Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.
《利未记》二十三章摆出春季搭秋季个节期，而节期个表征，勒整体结构当中，并勒起头搭收尾个结构完全相应个安排里，显出神圣而深奥个意义。春季个节期搭秋季个节期互相对应。本章一再见证巴勒摩尼（Palmoni）——奇妙个计数者。本章稳妥而奇妙地搭末后日子一十四万四千人个信息相连。
The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.
「23」个数字代表赎罪，也就是神性搭搭人性个结合。《利未记》个名称代表十四万四千人个祭司职分，因为众先知侪讲着末后个日子，而末后个日子里个祭司，就是彼得所指出个圣洁祭司。彼得所讲个圣洁祭司，就是智慧个人；伊拉明白知识个增长，而这种增长生发出半夜呼喊个信息。愚拙个人，或者照但以理所指出个恶人，弃绝知识个增长；何西阿告诉阿拉，正因为这个缘故，伊拉被弃绝，弗再作祭司。
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
我个百姓因着缺少知识就灭亡了：因为侬弃绝了知识，我也要弃绝侬，叫侬弗得再作服事我个祭司：因着侬忘记了侬上帝个律法，我也要忘记侬个儿女。伊拉越增多，就越得罪我：所以我要叫伊拉个荣耀变作羞耻。何西阿书 4:6、7。
The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.
以法蓮个醉漢，箇個以賽亞也稱伊拉做「榮耀个冠冕」，伊拉个榮耀卻變做「羞恥」。何西阿明明指出，拒絕末後日子知識增添个，正是老底嘉个基督復臨安息日會，因爲伊記着講：「我个百姓。」伊个百姓會受棄絕，弗再做祭司；箇事發生勒末後个第四代，因爲伊要忘記伊拉个兒女，而兒女所表明个，就是末了一代。
At—one—ment
和一
The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.
《利未記》二十三章个題目，意思是「十四萬四千祭司職分个贖罪」。箇個真理，單單根據書卷个名目搭章節號相聯繫，就會推演得出。《利未記》二十三章所論个贖罪，意思就是「合而為一」，係指明神性搭人性个結合。箇種結合，㑚上帝个聖言裡向，用許多象徵來表明，其中一個就是：人个殿要搭神聖个殿結合。
The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.
人个殿有“23”条男性染色体搭“23”条女性染色体个架构。彼得指出，一百四十四千人个祭司职分乃是一所“属灵个殿”。迭些染色体联合起来，正如男人搭女人联合一样；上帝所配合个，人弗可分开。婚姻又是合而为一个另一个表号。《利未记》“23”意谓天上大祭司个殿，搭作为一百四十四千人个众祭司之殿，相联合。
Twenty-two Verses
廿二節
The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.
《利未記》二十三章个春季節期，表現勒本章前二十二節裡；秋季節期，表現勒本章末後二十二節裡。末一節係第四十四節，象徵一八四四年；該年，預表性个贖罪日照《利未記》二十三章个應驗，勒七月初十開始。第二十三章分作兩段、每段二十二節；該兩段二十二節个時期，一方面因為同屬節期而勒邏輯上互相關聯，另一方面又因基督勒外院及聖所个職事（由春季所表現）與伊勒至聖所个職事（由秋季所表現）而勒邏輯上有所區分。
22
22
Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.
春季同秋季个节期，侪由二十二节经文来表明；而个些经文，也同希伯来字母个见证相契合，因为希伯来字母共有“22”个字母。“22”乃是“220”个十分之一；“220”乃是神性同人性结合个表号。“220”表明两桩时期个起始：一是犹大被分散个二千五百二十年个起头，一是直到赎罪日个二千三百年个起头。二千五百二十年个起点是主前677年，二千三百年个起点是主前457年；由此就显明，两百二十年乃是联结上帝军旅被践踏个预言同上帝圣所被践踏个预言个纽带。个两桩预言，侪在1844年10月22日预表应验个赎罪日来到辰光终结。
On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.
