7978.“他们用埃及带出来的生面烤成无酵糕”表从良善之真理又产生丝毫不含虚假在里面的良善。这从“烤”、“生面”和“无酵饼”的含义清楚可知：“烤”当论及“生面”所表示的良善之真理时，是指产生；“生面”是指良善之真理，如前所述（7966节）；“无酵糕”是指没有一丝虚假在里面的良善，因为“无酵”表示没有虚假（参看2342，7906节）。这是源于良善的真理的第二个状态，当他们被释放时，便处于这种状态（参看7966，7972节）。“糕”之所以表示良善，是因为它们是饼，而“饼”在内义上是指爱之良善（276，680，2165，2177，3464，3478，3735，3813，4211，4217，4735，4976，5915节）。不过，糕形的饼不同于一般的饼，因为糕形的饼表示对邻之爱的良善，因而表示属灵良善，而一般的饼表示对主之爱的良善，因而表示属天良善。烧在坛上献为祭的素祭就表示这种属灵良善，因为素祭被烤成糕和薄饼，这一点可见于相关经文（出埃及记29:2，3，23，24，41；利未记2:2等；6:14，15；民数记6:15，19；15:18-21）。
也被烤成糕的“十二陈设饼”所表相同，对此，经上在摩西五经中描述如下：
你要取细面，烤成十二块糕，每糕用伊法十分之二。要把它们摆列两行，每行六个，在耶和华面前洁净的桌子上。又要把净乳香放在每行上，用作为纪念的饼，就是作为火祭献给耶和华。（利未记24:5-7）
由此可见，“饼”表示神圣之物，若不这个原因，经上永远不会发出这种指示。它们因表示神圣之物，故也被称为“至圣的”（利未记24:9）。不过这些饼表示属天之爱的良善，而它们被烤成糕则表示属灵之爱的良善。从这几节经文和前面所引用的经文可以看出，圣餐中的“饼”表示某种类似事物。
Potts(1905-1910) 7978
7978. And they baked the dough which they brought forth out of Egypt into unleavened cakes. That this signifies that from the truth of good there was again produced good in which was nothing of falsity, is evident from the signification of "baking," when said of the truth of good which is signified by "dough," as being to produce; from the signification of "dough," as being the truth of good (of which above, n. 7966); and from the signification of "unleavened cakes," as being goods in which there is nothing of falsity (that "unleavened things" denote what is free from falsity, see n. 2342, 7906). This is the second state of truth from good, in which they were when liberated (see n. 7966, 7972). "Cakes" denote goods because they are bread, and in the internal sense "bread" denotes the good of love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915). But the bread of cakes is distinguished from common bread in the fact that by the bread of cakes is signified the good of love toward the neighbor, thus spiritual good, and by common bread is signified the good of love to the Lord, thus celestial good. This spiritual good was signified by the meat-offering which was offered and burned with the sacrifice on the altar, for the meat-offering was baked into cakes and into wafers, as can be seen in Exod. 29:2, 3, 23, 24, 41; Lev. 2:2 seq.; 6:14, 15; Num. 6:15, 19; 15:18-21. [2] The like was signified by the "twelve loaves of setting forth," which also were baked into cakes, concerning which in Moses:
Thou shalt take fine flour, and bake it into twelve cakes; of two tenth parts shall one cake be. And thou shalt set them in two rows, six in a row, upon the clean table before Jehovah. And thou shalt put pure frankincense upon each row, and it shall be for the loaves as a memorial, a fire-offering to Jehovah (Lev. 24:5-7). From all this it can be seen that the loaves signified what is holy, for otherwise such a thing would never have been commanded; and as they signified what is holy, they are also called "holiness of holinesses" (verse 9). But by these loaves was signified the good of celestial love; and by their being baked into cakes were signified the goods of spiritual love. From all this, and from what has been adduced in the passages above quoted, it can be seen that the like is meant by the "bread" in the Holy Supper.
