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.”
摩西同以利亞都係先知性嘅象徵；按住上下文，佢哋各自可以被理解為單一嘅象徵，亦都可以被理解為一個包含兩位先知嘅象徵。憑兩個見證，事就得以確立；而喺《啟示錄》第十一章，摩西同以利亞代表舊約同新約嘅兩個見證人。喺變像山上，作為基督第二次降臨嘅表徵，呢個雙重象徵代表主日法危機中嘅十四萬四千人（以利亞）同埋殉道者（摩西）。佢哋合而為一個象徵之時，喺何烈山嘅洞中，代表世界末時上帝嘅子民；呢班人「聽見」、「宣讀」並且「遵守」嗰個乃係上帝品格之啟示嘅信息，而呢個信息包含住將一個老底嘉人轉變成非拉鐵非人嘅能力。好快，並且係非常快，就會去到一個地步，愚拙嘅老底嘉復臨信徒將再不能取得正確回應「看哪，新郎來了」呢個呼聲所必需嘅「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.
摩西對耶和華說：「看哪，你對我說：『將這百姓領上去。』你卻沒有叫我知道你要差遣誰與我同去。然而你曾說：『我按你的名認識你』，又說：『你在我眼前蒙了恩。』如今，我若在你眼前蒙恩，求你將你的道指示我，使我可以認識你，好在你眼前蒙恩；並且求你想到這國是你的百姓。」 耶和華說：「我的同在必與你同去，我也必使你得安息。」 摩西對他說：「你的同在若不與我同去，就不要把我們從這裏領上去。人在何事上得知我和你的百姓在你眼前蒙恩呢？豈不是因你與我們同去，使我和你的百姓與地上一切的民有分別麼？」 耶和華對摩西說：「你所說的這事，我也必行；因你在我眼前蒙了恩，並且我按你的名認識你。」 摩西說：「求你顯出你的榮耀給我看。」 耶和華說：「我要使我一切的美善在你面前經過，並要在你面前宣告耶和華的名；我要恩待誰，就恩待誰；要憐憫誰，就憐憫誰。」又說：「你不能看見我的面，因為人見我的面不能存活。」 耶和華又說：「看哪，在我這裏有地方，你要站在磐石上。當我的榮耀經過的時候，我必將你放在磐石穴中；我經過的時候，必用我的手遮掩你。然後我要將我的手收回，你就得見我的背；只是我的面卻不可見。」 耶和華對摩西說：「你要鑿出兩塊石版，和先前的一樣；其上的話，就是你所打碎先前那版上的話，我要寫在這版上。明日早晨你要預備好了，清早上西奈山，在山頂那裏站在我面前。誰也不可與你一同上來；遍山都不可有人出現，連羊群牛群也不可在山前喫草。」 於是，他鑿出兩塊石版，和先前的一樣。摩西清早起來，照耶和華所吩咐他的上西奈山，手裏拿着兩塊石版。 耶和華在雲中降臨，和他一同站在那裏，宣告耶和華的名。耶和華在他面前經過，宣告說：「耶和華，耶和華 神，是有憐憫有恩典的，不輕易發怒，並有豐盛的慈愛和誠實；為千萬人存留慈愛，赦免罪孽、過犯和罪惡，萬不以有罪的為無罪；必追討父親的罪，自父及子，直到三四代。」 摩西急忙伏地下拜，說：「主啊，我若在你眼前蒙恩，求我主在我們中間同行，因為這是硬着頸項的百姓；又求你赦免我們的罪孽和罪惡，以我們為你的產業。」 耶和華說：「看哪，我要立約：在你眾百姓面前，我要行奇事，是在全地萬國中未曾行過的；你所住在其中的這百姓，都要看見耶和華的作為，因我向你所行的是可畏懼的事。」出埃及記 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.”
摩西象徵上帝末世的子民。佢哋就係嗰啲喺查案審判嘅「末後日子」之中，求上帝將祂嘅「道」指示佢哋，「使」佢哋可以「認識」上帝嘅人；而作為回應，佢哋從上帝領受答覆，其中包括呢個應許：祂嘅「同在必和」佢哋「同去」，並且上帝必賜嗰啲子民「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.
