Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
摩西搭以利亞係預言个表號；照上下文，伊拉各自都可以理解做單獨个表號，也可以理解做包含兩位先知个一箇表號。憑兩箇人个見證，一件事就得以立定；在《啟示錄》第十一章裡，摩西搭以利亞代表舊約搭新約个兩位見證人。在變像山上，彼處係表徵基督个第二次降臨，該雙重表號同時代表主日法危機當中个十四萬四千人（以利亞）搭殉道者（摩西）。伊拉合起來做一箇表號，在何烈个山洞裡，代表世界末了个上帝子民；伊拉「聽見」、「誦讀」並「遵守」該信息，該信息乃係上帝品格个啟示，其中含有能力，能夠使一箇老底嘉人轉變成非拉鐵非人。快要——實在快要——來到一箇辰光，到該辰光，愚拙个老底嘉復臨信徒就再也無法取得為著正確回應「看哪，新郎來了」个呼聲所必需个「油」。
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
摩西对耶和华讲：「侬看，侬对我讲：要领该个百姓上去；总归侬并呒没叫我晓得侬要差派啥人同我一道去。可是侬又讲：我按名认得侬；侬也在我眼前蒙了恩。故此，我如今求侬，倘若我在侬眼前蒙了恩，求侬现今将侬个道路指示我，叫我得以认识侬，好叫我在侬眼前蒙恩；也求侬顾念，该个国民是侬个百姓。」 耶和华讲：「我个同在要同侬一道去，我也要赐侬安息。」 摩西对伊讲：「倘若侬个同在弗同我一道去，就勿要从此地领我伲上去。因为我同侬个百姓在侬眼前蒙恩，究竟凭啥能在此处叫人晓得？岂勿是因为侬同我伲一道去么？如此，我同侬个百姓，就同地面上一切百姓分别出来了。」 耶和华对摩西讲：「侬所讲个该件事，我也要行；因为侬在我眼前蒙了恩，我也按名认得侬。」 摩西讲：「我恳求侬，将侬个荣耀显给我看。」 耶和华讲：「我要叫我一切个良善从侬面前经过，也要在侬面前宣告耶和华个名；我要恩待哪个，就恩待哪个；要怜悯哪个，就怜悯哪个。」 又讲：「侬弗能看见我个面；因为人见了我个面，就弗得活。」 耶和华又讲：「看哪，在我这里有个所在，侬要站勒磐石上。等到我个荣耀经过个辰光，我要将侬放勒磐石穴里，我经过个辰光，要用我个手遮盖侬。随后我要将我个手挪开，侬就看见我个背后；只是我个面，弗得看见。」 耶和华对摩西讲：「侬要凿两块石版，同先前个一样；我也要将头先那两块版上个话写勒该两块版上，就是侬所打碎个。明朝早晨，侬要预备好，早晨上西奈山，在山顶上站勒我面前。啥人都弗许同侬一道上来；全山之上，也弗可叫啥人给人看见；羊群牛群，也弗可勒该山前吃草。」 摩西就凿了两块石版，同先前个一样；清早起来，照耶和华所吩咐伊个，上西奈山去，手里拿了两块石版。耶和华在云中降临，站勒伊该搭，宣告耶和华个名。耶和华在伊面前经过，宣告讲：「耶和华，耶和华是有怜悯、有恩典个上帝，弗轻易发怒，并且有丰盛个慈爱同诚实。为千万人存留慈爱，赦免罪孽、过犯同罪恶，断弗以有罪个为无罪；必要追讨父亲个罪，自儿女直到孙子，直到三代四代。」 摩西急忙伏地叩拜，讲：「主啊，倘若我在侬眼前蒙了恩，求我主在我伲中间同行；因为该是硬着颈项个百姓。求侬赦免我伲个罪孽同我伲个罪，将我伲作为侬个产业。」 耶和华讲：「看哪，我要立约：在侬众百姓面前，我要行奇事，是遍地万国中从来呒没行过个；侬所在个百姓，都要看见耶和华个作为，因为我要同侬所行个，是可畏个事。」出埃及记 33:12–34:10。
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
摩西代表世界末了个上帝子民。伊拉就是迭查案审判个“末后日子”里，求上帝将伊个“道”指示伊拉个那班人，为着叫伊拉得以“认识”上帝；作为回应，伊拉也领受从上帝来个答复，其中包括应许伊个“同在要与”伊拉同去，并且上帝要赐该班子民以“安息”。
