5405.“他又说，看哪，我听见埃及有谷子”表真理能通过记忆知识获得。这从刚才的解释（5402节）清楚可知，那里说明“埃及有谷子”表示通过记忆知识，也就是“埃及”获得真理的意图。从这个地方也可以看出何谓记忆知识，也就是“埃及”。在原文，此处的“谷子”是用一个表示“擘开”的词来表达的，这个词在经上说雅各的儿子“买”谷子，约瑟“卖”谷子的地方还表示“买”或“卖”。这是因为在古教会，当将饼给别人时，饼就被擘开，这种行为表示分享自己的东西，同时将良善从自己传给别人，使之成为别人自己的。因此，它表示使爱成为相互的。因为当有人擘开饼，并将它递给别人时，他就在与别人分享他自己的东西。或当一个饼被擘开，在众多人中间分享时，这一个饼就成了被所有人共有的一个饼，所有人因此通过仁爱而被联结起来。由此明显可知，擘饼是一个表示相爱的标志。
由于这种仪式在古教会被接纳并成为习俗，所以“擘开”本身表示五谷的普遍供应。“饼”表示爱之良善（参看276，680，1798，2165，2177，3464，3478，3735，3813，4211，4217，4735，4976节）。这解释了为何当主给饼时，祂就擘开它，如在马太福音：
耶稣就拿着这五个饼、两条鱼，望着天祝福，擘开饼，递给门徒。（马太福音14:19；马可福音6:41；路加福音9:16）
同一福音书：
耶稣拿着这七个饼和几条鱼，祝谢了，擘开，递给门徒。门徒又递给众人。（马太福音15:36；马可福音8:6）
又：
耶稣拿起饼来，祝福，就擘开递给门徒，说，你们拿着吃，这是我的身体。（马太福音26:26；马可福音14:22；路加福音22:19）
路加福音：
到了主与他们坐席的时候，祂拿起饼来，祝谢了，擘开，递给他们。他们的眼睛开了，这才认出祂来。门徒就把主擘饼的时候怎么被他们认出来的事，都述说了一遍。（路加福音24:30-31，35）
以赛亚书：
我所拣选的禁食不是这样吗？把你的饼分给饥饿的人。（以赛亚书58:6-7）
Potts(1905-1910) 5405
5405. And he said, Behold I have heard that there is produce in Egypt. That this signifies that truths can be procured by means of memory-knowledges, may be seen from what was unfolded just above (n. 5402), where it was shown that by there being "produce in Egypt" is signified a disposition to procure truths by means of memory-knowledges, which are "Egypt," and also what is meant by the memory-knowledges, which are "Egypt." "Produce" is here expressed in the original language by a word that means "breaking," and by a similar word are also meant "buying" and "selling" where it is said that Jacob's sons "bought" it in Egypt, and that Joseph "sold" it there. The reason of this is that in the Ancient Church bread was broken when it was given to another, and by this was signified to communicate good from one's own, and [at the same time] to appropriate it from one's own, thus to make love mutual. For when bread is broken and given to another it is communicated from one's own; or when bread is broken among several, then the one piece of bread becomes a mutual possession, and consequently there is conjunction through charity. From this it is plain that the breaking of bread was significative of mutual love. [2] As this rite was accepted and customary in the Ancient Church, therefore the "breaking" itself meant produce that was made common. (That "bread" is the good of love may be seen above, n. 276, 680, 1798, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976.) It was for this reason that the Lord brake the bread when He gave it, as in Matthew:
Jesus took the five loaves, and the two fishes, and looking up to heaven, He blessed and brake and gave the bread to the disciples (Matt. 14:19; Mark 6:41; Luke 9:16). In the same:
Jesus took the seven loaves and the fishes; and He gave thanks and brake, and gave to His disciples, and the disciples to the multitude (Matt. 15:36; Mark 8:6). Again:
Jesus took bread, and blessed, and brake it, and He gave to the disciples, and said, Take, eat; this is My body (Matt. 26:26; Mark 14:22; Luke 22:19). In Luke:
It came to pass when the Lord was reclining with them, He took the bread, and blessed it and brake and gave to them. And their eyes were opened, and they knew Him. And the disciples told how the Lord was known of them in the breaking of the bread (Luke 24:30-31, 35). In Isaiah:
This is the fast that I choose, to break thy bread to the hungry (Isa. 58:6-7).