耶和華如此說：你們當站在路上察看，訪問古道，哪裏是善道，便行在其間；這樣，你們心裏必得安息。只是他們說：我們不行在其間。我又設立守望的人治理你們，說：你們當聽角聲。只是他們說：我們不聽。耶利米書 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.
耶利米指出，有一類人拒絕「看見」同「聽從」，因此唔能夠得著應許畀嗰啲尋求「善道」並且「行在其間」之人嘅「安息」。以賽亞將呢安息稱為「舒暢」。
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.
他要將知識教導誰呢？要使誰明白道理呢？就是那些斷了奶、離開母懷的。因為誡命要加上誡命，誡命上加誡命；準則要加上準則，準則上加準則；這裏一點，那裏一點。因為他要藉着結巴的嘴唇和別樣的舌頭，對這百姓說話。他曾對他們說：這是安息，可以使困乏人得安息；這是甦醒；他們卻不肯聽。所以，耶和華的話於他們乃是誡命加上誡命，誡命上加誡命；準則加上準則，準則上加準則；這裏一點，那裏一點；叫他們前行，反倒仰面跌倒，而且跌碎，並陷入網羅，被纏住。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」乃係指嗰場後雨；呢場後雨係喺最後警告信息宣告期間傾降落嚟嘅。
“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，看見第三位天使的信息將近結束之時。上帝的大能曾臨到祂的子民；他們已完成自己的工作，並且已為擺在他們前面的試煉時刻預備妥當。他們已領受了晚雨，或從主面前而來的甦醒，而那活的見證也已復興。那最後的大警告已在各處發出，並且激動了那些不肯接受這信息的地上居民，使他們怒氣填胸。」《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.
關於「安息」或「甦醒」——即「秋雨」——之應許，也包括了上帝在山洞中賜給摩西的應許：祂的「同在」必與祂的子民同去。
“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.)
「呢項工作將會與五旬節嗰日嘅工作相似。正如『前雨』喺福音開始之時、隨住聖靈嘅澆灌而賜下，為要使寶貴嘅種子發芽生長；照樣，『後雨』亦將會喺福音結束之時賜下，為要使莊稼成熟。『我哋務要認識耶和華，竭力追求認識祂；祂出現確如晨光，祂必臨到我哋像甘雨，像滋潤田地嘅春雨秋雨。』（何西阿書 6:3）『錫安嘅子民哪，你哋要快樂，因耶和華你哋嘅神歡喜；因祂賜給你哋合宜嘅秋雨，為你哋降下甘霖，就係秋雨、春雨，和先前一樣。』（約珥書 2:23）『神說：在末後嘅日子，我要將我嘅靈澆灌凡有血氣嘅。』『到嗰時，凡求告主名嘅，就必得救。』（使徒行傳 2:17, 21）福音嘅偉大工作，喺結束之時，唔會比其開始之時所顯明嘅上帝能力更少。嗰啲喺福音開始之時、於前雨嘅澆灌中應驗咗嘅預言，將要喺福音結束之時、於後雨中再次應驗。呢度所講嘅，就係使徒彼得所仰望嘅『甦醒嘅時候』；當時佢說：『所以你哋當悔改歸正，使你哋嘅罪得以塗抹 [在查案審判中]，咁樣，那安舒嘅日子就必從主面前來到；主也必差遣所預定給你哋嘅基督耶穌降臨。』（使徒行傳 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.
「上帝的僕人，面上被神聖獻身之光所照耀發亮，必急速從一處到另一處，宣告那從天上而來的信息。藉着千千萬萬的聲音，遍及全地，警告必被傳出。神蹟必被施行，病人必得醫治，並且神蹟奇事必隨着信的人。撒但也藉着虛假的奇事行事，甚至在人面前叫火從天降下來。（啟示錄 13:13。）如此，地上的居民便要被帶到一個地步，表明他們所站的立場。」《善惡之爭》，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.