Elliott(1983-1999) 7978
7978. 'And they baked the dough which they brought out of Egypt - unleavened cakes' means that from the truth of good further good was produced that had no falsity at all in it. This is clear from the meaning of 'baking' - when used in reference to the truth of good, meant by 'the dough' - as producing; from the meaning of 'the dough' as the truth of good, dealt with above in 7966; and from the meaning of 'unleavened cakes' as forms of good that have no falsity at all in them, since 'unleavened' means without falsity, see 2342, 7906. This is the second state of truth from good that they passed through when they were delivered, see above in 7966, 7972. The reason why 'cakes' means forms of good is that they are cakes of bread, and 'bread' in the internal sense is the good of love, dealt with in 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915. But bread in the form of cakes is distinguished from bread in general, in that bread in the form of cakes means the good of love towards the neighbour, which is spiritual good, while bread in general means the good of love to the Lord, which is celestial good. Such spiritual good was meant by 'the minchah' which was offered and burned with the sacrifice on the altar; for 'the minchah' was baked into cakes and into wafers, as is made clear in Exod 29:2, 3, 23, 24, 32; Lev 2:2 and following verses; 6:20, 21; Num 6:15, 19; 15:18-21.
[2] Something similar was meant by 'the twelve leaves of the presence which too were baked into cakes, described in Moses as follows,
You shall take fine flour and bake it into twelve cakes; two-tenths [of an ephah] shall there be in one cake. And you shall place them in two rows, six in a row, on the clean table before Jehovah. And you shall put pure frankincense on each row, and it shall be leaves of bread serving as a memorial, a fire-offering to Jehovah. Lev 24:5-9.From these instructions it becomes clear that 'the leaves' meant what was holy, for such instructions would never have been issued but for that reason. And since they meant what was holy they were also called in verse 9 of the same chapter 'holiness of holinesses.'a But these leaves meant the good of celestial love, and their being baked into cakes meant forms of the good of spiritual love. From these verses and from those in the references given above it becomes clear that something similar is meant by the bread in the Holy Supper.
Latin(1748-1756) 7978
7978. `Et coxerunt massam quam eduxerunt ex Aegypto, placentas azymas': quod significet quod ex {1}vero boni iterum produceretur bonum in quo nihil falsi, constat ex significatione `coquere' cum dicitur de {2}vero boni, quod significatur per `massam' quod sit producere; ex significatione `massae' quod sit verum boni, de qua supra n. 7966; et ex significatione `placentarum azymarum' quod sint bona in quibus nihil falsi; quod `azyma' sint quae absque falso, videatur n. 2342, 7906. (m)Quod hic status alter sit veri ex bono, in quo fuerunt cum liberati, videatur supra n. 7966, 7972.(n) Quod `placentae' sint bona, est quia sunt panis, et `panis' in sensu interno est bonum amoris, {3}de quo n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915; sed distinguitur panis placentarum a pane communi in eo quod per `panem placentarum' significetur bonum amoris erga proximum, ita bonum spirituale, et per `panem communem' {4}significetur bonum amoris in Dominum, ita bonum caeleste; bonum illud spirituale significatum est per `minham' quae offerebatur et {5}adolebatur cum sacrificio super altari, minhah enim cocta fuit in placentas et in lagana, ut constare potest Exod. xxix 2, 3, 23, 24, (x)32; Lev. ii 2 seq., vi 13, 14 [A.V. 20, 21]; Num. vi 15, 19, xv 18-21. 2 Simile {6} significabatur per `duodecim panes propositionis' qui etiam coquebantur in placentas, de quibus ita apud Moschen, Sumes similaginem, et coques illam duodecim placentas, duarum decimarum erit placenta una; et pones illas in duos ordines, senos ordine, super mensa munda coram Jehovah; et dabis super ordinem tus purum; et erit ad panes in memoriale, ignitum Jehovae, Lev. xxiv 5-9;ex his constare potest quod `panes' significarent sanctum, nam alioquin nusquam tale mandatum fuisset {7}; et quia significabant sanctum, etiam vocantur `sanctitas sanctitatum,' ibid. vers. 9; sed per hos panes significabatur bonum amoris caelestis; et per quod `cocti {8}essent in placentas' {9}significabantur bona amoris spiritualis. Ex his et ex illis quae in locis supra citatis allata sunt, constare potest quod simile per panem in Sancta Cena intelligatur. @1 veri bono AI$ @2 veri bono altered to vero boni$ @3 videatur$ @4 significatur I$ @5 quoque adolebatur una$ @6 i quoque$ @7 i, ut illa super mensa ponerentur$ @8 sint$ @9 significabatur$