2342、“烤无酵饼”表示洁净，这从“无酵”或“未发酵”的含义清楚可知。在圣言中，“饼”（bread，经上或译为食物，粮等）表示总体上的一切属天和属灵的食物，因而表示总体上的属天和属灵事物（参看276，680，1798，2165，2177节）。无酵饼代表这些事物要摆脱一切不洁或不神圣的东西，因为“酵母”表示使属天和属灵事物变得不洁和亵渎的邪恶和虚假。由于这种代表，经上吩咐那些属于代表性教会的人在献祭时不可献上其它任何饼，也就是素祭，只可献上无酵饼，也就是未发酵的饼，这在摩西五经中是很明显的：
凡献给耶和华的素祭都不可有酵。（利未记2:11）
又：
不可将我祭牲的血和有酵之物一同献上。（出埃及记23:18；24:25）
由于同样的原因，经上还吩咐，在逾越节的七日之内，除了无酵饼或未发酵的饼外，他们不可吃其它任何饼，如摩西五经所说的：
你们要吃无酵饼七日。头一日要把酵从你们各家中除去，因为从头一日起，到第七日为止，凡吃有酵之物的，灵魂必从以色列中剪除。从正月，就是正月十四日晚上，你们要吃无酵饼，直到本月二十一日晚上。在你们各家中，七日之内不可有酵，因为凡吃有酵之物的，无论是寄居的，是生在本地的，灵魂必从以色列的会众中剪除。（出埃及记12:15，18-20）
这个禁令还出现在其它地方（如出埃及记13:6，7；23:15；34:18；申命记16:3-4）。因此，逾越节被称为“无酵饼节（译注：中文圣经一般译为无酵节）”（利未记23:6；民数记28:16，17；马太福音26:17；路加福音22:1，7）。
逾越节代表主的荣耀，并由此代表神性与人类的结合；蒙主的神性怜悯，这一点将在别处予以说明（3994，7823，9965，10655节）。由于主与人类的结合通过爱和仁，并源于它们的信实现，所以他们要在逾越节那天所吃的无酵饼就代表这些属天和属灵事物。因此，为防止这些事物被亵渎之物玷污，他们被如此严厉禁止吃有酵之物，以至于凡吃有酵之物的，必被剪除，因为凡亵渎属天和属灵事物的，都必灭亡。谁都能看出，若不是为了这层秘密含义，经上永远不会规定带有如此严厉惩罚的礼仪律。
在该教会所吩咐的每一件事，甚至烹饪本身，都代表某个奥秘。例如，以色列人在出埃及时所执行的每一项命令，即：当夜，他们要吃用火烤的肉、无酵饼和苦菜；不可吃生的；也不可吃水煮的；头要带着腿，他们不可剩下一点留到早晨，而是用火烧掉剩下的（出埃及记12:8-10）。这些细节都具有代表性，即：要在当夜吃；用火烤肉；无酵饼和苦菜；头带着腿；不吃生的；也不吃水煮的；不可剩下一点留到早晨；要用火烧掉剩下的。但所代表的这些奥秘若不通过内义被揭开，就决不能显现。唯独从这层意义才能看出，这一切细节都是神性。
许拿细耳人的愿的仪式也是如此：
他剃了离俗的头以后，祭司要取那煮好的公绵羊前腿，又从筐子里取一个无酵饼和一个无酵薄饼，都放在拿细耳人的手掌上。（民数记6:19）
凡不知道拿细耳人代表属天人本身的人都不知道属天事物，因而并未出现在文字中的奥秘就包裹在这一切细节里面，即：煮好的公绵羊前腿，无酵饼，无酵薄饼，剃头发。由此可见，那些不相信圣言包含内义的人必对圣言形成什么样的观点，因为没有内义，这些细节根本无关紧要。但当礼仪或仪式性的元素被剥去时，那里的一切就都变成神性和神圣。其它一切事物，如此处的“无酵饼”，也是如此；“无酵饼”就表示爱的神圣，或至圣，如它在摩西五经中被称呼的那样：
所剩下的无酵饼，亚伦和他子孙要在圣处吃，因为它是至圣的。（利未记6:16-17）
因此，“无酵饼”是指纯粹的爱，“烤无酵之物”是指洁净。
Potts(1905-1910) 2342
2342. And baked unleavened [bread]. That this signifies purification, is evident from the signification of "unleavened" or "unfermented." In the Word "bread" signifies in general all celestial and spiritual food, thus celestial and spiritual things in general (see n. 276, 680, 1798, 2165, 2177). That these should be free from everything impure was represented by bread without leaven; for "leaven" signifies that which is evil and false, by which celestial and spiritual things are rendered impure and profane. On account of this representation it was commanded those who were of the Representative Church that in their sacrifices they should not offer any other bread, that is, meat-offering, than that which was unfermented or unleavened; as is evident in Moses:
No meat-offering which ye shall bring to Jehovah shall be made with leaven (Lev. 2:11). Again:
Thou shalt not sacrifice the blood of My sacrifice with what is leavened (Exod. 23:18; 24:25). [2] And it was therefore also commanded, that on the seven days of the Passover they should not eat any other than unfermented or unleavened bread, as stated in Moses:
Seven days shall ye eat unleavened [bread] even on the first day ye shall cause leaven to cease from your houses; for whosoever eateth what is leavened, from the first day until the seventh day, that soul shall be cut off from Israel. In the first month, on the fourteenth day of the month, at even, ye shall eat unleavened [bread], until the one and twentieth day of the month at even seven days shall no leaven be found in your houses; for whosoever eateth what is leavened, that soul also shall be cut off from the congregation of Israel, whether he be a sojourner or born in the land (Exod. 12:15, 18-20; and