末後聖靈的澆灌，乃由福音宣講起初之時聖靈的澆灌所預表。對於那些不肯聽聖靈向眾教會所說之話的人而言，臨到他們的「耶和華的話」，乃是一項先知性的原則：把一條先知歷史的線加在另一條先知歷史的線上，藉此闡明世界的終局。這無非就是一項原則：一件事的結局，是藉着一件事的起頭來說明的。這條先知性的法則，正被愚拙的老底嘉基督復臨安息日會眾民所棄絕。人若接受，神便能「教導人知識」；但以理指出，這知識在末時必然增多，而何西阿所說神的子民因拒絕而致滅亡的，也正是這同一的知識。以賽亞書和耶利米書中那等拒絕聽見或看見的階層，棄絕了「甦醒」，而這「甦醒」就是「安息」，乃是神應許要賜給祂「末日」子民的，好使他們能安然渡過末後日子的危機。
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.
上帝向摩西所宣告之「耶和華的名」（品格），乃是「耶和華上帝」是「有憐憫有恩典，不輕易發怒，並有豐盛的慈愛和誠實。」祂的品格就是憐憫與真理。那代表祂品格的真理，總是與祂的憐憫相聯，因為若不是上帝先向人施行祂的憐憫，便沒有人能明白祂的真理，因為人人都犯了罪，虧缺了上帝的榮耀（品格）。耶穌基督是阿拉法與俄梅戛這真理，乃是那些蒙上帝赦免其罪孽和罪惡的人所承認並遵守的。那赦免發生於查案審判最後的場景之中。祂向其施行憐憫、從而赦免其罪的人，祂就收納為自己的產業，並與他們立約。
“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.
「喺呢個世界歷史末後嘅日子， 神同佢嗰啲守佢誡命之民所立嘅約，係要被更新。」《Review and Herald》，1914年2月26日。
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.”
眾先知，包括摩西在內，都指出查案審判末後的日子，就是上帝與那被認定為十四萬四千人者更新祂的約之時。當那約被立定之時，上帝「要行奇妙的事，是在全地萬國中所未曾行的；你所住之民都要看見耶和華的作為，因我向你所行的是可畏懼的事。」
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.
摩西喺何烈山，即又稱西奈山，喺洞中嘅經歷，係置於佢同神子民掙扎嘅處境之中。佢所掙扎嘅，乃係要完成神交託畀佢嘅任務。摩西係就住神向世界所發出嘅信息而處於掙扎之中。就在主向摩西顯出祂榮耀之前，我哋見到摩西用理據同主爭辯，指出若果主毀滅嗰啲啱啱仲喺亞倫所鑄金牛犢周圍跳舞嘅叛逆者，咁樣對叛逆者嘅毀滅，就會摧毀嗰個表明神大能嘅信息。
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.
耶和華對摩西說：「我看這百姓，睇哪，這是硬着頸項的百姓。你且由着我，使我的怒氣向他們發作，我好滅絕他們；我要使你成為大國。」摩西便懇求耶和華他的神，說：「耶和華啊，你為甚麼向你的百姓發烈怒呢？這百姓是你曾用大能和大手從埃及地領出來的。為甚麼使埃及人議論說：『他領他們出來，原是要降禍與他們，把他們殺在山中，將他們從地上滅絕』呢？求你轉離你的烈怒，後悔不把這禍降與你的百姓。求你記念你的僕人亞伯拉罕、以撒、以色列；你曾指着自己起誓，對他們說：『我必使你們的後裔如天上的星那樣多，並且我所應許的這全地，我必賜給你們的後裔；他們必永遠承受為業。』」於是，耶和華後悔，不把所說要降與他百姓的禍降下。出埃及記 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.