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
主讲：侬立勒各条路口上望望，访求古老个路径，阿里是善个道，就行勒其中；恁个，侬个心灵就必得安息。只是伊拉讲：阿拉勿行勒其中。阿拉又派守望个人管辖侬，讲：要听号角个声音。只是伊拉讲：阿拉勿听。耶利米书 6:16、17
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
耶利米指明有一班人弗肯「看見」，也弗肯「聽從」，所以弗曾領受應許俚啲尋求「善道」並且「行在其間」个人的「安息」。以賽亞則將此安息指認做「甦醒」。
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
伊要將知識教訓阿拉啥人？伊要使啥人明白道理？就是戒咾奶、離咾乳房个。因為誡命必須一條加一條，一條加一條；一句加一句，一句加一句；此地一點，彼地一點。因為伊要用結巴个嘴唇，並外邦个言語，向此百姓講話。伊曾對伊拉講：此就是安息，儂可使困乏个人得安息；此就是甦醒；但伊拉弗肯聽。故此，耶和華个話臨到伊拉，就是一條加一條，一條加一條；一句加一句，一句加一句；此地一點，彼地一點；好叫伊拉去，向後跌倒，並且跌碎，落入網羅，且被擒拿。以賽亞書 28:9–13。
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
「安息」同「舒暢」，表明末後警告信息宣告個辰光所傾降個晚雨。
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
「我蒙指示，見著第三位天使个信息將近收束个時辰。上帝个大能曾安歇勒伊个子民身上；伊拉个工已經完成，也為著擺勒伊拉前頭个試煉時刻預備好哉。伊拉已經領受了晚雨，就是從主面前來个甦醒；活个見證也已經復興。末後个大警告處處響起，驚動並激怒了地上那些弗肯領受此信息个人。」《早期著作》，279。
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
「安息」抑是「甦醒」个應許，也就是「晚雨」个應許，內中包括上帝喺山洞裡向摩西所賜个應許，就是伊个「同在」要與伊个百姓同行。
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
“此项工作会佮五旬节辰光个工作相像。正像福音开头个辰光，圣灵浇灌下来，赐下‘前雨’，叫宝贵个种子发芽生长；照样，到福音收尾个辰光，也要赐下‘后雨’，为着叫庄稼成熟。‘我伲若竭力追求认识耶和华，就必得认识伊；伊出现确然像晨光，伊必临到我伲，像甘霖，像滋润田地个春雨秋雨。’（Hosea 6:3.）‘锡安个子民啊，侬要欢喜，靠耶和华——侬个上帝快乐；因伊按着中道赐给侬前雨，亦要为侬降下甘霖，就是前雨、后雨。’（Joel 2:23.）‘上帝讲：到末后个日子，我要将我个灵浇灌凡有血气个。’‘到辰光，凡求告主名个人，就必得救。’（Acts 2:17, 21.）福音个大工，收尾个辰光，绝勿会比开头辰光所显明个上帝大能来得少。福音开头辰光，前雨浇灌之中所应验个预言，到福音收尾个辰光，也还要再应验于后雨之中。此地就是使徒彼得所仰望个‘苏醒个辰光’；伊讲：‘所以侬要悔改归正，使侬个罪得以涂抹 [in the investigative Judgment]，到主面前个苏醒辰光来到，伊就要差遣耶稣。’（Acts 3:19–20.）”