elsewhere, as Exod. 13:6, 7; 23:15; 34:18; Deut. 16:3, 4). Hence the Passover is called the "Feast of Unleavened Bread" (Lev. 23:6; Num. 28:16, 17; Matt. 26:17; Luke 22:1, 7). [3] That the Passover represented the Lord's glorification, and thereby the conjunction of the Divine with the human race, will of the Lord's Divine mercy be shown elsewhere; and as the Lord's conjunction with the human race is effected through love and charity and the faith thence derived, these celestial and spiritual things were represented by the unleavened bread that they were to eat on the day of the Passover; and lest these things should be contaminated by anything profane, that which was leavened was so severely interdicted that whoever should eat of it was to be cutoff; for whoever profanes celestial and spiritual things cannot fail to perish. Everyone can see that apart from this secret meaning, this ceremonial, to which there was attached so severe a penalty, would never have been given. [4] Everything that was commanded in that church represented some secret thing, even the very cooking, as was the case with every particular of what the sons of Israel did when they went forth from Egypt; to wit:
They shall eat on that night flesh roasted with fire, and unleavened bread upon bitter herbs they shall not eat it raw, nor boiled in water; the head shall be on the legs they shall not leave of it until the morning, but shall burn the residue with fire (Exod. 12:8-10). These particulars, namely, that they should eat it by night, the flesh roasted with fire, the unleavened bread upon bitter herbs, the head on the legs, not raw, nor boiled in water, that they should not leave of it until the morning, and that they should burn the residue with fire, were representative. But the arcana represented cannot possibly appear unless disclosed by the internal sense; it is from this sense alone that it can be seen that all things are Divine. [5] In like manner with the ritual in regard to the Nazirite:
The priest shall take the boiled shoulder of a ram, and one unleavened cake out of a basket, and one unleavened wafer, and shall put them upon the palms of the Nazirite, after he has shaved his nazariteship (Num. 6:19). He who does not know that the Nazirite represented the celestial man himself, does not know that celestial things, thus arcana which do not appear in the letter, are enfolded within all these particulars, namely, the boiled shoulder of a ram, the unleavened cake, the unleavened wafer, and the shaving of the hair; which shows what kind of an opinion concerning the Word must be formed by those who do not believe that it contains an internal sense; for without what is internal these are particulars of no moment: whereas when the ceremonial or ritual is removed, everything there becomes Divine and holy. The same is the case with everything else, as here with the unleavened bread, which denotes the holy of love, or a holy of holies, as it is likewise called in Moses:
The unleavened bread that is left shall be eaten by Aaron and his sons in a place of holiness, for it is a holy of holies (Lev. 6:16, 17). The "unleavened bread" therefore denotes pure love; and the "baking of what is unleavened" denotes purification.