Elliott(1983-1999) 5405
5405. 'And he said, Behold, I have heard that there is corn in Egypt' means that truths can be acquired through factual knowledge. This becomes clear from the explanation just above in 5402, where 'that there was corn in Egypt' means the intention to acquire truths to itself through factual knowledge, which is 'Egypt'. What is meant by factual knowledge, which is 'Egypt', may also be seen in the same place. 'Corn' here stands for a word in the original language which means a breaking, and also for a similar word meaning to buy or to sell, when it is said that Jacob's sons 'bought' corn in Egypt and that Joseph 'sold' it there. The reason for this is that in the Ancient Church bread was broken when it was given to another, by which action was meant the sharing of what was one's own and the passing of good from oneself to another to be his own. Thus it meant making love mutual. For when someone breaks bread and gives it to another he is sharing with him what is his own. Or when a loaf is broken and shared among many, the single loaf becomes one shared mutually by all, and all are consequently joined together through charity.
[2] From this it is evident that the breaking of bread was a sign that meant mutual love. Because this had become an accepted and customary practice in the Ancient Church, the common availability of corn was therefore meant by such a breaking. 'Bread' means the good of love, see 276, 680, 1798, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976; and this explains why, when the Lord gave bread, He broke it, as in Matthew,
Jesus taking the five leaves and the two fish, looking up to heaven, said a blessing, and breaking it gave the bread to the disciples. Matt 14:19; Mark 6:41; Luke 9:16.
In the same gospel,
Taking the seven leaves and the fish, giving thanks, Jesus broke and gave them to His disciples, and the disciples to the crowd. Matt 15:36; Mark 8:6.
In the same gospel,
Taking bread, saying a blessing, Jesus broke and gave to the disciples and said, Take, eat, this is My body. Matt 26:26; Mark 14:22; Luke 22:19.
In Luke,
It happened, when the Lord was at table with them, that taking bread He said a blessing, and breaking it gave it to them. And their eyes were opened and they recognized Him. The disciples told how the Lord was known to them in the breaking of bread. Luke 24:30, 31, 35.
In Isaiah,
This is the fast that I choose, to break your bread for the hungry. Isa 58:6, 7.
Latin(1748-1756) 5405
5405. `Et dixit, Ecce audivi quod sit annona in Aegypto': quod significet quod comparari queant vera per scientifica, constare potest ab illis quae mox supra n. 5402 explicata sunt, ubi per `quod esset annona in Aegypto' significatur animus comparandi sibi vera per scientifica quae `Aegyptus'; quid per scientifica quae `Aegyptus', intelligitur, ibi etiam videatur. `Annona' hic in lingua originali exprimitur per vocem quae significat fractionem, per similem vocem {1}etiam emere et vendere, ubi dicitur quod filii Jacobi emerent illud in Aegypto, et quod ibi Josephus venderet illud; causa est quia in Antiqua Ecclesia {2}frangebatur panis cum daretur alteri, et per id significabatur communicare ex suo, et appropriare bonum, ex suo, ac ita mutuum facere amorem; cum enim frangitur panis et datur alteri, tunc communicatur ex suo; aut cum inter plures frangitur panis, tunc unus panis fit mutuus, consequenter conjunctio per charitatem; inde patet quod fractio panis fuerit significativum mutui amoris; [2]ritus ille quia receptus fuit, et sollemnis in Ecclesia Antiqua, ideo quoque per ipsam fractionem {3}intelligebatur annona quae communis fiebat; quod `panis' sit bonum amoris, videatur n. 276, 680, 1798, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976; inde est quod Dominus cum panem daret, eum fregerit, ut apud Matthaeum, Jesus sumens quinque panes et duos pisces, suspiciens in caelum, benedixit, et frangens dedit discipulis panem, xiv 19, Marc. vi 41, Luc. ix 16:apud eundem, Jesus sumens septem panes et pisces, gratias agens, fregit et dedit discipulis suis, et discipuli turbae, xv 36, Marc. viii 6:
apud eundem, Accipiens Jesus panem, benedicens, fregit et dedit discipulis, et dixit, Accipite, comedite, hoc est corpus Meum, xxvi 26, Marc. xiv 22, Luc. xxii 19:
apud Lucam, Factum est cum Dominus accumberet cum illis, accipiens panem benedixit, et frangens tradidit illis; et illorum aperti sunt oculi et agnoverunt Ipsum. . . . Narrarunt discipuli, quomodo Dominus agnitus esset illis in fractione panis, xxiv 30, 31, 35:
apud Esaiam, Hoc jejunium est quod eligo, . . . frangere esurienti panem tuum, lviii 6,7. @1 quoque$ @2 dicebatur frangere panem$ @3 intellectum est$