2165、“我再拿点饼来”表示附着于它（即某种属世事物）的某种天上事物。这从“饼”的含义清楚可知，“饼”（经上或译为粮，食物，饭等）是指属天之物，如前面所解释的（276，680-681，1798节）。“饼”在此之所以表示属天之物，是因为“饼”表示总体上的一切食物，因而在内义上表示天上的一切食物。至于天上的食物是什么，这在第一卷已经阐述（56-58，680-681，1480，1695节）。“饼”表示总体上的一切食物，这一点从以下圣言经文明显看出来。论到约瑟，我们读到：
约瑟对管家的说，把这些人（即他的兄弟们）带到家里，需要宰杀的就宰杀，预备筵席。后来，等一切预备好了，他们就会吃，他说，摆饭吧。（创世记43:16，31）
这些话的意思是，他们要预备筵席；因此，“饭”是指各种食物。关于叶忒罗，我们读到：
亚伦和以色列的众长老都来了，与摩西的岳父在神面前吃饭。（出埃及记18:12）
此处“饭”也是指各种食物。关于玛挪亚，士师记上说：
玛挪亚对耶和华的使者说，求你容我们款留你，好在你面前预备一只山羊羔。耶和华的使者对玛挪亚说，你虽然款留我，我却不吃你的食物。（士师记13:15-16）
此处“食物”是指一只山羊羔。当约拿单吃了蜂房时，百姓告诉他，扫罗叫百姓严严地起誓说：
今日吃食物的人必受咒诅。（撒母耳记上14:27-28）
此处“食物”是指所有食物。另一处论到扫罗：
当扫罗坐下来吃饭时，他对约拿单说，耶西的儿子为何昨日、今日没有来吃饭呢？（撒母耳记上20:24，27）
来吃饭是指来坐席，席上有各种食物。关于大卫，我们读到，他对约拿单的儿子米非波设说：
你可以常在我席上吃饭。（撒母耳记下9:7，10）
论到以未米罗达也是如此，他说：
犹大王约雅斤尽他活着的日子常在他面前吃饭。（列王纪下25:29）
论到所罗门，经上也说：
所罗门每天的食物是细面三十歌珥，粗面六十歌珥，肥牛十头，草场的牛二十头，羊一百只，还有雄鹿、野母山羊、羚羊和肥禽。（列王纪上4:22-23）
此处“食物”明显是指所列举的这一切事物。
“饼”（经上或译为粮，食物，饭等）因是指总体上的各种食物，故在内义上表示被称为天上食物的一切，这从燔祭和祭物看得更清楚；燔祭和祭物是由羔羊、绵羊、母山羊、山羊羔、公山羊、母牛、公牛制成的；一言以蔽之，它们被称作献给耶和华为火祭的食物，这从摩西五经的经文清楚看出来，那里论述了各种祭物；论到这些祭物，经上说：
祭司要在坛上焚烧，是献给耶和华为食物作火祭，作安息的气味。（利未记3:11，16）
这一切祭物和燔祭都是被如此称呼的。又：
亚伦的子孙要归他们的神为圣，不可亵渎他们神的名，因为耶和华的火祭，就是他们神的食物，是他们献的。所以你要使他成圣，因为他奉献你神的食物。属亚伦之种的人，凡有残疾的，都不可近前来献他神的食物。（利未记21:6，8，17，21）
此处祭物和燔祭也是指“食物”，它们在利未记22:25同样如此。又：
你要吩咐以色列人，对他们说，献给我的供物，就是献给我的食物，作安息气味的火祭，你们要按指定时间献给我。（民数记28:2）
此处“食物”也是指这一章所列出的一切祭物。玛拉基书：
你们将污秽的食物献在我的坛上。（玛拉基书1:7）
这也论及祭物。他们所吃献祭的圣物也被称为“食物”，这从摩西五经中的这些话明显看出来：
摸了不洁之物的，若不用水洗身，就不可吃圣物；日落的时候，他就洁净了，然后可以吃圣物，因为这是他的食物。（利未记22:6-7）
在犹太教会，燔祭和祭物只代表主在天上的国度和在地上的国度（即教会），并每个人里面的主国度或教会的天上事物，以及总体上构成爱和仁的一切事物，因为这些事物是天上之物。另外，每一种祭物都代表某种特定事物。在那个时代，所有祭物都被称为“食物”；因此，当祭物被废除，其它事物取代它们服务于外在敬拜时，经上就吩咐用饼和酒。
由此可见（圣餐中的）“饼”表示什么，即表示祭物所代表的一切事物，因而在内义上表示主自己。“饼”因表示主自己，故表示对全人类的爱本身和属于爱的一切，还表示人回应给主和邻舍的爱。因此，“饼（经上或译粮、食物等，意思都一样）”表示一切属天事物；同样，“酒”表示一切属灵事物，如主在约翰福音中以这些话所明确教导的：
他们说，我们的祖宗在旷野吃过吗哪，如经上所写，祂从天上赐下食物来给他们吃。耶稣对他们说，我实实在在地告诉你们，不是摩西把那从天上来的食物赐给你们，乃是我父把天上来的真食物赐给你们。因为神的食物，就是那从天上降下来赐生命给世界的。他们对祂说，主啊，常将这食物赐给我们。耶稣对他们说，我就是生命的食物；到我这里来的，必定不饿；信我的，永远不渴。（约翰福音6:31-35）
又：
我实实在在地告诉你们，信我的人有永生。我就是生命的粮。你们的祖宗在旷野吃过吗哪，还是死了。这是从天上降下来的粮，叫人吃了就不死。我是从天上降下来生命的粮；人若吃这粮，就必永远活着。（约翰福音6:47-51）
这“粮或食物”因指主，故存在于属于主的爱之属天事物里面，因为主是属天本身。祂是爱本身，也就是怜悯本身。正因如此，“粮或食物”也表示一切属天之物，也就是与人同在的一切爱和仁，因为这些来自主。因此，那些没有爱和仁的人没有主在他们里面，因而不会被赐予“粮或食物”在内义上所表示的良善和幸福。经上之所以规定（爱和仁的）这种外在象征，是因为人类绝大部分的敬拜是外在的。因此，没有某种外在象征，他们就几乎没有任何神圣之物。所以当过着对主之爱和对邻之仁的生活时，他们仍拥有属于自己的内在之物，尽管他们不知道这爱和仁构成敬拜的内核。因此，他们以外在敬拜确认“粮或食物”所表示的各种良善。
在先知书中，爱的属天事物也由“粮或食物”来表示（如以赛亚书3:1，7；30:23；33:15，16；55:2；58:7，8；耶利米哀歌5:9；以西结书4:16，17；5:16；14:13；阿摩司书4:6；8:11；诗篇105:16）；同样由（在利未记24:5-9；出埃及记25:30；40:23；民数记4:7；列王纪上7:48提到的）桌子上的“脸饼（即陈设饼）”来表示。
Potts(1905-1910) 2165
2165. I will take a piece of bread. That this signifies something celestial adjoined, is evident from the signification of "bread," as being what is celestial (explained before, n. 276, 680-681, 1798). That "bread" signifies what is celestial, is because "bread" means all food in general, and thus in the internal sense all celestial food. What celestial food is, has been stated in volume 1 (n. 56-58, 680-681, 1480, 1695). That "bread" means all food in general, is evident from the following passages of the Word. We read of Joseph that:
He said to him who was over his house, that he should bring the men-his brethren-home, and should slay what was to be slain, and should make ready; and afterwards, when they had made ready, and were to eat, he said, Set on bread (Gen. 43:16, 31);