摩西喺山洞中嘅經歷，包含咗上帝所命定要佢向世界傳講嘅信息。耶和華從摩西面前經過、宣告自己品格呢一見證，係置於一個關乎上帝悖逆（老底嘉）子民嘅內部信息之語境當中；而以利亞喺山洞中嘅經歷之語境，則係置於佢與耶洗別搏鬥之中，亦即美國、教皇制度同聯合國三重聯合之中。一個代表教會內部嘅信息，另一個代表向世界發出嘅外部信息；然而，摩西同以利亞呢兩個見證人，乃係同處於何烈山嘅同一個山洞之中，而喺世界末時，佢哋二者亦同樣喺嗰山洞中被表徵出來。
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的，和他怎樣用刀殺了眾先知，都告訴了耶洗別。耶洗別就差遣使者到以利亞那裏，說：「願眾神明重重降罰與我，若我明日到這時候不使你的性命像他們其中一人的性命一樣。」以利亞見了這光景，就起來逃命，到了屬猶大的別是巴，將僕人留在那裏。自己卻走了一日的路程進入曠野，來到一棵羅騰樹下，就坐在那裏，求死說：「夠了；耶和華啊，現在求你取我的性命，因我不比我的列祖強。」他躺在羅騰樹下睡着了；看哪，有一位天使拍他，對他說：「起來吃吧。」他觀看，看哪，在他頭旁有一個炭火燒的餅和一瓶水。他就吃了喝了，仍然躺下。耶和華的使者第二次再來拍他，說：「起來吃吧，因為你當走的路甚遠。」他就起來吃喝，仗着這飲食之力，走了四十晝夜，到了神的山何烈。到了那裏，他進了一個洞中，就住在那裏；看哪，耶和華的話臨到他，對他說：「以利亞啊，你在這裏做甚麼？」他說：「我為萬軍之耶和華—神大發熱心；因為以色列人背棄了你的約，拆毀了你的壇，用刀殺了你的先知，只剩下我一個人；他們還要尋索我的性命，要將它奪去。」祂說：「你出來，站在山上，在耶和華面前。」看哪，耶和華從那裏經過；在耶和華面前有烈風大作，崩山碎石，耶和華卻不在風中；風後有地震，耶和華也不在地震中；地震後有火，耶和華也不在火中；火後有微小的聲音。以利亞聽見，就用外衣蒙上臉，出來站在洞口。看哪，有聲音向他說：「以利亞啊，你在這裏做甚麼？」他說：「我為萬軍之耶和華—神大發熱心；因為以色列人背棄了你的約，拆毀了你的壇，用刀殺了你的先知，只剩下我一個人；他們還要尋索我的性命，要將它奪去。」耶和華對他說：「你回去，從原路往大馬士革的曠野去；到了那裏，就要膏哈薛作亞蘭王；又要膏寧示的兒子耶戶作以色列王；並要膏亞伯米何拉人沙法的兒子以利沙作先知，接續你。將來逃脫哈薛之刀的，必被耶戶所殺；逃脫耶戶之刀的，必被以利沙所殺。但我在以色列中為自己留下了七千人，是未曾向巴力屈膝的，未曾與他親嘴的。」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.
以利亞喺洞穴中嘅經歷，象徵先知對信息，以及對佢所認為自己信息同工作所產生之果效嘅灰心。摩西係喺度維護上帝所宣示的信息，而以利亞卻已經放棄咗呢個信息。呢係同一個信息，只係一者係關乎教會內部，另一者係關乎教會外部。然而，從預言上講，佢哋二者一同都喺度說明《啟示錄》第十八章之雙重信息。關於一切與洞穴有關聯嘅真理，我需要強調嘅係：喺「末後的日子」，無論係喺邊一種情況中所表達出嚟嘅灰心，所關乎嘅都係信息及其果效。
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.