在该日子，基督将人个殿同神圣个殿联合起来个工作开始了；也就在彼时，《哈巴谷书》2:20同《约翰福音》2:20两处经文都得了应验。哈巴谷指出，神圣者当时已在至圣所里；约翰则记载，那要凭着信进入该至圣所个米勒派圣殿，已经完成了四十六年个时期；这四十六年，正是自1798年至1844年间米勒派人个殿被建立起来个标记。“46”年个历史，由“23”与“23”构成，乃借着威廉·米勒个工作表现出来；伊头一趟开始传讲这段历史个信息，是在1831年，也就是《英王钦定本圣经》出版以后“220”年。1611年所刊行个神圣之道，在“220”年之后，即1831年，同一位人间使者联合起来。春季同秋季个节期，都由“22”节经文来表明。
Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.
二十二節、每節兩行、而主題相同，按預言个意義，就要求頭二十二節要覆蓋勒後頭個二十二節之上。照咾種方式對齊兩條線，儂就是將外院同聖所个工作——伊拉勒春季節期裡所表明者——同基督勒至聖所裡个工作聯結起來。勒預言个層面上，咾代表兩座聖殿个聯合，藉此說明基督所行使人合一之贖罪工作。
When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.
当第一节到第二十二节搭垃第二十三节到第四十四节相对应辰光，就立起了一条预言个线索；这条线索得着希伯来字母表里二十二个字母个见证，也得着数字“22”所表明个象征，以及诸节期并伊拉在神圣历史里个应验所表明个象征个印证。
The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.
春季諸節期个起頭，先指出第七日个安息日；秋季諸節期个收尾，指出第七年个安息年。基督作爲阿拉法同俄梅戛，將安息日安置勒「22」兩个見證者个起頭同收尾之中，卽係一十四萬四千人祭司職分譜系裏向。
The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.
一八四四年，當表號所預表个贖罪日起頭辰光，第七日安息日乃是特別个亮光；第七年安息年个亮光，乃是結尾个亮光。第七日安息日，也就是《利未記》「23」章裡个第一個聖會；照樣，第七年安息年也是該章裡个末了一個聖會。安息乃是「23」章祭司路線个阿拉法與俄梅戛。頭一個、就是第七日安息日，乃是一十四萬四千人祭司職分个阿拉法；末了一個、就是第七年安息年，乃是一十四萬四千人祭司職分个俄梅戛。
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“凡是与上帝交通个人，侪行勒公义日头个光里向。伊拉弗会用勒上帝面前败坏自家道路来羞辱伊拉个救赎主。天浪个光照勒伊拉身浪。等到伊拉挨近此个世界历史个终局辰光，伊拉对于基督，并对于一切有关伊个预言个知识，就大大加增。伊拉勒上帝眼中有无限个价值；因为伊拉与伊个儿子合而为一。对于伊拉，上帝个话有超乎一切个美丽搭可爱。伊拉看见其重要。真理向伊拉展开。道成肉身个道理披上柔和个光辉。伊拉看见《圣经》就是开启一切奥秘、解决一切难题个钥匙。凡是勿肯领受光、也勿肯行勒光里向个人，就弗能够明白敬虔个奥秘；独有一切勿曾迟疑背起十字架来跟从耶稣个人，才会勒上帝个光中看见光。”《The Southern Watchman》，1905年4月4日。
Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.
㑚搭，「臨近此地球歷史箇終局」，亦即表號性贖罪日箇末了，「道成肉身箇教義」被賦予了一種「柔和」箇光輝，正如第七日安息日箇教義於表號性贖罪日起頭之時所蒙受箇一樣。
“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
“耶穌掀起約櫃个蓋，我看見寫有十誡个石版。我看著第四條誡命正在十條誡命个當中，周圍有柔和个光暈環繞，心裡大爲驚奇。天使講：『伊是十條誡命當中唯一一條說明創造天地並其中萬有个永生上帝个誡命。當地个根基設立个辰光，安息日个根基也就同時設立了。』”《證言》卷一，75。
The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.