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“上帝个仆人，面孔因圣洁个奉献发光照耀，将要急忙奔走各处，宣告从天上来个信息。藉着成千上万个声音，遍满全地，警告将要传出。神迹将要施行，病人将要得医治，信徒也要有异兆奇事随着佢拉。撒但也用虚假个奇事行工，甚至当着众人个面，从天上叫火降下来。（启示录 13:13。）故此，地上个居民将要被引到表明佢拉所站个一边。”《善恶之争》，611，612。
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
末后圣灵个浇灌，已由福音起首传扬辰光圣灵个浇灌作预表。对迭班弗肯听圣灵向众教会所讲个“主向伊拉个话”，就是将一条预言历史加添到另一条预言历史之上、借此显明世界末了个预言原则。迭一点也弗少于迭个原则：一件事个终局，是借其起头来表明个。迭条预言个规则，愚拙个老底嘉第七日安息日会子民弃绝了。若其蒙接纳，上帝就能“教训人知识”；但以理指出，迭知识到末时必要增多；何西阿又讲，上帝个子民正是因弃绝同样个知识而灭亡。以赛亚同耶利米书里迭一等弗肯听、也弗肯看个人，弃绝了“苏醒”；迭“苏醒”就是上帝应许要赐给伊“末日”子民个“安息”，为叫伊拉能够平安经过末后日子个危机。
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
上帝向摩西所宣告个“主个名”（品格）就是：“主上帝，有怜悯，有恩典，不轻易发怒，并有丰盛个慈爱搭诚实。” 伊个品格就是怜悯搭诚实。表明伊品格个真理，总是搭伊个怜悯相联；因为若非上帝先向人施行伊个怜悯，就呒没一个人会明白伊个真理，因为众人都犯了罪，亏缺了上帝个荣耀（品格）。耶稣基督是阿拉法搭俄梅戛个真理，是上帝赦免其罪孽搭罪过个人所承认并遵守个。该项赦免，发生勒查案审判个末后场景之中。凡伊向其施行怜悯、因此赦免其罪个人，伊就收纳伊拉作为自己个产业，并搭伊拉立约。
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
「佇此個世界歷史末後个日子裡， 神搭伊个守誡命子民所立个約，是要重新恢復个。」Review and Herald, February 26, 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
所有个申言者，连摩西在内，侪是指认查案审判末后个日子；到其辰光，上帝要同蒙认作一十四万四千个人个立约之民重新坚定伊个约。迨到个约设立个辰光，上帝“要行奇事，是全地并列国中从来勿曾行过个；侬所住其间个众百姓，侪要看见耶和华个作为：因爲我同侬所行个事，是可畏个。”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
摩西勒何烈山个山洞里向经历，也就是西奈山，是摆勒摩西搭上帝子民相争斗个背景里向。伊个争斗，是为着成就上帝交付拨伊个任务。摩西正处勒一场关于上帝向世界所传信息个争斗当中。就在主向摩西显出伊个荣耀之前，我伲看见摩西用理路来对主讲，提出若是主毁灭仔刚刚还勒亚伦个金牛犊四围跳舞个悖逆之人，介末对悖逆之人个毁灭，也会毁灭那正标明上帝大能个信息。
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