摩西同以利亞都代表嗰啲「聽見」並且「看見」嗰「聲音」——就係「耶和華嘅話」——嘅人。嗰「話」代表咗祂憐憫同真理嘅品格。詩人亦都求神向佢顯明祂嘅憐憫，呢憐憫就係祂嘅品格。為咗看見祂嘅「憐憫」，詩人應許要「聽」聖靈向眾教會所說嘅話。
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。可拉後裔的詩。 耶和華啊，你向你嘅地施恩，叫雅各被擄嘅境況得以歸回〔逆轉〕。你赦免咗你百姓嘅罪孽，遮蓋咗佢哋一切嘅罪。細拉。你收去你一切嘅忿怒，使自己轉離你烈怒嘅猛火。拯救我哋嘅神啊，求你使我哋回轉，叫你向我哋所發嘅怒氣止息。你要向我哋永遠發怒嗎？你要將你嘅怒氣延到萬代嗎？你豈不再將我哋救活，使你嘅百姓靠你歡喜嗎？耶和華啊，求你將你嘅慈愛指示我哋，又將你嘅救恩賜畀我哋。 我要聽神—耶和華所要講嘅話；因為佢必向佢嘅百姓，並向佢嘅聖民講平安；只是唔好叫佢哋再轉去愚妄。誠然，佢嘅救恩臨近敬畏佢嘅人，好叫榮耀住喺我哋嘅地上。慈愛同誠實彼此相遇；公義與平安彼此親嘴。誠實要由地而生；公義要從天而俯視。耶和華必將美物賜下；我哋嘅地也必出產土產。公義要行喺佢前面，又要使我哋行在佢腳蹤嘅路上。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.
請留意，「慈愛同誠實」（而「誠實」就係我哋一直所提到嘅希伯來文 ‘emet’）生出公義同平安，並且已經「彼此親嘴」。佢哋係聯合埋一齊。詩人將佢嘅詩歌安放喺查案審判末後嘅日子，嗰時 神已經「赦免」祂「子民嘅罪孽」。所發出嘅祈求，乃係主會「復興」祂嘅子民。
“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.
「喺聖靈嘅服侍之下，必須有一次復興同改革。復興同改革係兩樣唔同嘅事。復興意味住屬靈生命嘅更新，心思同心靈能力嘅甦醒，從屬靈死亡之中復活。改革意味住重組，即係喺思想同理論、習慣同實踐上嘅改變。若果改革唔同聖靈嘅復興相連，就唔能夠結出公義嘅美果。復興同改革都要成就其所指定嘅工作，而喺成就呢項工作之時，兩者必須結合。」《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.
詩篇作者所求嘅「復興」，表明呢個請求係出自一個知道自己已經死咗嘅人。詩篇作者所求嘅復興，對一個老底嘉人嚟講，係一個極其艱難嘅請求，因為老底嘉人並不知道自己喺靈性上已經死咗；但若佢唔係咁，佢就唔需要被復興。呢種復興，乃係藉着同意「聽神耶和華所說的話」而成就；而且，在我哋得着聖靈住喺我哋裏面所帶來嘅呢種復興之前，唔應該有任何其他工作行喺前頭。
“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.
「喺我哋中間，真正敬虔嘅復興，乃係我哋一切需要之中最重大、亦最迫切嘅一項。尋求呢件事，應當成為我哋首要嘅工作。」《信息選粹》卷一，第121頁。
Speaking of the book of Revelation Sister White states the following.
論到《啟示錄》一書，懷愛倫姊妹如此說。
“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.
「當我哋作為一個子民明白呢本書對我哋有何意義之時，我哋中間就必會見到一次大復興。」《給傳道人嘅證言》，第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.
「復興」一詞，乃指使之重新活過來。凡蒙揀選列於十四萬四千人之中者，首先必須承認自己乃是死的，並且需要復興。十四萬四千人是死的這一事實，乃是在恩門關閉之前方才啟封之信息的一個重要組成部分。關於這真理，我們還有更多要說。使他們復興的，乃是上帝向他們所施的「憐憫」；當祂使他們「復興」，並將祂的義賜給他們之時，這憐憫便臨到他們。使他們復興的，乃是耶穌是阿拉法與俄梅戛這一真理；而這種認識就在他們裡面產生一種「平安」，是超越一切悟性的。應許乃是：「真理」要「從地而生」。那被表明為「真理」的信息，就是阿拉法與俄梅戛，乃是起源於美國，因為它是「從地而生」的。起初的信息來自美國，而末後的信息也從同一地方生出。
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.