第七日安息日，作為一個「根基」，起首於《利未記》「23」章；第七年安息年則藉着春秋節期所表明个祭司見證而告終。第七年安息年預表建立喺根基之上个聖殿。末後个第七年安息年由 2,520 所代表，正如第七日安息日由 2,300 所代表一樣。第七年安息年預表「道成肉身个教義」。第七日安息日係創造主个記號，第七年安息年則係神性同人性聯合个記號。
Aligning the Lines
使諸條線相對齊
When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.
當𠊎拉照《利未記》二十三章將春季節期同秋季節期相對照個辰光，逾越節過後第二日，便係七日个無酵餅節；而初熟果子節，則係七日个無酵餅節起頭後个第二日。三日之中，三個路標。
The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.
構成除酵節個七日辰光，起首於聖會，末後也以同樣個聖會收結。除酵節起始個次日，初熟節就臨到，其中包括春大麥個初熟祭。五旬節，也叫七七節，係初熟節後五十日來到；初熟節標誌一段七個禮拜個時期之開始，到第四十九日終結，隨後便係五旬節，意即五十。
Passover begins at even on the fourteenth. Passover is not a holy convocation.
逾越节起于十四日黄昏。逾越节弗是一回圣会。
Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.
到咧第十五日，七日个除酵节就来到。七日节期个头一日搭末一日，侪是圣会。
The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.
第二日，就是十六日，初熟果子个日脚来到。自此，由五旬节所标明个七个礼拜开始；五旬节乃春秋诸节期所表明个七个圣会之一。初熟果子并弗是圣会。
Then on the first day of the seventh month the feast of trumpets, is a holy convocation.
嗰末，七月初一个吹角節，乃係聖會。
The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.
七月初十个贖罪日，乃係聖會，卻弗係節期。
The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.
住棚節个第一日，係聖會。七日个節期過後，還有住棚節个第八日，雖然第八日算做在節期所表明个諸時期之外。該第八日，亦係聖會。
This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.
阿拉若把引入诸节期个第七日安息日也算进去，就合成七个圣会。七个圣会搭七个节期，虽则伊拉个对应排列搭圣会并勿完全相同。头一只搭末一只个路标都系安息日，先系就日而言，后系就年而言。介乎阿尔法搭欧米伽两端安息日之间、所指明个诸节期之中，有七个节期搭五个圣会。若把阿尔法个第七日安息日搭欧米伽个第七年安息日都算进去，就有七个圣会搭七个节期。应当晓得，住棚节个第八日勿属于诸节期之一，并由此形成“第八却出于七”个奥秘。我此地所指出个重点乃是：耶稣作为帕勒摩尼（Palmoni），将第“23”章里数字个诸般变化组织得实在令人万分惊叹。
Spring
春天
The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.
春季个节期包括一个七日个除酵节期，伊起头有一个阿尔法圣会，末了有一个欧米伽圣会。五旬节是春季节期里向个第三个圣会。五旬节是在一个七周个时期以后来到个，该时期以第五十日个节期结束。春季个节期以四个节日并三个时期为其标志。逾越节、除酵节、初熟节并五旬节是四个节日；三个时期乃是除酵个七日、五旬节前并包括第五十日在内个四十九日，以及起先三个日子——这是一个由三个步骤构成个时期。
The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.
逾越節期間個初熟供物，搭逾越節期內初熟供物搭五旬節當日個初熟供物相對應；逾越節三日之中個大麥初熟供物，以及五旬節期四十九日——抑或五十日——告終之辰個小麥初熟供物。
Fall
堕落
The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.
秋季个节期，起首是一个特定个节日；伊开出一个十日个时期，引向审判。审判过后第五日，有一个七日个节期；其七日当中，头一日搭末一日都定为圣会。自十五日起，直到二十二日，守住棚节；随后到二十三日，就标明土地个安息日。
When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.