meaning that they should make ready the table; "bread" thus denoting all kinds of food. We read concerning Jethro that, Aaron came, and all the elders of Israel to eat bread with Moses' father-in-law before God (Exod. 18:12), where also "bread" denotes all kinds of food. Concerning Manoah, in the Book of Judges:
Manoah said unto the Angel of Jehovah, Let us I pray detain thee, and let us make ready before thee a kid of the goats. And the Angel of Jehovah said unto Manoah, Though thou detain me, I will not eat of thy bread (Judg. 13:15-16), where "bread" denotes a kid of the goats. When Jonathan ate of the honeycomb, they told him that Saul had adjured the people, saying:
Cursed be the man that shall eat bread this day (1 Sam. 14:27-28), where "bread" denotes all food. Again, concerning Saul:
When Saul sat down to eat bread, he said unto Jonathan, Wherefore cometh not the son of Jesse to bread either yesterday or today? (1 Sam. 20:24, 27), meaning to the table, where were all kinds of food. We read concerning David that he said to Mephibosheth the son of Jonathan:
Thou shalt eat bread on my table continually (2 Sam. 9:7, 10). So too concerning Evil-merodach, who said that, Jehoiachin king of Judah should eat bread before him continually, all the days of his life (2 Kings 25:29). Concerning Solomon also:
Solomon's bread for each day was thirty cors of fine flour, and sixty cors of meal, ten fat oxen, and twenty oxen of the pastures, and a hundred sheep, besides the hart and the wild she-goat, and the antelope, and fatted fowl (1 Kings 4:22-23), where "bread" plainly denotes all of these things. [2] Now as "bread" means all kinds of food in general, it therefore signifies in the internal sense all those things which are called celestial foods, as may be still more evident from the burnt-offerings and sacrifices that were made of lambs, sheep, she-goats, kids, he-goats, heifers, and oxen, which were called in one word the "bread of the offering made by fire unto Jehovah," as is clearly evident from the following passages in Moses, where the various sacrifices are treated of, of which it is said that, The priest should burn them upon the altar, the bread of the offering made by fire unto Jehovah, for an odor of rest (Lev. 3:11, 16), all those sacrifices and burnt-offerings being so called. Again:
The sons of Aaron shall be holy unto their God, neither shall they profane the name of their God; because the offerings to Jehovah made by fire, the bread of their God, they do offer. Thou shalt sanctify him, because he offereth the bread of thy God. A man of the seed of Aaron in whom there shall be a blemish, shall not come nigh to offer the bread of his God (Lev. 21:6, 8, 17, 21), where also sacrifices and burnt-offerings are the "bread." The same is true of Leviticus 22:25. Again:
Command the sons of Israel, and say unto them, My oblation, My bread for offerings made by fire, of an odor of rest, shall ye observe, to offer unto Me at their appointed time (Num. 28:2). Here also "bread" denotes all the sacrifices which are there enumerated. In Malachi:
Offering polluted bread upon Mine altar (Mal. 1:7), where also the sacrifices are spoken of. The hallowed things of the sacrifices, which they ate, were also called "bread," as is evident from these words in Moses:
