9993.“和调油的无酵糕饼”表中间属天之物的洁净。这从“糕饼”和“油”的含义清楚可知：“糕饼”是指中间属天之物，如下文所述；“油”是指爱之良善（参看886，4582，4638节）。由此明显可知，“调油的无酵糕饼”表示直接源于至内在层的属天层，因为“油”是指至内在的爱之良善。此处的情形是这样：诸天堂分为两个国度，其中一个国度被称为“属灵的”，另一个被称为“属天的”。人心智的理解力部分对应于天堂里的属灵国度，其意愿部分则对应于那里的属天国度（9835节）。每个国度都有一个内在部分和一个外在部分，正如人也有理解力和意愿一样。因为人的理解力有一个内在部分和一个外在部分，人的意愿也有一个内在部分和一个外在部分。理解力的内在部分或内在理解力形成内在人的属灵生命，理解力的外在部分或外在理解力则形成外在人的属灵生命。但意愿的内在部分或内在意愿形成内在人的属天生命，意愿的外在部分或外在意愿则形成外在人的属天生命。凡停下来反思的人，都能看出，人的心智既有一个内在部分，又有一个外在部分。这一点从伪善者、骗子、诡诈的人和恶棍身上尤其看得清楚，这些人内心深处所想的，都与信之真理背道而驰，他们所意愿的，则与天堂之爱的良善背道而驰；但表面上看，他们所思想和意愿的，都与这些真理和良善是一致的，他们言行也是一致的，好叫世人都能看见。
另外，要知道，天堂里的每个国度，即属灵国度和属天国度，都有三个部分；各自都有一个至内在部分，一个中间部分和一个外在部分（参看9873节）。属天国度的至内在部分在于对主之爱的良善；那里的中间部分在于相爱的良善，就是从对主之爱的良善所发出的良善；外在部分则在于从相爱的良善发出的快乐。头两部分住在主的属天国度居民的内在人里面，而第三部分住在他们的外在人里面。这三部分由无酵饼、调油的无酵糕饼和抹油的无酵薄饼来代表；它们的洁净由与燔祭或祭牲同献在坛上的这三者的供品来代表。所表示的是在其适当次序中的这些种类的良善，这一点仅从以下事实就能看出来：这三种谷物的供品是经上所吩咐的，摩西五经还描述预备它们的过程。若非这些事物含有天堂和教会的奥秘，这是绝无可能的事。否则，这类事物还有什么用呢？
不过，我意识到，如今几乎没有人能明白这些奥秘。因为当今人们所理解和意愿的一切事物都是世俗的，那些思想天堂并想要在那里的人除了一种属世和世俗的概念外，就没有、也不愿有关于它的其它任何概念。哪里有这种（属世和世俗的）概念、这种意愿，因而有这种爱，哪里就没有天堂奥秘的一席之地。如果人的心智以天上的事物为乐，胜过以世俗事物为乐，情况就完全不同了。因为人能发现让他感到快乐的东西是什么，如当他以错综复杂的国家公共事务，或以人们错综复杂的道德态度为乐时的情形。道德态度就是那构成他们的爱与情感，以及由此衍生的思维的。这个奥秘很容易被诡诈的人发现，因为他喜欢利用他所发现的引导其他人，目的是为了获取重要职位、或金钱利益，或为了这些赚取名声。
“糕饼”之所以表示内在人里面的中间属天之物，是因为它们排在第二等；排在第一位的是无酵饼，排在第二位的是调油的糕饼，排在第三位的，是抹油的薄饼。这三者被称为“素祭”，与燔祭和祭牲一同献在坛上。利未记第2章描述了它们是如何制成的，各处的经文则描述了要如何献上它们，如亚伦在受膏的日子（利未记6:20-23）如何献上它们。
在圣言中，“糕饼”还表示总体上的爱之良善。正因如此，“脸饼或陈设饼”在摩西五经中被称为“糕饼”：
你要取细面，烤成十二个糕饼，一个糕饼用面伊法十分之二。你要把它们摆在耶和华面前的桌子上。又要把净乳香放在每行上。（利未记24:5-9）
放在糕饼上的“净乳香”表示源于属天良善的真理，也就是属天国度的最低层或最外层。
在耶利米书，“糕饼”也表示总体上的爱之良善：
儿子捡柴，父亲生火，妇女抟面做糕饼，献给天后，又向别神浇奠祭。（耶利米书7:18；44:19）
“做糕饼献给天后”表示用属天之爱的良善向魔鬼献上敬拜；“向别神浇奠祭”表示用信之真理向撒旦献上敬拜。因为“天后”表示那些在恶魔的地狱之人，“别神”表示那些在恶灵的地狱之人（关于他们，可参看5977，8593，8622，8625节）。那些在恶魔的地狱之人统称为“魔鬼”，那些在恶灵的地狱之人则统称为“撒旦”。
但在何西阿书，“糕饼”表示属灵之爱的良善：
以法莲成了一个没翻过的糕饼。（何西阿书7:8）
此处“糕饼”在原文是用另一个词来表达的，这个词就表示属灵之爱的良善。当外在人统治内在人时，其情形就是“没翻过的糕饼”。当这种情况在人里面出现时，秩序就颠倒了；因为这时，外在人是主人，内在人则成了仆人。“以法莲”表示教会的理解能力，当信之真理与良善被接受时，这理解能力就接受光明，并被情感激发（3969，5354，6222，6234，6238，6267节）。
Potts(1905-1910) 9993
9993. And cakes of unleavened things mixed with oil. That this signifies the purification of the middle celestial, is evident from the signification of "cakes," as being the middle celestial (of which in what follows); and from the signification of "oil," as being the good of love (see n. 886, 4582, 4638). From this it is evident that by "cakes mixed with oil" is signified the celestial which is from the inmost, for "oil" denotes the good of love, which is inmost. The case herein is that the heavens have been distinguished into two kingdoms, one of which is called "spiritual," the other "celestial." To the spiritual kingdom in the heavens corresponds understanding with man, and to the celestial kingdom corresponds his will (n. 9835). In each kingdom there is an internal and an external, as also with man in his understanding and will; for understanding with man is internal and external, and will is internal and external. Internal understanding makes the spiritual life of the internal man, and external understanding makes the spiritual life of the external man; but internal will makes the celestial life of the internal man, and external will makes the celestial life of the external man. That there is an internal and an external with man, can be seen by everyone who reflects, especially from hypocrites, the deceitful, the cunning, and the malicious, in that interiorly they think contrary to the truths of faith, and also will contrary to the goods of celestial love; but exteriorly they think and will in agreement with them, and also speak and act accordingly, that they may so appear before the world. [2] Be it known further, that each kingdom in the heavens, namely the spiritual kingdom and the celestial kingdom, is in three divisions, being inmost, middle, and external (see n. 9873). The inmost of the celestial kingdom is the good of love to the Lord; the middle there is the good of mutual love, which is the good thence proceeding; and the external is the delight proceeding from this good. The two former are in the