当阿拉捉秋季个节期覆盖勒春季个节期之上辰光，阿拉就有两条线，两条线侪由二十二节经文来表明；是故，伊拉也由希伯来字母表个二十二个字母来表明。如此安排之后，第一个路标是第七日安息日个圣会，末一个路标是第七年安息年个圣会。
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.
「第七個月十五日，恁收聚了地裏个出產，就愛向耶和華守節七日；頭一日是安息，至第八日也是真安息。」利未記 23:39
Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.
五旬節是先雨，住棚節是後雨。聖靈於五旬節个澆灌，由一日來表徵；而住棚節所表徵个澆灌，乃是一段有終局个時期，之後緊接着有一個安息日，就是七日之外个第八日。此個安息日，隨着聖靈澆灌最後顯現而來，表徵地上安息一千年个安息日。
“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.
「喺患難辰光，我儕攏逃離城市搭鄉村；總歸俾惡人追趕，伊拉提劍闖進聖徒個屋裡。伊拉舉劍愛殺我儕，總歸劍斷開來，落落去，軟弱到像一根稻草相像。彼辰光，我儕晝夜呼求拯救；此種呼喊上達上帝面前。日頭出來，月亮停住弗動。溪流止住弗流。烏沉沉、厚重個雲頭湧起，相互碰撞。總歸有一處清明、安定個榮耀所在，從該搭發出上帝個聲音，像眾水個聲音，震動諸天搭大地。天空開了又關，動盪弗已。群山像風裡個蘆葦一樣震顫，四圍拋出嶙峋碎裂個山石。海洋像鍋子煮滾一般沸騰，向陸地拋出石頭。當上帝宣告耶穌降臨個日子搭辰光，並向伊個百姓頒下永遠個約個辰光，伊講一句，就停一停，讓言語滾過全地。上帝個以色列，眼目定定向上，聽候該些從耶和華口裡出來、又像最響個雷霆一陣陣滾過全地個話語。此情此景，莊嚴可畏到極點。每一句終了，聖徒就齊聲喊：『榮耀！哈利路亞！』伊拉個面容俾上帝個榮耀照亮；伊拉也發出榮耀，像摩西從西奈山下來個辰光，面面放光一樣。惡人因為該榮耀，弗能望伊拉。當無窮無盡個福分宣告落喺該些尊榮上帝、守伊安息日為聖個人身上個辰光，就有大大個得勝呼聲，勝過獸，勝過獸個像。」
“Then commenced the jubilee, when the land should rest.” Early Writings, 34.
「於是禧年開始了，彼時土地應當安息。」《早期著作》，34。
The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.
禧年乃系第五十年，喺七个七年周期之后；伊也对应到四十九日，引到五旬节个第五十日。当秋季节期个序列搭春季节期并拢辰光，就有四十九日引到五旬节；五旬节标明住棚节七日时期个起头。五旬节搭住棚节相对齐，并且一淘指出后雨个时期；此时期起自将近来到个星期日法令，一直延续到恩门关闭、主再来，随后地得安息，正如第七年安息年所表征个一样；此也就是住棚节里七者之中个第八。
When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.
当阿拉将两条侪二十二节个经文并拢来辰光，阿拉是为仔几样缘故。两条侪是二十二节；二十二是二百二十个十分之一，象征神性搭人性个结合。
Both lines represent the Hebrew alphabet of twenty-two letters.
兩條線攏代表希伯來字母表个二十二個字母。
Both lines represent the feasts.
两条线都代表节期。
Both lines represent the two harvest seasons of the year.
兩條線攏代表一年裡向兩個收穫季節。
Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.
兩條線攏代表基督勒外院、聖所搭至聖所裡向所做個工。〈利未記〉所指個係祭司，而耶穌就是天頂個大祭司。為著這些緣故，咱有充分個根據，通將「一行疊一行」个方法，應用勒〈利未記〉二十三章四十四節經文上頭。
Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.
五旬节乃是基督教个早雨，住棚节乃是基督教个晚雨。故此，我伲将春季个“五旬节日”同秋季住棚节个七日相对应。怀爱伦姊妹讲：“在患难个辰光，我伲众人都从城里搭乡村逃出来，”伊所指认个，就是上帝个子民因着逼迫而住勒旷野里个辰光。住棚节期间住勒棚里，乃是预表一段历史；该段历史直接引向地球个安息日禧年安息。
The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.