He that toucheth an unclean thing shall not eat of the hallowed things, but he shall wash his flesh in water, and when the sun is down, he shall be clean; and afterwards he shall eat of the hallowed things, because this is his bread (Lev. 22:6-7). [3] The burnt-offerings and sacrifices in the Jewish Church represented nothing else than the celestial things of the Lord's kingdom in the heavens, and of the Lord's kingdom on earth (that is, in the church), also of the Lord's kingdom or church with each person, and in general all those things which are of love and charity, for these are things celestial; and each kind of sacrifice represented something special and peculiar. All these were at that time called BREAD, and therefore when sacrifices were abolished, and other things succeeded in their place for external worship, it was commanded that bread and wine should be made use of. [4] From all this we may now see what the "bread" [in the Holy Supper] signifies, namely, all the things represented by the sacrifices, thus in the internal sense the Lord Himself. And because the "bread" signifies the Lord Himself, it signifies love itself toward the universal human race, and what belongs to love; as also man's reciprocal love to the Lord and toward the neighbor. The "bread" thus signifies all celestial things, and in the same way the "wine" signifies all spiritual things, as the Lord also teaches in plain words in John. They said, Our fathers did eat the manna in the wilderness; as it is written, He gave them bread from heaven to eat. Jesus said unto them, Verily, verily I say unto you, Moses gave you not that bread from heaven, but My Father giveth you the true bread from heaven; for the bread of God is He that cometh down from heaven, and giveth life unto the world. They said unto Him, Lord, evermore give us this bread. Jesus said unto them, I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst (John 6:31-35). Verily I say unto you, he that believeth on Me hath eternal life. I am the bread of life. Your fathers did eat the manna in the wilderness, and are dead; this is the bread that cometh down from heaven, that one may eat thereof and not die. I am the living bread that came down from heaven; if anyone eat of this bread, he shall live to eternity (John 6:47-51). [5] Now because the "bread" is the Lord, it belongs to the celestial things which are of love, which are the Lord's; for the Lord is the celestial itself, because He is love itself, that is, mercy itself; and because this is so, "bread" means all the celestial, that is, all the love and charity with man, for these are from the Lord; and therefore they who are not in love and charity have not the Lord with them, and thus are not gifted with the good and happy things that in the internal sense are signified by "bread." This outward symbol was commanded because the greatest part of the human race are in external worship, and therefore without some outward symbol there would be scarcely anything holy with them. And therefore when they live in love to the Lord and in charity toward the neighbor, they nevertheless have appertaining to them what is internal, although they do not know that this love and charity is the veriest internal of worship. Thus in their external worship they are confirmed in the goods which are signified by the "bread." [6] In the Prophets also the celestial things of love are signified by "bread" (as in Isa. 3:1, 7; 30:23; 33:15-16; 55:2; 58:7-8; Lam. 5:9; Ezek. 4:16-17; 5:16; 14:13; Amos 4:6; 8:11; Ps. 105:16), in like manner by the "bread of faces" upon the table (mentioned Lev. 24:5-9; Exod. 25:30; 40:23; Num. 4:7; 1 Kings 7:48).
Elliott(1983-1999) 2165