internal man with those who are in the Lord's celestial kingdom; but the third is in the external with the same. These three were represented by the bread of unleavened things, the cakes of unleavened things mixed with oil, and the wafers of unleavened things anointed with oil; and their purification is represented by the offering of these three upon the altar together with the burnt-offering or sacrifice. That such things are signified in order, can be seen merely from the fact that these three were commanded, and their preparation is also described, in the books of Moses, which would by no means have been done unless they had involved arcana of heaven and the church. Otherwise of what use would such things be? [3] But I know that at the present day scarcely anyone can apprehend these arcana, for the reason that at this day everything in the understanding and the will is worldly, and they who think about heaven, and desire it, have and are willing to have no other idea of it than a natural and earthly one; and where there is such an idea, and such a will, thus such a love, there the arcana of heaven have no place. Very different would it be if the mind were more delighted with heavenly things than with worldly ones, for a man apprehends what delights him; as when he is delighted with the arcana of the civil state in kingdoms, and with those of the moral state with man. By "the moral state" is meant that of the loves and affections, and of the derivative thoughts, the arcana of which a shrewd man easily perceives, because he delights to lead others by them, in order to secure honors, gain, or reputation for the sake of these. [4] That "cakes" signify the [middle] celestial in the internal man, is because they are in the second rank; for in the first rank is bread of unleavened things; in the second are cakes mixed with oil; and in the third are wafers anointed with oil. These three were called "meat-offerings," and were offered on the altar together with burnt-offerings and sacrifices. How they were to be prepared is described in Leviticus 2; and how they were to be offered is described in various passages, as by Aaron on the day of his anointing, in Leviticus 6:13-16. [5] By "cakes" in the Word is also meant the good of love in general; from which it is that the "breads of faces," or "of setting forth," are called "cakes" 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 on the table before Jehovah. And thou shalt put pure frankincense upon each row (Lev. 24:5-9);
the "pure frankincense put upon the cakes" signified truth from celestial good, which is the ultimate or outermost of the celestial kingdom. [6] By "cakes" is also signified the good of love in general, in Jeremiah:
The sons gather wood, and the fathers kindle a fire, and the women knead the dough, to make cakes to the queen of the heavens, and to pour out drink-offerings to other gods (Jer. 7:18; 44:19);
"to make cakes to the queen of the heavens" denotes to worship the devil from the good of celestial love; and "to pour out drink-offerings to other gods" denotes to worship Satan from the truths of faith. For by "the queen of the heavens" are signified those who are in the hell of genii; and by "other gods," those who are in the hell of evil spirits (on which see n. 5977, 8593, 8622, 8625). They who are in the hell of genii are collectively called "the devil;" and they who are in the hell of evil spirits are called "Satan." [7] But the good of spiritual love is signified by "cakes" in Hosea:
Ephraim hath become a cake not turned (Hos. 7:8);
but "cake" is here expressed by another term in the original tongue, which signifies the good of spiritual love; a cake is "not turned" when the external man rules over the internal. When this is the case with man, the order is inverted; for then the external rules, and the internal serves. "Ephraim" denotes the intellectual of the church, which is enlightened and affected when the truths and goods of faith are received.
Elliott(1983-1999) 9993