五旬節標明住棚節七日個開端。此後，禧年由第八日所表明，該第八日卽屬於住棚節個七日。住棚節前五日，乃係贖罪日。故此，五旬節前五日——五旬節標明住棚節個開端——審判卽被標明。贖罪日審判前十日，乃係吹角節。當此幾條線索合併辰光，星期日法前五日——由五旬節所表明——審判卽被標明。再前十日，吹角節卽被標明。
The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.
基督个洗礼表明伊个死、埋葬搭复活。该三步，借伊拉喺逾越节个死、喺安息日个埋葬搭安息，以及喺礼拜日个复活来表明。伊个死、埋葬搭复活个三日，乃是一個由三步所构成个路标。故此，阿拉喺复活辰光起首，将春季搭秋季节期两条线配合起来。第三日个复活，开启一段四十九日个时期，直达到五旬节；五旬节就是主日法。该四十九日个时期之前，有无酵饼节；此节于初熟之日个前一日起首，并延伸到初熟之日之后五日。
From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.
从初熟果子个复活起，到礼拜日法令为止，共计四十九日；礼拜日法令就是第五十日。礼拜日法令之前五日，审判被表明；而在该审判之前十日，号角个警告被标出。复活是第一个路标；其后五日，无酵饼个时期结束。自无酵饼结束之后三十日，号角个警告发生。再过十日，赎罪日个审判被标明；又过五日，五旬节个礼拜日法令来到。
This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.
迭句並行、應用春秋諸節期个脈絡當中，此處指明了七個路標：無酵餅之起首、復活、無酵餅之終結、號筒个警告、審判、五旬節，以及晚雨。此七個路標，係安置勒一個阿爾法个第七日安息日同一個歐米伽个第七年安息年之內。夾勒此兩個安息辰光之間个七個路標，分別界定並標明了一段五日个時期，隨後是一段三十日个時期、一段十日个時期、一段五日个時期，以及一段七日个時期。
When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”
阿拉若再将基督个复活对齐，就会寻着一个四十日个时期；伊喺迭段辰光里“当面”教训门徒，随后升天。此后，门徒喺楼房里停留了十日。迭十日到五旬节那天告终，而五旬节就是星期日法令。如此，便向《利未记》“23”所代表个祭司条线上，加上一个四十日个时期并一个十日个时期。
From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.
自復活起，到無酵餅節結束有五日；再過三十日，到號筒警告；再過五日，到基督升天；再過五日，到審判；再過五日，到五旬節七日之晚雨。
The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.
七日無酵餅个起頭，隔轉日就接牢初熟果子个復活。復活發生勒七日無酵餅期間裏，復活過後第五日，無酵餅个時期就終了。
Thirty days after the end of unleavened bread the trumpets mark a warning.
無酵餅節結束三十日後，號角吹響警戒。
Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.
喺號角个警告過後第五日，基督喺施教四十日之後升天。伊个升天，標誌住樓房中十日个開端。
Then five days after His ascension judgment is marked.
后来，到伊升天后第五日，审判就记号出来了。
Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.
過仔五日，五旬節个主日法開啟後雨个七日時期。
The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.
一十四萬四千人，乃是無論羔羊往何處去，伊拉總是跟隨伊個人。以利亞同摩西佇2020年7月18號俾人殺害。伊拉俾人殺害個所在，也就是我主受釘十字架個所在。基督個復活，預表2023年12月31號個復活。佇該日子以前，2023年7月，曠野裡向有一個聲音開始發出一個信息，表明做無酵餅。酵表明錯誤、假冒為善同罪，而出自曠野個信息是無酵個。自2023年12月31號起，一直到主日法令，《利未記》「23」設計了一個一十四萬四千人贖罪個框架。該個框架，配合米勒個夢、瑪拉基三章同啟示錄十九章個天窗。伊也配合公元27年到34年聖週當中第三個鐘頭同第九個鐘頭。
We will continue these things in the next article.