Elliott(1983-1999) 2342
2342. 'And he baked unleavened bread' means purification. This is clear from the meaning of 'unleavened' or without yeast. In the Word 'bread' means in general every celestial and spiritual food, and so in general everything celestial and spiritual, see 276, 680, 1798, 2165, 2177. The need for the latter to be free of all impurities or unholiness was represented by 'unleavened bread'; for 'yeast' means the evil and falsity by means of which celestial and spiritual things are rendered impure and profane. On account of this representation those who belonged to the representative Church were forbidden in sacrifices to offer any bread or minchah other than bread without yeast, that is, unleavened, as is clear in Moses,
Every minchah which you bring to Jehovah shall be made without yeast. Lev 2: 11.In the same author,
You shall not sacrifice the blood of My sacrifice with that made with yeast. Exod 23: 18; 34: 25.
[2] They were also forbidden therefore to eat any other bread during the seven days of the Passover than bread without yeast, that is, which was unleavened. This prohibition occurs in the following verses in Moses,
For seven days you shall eat unleavened bread; even on the first day you shall remove yeast from your houses, for anyone eating that made with yeast, that soul shall be cut off from Israel, from the first day until the seventh. In the. first [month], on the fourteenth day of the month, in the evening, you shall eat unleavened bread until the twenty-first day of the month, in the evening. For seven days no yeast shall be found in your houses, for anyone eating that made with yeast, that soul shall be cut off from the congregation of Israel, whether a settler or one born in the land. Exod 12: 15, 19-20.
The same prohibition appears in other places as well, such as Exod 13: 6, 7; 23: 15; 34: 18; Deut 16: 3,4.Consequently the Passover is called the Feast of Unleavened Bread, Lev 23: 6; Num 28: 16, 17; Matt 26: 17; Luke 2:-1, 7.
[3] That the Passover represented the glorification of the Lord and so the conjunction of the Divine with the human race will in the Lord's Divine mercy be shown elsewhere. And because the conjunction of the Lord with the human race is effected by means of love and charity, and by means of the faith deriving from these, celestial and spiritual things were represented by the unleavened bread which they were to eat each day during the Passover. Consequently to prevent the defilement of those things by anything unholy they were strictly forbidden to eat anything made with yeast, so strictly that any who did so were to be cut off; for those who profane celestial and spiritual things inevitably perish. Anyone may see that but for this arcanum within it that observance, together with so harsh a penalty, would never have been introduced.
[4] Everything that was commanded in that Church represented some arcanum, even the actual cooking, as with every instruction which the children of Israel carried out when they were leaving Egypt, namely that they were to eat that night flesh roasted by fire, and unleavened bread on bitter herbs; they were not to eat it raw or cooked in water; the head had to be on its legs; they were to let none of it remain until the morning; they were to burn what was left over with fire, Exod 12: 8-10. Every detail of these instructions was representative - eating it at night; flesh roasted by fire; unleavened bread on bitter herbs; the head on the legs; not raw; not cooked in water; not leaving any until the morning; and burning what was left with fire. But the arcana represented are in no way apparent unless they are disclosed by means of the internal sense. That sense alone shows that all these details are Divine.
[5] Something similar was done in the ritual for the taking of a Nazirite vow. The priest was to take the cooked shoulder of the ram, and one unleavened cake from the basket, and one unleavened wafer, and he was to place them on the palms of the Nazirite after he had shaved his consecrated head, Num 6: 19. Anyone who does not know that a Nazirite represented the celestial man himself does not know either that every detail of these instructions embodies celestial things, and so arcana, which are not apparent in the letter, namely the instructions to take the cooked shoulder of a ram, an unleavened cake, an unleavened wafer, and to shave off his hair. This also shows what kind of opinion regarding the Word can be gained by people who do not believe in the existence of an internal sense, for without the internal sense such details are of no consequence at all. But when the ceremonial or ritualistic element has been stripped away everything becomes Divine and holy. Everything else has a deeper meaning, as does 'unleavened bread' which means the holiness of love, or what is most holy, as it is also called in Moses,
The unleavened bread that was left over was to be eaten by Aaron and his sons in a holy place, for it was most holy. Lev 6: 16, 17.
'Unleavened bread' therefore means pure love, and 'the baking of that which is unleavened' purification.