2165. That 'I will take a piece of bread' means something heavenly or celestial to go with [that something natural] is clear from the meaning of 'bread' as that which is celestial, dealt with already in 276, 680, 681, 1798. The reason 'bread' here means that which is celestial is that bread means all food in general, and so in the internal sense all heavenly or celestial food. What celestial food is has been stated in Volume One, in 56-58, 680, 681, 1480, 1695. That 'bread' means all food in general becomes clear from the following places in the Word: One reads of Joseph telling the man in charge of his house to bring the men, that is, his brothers, into the house, and then to slaughter what needed to be slaughtered and made ready. And after that, when these things had been made ready and the men were to eat them, he said, Set on bread, Gen 43: 16, 31, by which he meant that the table was to be made ready by them. Thus 'bread' stood for all the food that made up the entire meal. Regarding Jethro one reads that Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God, Exod 18: 12. Here also 'bread' stands for all the food that made up the entire meal. And regarding Manoah, in the Book of Judges,
Manoah said to the angel of Jehovah, Let us now detain you, and let us make ready a kid before you. And the angel of Jehovah said to Manoah, If you detain me I will not eat your bread. Judg 13: 15, 16.
Here 'bread' stands for the kid. When Jonathan ate from the honeycomb the people told him that Saul had commanded the people with an oath, saying,
Cursed be the man who eats bread this day. 1 Sam 14: 27, 28.
Here 'bread' stands for all food. Elsewhere, regarding Saul,
When Saul sat down to eat bread he said to Jonathan, Why has not the son of Jesse come either yesterday or today, to bread? 1 Sam 20: 24, 27.
This stands for coming to the table, where there was food of every kind. Regarding David who said to Mephibosheth, Jonathan's son,
You will eat bread at my table always. 2 Sam 9: 7, 10.
Similarly regarding Evil-Merodach who said that Jehoiachin the king of Judah was to eat bread with him always, all the days of his life, 2 Kings 25: 29. Regarding Solomon the following is said,
Solomon's bread for each day was thirty corsa of fine flour, sixty cors of meal, ten fatted oxen, twenty pasture-fed oxen, and a hundred sheep, besides harts and wild she-goats and roebucks and fatted fowl. 1 Kings 4: 22, 23.
Here 'bread' plainly stands for all the provisions that are mentioned.
[2] Since then 'bread' means every kind of food in general it consequently means in the internal sense all those things that are called heavenly or celestial foods. This becomes even clearer still from the burnt offerings and sacrifices that were made of lambs, sheep,b she-goats, kids, he-goats, young bulls, and oxen, which are referred to by the single expression bread offered by fire to Jehovah, as is quite clear from the following places in Moses where the various sacrifices are dealt with and which, it says, the priest was to burn on the altar as the bread offered by fire to Jehovah for an odour of rest, Lev. 3: 11, 16. All those sacrifices and burnt offerings were called such. In the same book,
The sons of Aaron shall be holy to their God, and they shall not profane the name of their God, for it is the fire-offerings to Jehovah, the bread of their God, that they offer. You shall sanctify him, for it is the bread of your God that he offers. No man of Aaron's seed who has a blemish in himself shall approach to offer the bread of his God. Lev. 21: 6, 8, 17, 21.