我伲会勒下一篇文章里继续讲述这些事。
“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’
「因著知識，房間要充滿各樣寶貴可喜悅个財物。」
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
「無論係心思抑或靈魂，抑或身體，照上帝个律法，力量總係藉着努力得着个。使其得以發展个，乃係操練。與此律相和諧，上帝喺伊个聖言裏向人供給了心智同靈性發展个途徑。」
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
《聖經》含有一切人所需要明白個原則，俾得以適合今生，抑或來生。且此等原則，眾人攏可明白。凡有心領會其教訓者，無論讀《聖經》內任何一段，總會自其中得著若干有益個思想。但《聖經》內最寶貴個教訓，並非藉偶然抑或零碎個研讀所能得著。其宏大個真理體系，並非如此陳列，俾倉卒抑或粗心個讀者可以辨明。其許多寶藏，深藏於表面之下，惟有藉勤勉個考究與持續不懈個努力，方能獲得。凡構成此偉大全體個真理，必須搜尋出來，聚集起來，「這裡一點，那裡一點。」以賽亞書 28:10。
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“及至格外推究、汇拢一淘看时，便会发见伊拉彼此之间全然相称，配合得一点勿差。各卷《福音书》侪是其余各卷个补充；各样预言，侪是对别样预言个阐明；各项真理，侪是另一项真理个开展。犹太制度中个预表，借着福音便得显明。上帝圣言里个每一条原则，各有伊个所在；每一件事实，各有伊个归趋。并且，这整个完全个结构，无论在设计或施行上，侪为伊个作者作见证。像此等结构，除脱无穷者个心思以外，断无别样心智能够构想，也造作勿出。”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
「考究各部分，並研討其相互關係之辰光，人體心思內底最高个官能便會受著強烈个運用。無論何人從事此種研習，弗能弗使其心智个力量得著發展。」
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“圣经研究个精神价値，勿单单立辣寻求真理并且将其汇拢；伊也在乎为领会所提出个诸般题旨而所需个努力。心思若只管寻常琐屑个事体，就会变得狭小软弱。若从来勿受试炼去明白宏大而影响深远个真理，过了一歇，伊就会失去生长个能力。为防护此种退化，并作发展个激励，啥物也比勿上研究上帝个道。作为智性训练个方法，圣经比任何别样个书，抑或一切别样个书合起来，更有功效。其题旨个伟大，其言辞个庄严而质朴，其意象个优美，激发并提升人个思想，是别样任何物事都做勿到个。无论何种学问，都勿能像竭力领会启示中惊人个真理那样，赐与人如此个心智能力。心思既如此被带到同无限者个思想相接触，就必定扩展而坚强。”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
「聖經」㑚靈性本性个發展上所具个能力，還更加偉大。人受造，本係為着同上帝相交；也只有㇐在這樣个相交當中，伊纔能尋着伊眞實个生命搭發展。人受造，原係要在上帝裏向尋着伊至高个喜樂；除𡍲上帝以外，伊在無論啥物當中，總尋弗着能叫心裏个渴望得着平靜、能使靈魂个飢渴得着滿足个所在。凡以誠懇、受教个心來考究上帝話語、尋求明白其中眞理个人，總要得着同其作者接觸；而除非出於伊自家个揀選，伊个發展个可能性便無限量。」
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
《圣经》个文体搭题材包罗广远，对各样心思个人侪总有叫伊发生兴趣之处，也能感动各样人个心。伊个篇页当中，有顶古老个历史；有最真实、活现人生个传记；有治理国家、整饬家庭个政理原则——此等原则，人个智慧从来弗曾及得。伊内中含有最深邃个哲理，最甘美也最崇高、最热烈也最凄恻个诗歌。即便单从此层面来看，《圣经》个著作个价值，亦远远超过任何人类作者个作品；但若从伊同彼伟大中心思想个关系来看，伊个范围便无限广阔，伊个价值便无限宏大。拿此一思想个亮光来看，每一个题目总得着新个意义。即使是表述得顶简单个真理，其中也包含着高如天、包乎永恒个原则。
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.