Latin(1748-1756) 2342
2342. `Et azyma coxit': quod significet purificationem, constat a significatione `azymi seu infermentati.' `Panis' in Verbo significat in genere omnem cibum caelestem et spiritualem, ita in genere omnia caelestia et spiritualia, videatur n. 276, 680, 1798, 2165, 2177; quae ut essent absque impuris et profanis, repraesentabatur per `panem azymum'; `fermentum' enim significat malum et falsum, ex quibus impura et profana redduntur caelestia et spiritualia; ob hanc repraesentationem mandatum est illis qui ab Ecclesia repraesentativa erant, quod in sacrificiis non offerrent alium panem, seu minham, quam infermentatam seu animam, ut constat apud Mosen, Omnis minha, quam afferetis Jehovae, non conficietur fermentata, Lev. ii 11:apud eundem, Non sacrificabis super fermentato sanguinem sacrificii Mei, Exod. xxiii 18; xxxiv 25. [2] Ac ideo quoque mandatum quod diebus septem Paschatis non ederent alium panem quam infermentatum seu {1} animum, de quo ita apud Mosen, Septem diebus azyma comedetis, etiam in die primo cessare facietis fermentum e domibus vestris, quia quisque comedens fermentatum, exscindetur anima ea ex Israele, a die primo usque ad septimum.... In primo, in die quarto decimo mensis in vespera comedetis azyma, usque ad diem primum et vigesimum mensis in vespera: septem diebus fermentum non invenietur in domibus vestris, quia quisquis comedens fermentatum, et exscindetur anima ea e coetu Israelis, in peregrino, et indigena terrae, Exod. xii 15, 18-20;
praeter alibi, ut Exod. xiii 6, 7; xxiii 15; xxxiv 18; Deut. xvi 3, 4; inde Pascha est dictum festum azymorum, Lev. xxiii 6, Num. xxviii 16, 17; Matth. xxvi 17; Luc. xxii 1, 7. [3] Quod Pascha repraesentaret glorificationem Domini, et sic conjunctionem Divini cum humano genere, alibi, ex Divina Domini Misericordia, ostendetur; et quia conjunctio Domini cum humano genere fit per amorem et charitatem, ac inde fidem, caelestia et spiritualia illa {2} repraesentabantur per `panem azymum,' quem diebus Paschatis comederent, quae (o)ideo ne contaminarentur ullo profano, tam severe interdictum fuit fermentatum ut qui illud comederent, exscinderentur; qui enim caelestia et spiritualia profanant, non possunt non perire: quisque videre potest quod absque hoc arcano, nusquam hoc ceremoniale cum tam severa injuncta poena latum esset: [4] omnia quae in Ecclesia illa mandata fuerunt, arcanum repraesentabant, immo ipsa coctio; sicut singula illa quae fecerunt filii Israelis, cum exirent Aegypto, (t)nempe quod Comederent nocte illa... carnem assam igne, et azyma super amaroribus,... non comederent crudum, nec coctum aquis caput super crura;... (o)quod non relinquerent de eo usque ad mane, residuum igne comburerent, Exod. xii 8-10;
singula haec repraesentabant, nempe quod `nocte comederent,' quod `carnem assam igne,' `azyma super amaroribus,' `caput super crura,' (o)`non crudum,' `non coctum aquis,' quod `non relinquerent ad mane,' `et quod `residuum igne comburerent'; sed arcana illa nusquam patent nisi detecta per sensum internum; inde quod omnia Divina sint, solum constare potest. [5] Similiter rituale cum naziraeo, Quod sacerdos acciperet armum coctum de ariete, et placentam azymam unam e canistro, et laganum azymum unum, et daret super volas naziraei, postquam totonderit naziraeatum ejus, Num. vi 19;
qui nescit quod `naziraeus' repraesentaret ipsum caelestem hominem, nescit quoque quod omnia et singula illa involvant caelestia, ita arcana, quae non apparent in littera, nempe `armus coctus de ariete,' `placenta azyma,' `laganum azymum,' `tonsio capillorum'; inde constare potest qualem opinionem possunt capere de Verbo illi qui non credunt sensum internum dari, nam absque interno sunt singula nullius momenti; at remoto ceremoniali seu rituali, fit ibi omne Divinum et sanctum; ita quoque se habet cum reliquis, ac ita cum `azymo,' quod sit sanctum amoris, seu sanctum sanctorum, ut quoque vocatur apud Mosen, Azyma residua, ab Aharone et filiis ejus comedentur in loco sanctitatis,... quia sanctum sanctorum illa, Lev. vi 9, 10. `Panis azymus' itaque est amor purus, et `coctio azymi' purificatio. @1 aut.$ @2 caelestia illa et spiritualia.$