9993. 'And unleavened cakes mixed with oil' means purification of the mid-celestial. This is clear from the meaning of 'cakes' as the mid-celestial, dealt with below; and from the meaning of 'oil' as the good of love, dealt with in 886, 4582, 4638. From this it is evident that 'cakes mixed with oil' means the celestial that springs directly from the inmost part, for 'oil' is the good of love, which is inmost. The situation is that the heavens are divided into two kingdoms, one of which is called spiritual, the other celestial. The understanding part of the human mind corresponds to the spiritual kingdom in the heavens and the will part of it to the celestial kingdom there, 9835. In each kingdom there is an internal part and an external, as there is also in the human understanding and will. For the human understanding has an internal part and an external, and so does the human will. The internal part of the understanding forms the spiritual life of the internal man, and the external part of the understanding forms the spiritual life of the external man. But the internal part of the will forms the celestial life of the internal man, while the external part of the will forms the celestial life of the external man. The existence in the human mind of an internal part and an external may be recognized by anyone who stops to reflect. It may be recognized in particular in hypocrites, cheats, crafty types, and villains. What all these think deep within themselves is contrary to the truths of faith, and also what they will is the opposite of the good deeds of heavenly love; but on the surface their thought and will are in line with those truths and good deeds, which they also consequently declare and perform for all the world to see.
[2] In addition it should be recognized that each kingdom in the heavens, the spiritual kingdom and the celestial, has three parts; each has an inmost part, a middle, and an outward, see 9873. The inmost part of the celestial kingdom consists in the good of love to the Lord; the middle part there consists in the good of mutual love, which is good emanating from that of love to the Lord; and the outward part consists in delight emanating from the good of mutual love. The first two reside in the internal man of inhabitants of the Lord's celestial kingdom, whereas the third resides in their external man. These three were represented by unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil; and purification of them is represented by the offering of the three on the altar together with a burnt offering or else a sacrifice. The fact that those kinds of good in their proper order are meant can be recognized solely from the consideration that these three types of cereal offering were commanded and also their preparation described in the Books of Moses. This would never at all have been done if those things had not embodied arcana of heaven and the Church. What other use could such things have had?
[3] But I realize that those arcana are intelligible to scarcely anyone at the present day, because what is worldly permeates everything that people understand and will at the present day, and those who think of heaven and wish to be there do not have, and do not wish to have any other notion of it apart from a natural and earthly one. And where that kind of notion and wish exist, thus where that kind of love is present, there is no room for the mysteries of heaven. It would be altogether different if the human mind delighted in heavenly more than in worldly things. For the things which a person delights in are the ones he finds intelligible, as for instance when he delights in the intricacies of countries' public affairs, or in the intricacies of people's moral attitudes. By moral attitudes is meant what constitutes their loves and affections, and consequently their thoughts. Such are easily discovered by a crafty person, because he takes delight in leading others by means of those he discovers, to the end that he may acquire important positions or monetary gain, or earn reputation on account of these.