《圣经》个中心主题，也就系全书其余一切主题所环绕个题旨，乃系救赎个计划，系上帝个形像于人个灵魂里向个恢复。从伊甸园里所宣告个判词中头一丝希望个暗示，到《启示录》末了荣美个应许：“伊拉要见伊个面；伊个名要写勒伊拉个额角浪。”（启示录 22:4）《圣经》每一卷、每一段个主旨，侪系展开迭个奇妙个主题——人类个高升——就系上帝个大能，“使阿拉借着阿拉个主耶稣基督得胜。”哥林多前书 15:57。
“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.
「凡把握此一思想者，喺伊面前有一片無限个研讀領域。伊得着咯一把鑰匙，能為伊開啟 神話語个全部寶庫。」
“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.
“救赎个门道，乃是一切门道当中个门道；是天使并未曾堕落诸世界里一切有灵智者所钻研个门道；是吸引我等主并救主注意个门道；是进入无穷者心里所怀抱之旨意个门道——‘历世以来秘而不宣’（Romans 16:25, R.V.）；也是上帝所救赎之民在无尽世代之中所要研习个门道。此乃人所能从事个最高学问。别样学问所弗能者，独有此学能苏醒人个心思，并高举人个灵魂。”
“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.
「『知識个卓越，就勒於智慧會賜生命畀擁有伊个人。』耶穌講：『我對儂講个話，乃是靈，乃是生命。』『永生就是：叫伊拉認識儂——獨一个真神，並且認識儂所差來个彼一位。』傳道書 7:12；約翰福音 6:63；17:3，R.V.」
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
號令諸世界出現个創造之能，乃在上帝个話語裏。此話語賦與能力；伊生發生命。逐條命令攏是一個應許；若為意志所領受，納入靈魂之中，便帶來無限者个生命。伊改變本性，照上帝个形像重新創造靈魂。
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.
如斯所賦予个生命，也照樣得着維持。「人活着，弗是單靠食物，乃是靠上帝口裏所出个一切話。」（Matthew 4:4）
“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.
“心思，就是灵魂，系靠伊所取食个物事得建立起来个；而决定伊应当受何种喂养，乃在乎我伲自家。各人侪有能力拣选啥个题目来占据思想，并塑成品格。对于一切有幸得着圣经个人，上帝讲：‘我曾将我律法中大而要紧个事写给伊。’‘侬求告我，我就应允侬，并将侬所弗晓得个大而难个事指示侬。’何西阿书 8:12；耶利米书 33:3。”
“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.
“上帝个道捏勒伊手里，每一个人，无论伊一生个境遇落勒啥地方，侪可以得着伊自家所拣选个陪伴。勒其页面当中，伊可以搭人类当中最高贵、最好个人相与言谈，也可以聆听永恒者对人讲话个声音。伊当研究并默想仔‘天使也愿意详细察看’（彼得前书 1:12）个题旨辰光，就可以有彼等个陪伴。伊可以随着天上教师个脚踪，听伊个言语，正像伊勒山上、平原浪、海边施教个辰光一样。伊可以住勒此世界当中，却活勒天国个气氛里，将希望个思想并对圣洁个渴慕分授拨地上忧伤并受试探个人；伊自家也越发亲近、再越发亲近勒与彼位看弗见者个交通里；就像古时彼个与上帝同行个人一样，愈来愈挨近永恒世界个门槛，直到门户开起，伊便进去。伊会发觉自家并弗是生客。迎接伊个声音，就是众圣者个声音；彼些声音虽然看弗见，却曾勒地上做过伊个伴侣——也就是伊勒此地学会分辨并爱慕个声音。凡借着上帝个道活勒与天上交通当中个人，终必发觉自家勒天国个陪伴里正是安居自如。”《教育论》，123–127。