主对摩西讲：“我已经看见个百姓；看哪，伊拉是硬着颈项个百姓。现在，随我罢，使我向伊拉发烈怒，好灭绝伊拉；我却要使侬成为大国。” 摩西就恳求主——伊个上帝——讲：“主啊，侬为啥向侬个百姓发烈怒？伊拉是侬用大能同大手，从埃及地领出来个。为啥要让埃及人讲：‘伊领伊拉出来，是存恶意，要在山中杀伊拉，要从地面上灭绝伊拉。’求侬转离侬个烈怒，后悔勿降此祸于侬个百姓。求侬记念侬个仆人亚伯拉罕、以撒、以色列；侬曾指着自己向伊拉起誓，对伊拉讲：‘我要使侬拉个后裔增多，像天上个星恁多；我所讲个全片土地，都要赐给侬拉个后裔；伊拉要永远承受为业。’” 于是，主就后悔勿把伊原先讲要降于伊百姓个灾祸降下。出埃及记 32:9–14。
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
摩西个山洞经历，包含脱所奉命欲向世界宣讲个信息。耶和华从摩西面前经过，并宣告伊自家品格个见证，是安置勒一则关乎上帝悖逆（老底嘉）子民个内部信息个脉络里；而以利亚个山洞经历个脉络，则是安置勒伊同耶洗别争战个景况当中，也就是美国、教皇制度并联合国三重联合个争战。一个代表教会个内部信息，另一个代表向世界个外部信息；然而，摩西同以利亚此两位见证人，是同勒何烈个同一个山洞里，并且勒世界末了个山洞里，伊拉两位也都同样被表明出来。
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
亞哈將以利亞一切所行個事，並伊用刀殺脫眾先知個情形，統統告訴耶洗別。耶洗別就差一個使者到以利亞面前，講：「明朝此時，我若勿使儂個性命像伊拉其中一個個性命一樣，願諸神重重降罰於我。」以利亞一看見這個光景，就起身逃命，來到屬猶大個別是巴，將伊個僕人留勒該搭。 伊自家卻走進曠野，一日個路程；來到一棵杜松樹下坐落來，求自家死，講：「夠了；耶和華啊，現今求儂收去我個性命，因為我並勿比我個列祖好。」伊勒杜松樹下躺落困著了；看哪，有一個天使拍伊，對伊講：「起來喫。」伊一看，看哪，伊個頭邊有一個炭火烤個餅，還有一瓶水。伊就喫了、飲了，重新躺落去。 耶和華個使者第二擺再來拍伊，講：「起來喫；因為儂前頭個路程太遠。」伊就起來，喫了、飲了，靠著該頓食物個氣力，行了四十日四十夜，直到 神個山何烈。伊到該搭，進了一個山洞，就宿勒其中；看哪，耶和華個話臨到伊，對伊講：「以利亞，儂勒該搭做啥？」 伊講：「我為萬軍之耶和華— 神，大發熱心；因為以色列人背棄了儂個約，拆毀了儂個祭壇，用刀殺了儂個先知，只剩下我一個；伊拉還尋索我個性命，要將伊取去。」主講：「儂出去，站勒山上，立勒耶和華面前。」看哪，耶和華從該搭經過；有烈風大作，山崩石裂，發生勒耶和華面前；總歸耶和華勿勒風中。風後有地震；耶和華也勿勒地震裡。地震後有火；耶和華也勿勒火中。火後有微小細聲。 以利亞一聽見，就用外衣蒙起面孔，走出去，站勒洞口。看哪，有聲音臨到伊，講：「以利亞，儂勒該搭做啥？」伊講：「我為萬軍之耶和華— 神，大發熱心；因為以色列人背棄了儂個約，拆毀了儂個祭壇，用刀殺了儂個先知，只剩下我一個；伊拉還尋索我個性命，要將伊取去。」 耶和華對伊講：「儂去，回轉儂個路，往大馬色個曠野去；到了該搭，就膏哈薛作亞蘭王。又要膏寧示個兒子耶戶作以色列王；還要膏亞伯米何拉人沙法個兒子以利沙，接替儂作先知。將來逃脫哈薛刀劍個，耶戶必殺伊；逃脫耶戶刀劍個，以利沙必殺伊。但我勒以色列中為自家留下七千人，凡膝蓋勿曾向巴力下拜個，凡嘴脣勿曾與伊親嘴個。」列王紀上 19:1–18
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