[4] That which is celestial in the internal man is meant by 'cakes', the reason being that they are second in order; for first in order is the unleavened bread, second the cakes mixed with oil, and third the wafers anointed with oil. These three were called minchahs, and they were offered on the altar along with burnt offerings and sacrifices. How they were to be made is described in Leviticus 2, and how they were to be offered is described in various places, how for example they were to be offered by Aaron on the day of his anointing in Lev 6:20-23.
[5] The term 'cakes' is also used in the Word to mean the good of love in general. So it is that the loaves of the Presence or the showbread are called 'cakes' in Moses,
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 on the table before Jehovah. And you shall put pure frankincense on each row. Lev 24:5-9.
'Pure frankincense' that was put on the cakes was a sign of truth springing from celestial good, which is the lowest or outermost of the celestial kingdom.
[6] The good of love in general is again meant by 'cakes' in Jeremiah,
The sons gather pieces of wood, and the fathers kindle fire, the women knead dough to make cakes for Melechetha of heaven, and to pour out drink offerings to other gods. Jer 7:18; 44:19.
'Making cakes for Melecheth of heaven' means offering worship to the devil with the good of celestial love, and 'pouring out drink offerings to other gods' means offering worship to Satan with the truths of faith. For 'Melecheth of heaven' means those who are in the hell of genii, and 'other gods' those who are in the hell of evil spirits, about whom see 5977, 8593, 8622, 8625. Those in the hell of genii taken all together are called the devil, and those in the hell of evil spirits are called Satan.
[7] The good of spiritual love however is meant by 'cakes' in Hosea,
Ephraim has become a cake not turned. Hosea 7:8.
But here 'a cake' is expressed by a different word in the original language, which means the good of spiritual love. 'A cake not turned' is a situation in which the external man rules the internal. When this situation comes about in a person it is an inversion of order, for then the external is the master and the internal the servant. 'Ephraim' is the Church's power of understanding, which receives light and is stirred with affection when truths and forms of the good of faith are accepted, 3969, 5354, 6222, 6234, 6238, 6267.
Latin(1748-1756) 9993
9993. `Et placentas azymorum mixtas oleo': quod significet purificationem caelestis medii, constat ex significatione `placentarum' quod sint caeleste medium, de qua sequitur, et ex significatione `olei' quod sit bonum amoris, de qua n. 886, 4582, 4638; inde patet quod per `placentas mixtas oleo' significetur caeleste quod ex intimo, nam `oleum' est bonum amoris, quod intimum. Cum his ita se habet: caeli distincti sunt in duo regna, quorum unum vocatur spirituale, alterum caeleste; regno spirituali in caelis correspondet intellectuale apud hominem, et regno caelesti ibi correspondet voluntarium ejus, n. 9835; in utroque regno est internum et externum, sicut etiam apud hominem intellectuale et voluntarium, apud hominem enim est intellectuale internum et externum, et est voluntarium internum et externum; intellectuale internum facit vitam spiritualem interni hominis, et intellectuale externum facit vitam spiritualem externi hominis; voluntarium autem internum facit vitam caelestem interni hominis, et voluntarium externum facit vitam caelestem externi hominis; quod internum et externum apud hominem sit, constare potest unicuivis qui reflectit, imprimis ex hypocritis, dolosis, astutis, et malitiosis, quod illi interius apud se cogitent contra vera fidei et quoque velint contra bona amoris caelestis, sed exterius cogitant et volunt cum illis, inde quoque loquuntur et agunt ut coram mundo appareant; [2] praeterea sciendum quod utrumque regnum, nempe spirituale et caeleste, in caelis sit tripartitum est intimum ejus, est medium, et est externum, videatur n. 9873; intimum regni caelestis est