victories He always gained over them in those conflicts, the final conflict and victory being that on the Cross, when therefore He fully glorified Himself, as is also His own teaching in John,
After Judas went out Jesus said, Now is the Son of Man glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and will glorify Him at once. John 13:31,32.
In the same gospel,
Jesus lifted up His eyes to heaven and said, Father, the hour has come. Glorify Your Son, that Your Son also may glorify You. Now, Father, glorify Me in Your Own Self with the glory which I had with You before the world was. John 17:1,5.
And in Luke,
Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.
'Glorifying the Son of Man' means the making Divine of the Human. All these things declared by the Lord had regard, it is self-evident, to His passion on the Cross.
[3] Through that final conflict, which was the passion of the Cross, He completely subdued the hells. This too is the Lord's teaching in John,
Jesus said, The hour has come that the Son of Man should be glorified. Now My soul is troubled. And He said, Father, glorify Your name. And a voice came from heaven, [saying,] I have both glorified it and will glorify it again. And Jesus said, Now is the judgement of this world, now will the prince of this world be cast outdoors. I, if I am lifted up from the earth, will draw all people to Myself. This He said, indicating the kind of death He was about to die. John 12:23,27,28,31-33.
Hell as a whole is what the term 'the prince of this world' or the devil refers to. From these verses it is evident that by the passion of the Cross the Lord not only overcame and subdued the hells but also completely glorified His Human. From this comes salvation to the human race, for which reason also the Lord came into the world, as He also teaches in John 12:27. It was for the sake of the remembrance of this that the feast of unleavened bread or the Passover was primarily established; and it was why He rose again at that feast.
[4] The reason why on account of deliverance from evil and from the falsities of evil is also meant is that all deliverance from evil comes about through the subduing of the hells by the Lord and through the glorification of His Human; without these there is no deliverance. For a person is ruled by the Lord by means of spirits from hell and angels from heaven. Unless therefore the hells had been altogether subdued, and unless the Lord's Human had been altogether united to the Divine Himself, and had thereby also been made Divine, no one could have possibly been delivered from hell and been saved; for the hells would have always prevailed, because the human being has become such that left to himself his thought consists of nothing other than that which belongs to hell. From this it is evident why it is that the same feast means worship and thanksgiving on account of deliverance from evil and from the falsities of evil.
Latin(1748-1756) 10655
10655. `Festum azymorum custodies': quod significet cultum Domini et gratiarum actionem ob liberationem a malo et a falsis mali, constat ex significatione `festi' quod sit cultus et gratiarum actio, de qua n. 7093, 9286, 9287, et ex significatione `azymorum' quod sint quae purificata a malo et a falsis mali, de qua n. 9992; inde per `festum azymorum' {1} significatur cultus et gratiarum actio ob liberationem a malo et a falsis mali; quod id per hoc festum significatum fuerit, videatur n. 9286-9292. [2] Quod hoc festum attinet, sciendum est quod {2} proprie significet glorificationem Humani Domini, ita recordationem ejus, et {3}gratiarum actionem propter id, nam per illam et per subjugationem infernorum a Domino liberatio a malis et salvatio homini; Dominus enim Humanum Suum glorificavit per pugnas contra inferna, et tunc per continuas victorias super illa; ultima pugna et victoria fuit in cruce; quare tunc plene glorificavit Se, quod etiam Ipse {4}docet apud Johannem, Postquam Judas exivit, dixit (d)Jesus, Nunc glorificatus est Filius hominis, et Deus glorificatus est in Ipso; si Deus glorificatus est in Ipso, etiam Deus glorificabit Ipsum in Se Ipso, et statim glorificabit Ipsum, xiii 31, 32:apud eundem, Jesus sustulit oculos Suos in caelum, (c)et dixit, Pater, venit hora; glorifica Filium Tuum, ut etiam Filius Tuus glorificet Te: nunc glorifica Me Tu, Pater, apud Te Ipsum gloria quam habui antequam mundus erat, apud Te, xvii 1, 5:
et apud Lucam, Nonne haec oportebat pati Christum et ingredi in gloriam Suam? xxiv 26;
`glorificare Filium hominis' est Divinum facere Humanum; quod illa de passione crucis Ipsius dicta sint, patet. [3] Quod per ultimam illam pugnam, quae fuit passio crucis, {5}plene subjugaverit inferna, etiam docet Dominus apud Johannem, Jesus dixit, Venit hora ut glorificetur Filius hominis: nunc anima Mea turbata est; et dixit, Pater, glorifica Tuum nomen; et exiit vox e caelo, Et glorificavi et rursus glorificabo. Et dixit Jesus, Nunc judicium est mundi hujus, nunc princeps mundi hujus ejicietur foras. Ego si exaltatus fuero e terra, omnes traham ad Me Ipsum; hoc dixit significans quali morte moriturus esset, xii 23, 27, 28, 31-33;
infernum in omni complexu est quod vocatur `princeps mundi' et diabolus; ex quibus patet quod Dominus per passionem crucis non modo {6}vicerit et subjugaverit inferna sed etiam plenarie glorificaverit Humanum Suum; inde salus humano generi; propter hoc etiam Dominus in mundum venit, ut etiam docet apud Johannem xii 27; {7}propter recordationem hujus rei festum azymorum seu Paschatis primario institutum est, quapropter in hoc festo resurrexit; [4] quod etiam propter liberationem a malo et a falsis mali, est quia per subjugationem infernorum a Domino et per glorificationem Humani Ipsius, omnis liberatio a malo est, et absque illis nulla; regitur enim homo per spiritus ab inferno, et per angelos e caelo a Domino, quare nisi inferna prorsus subjugata fuissent et nisi Humanum Domini prorsus unitum fuisset ipsi Divino, et sic quoque Divinum factum, nusquam aliquis homo potuisset ab inferno liberari {8}et salvari, praevaluissent enim semper inferna; quoniam homo talis factus est ut {9}ex se non aliud {10}cogitet quam quod inferni est. Inde patet unde est quod per idem festum significetur cultus et gratiarum actio propter liberationem a malo et a falsis mali. @1 i seu paschatis$ @2 i id$ @3 gaudium$ @4 dicit$ @5 etiam$ @6 i plenarie$ @7 et recordatio hujus rei primario significatur per festum paschatis, quare etiam in festo illo resurrexit, quod etiam cultus et gratiarum actio$ @8 seu$ @9 nihil$ @10 cupiat$