以利亞个山洞經歷，表明該先知對信息个灰心，以及伊所認為伊个信息佮工作所產生个效果。摩西是維護上帝所宣示个信息；以利亞卻已經放棄了該信息。這是同一個信息，惟一个分別在於：一個是關乎教會內部个，另一個是關乎教會外部个。然而，從預言个角度看，伊兩者合起來，攏是在闡明《啟示錄》第十八章个雙重信息。我需要強調个，是凡與山洞相關聯个一切真理當中，在「末日」裡，無論是哪一種情形所表達出來个灰心，攏是因著信息及其效果而來个。
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
摩西搭以利亞兩位，攏代表凡「聽見」也「看見」該個「聲音」个，該「聲音」就是「主个話」。該個「話」代表伊憐憫搭真理个性情。詩篇作者也求上帝將伊个憐憫顯示俾佢看，因為該就是伊个性情。為着欲看見伊个「憐憫」，詩篇作者應承欲「聽」聖靈向眾教會所講个話。
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
交與伶長，可拉子孫个詩。 耶和華啊，儂向儂个地施恩；儂叫雅各个被擄个境遇轉回。[逆轉] 儂赦免了儂百姓个罪孽，遮蓋了伊拉一切个罪。細拉。儂收去了儂一切个忿怒；儂轉離了儂猛烈个怒氣。 拯救我儂个 神啊，求儂使我儂回轉，叫儂向我儂个惱怒止息。儂豈要永遠向我儂發怒麼？儂豈要將儂个怒氣延到萬代麼？儂豈勿再使我儂復興，叫儂个百姓因儂歡喜麼？耶和華啊，求儂將儂个慈愛顯示畀我儂，將儂个救恩賜畀我儂。 我要聽 神－耶和華所要講个話，因爲伊必向伊个百姓、向伊个聖民講平安；總勿叫伊拉再轉去愚妄。誠然，伊个救恩近畀敬畏伊个人，叫榮耀住在我儂个地上。 慈愛搭真實相會；公義搭平安互相親嘴。真實要對地裏生發；公義要對天頂俯看。耶和華必賜下美善个恩；我儂个地也要出產土產。公義要行在伊前頭，還要叫我儂行在伊腳步个路上。 詩篇 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
請注意，「憐憫同真理」（其中「真理」就是𠊎等一直所提著个希伯來字 ‘emet’），乃生出公義同和平，並且已經「相親」。伊拉是結合个。詩篇作者將伊个歌安放勒查案審判个末後日子，當上帝已經「赦免」伊「百姓个罪孽」个辰光。所求个，就是主會「復興」伊个百姓。
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“喺聖靈服事之下，必須有一次復興同改革。復興同改革是兩樣勿相同个事體。復興，乃是屬靈生命个更新，是心思同心靈能力个甦醒，是從屬靈死亡當中个復活。改革，乃是重新整頓，是思想同理論、習慣同行爲个改變。若改革弗同聖靈个復興聯絡起來，就弗能結出公義个善果。復興同改革，各有其所派定个工作；而喺做此項工作个時候，兩者必須相融相合。”《信息選粹》卷一，128。
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
诗篇作者所求个“复兴”，表明这是一个晓得自家已经死脱个人所发出个祈求。诗篇作者所求个复兴，对一个老底嘉人来讲，是一个极难发出个祈求，因为老底嘉人并弗晓得伊在灵性上已经死脱；然而若伊弗是如此，伊也就弗需要再被复兴。此种复兴，是借着同意“听神耶和华所要讲个话”而成就个；并且，在我伲确实得着圣灵住在我伲里面所带来个那种复兴之前，任何别样个工作都弗应当摆在前头。
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“㑚伲中间若能有一场真正敬虔个复兴，便是㑚伲一切需要当中顶大、也顶紧要个一件。寻求此事，应当做为㑚伲首先个工作。”《信息选粹》卷一，121。
Speaking of the book of Revelation Sister White states the following.