Here also sacrifices and burnt offerings are referred to as 'bread', as they are also in Lev. 22: 25. Elsewhere in the same author,
Command the children of Israel, and say to them, My gift, My bread, for fire-offerings of an odour of rest, you shall take care to offer to Me at their appointed times. Num. 28: 2.
Here also 'bread' stands for all the sacrifices that are mentioned in that chapter. In Malachi,
Offering polluted bread on My altar. Mal. 1: 7.
This also has regard to sacrifices. The consecrated parts of the sacrifices which they ate were called 'bread' as well, as is clear from these words in Moses,
The person who has touched anything unclean shall not eat any of the consecrated offerings, but he shall surely bathe his flesh in water, and when the sun has set he will be clean. And afterwards he shall eat of the consecrated offerings, because it is his bread. Lev. 22: 6, 7.
[3] Burnt offerings and sacrifices in the Jewish Church represented nothing else than the heavenly things of the Lord's kingdom in heaven, and of the Lord's kingdom on earth, which is the Church. They also represented the things of the Lord's kingdom or Church as it exists with every individual; and in general they represented all those things that are composed of love and charity, for those things are celestial or of heaven. In addition each type of sacrifice represented some specific thing. In those times all of the sacrifices were called 'bread', and therefore when the sacrifices were abolished and other things serving for external worship took their place, the use of bread and wine was commanded.
[4] From all this it is now clear what is meant by that 'bread', namely that it means all those things which were represented in the sacrifices, and thus in the internal sense means the Lord Himself. And because 'bread' there means the Lord Himself it means love itself towards the whole human race and what belongs to love. It also means man's reciprocal love to the Lord and towards the neighbour. Thus the bread now commanded means all celestial things, and wine accordingly all spiritual things, as the Lord also explicitly teaches in John,
They said, Our fathers ate the manna in the wilderness; as it is written, He gave them bread from heaven to eat. Jesus said to them, Truly, truly, I say to you, It was not Moses who gave you the bread from heaven, but My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world. They said to Him, Lord, give us this bread always. Jesus said to them, I am the Bread of life he who comes to Me will not hunger, and he who believes in Me will never thirst. John 6: 31-35.
And in the same chapter,
Truly I say to you, He who believes in Me has eternal life. I am the Bread of life. Your fathers ate the manna in the wilderness, and they died. This is the Bread which comes down from heaven, that a man may eat of it and not die. I am the living Bread which came down from heaven; if anyone eats of this Bread he will live for ever. John 6: 47-51.
[5] Now because this 'Bread' is the Lord it exists within the celestial things of love which are the Lord's, for the Lord is the celestial itself, because He is love itself, that is, mercy itself. This being so, 'bread' also means everything celestial, that is, all the love and charity existing with a person, for these are derived from the Lord. People who are devoid of love and charity therefore do not have the Lord within them, and so are not endowed with the forms of good and of happiness which are meant in the internal sense by 'bread'. This external symbol [of love and charity] was commanded because the worship of the majority of the human race is external, and therefore without some external symbol scarcely anything holy would exist among them. Consequently when they lead lives of love to the Lord and of charity towards the neighbour, that which is internal exists with them even though they do not know that such love and charity constitute the inner core of worship. Thus in their external worship they are confirmed in the kinds of good which are meant by 'the bread'.
[6] In the Prophets as well 'bread' means the celestial things of love, as in Isa 3:1, 7; 30:23; 33:15, 16; 55:2; 58:7, 8; Lam. 5:9; Ezek. 4:16, 17; 5:16; 14: 13; Amos 4:6; 8: 11; Ps. 115:16. Those things are in a similar way meant by 'the loaves of the Presence' on the table, referred to in Lev. 24:5-9; Exod. 25:30; 40: 23; Num. 4:7; 1 Kings 7:48.
