192# 凡不知圣言之中含有某种属灵意义，如灵魂之在身体者，便只能从其字义来判断圣言；然而此字义实如匣函，其中藏有珍宝，而珍宝即其属灵意义。既然此内在意义不为人所知，人便不能以别的方式判断圣言之神性圣洁，只能如人凭包裹宝石之母岩来判断宝石，而那母岩有时看起来不过寻常石块；又如人凭一只由碧玉、青金石、石棉或云母、玛瑙所制成的匣子来判断其内之物，匣中却按其秩序陈列着钻石、红宝石、红玉髓、东方黄玉等等。若此事不为人所知，则人不重视那匣子，过于其眼中所见材料之价值，也就不足为奇。圣言就其字义而言，情形亦复如是。
故此，为使人不再疑惑圣言乃神性且至圣，主向我启示了圣言的内在意义；此意义就其本质而言乃属灵的，内寓于外在意义之中，而外在意义乃属世的，正如灵魂之内寓于身体。此意义乃灵，使字句得以活化；因此，此意义能够为圣言的神性与圣洁作见证，甚至也能说服属世之人，只要他愿意被说服。
192# 凡不知道圣言里面有灵义，就像身体里面有灵魂的人，都必定只根据字义来判断圣言。然而，字义就像包含宝物，即灵义的箱子。因此，当我们不知道这内义时，我们就无法评估圣言的神性神圣性，就像我们无法根据包裹宝石的矿石来评估宝石一样，因为这些矿石有时看起来很普通；或者就像我们无法根据一个由碧玉、青金石、云母或玛瑙制成的箱子来评估它里面整齐排列的钻石、红宝石、红玛瑙、东方黄玉等等一样。只要我们不知道里面的东西，那么我们只根据制作箱子的看得见的材料价值来评估这个箱子就不足为奇了。圣言在字义上也是如此。因此，为了防止人们继续怀疑圣言是不是神性，是不是最神圣的，主向我揭示了它的内在意义或内义，这内在意义或内义本质上是属灵的，就在属世的外在意义里面，就像灵魂在身体里面一样。内义就是将生命赋予文字的灵；因此，内义能为圣言的神性和神圣性作见证，甚至也能使属世人信服，只要属世人愿意。
192. Any of us who are unaware that the Word has a spiritual meaning, like a soul within its body, have nothing else to judge the Word by except its literal meaning. Yet the literal meaning is like a case that contains the precious objects of the spiritual meaning. When we are unaware of the spiritual meaning, we cannot judge the divine holiness of the Word any more than we could judge a precious stone on the basis of the ore that envelops it, which sometimes looks very ordinary. Or imagine a case made out of jasper, lapis lazuli, amianthus (also called mica), or agate that contains rows of diamonds, rubies, sardonyxes, oriental topazes, and so on. If we do not realize it contains gems, it is no wonder we do not value the case any more than the worth of the material it is visibly made of. It is the same with the Word's literal meaning.
Therefore to prevent people from doubting that the Word is divine and most holy, the Lord has revealed to me its inner meaning, a meaning that is essentially spiritual and exists within its outer, earthly meaning like a soul in a body. The inner meaning is the spirit that brings the letter to life. The inner meaning has the power to prove even to our earthly self that the Word is divine and holy - provided we are willing to be convinced.
192. Everyone who is unaware that the Word contains a spiritual sense, as the body contains a soul, can only judge the Word from its literal sense. Yet this is like a case full of precious goods; these are its spiritual sense. So as long as this internal sense remains unknown, one can no more judge the Divine holiness of the Word than one can a precious stone from the matrix in which it is embedded, and which sometimes looks like an ordinary stone; or from a chest made of jasper, lapis lazuli, amianthus (also called mica), or agate, but containing rows of diamonds, rubies, sardonyxes, oriental topazes, etc. So long as this remains unknown, it is no wonder that the chest is not valued more highly than the worth of its visible materials. It is similar with the literal sense in the Word. Therefore to prevent people from doubting that the Word is Divine and most holy, the Lord has revealed to me its internal sense, which in its essence is spiritual. This lies within the external or natural sense like the soul within the body. That sense is the spirit which gives life to the literal form. Consequently that sense can bear witness to the divinity and holiness of the Word, and convince even the natural man, if he is willing to be convinced.