讲着《启示录》个辰光，怀爱伦姊妹有以下个讲法。
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“倘使我眚人明白此本書對我拉个意義，儂伲中間就會看見一場大復興。”《對傳道人个勸言》，113頁。
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
“复兴”个词，定义就是叫生命再回转来。蒙拣选列勒十四万四千人当中个，首先必须认得伊拉自家是死脱个，并且需要一场复兴。十四万四千人是死个个事实，乃是恩典时期收煞前刚刚解开个信息里一个极要紧个部分。关于个项真理，我拉还有多多要讲。叫伊拉复兴个，乃是上帝当伊“复兴”伊拉、并将伊个义赐拨伊拉辰光所施个“怜悯”。叫伊拉复兴个，乃是只项真理：耶稣是阿拉法，也是俄梅戛；而对只层认识，勒伊拉里向生发出一种“平安”，是超过一切人所能明白个。应许是：“真理” “要从地里发生。” 作为“真理”所表明个信息，也就是阿拉法与俄梅戛，起源勒美国，因为伊是从“地里”发生个。起头个信息是从美国来个，末后个信息也是从同一地方发生出来个。
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
旣然上帝个“穴居人”是象征，阿拉就要来看别个曾经处勒象征性山洞里向个先知。耶稣认定施洗约翰就是以利亚；约翰当时身陷监牢，正当佢需要晓得耶稣阿是将要来个弥赛亚辰光。佢需要晓得耶稣真实个品格。佢需要晓得，佢曾宣讲个信息，以及耶稣继续宣讲个信息，阿是真正个信息。佢差遣自家个门徒去问耶稣这个问题；耶稣却越过佢拉个问题，接下去向佢拉显明自家个荣耀。
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
“故此一日就恁般过去，约翰个门徒样样看见，也样样听见。末后耶稣叫伊拉到自家跟前，吩咐伊拉去告诉约翰，伊拉所看见个一切；又加上一句：‘凡弗因我跌倒个人，有福了。’《路加福音》7:23，R. V. 伊神性个凭据，就显明勒适应受苦人类个需要上头。伊个荣耀，就显明勒伊屈尊俯就我拉卑微景况个事体上头。”
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“门徒传去仔消息，已经够了。约翰想起有关弥赛亚个预言：‘主用膏膏我，叫我传好信息拨谦卑个人；差遣我医好伤心个人，报告被掳个得释放，拨捆绑个人出监牢；报告主个悦纳之年。’以赛亚书 61:1, 2。基督个作为非但宣明伊就是弥赛亚，也显明伊个国度是按怎建立个。同样个真理，也向约翰启开了，就是从前临到以利亚勒旷野里个真理；当时‘有烈风大作，崩山碎石，行勒耶和华面前；耶和华却勿勒风中；风后地震；耶和华也勿勒地震中；地震后有火；耶和华也勿勒火中；’火后， 神用‘微小个声音’向先知讲话。列王纪上 19:11, 12。照样，耶稣做伊个工，也勿是用兵戈交击、倾覆王位并列国个法子，乃是借着怜悯并自我牺牲个生活，对人个心讲话。”《历代愿望》，217。
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
上帝个权能是借着伊个圣言传递出来个；伊被送达“人个心里”。此乃“微小细静个声音”所教导个功课。然而，以利亚个信息乃是外在个信息，指明上帝子民之外个诸般势力。基督对以利亚讲明：到“末后个日子”，伊个圣言才是权能所在；然而，“兵戈相击并王位与国度个倾覆”——由毁灭个风、地震并火所表明——乃是《启示录》里所代表个三种外在势力，亦即上帝子民将要面对个势力。毁灭个“风”，在圣经预言里，是回教个象征。“地震”乃是法国大革命个背叛与无政府状态。“火”乃是临到所多玛与蛾摩拉个毁灭。以利亚为着到山洞里，曾逃离教皇权势；因此，主向伊启示：尽管构成世界末了危机个一切邪恶势力都存在，上帝个权能仍是于那微小细静个声音里寻着。
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
摩西、以利亞搭施洗約翰，攏見證講，伊拉是從一隻山洞裡向見上帝个品性个。「山洞」是所欲賜互邪惡、淫亂个世代个唯一記號。耶穌講著「淫亂邪惡个世代」，就是查案審判末後日子个彼一個世代。賜互彼個世代个記號，就是先知約拿；伊曾經三日待勒一隻山洞裡——就是大魚个腹肚。
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