Latin(1748-1756) 2165
2165. `Accipiam frustum panis': quod significet aliquid caeleste adjunctum, constat a significatione `panis' quod sit caeleste, de qua prius n. 276, 680, 681, 1798; quod `panis' significet caeleste, est quia panis significat in genere omnem cibum, ita in sensu interno, omnem cibum caelestem; cibus caelestis quid sit, in Parte Prima n. 5658: 680, 681, 1480, 1695 dictum est: quod `panis' (t)significet in genere omnem cibum, ex his locis Verbi constare potest; de Josepho legitur;Quod dixerit ad illum qui super domum suam {1}, quod deduceret viros, hoc est, fratres suos domum, et mactaret mactanda et praepararet;... et postea cum praeparata erant, et comederent; dixit, Ponite panem, Gen. xliii 16, (x)31, quod erat ut praepararent mensam, ita `panis' pro omnibus cibis: de Jethro legitur, quod Veniret {2} Aharon et omnes seniores Israelis ad comedendum panem cum socero Mosis coram Deo, Exod. xviii 12;
ibi etiam `panis' pro omnibus cibis: de Manoaho in Libro Judicum, Dixit Manoahus ad angelum Jehovae, Detineamus quaeso te, et faciamus coram te haedum caprarum; et dixit angelus Jehovae ad Manoahum, Si detinueris me, non comedam panem tuum, xiii 15, 16;
ibi `panis' pro haedo caprarum:
Cum Jonathan comedit de favo mellis, dixerunt ei, quod Shaul adjuraverit populum, dicendo, Maledictus vir, qui comederit panem hodie, 1 Sam. xiv 27, 28;
ubi `panis' pro omni cibo: alibi de Shaule, Cum Shaul assedit ad comedendum panem,.... dixit ad Jonathan, Quare non venit filius Jishaii, etiam heri etiam hodie ad panem? 2 Sam. xx 24, 27;
pro {3} `ad mensam,' ubi omnis generis cibi: de Davide qui dixit ad Mephiboshethum filium Jonathanis, Tu comedes panem super mensa mea jugiter, 2 Sam. ix 7, 10:
similiter de Evil Merodacho qui dixit Quod Jehoiachin rex Jehudae comederet panem jugiter coram illo, omnibus diebus vitae suae, 2 Reg. xxv 29:
de Salomone ita, Erat panis Shelomonis in diem quemvis, triginta cori similaginis, et sexaginta cori farinae, decem boves saginati, et viginti boves pascui, et centum pecudes, praeter cervum et capream et damam, et gallos saginatos, 1 Reg. v 2, 3 (A.V. iv 22, 23);
[2] ubi manifeste `panis' pro omnibus illis; nunc quia panis significat in genere omnes cibos, inde significat in sensu interno omnia illa quae cibi caelestes vocantur; quod adhuc melius constare potest ab holocaustis et sacrificiis, quae fiebant ex agnis, bovibus, capris, haedis, hircis, juvencis, bovibus, quae una voce vocabantur `panis igniti Jehovae,' ut ab his locis manifeste constat apud Mosen ubi agitur de variis sacrificiis, de quibus dicit, Quod illa adoleret sacerdos super altari, panis igniti Jehovae ... in odorem quietis, Lev. iii 11, 16;
omnia illa sacrificia et holocausta ita vocabantur: apud eundem, Filii Aharonis sancti erunt Deo suo, neque profanabunt nomen Dei sui, quia ignita Jehovae, panem Dei sui, illi offerentes.... Sanctificabis illum, quia panem Dei tui ille offerens.... de semine Aharonis,... in quo fuerit macula, non accedet ac offerendum panem Dei sui, Lev. xxi 6, 8, 17, 21;
ubi etiam sacrificia et holocausta sunt `panis'; ut quoque Leo. xxii 25 alibi, Praecipe filiis Israelis, et dicas ad eos, Oblationem Meam, panem Meum, in ignita odoris quietis, observabitis, ut offeratis. Mihi in stato tempore suo, Num. xxviii 2;
ibi etiam `panis' pro sacrificiis omnibus quae ibi recensentur: apud Malachiam, Offerentes super altari Meo panem pollutum, i 7;