bonum amoris in Dominum, medium ibi est bonum amoris mutui, quod est bonum procedens inde, et externum {1} est jucundum procedens ex eo bono; bina priora sunt in interno homine apud illos qui in caelesti regno Domini sunt, tertium autem est in externo homine apud eosdem; haec tria repraesentata sunt per panem azymorum, per placentas azymorum mixtas oleo, et per lagana azymorum uncta oleo; et purificatio illorum repraesentatur per oblationem trium illorum super altari una cum holocausto aut sacrificio. Quod talia in ordine significentur, constare potest solum ex eo quod tria illa mandata sint, et quoque praeparatio illorum descripta in Libris Moschis; quod haudquaquam factum fuisset nisi involvissent arcana caeli et Ecclesiae, ad quid alioquin forent talia? [3] Sed scio quod arcana illa vix ab aliquo hodie {2} capi possint, ex causa quia mundanum {3} est (c)hodie omne in intellectu et {4} voluntate, et qui cogitant de caelo et volunt illud, non aliam de illo ideam habent, nec habere volunt, {5} quam naturalem et terrestrem, et ubi talis idea et talis voluntas, ita ubi talis amor, ibi arcana caeli non locum habent; prorsus aliter foret si mens delectaretur caelestibus prae mundanis, nam illa quibus delectatur homo, capiuntur; sicut cum {6} delectatur arcanis status civilis in regnis, et arcanis status moralis apud hominem; per statum moralem intelligitur status amorum (o)et affectionum, ac inde cogitationum {7}, quorum arcana homo astutus facile appercipit, causa est quia delectatur ducere alios {8} per talia, ad aucupandum honores aut lucra, seu {9} famam propter illa. [4] Quod placentae significent caeleste {10} in interno homine, est quia in secundo ordine sunt, in primo enim est panis azymorum, in secundo sunt placentae mixtae oleo,' et in tertio sunt lagana {11} uncta oleo; tria illa vocabantur minhae, et offerebantur super altari una cum holocaustis et sacrificiis; describitur quomodo conficiendae in Levitico ii, et quo modo offerendae variis in locis, ut quomodo ab Aharone die unctionis ejus, Lev. vi 13-16 [A.I. 20-23]. [5] Per placentas etiam in Verbo intelligitur bonum amoris in genere; inde est quod panes facierum seu propositionis dicantur `placentae,' apud Moschen, Sumes similaginem, et coques (x)illam duodecim placentas, duarum decimarum erit placenta una; et pones super mensa coram Jehovah, et dabis super ordinem tus purum, Lev. xxiv 5-9;`tus purum, quod dabatur super placentas' significabat verum ex bono caelesti, quod est ultimum, seu extremum regni caelestis; etiam per `placentas' significatur bonum amoris in genere apud Jeremiam, Filii (x)colligunt ligna, et patres accendunt ignem, mulieres depsunt massam ad faciendum placentas Melecheth {12} caelorum, et ad libandum libamina diis aliis, vii 18, xliv 19;
`facere placentas Melecheth caelorum' est colere ex bono amoris caelestis diabolum, et `libare libamina diis aliis' est {13} colere ex veris fidei Satanam, nam per `Melecheth caelorum' significantur qui in inferno geniorum sunt', et per `deos alios' qui in inferno malorum spirituum, de quibus videatur n. 5977, 8593, 8622, 8625; qui in inferno geniorum sunt, simul sumpti vocantur diabolus, qui autem in inferno malorum spirituum vocantur satanas. [7] Bonum autem amoris spiritualis significatur per `placentas' apud Hoscheam, Ephraim factus est placenta non conversa, (x)vii 8;
sed `placenta' ibi exprimitur {14} alio (x) nomine in lingua originali, quae {15} significat bonum amoris spiritualis; `placenta non conversa' est cum externus homo regnat super internum {16}; cum hoc fit apud hominem, est ordo inversus, nam tunc externum imperat (c)ac internum servit; `Ephraim' est intellectuale Ecclesiae, quod illustratur et afficitur cum recipiuntur vera (c)et bona fidei, n. 3969, 5354, 6222, 6234, 6238, 6267. @1 i ejus$ @2 i in mundo$ @3 mundus$ @4 i in$ @5 ac volunt habere$ @6 i homo$ @7 cogitationumque$ @8 illum$ @9 et$ @10 i medium T$ @11 i azymorum$ @12 Heb [ ] (melekheth) is the construct state of [ ] (hammalkah) = the queen; in n. 4581 rendered reginae$ @13 pro$ @14 vocatur$ @15 quod T$