當眾人聚集得愈來愈多辰光，伊就開口講：「這是一個邪惡个世代；伊拉求一個神蹟，總無神蹟會賜給伊拉，除了約拿先知个神蹟。因為約拿怎樣做了尼尼微人个神蹟，人子也要照樣做這個世代个神蹟。」路加福音 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
約拿喺鯨魚腹中三日三夜，正如耶穌喺墳墓中三日一樣。約拿是一個預兆，耶穌也是如此。伊拉所表明个，便是復活个預兆；而復活，當然，是隨著死亡而來。
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
有几个文士搭法利赛人应声讲：“先生，我众想要看从侬来个神迹。” 伊回答伊众讲：“邪恶淫乱个世代寻求神迹；除了先知约拿个神迹以外，再弗会有神迹赐拨伊。因为约拿曾三日三夜在大鱼个腹里；人子也要照样三日三夜在地心里。尼尼微人到审判个辰光，要同个世代一淘起来，定伊个罪；因为伊众听见约拿所传个道，就悔改了；看哪，这里有一位比约拿更大个。” 马太福音 12:38–41。
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
假使倷明白歷史重複个原則，又連到一切聖史攏係指認世界个末了，恁麼約拿以及基督个死、埋葬並復活，就是現今上帝子民个「記號」，亦是信息。約拿對大魚个腹肚裏向外拋出來个辰光，伊就宣講彼個信息；正如天使對基督所歇个洞穴口挪開石頭个辰光，基督復活个信息也隨即予人宣告。摩西、以利亞、約拿同基督所代表个，毋但是上帝「末後日子」个子民，也包括伊拉各人所傳个信息。
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
约拿个预兆，也包括洞穴里向经历；㑚里显明出基督慈悲个品性。耶稣向以利亚所施个同样怜悯，也施到约拿身浪，当伊逃避传扬信息个责任辰光。关于约拿，还有许多话好讲，不过眼下需要处理别样几点。
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
山洞，除此以外，也表征死亡搭复活。神末后日子个立约子民，已经借着多方面个见证，显明伊拉曾经死脱，而后又复活。自然，一个基督徒若弗重生，就看弗见神个国；此事固然表明旧个属肉体之人个死脱，弗过按预言个意思来看，所指个还要更加深远。伊讲着一则信息个传扬忽然停顿、中道受阻。以利亚停止宣告该信息，约拿逃避去宣告该信息。约翰拨关进监牢，并且遭着处死。耶稣受着钉十字架。
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
所以，约拿个神迹勿单单是讲着死亡搭复活，伊也是讲着一个信息个死亡搭复活；而上帝圣言里向所预表个一切信息，侪是代表父交拨耶稣个末了警告信息；耶稣随后交拨加百列，加百列随后交拨先知，先知随后写下来并差拨众教会。上帝曾经愿意勒摩西个山洞经历里结束该信息，并重新起头。以利亚结束了伊作为一个使者个工作，并逃到山洞里去。约拿逃向他施去。施洗约翰拨谋杀了，耶稣也是一样。此一切见证，侪要带到《启示录》里，并互相对齐。〈但以理书〉搭〈启示录〉是两卷书，不过“耶稣个见证”指出，伊拉也同时是一卷书。伊拉具有搭《圣经》相同个特征：两卷书合成一卷书，两个作者代表两位见证人。
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
但以理，本是巴比伦个俘囚，后来又归于玛代波斯，伊拨掼进狮子坑个辰光，就象征性地死脱了。约拿拨大鱼吞吃个辰光，也象征性地死脱了。启示者约翰拨掼进滚沸个油里个辰光，也象征性地死脱了。威廉·米勒实在是死了，弗过伊有应许：有天使守候勒伊个坟墓边，等候义人个复活。Future for America 个事工勒 2020 年 7 月 18 日象征性地死脱了。
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
末後个警告信息，系摆勒教皇权势所受致命创伤得着医治个背景当中。创伤个医治，系《启示录》第十三章搭第十七章个一个特定题目。阿拉致命个创伤得着医治辰光，复活个教皇制就会成为《启示录》第十七章所表明个第八个国。伊被认作第八个，也就系出于七个当中个第八。八有复活个象征意义，因为割礼作为盟约关系个印记，应当勒男孩子出世以后第八日举行。该个礼仪勒基督教时代中拨洗礼所代替；洗礼表明基督个死、埋葬搭复活。基督系勒第七日以后个一日复活个。因此，照预言个意义讲，伊系勒第八日复活个。一千年安息过去以后，更新个地球勒第八个千禧年复活。