既然上帝嘅穴居人乃係一個象徵，我哋就要思想其他曾經處於象徵性洞穴之中嘅先知。耶穌指出施洗約翰就係以利亞，而當約翰需要知道耶穌係咪嗰位將要來嘅彌賽亞之時，佢正身陷監牢。佢需要知道耶穌真實嘅品格。佢需要知道，佢自己所宣講嘅信息，以及耶穌繼續宣講嘅信息，係咪真正嘅信息。佢差遣自己嘅門徒去向耶穌發問，而耶穌越過咗佢哋嘅問題，接着向佢哋顯明祂嘅榮耀。
“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.
「就這樣，那一天漸漸過去，約翰的門徒把這一切都看見，也都聽見了。最後，耶穌召他們到自己跟前，吩咐他們去把所見證的一切告訴約翰，又補充說：『凡不因我跌倒的，就有福了。』路加福音 7:23，R. V. 祂神性的憑據，乃顯明於祂如何切合受苦人類的需要；祂的榮耀，乃彰顯於祂屈尊俯就我們卑微的景況。」
“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.
門徒把呢個信息帶去，已經足夠。約翰想起那關於彌賽亞的預言：「主用膏膏我，叫我傳好信息給謙卑的人；差遣我醫好傷心的人，向被擄的宣告得釋放，向被囚的宣告監牢得開釋；宣告耶和華悅納人的禧年。」以賽亞書 61:1, 2。基督的作為不單宣告祂就是彌賽亞，亦顯明祂的國度要以何種方式建立。約翰得以明白那曾在曠野臨到以利亞的同一真理；當時「有烈風大作，崩山碎石，在耶和華面前而過；耶和華卻不在風中；風後地震；耶和華卻不在其中；地震後有火；耶和華也不在火中；」火後，神以「微小的聲音」向先知說話。列王紀上 19:11, 12。照樣，耶穌要作祂的工，並不是藉着兵戈交擊之聲，或藉着傾覆王位與國度，乃是藉着憐憫同自我犧牲的人生，向人的心說話。歷代願望，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.
上帝嘅能力係藉着祂嘅道而傳達。呢道被送達到「人心之中」。呢個就係「微小嘅聲音」所傳遞嘅教訓。然而，以利亞嘅信息乃係外在嘅信息，用以識別上帝子民之外嘅各種勢力。基督喺「末後嘅日子」中向以利亞表明，祂嘅話語先至係能力所在；然而，「兵刃交鋒與寶座同國度嘅傾覆」——由毀滅性嘅狂風、地震同火所象徵——乃代表《啟示錄》中三種外在勢力，而上帝嘅子民將要面對呢啲勢力。毀滅性嘅「風」喺聖經預言中係伊斯蘭教嘅象徵。「地震」係法國大革命嘅叛亂同無政府狀態。「火」係臨到所多瑪同蛾摩拉嘅毀滅。以利亞曾逃離教皇權勢，去到洞中；因此，主向佢顯明，儘管構成世界末時危機嘅一切邪惡勢力都存在，然而，上帝能力所在之處，乃係嗰微小嘅聲音。
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、以利亞同施洗約翰都見證，佢哋曾喺山洞中目睹上帝嘅品格。「山洞」就係將會賜畀一個邪惡淫亂世代嘅唯一神蹟。耶穌曾講到嗰個「淫亂邪惡嘅世代」，即係查案審判末後日子嘅世代。賜畀嗰個世代嘅神蹟，就係先知約拿；佢曾喺一個山洞裏面——即係大魚嘅腹中——停留咗三日。
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.
當眾人紛紛聚集嘅時候，耶穌就開始講：「呢一代係邪惡嘅世代；佢哋求一個神蹟；除咗約拿先知嘅神蹟以外，再冇神蹟畀呢一代。因為約拿點樣成為尼尼微人嘅神蹟，人子亦都要照樣成為呢一代嘅神蹟。」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.
約拿在大魚腹中三日三夜，正如耶穌在墳墓中三日一樣。約拿是一個神蹟的記號，耶穌也是如此。它們所代表的，乃是復活的記號；而復活當然是在死亡之後。
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.