ubi etiam de sacrificiis. Sanctificata ex sacrificiis quae comedebant etiam `panis' dicebantur, ut constat (c)ab his apud Mosen, Qui tetigerit immundum,... non comedet de sanctificatis quin immo lavabit carnem suam in aqua, et occideret sol, mundus erit, et postea comedet de sanctificatis, quia panis ejus hoc Lev. xxii 6, 7. [3] Holocausta et sacrificia in Ecclesia Judaica nihil aliud repraesentabant quam caelestia quae regni Domini in caelis, et regni Domini in terti.' seu in Ecclesia, tum quae regni Domini seu Ecclesiae apud unum quemvis, in genere omnia illa quae sunt amoris et charitatis, nam haec sunt caelestia; ac unumquodvis genus sacrificii aliquid peculiare haec omnia vocabantur tunc temporis `panis': cum itaque sacrificia abolebantur, (m)et loco illorum pro externo cultu succederent alia,' mandatum est ut panis et vinum adhiberentur; [4] quid itaque `panis significat, inde nunc constat, nempe omnia illa quae repraesentabant sacrificia, ita in sensu interno Ipsum Dominum, et quia Ipsum Dominum, significat `ipsum amorem erga universum genus humanum et quae amoris sunt; ut et reciprocum hominis in Dominum et erga proximum; ita significat omnia caelestia, et sic `vinum' omnia: spiritualia; quod etiam claris verbis Dominus docet apud Johannem, Dixerunt, Patres nostri man comederunt in deserto, sicut scriptum, Panem e caelo dedit illis ad edendum; dixit illis Jesus, Amen amen dico vobis, Non Moses dedit vobis panem e caelo sed Pater Meus dat vobis panem e caelo verum, Panis namque, Dei est, Qui descendit e caelo, et vitam dat mundo: dixerunt Ipsi Domine, semper da nobis panem hunc; dixit illis Jesus, Ego sum Panis vitae, qui venit ad Me, non esuriet, et qui credit in Me, non sitiet unquam, vi 31-35;
et apud eundem, Amen dico vobis, Qui credit in Me, habet vitam aeternam, Ego sum Panis vitae, patres vestri comederunt man in deserto, et mortui sunt; hic est Panis, qui e caelo descendit, ut quis ex eo comedat, non morietur {6}: Ego sum Panis vivens, qui e caelo descendit, si quis comederit ex hoc Pane, vivet in aeternum, vi 47-51. [5] Quia `Panis' nunc est Dominus, est caelestium quae sunt amoris et sunt Domini, Dominus enim est ipsum caeleste, quia est ipse amor, hoc est, ipsa misericordia: et quia ita, est etiam `panis' omne caeleste, hoc est, omnis amor et charitas apud hominem, {7} sunt enim a Domino; quare qui non in amore et charitate sunt, non habent Dominum apud se, ita non donantur bonis et felicibus quae per `panem' in sensu interno significantur. Externum hoc symbolicum mandatum est quia maxima pars generis humani in externo cultu sunt {8}, ideo absque externo aliquo, vix sanctum aliquod apud eos foret; quare cum in amore in Dominum vivunt et in charitate erga proximum, usque internum apud se habent, tametsi non sciunt quod hoc ipsissimum internum cultus sit; ita in externo suo cultu confirmantur in bonis quae per `panem' significantur: [6] apud Prophetas quoque per `panem' {9} significantur caelestia quae sunt amoris, ut apud Esai. iii 1, 7; xxx 23; xxxiii 15, 16; lv 2; lviii 7, 8; Thren. v 9; Ezech. iv 16, 17; v 16; xiv 13; Amos iv 6; viii 11; Ps. cv 16; (m)similiter per `panes facierum super mensam,' de quibus Lev. xxiv 5-9; Exod. xxv 30; xl 23; Num. iv 7; 1 Reg. vii 48.(n) @1 illius.$ @2 venit.$ @3 i ita.$ @4 Before omnia.$ @5 Ipsius.$ @6 moriatur.$ @7 i haec.$ @8 i immo maxima pars vix sciunt quid internum sit.$ @9 i ubivis.$