192. Any man who does not know that there is a certain spiritual sense contained in the Word, like a soul in its body, must needs judge of it from the sense of its letter; when yet this sense is like an envelope enclosing precious things, which are its spiritual sense. Therefore when this internal sense is unknown the Divine holiness of the Word can be estimated only as when a precious stone is estimated from the matrix enclosing it, which often appears like an ordinary stone; or only as when from a casket made of jasper, lapis-lazuli, amianthus, or agate, one estimates the diamonds, rubies, sardonyxes, oriental topazes, and so on, lying in order within it. So long as its contents are unknown it is not strange that the casket is esteemed only according to the value of its material which is visible. The same is true of the Word in respect to the sense of its letter. That men, therefore, may not continue to doubt whether the Word is Divine and most holy, the Lord has revealed to me its internal sense, which in its essence is spiritual, and which is within the external sense, which is natural, as the soul is in the body. That sense is the spirit that gives life to the letter; consequently that sense can bear witness to the Divinity and holiness of the Word, and convince even the natural man, if he is willing to be convinced.
192. Every man who does not know that there is a certain spiritual sense in the Word, as the soul is in the body, can judge of it only from the sense of the Letter, when nevertheless this is like a casket containing treasures, which are its spiritual sense. Therefore, when this internal sense is not known, one can no more judge of the Divine sanctity of the Word than of a precious stone by the matrix which encloses it, which sometimes appears like an ordinary stone; or than one can judge, by the cabinet of jasper, lapislazuli, amianthus or muscovy glass, or agate, of the diamonds, rubies, sardonyxes, oriental topazes, etc., which lie arranged in order within it. When the contents are not known it is no wonder if the cabinet is esteemed only according to the value of the material composing it, which is visible to the eye. It is the same with the Word as to the sense of its Letter. Lest, therefore, men should be in doubt as to whether the Word is Divine and most holy, the Lord has revealed to me its internal sense, which in its essence is spiritual, and resides in the external natural sense, as the soul in the body. That sense is the spirit, which gives life to the Letter; it can therefore testify of the Divinity and holiness of the Word, and it can convince even the natural man, if he is willing to be convinced.
192. Omnis homo, qui nescit, quod Sensus quidam Spiritualis insit Verbo, sicut Anima corpori, non potest aliunde judicare de Verbo, quam ex Sensu literae ejus, cum tamen hic est sicut Theca continens pretiosa, quae sunt Sensus spiritualis ejus; cum itaque Internus hic Sensus nescitur, non potest de Divina Sanctitate Verbi aliter judicari, quam sicut de lapide pretioso ex matrice quae involvit et quandoque apparet sicut lapis vulgaris, aut sicut ex Arca confecta ex jaspide, lapide lazuli, amiantho seu lapide speculari, aut Achate, in qua in suo ordine jacent adamantes, rubini, sardonyces, topazii orientales, etc: hoc dum nescitur, non mirum est si arca illa non plus aestimatur quam secundum pretium materiae ejus, quae ad oculum apparet: simile est cum Verbo quoad Sensum literae ejus. Ne itaque homo in dubio esset, quin Verbum sit Divinum et Sanctissimum, revelatus mihi est a Domino Sensus internus ejus, qui in sua essentia est Spiritualis, qui Sensui externo, qui est naturalis, inest, sicut anima corpori; ille sensus est spiritus, qui vivificat literam; quare ille Sensus potest de Verbi Divinitate et Sanctitate testari, et convincere etiam naturalem hominem, si vult convinci.