當時，有幾個文士和法利賽人回答他說：「夫子，我們願意你顯個神蹟給我們看。」耶穌回答他們說：「一個邪惡淫亂的世代求看神蹟；除了先知約拿的神蹟以外，再沒有神蹟給這世代看。因為約拿三日三夜在大魚腹中；人子也要照樣三日三夜在地裡頭。尼尼微人於審判的時候，要同這世代起來，並要定這世代的罪；因為他們聽了約拿所傳的道，就悔改了。看哪，在這裡有一人比約拿更大。」馬太福音 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.
如果我哋明白歷史重演嘅原則，再結合一切神聖歷史都指認世界嘅終局呢個事實，咁約拿同基督嘅死、埋葬同復活，就係現今上帝子民嘅「神蹟」，亦都係信息。當約拿從大魚腹中被吐出嚟嘅時候，佢就宣告嗰信息；正如當天使將封住基督所處洞穴嘅石頭挪開之時，基督復活嘅信息亦隨即被宣告。由摩西、以利亞、約拿同基督所代表嘅人，所象徵嘅唔單止係上帝喺「末後日子」嘅子民，亦都包括佢哋各自所傳講嘅信息。
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.
約拿的神蹟包括洞穴嘅經歷，在其中，基督憐憫嘅品格得以彰顯。耶穌曾向以利亞所施嘅同一憐憫，也臨到約拿，當他逃避宣告信息嘅責任之時。關於約拿，仲有更多可講，但現今必須處理其他要點。
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，亦象徵死亡與復活。神末後日子的約民，已藉着多個見證被指明為曾經死去，然後又復活。當然，基督徒若不重生，就不能見神的國；這代表舊有屬肉體之人的死亡，但在先知性的意義上，所指的還不止於此。這乃是指一個信息被迫戛然而止。以利亞停止宣告那信息，約拿逃避宣告那信息。約翰被下在監裏，並且被處決。耶穌被釘十字架。
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.
因此，約拿嘅神蹟並唔單止係關乎死亡同復活；佢乃係關乎一個信息嘅死亡同復活。而神話語之中一切作為預表嘅信息，都代表嗰由父賜畀耶穌、耶穌再賜畀加百列、加百列再賜畀先知、先知跟住寫低並傳送畀眾教會嘅最後警告信息。喺摩西洞穴經歷之中，神曾願意終止嗰信息，重新開始。以利亞作為使者嘅工作完結之後，就逃到洞穴裡。約拿逃往他施。施洗約翰被殺，耶穌亦然。呢一切見證都必須帶到《啟示錄》之中，並彼此對齊。〈但以理書〉同〈啟示錄〉係兩卷書，但「耶穌嘅見證」表明佢哋同時亦係一卷書。佢哋具備同《聖經》相同嘅特徵：兩卷書合而為一卷書，兩位作者則代表兩個見證人。
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.
但以理本係巴比倫、其後又歸於瑪代—波斯之擄民；當他被扔進獅子坑時，就在象徵上死了。約拿被大魚吞吃時，也在象徵上死了。啟示者約翰被扔進滾油之中時，同樣在象徵上死了。威廉・米勒已經死了，卻得着應許：有天使正在他墳墓那裏等候義人的復活。Future for America 呢一項事工於 2020 年 7 月 18 日在象徵上死了。
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.
最後嘅警告信息，係置於教皇權勢致命傷口得醫治嘅背景之中。呢個傷口得醫治，乃係《啟示錄》第十三章同第十七章一個特定嘅主題。當呢個致命傷口得醫治之時，復活咗嘅教皇制度就會成為《啟示錄》第十七章所表徵嘅第八個國。佢被認明為第八，即係出於七者之中。八係復活嘅象徵，因為割禮作為聖約關係嘅印記，應當喺男嬰出生後第八日施行。喺基督教時代，呢個禮儀已經由浸禮所取代，而浸禮表徵基督嘅死、埋葬同復活。基督係喺第七日之後嗰一日復活。因此，按預言嚟講，佢係喺第八日復活。經過一千年嘅安息之後，更新咗嘅地球會喺第八個千禧年復活。