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.”
摩西和以利亚是预言性的象征；按上下文，它们各自可以被理解为单一的象征，也可以被理解为一个同时包含这两位先知的象征。凭两人的见证，事情就得以成立；在《启示录》第十一章中，摩西和以利亚代表旧约与新约的两位见证人。在变像山上，这一预表基督再临的场景中，这个双重象征同时代表主日法危机中的十四万四千人（以利亚）与殉道者（摩西）。当二者在何烈洞中作为一个整体的象征时，他们代表世界末了时那些“听”、“读”并“遵守”那信息的神的子民；这信息是对神品格的启示，具有把一个老底嘉人改变成非拉铁非人的大能。不久（很快），将会来到这样一个时刻：愚拙的老底嘉复临信徒将再也无法获得为正确回应那呼声“看哪，新郎来了”所必需的“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.
摩西对耶和华说：“看哪，你对我说：‘领这百姓上去。’却没有叫我知道你要差谁与我同去。你还说：‘我按名认识你，你在我眼前也蒙了恩。’现在我若在你眼前蒙恩，求你把你的道指示我，使我可以认识你，好在你眼前蒙恩；求你也记念这民是你的百姓。” 耶和华说：“我的同在必与你同去，我使你得安息。” 摩西说：“你若不亲自和我们同去，就不要把我们从这里领上去。人在何事上得以知道我和你的百姓在你眼前蒙恩呢？不就是因你与我们同去，使我和你的百姓与地上万民有分别吗？” 耶和华对摩西说：“你这所求的事我也要行，因为你在我眼前蒙了恩，我又按名认识你。” 摩西说：“求你显出你的荣耀给我看。” 耶和华说：“我要在你面前显我一切的恩慈，并要在你面前宣告耶和华的名；我要恩待谁就恩待谁，要怜悯谁就怜悯谁。”又说：“你不能看见我的面，因为人见我的面不能存活。”耶和华说：“看哪，在我这里有地方，你要站在磐石上；我的荣耀经过的时候，我必将你放在磐石穴中，用我的手遮掩你，等我过去；然后我要将手收回，你就得见我的背，却不得见我的面。” 耶和华对摩西说：“你要凿出两块石版，和先前的一样；你所打碎的先前那石版上的话，我要写在这些版上。你要预备好，明日早晨上西奈山，在山顶那里站在我面前。不可有人和你一同上去，遍山不可有人出现，连牛羊也不可在这山前吃草。” 摩西就凿出两块石版，和先前的一样；清早起来，照耶和华所吩咐的，上了西奈山，手里拿着两块石版。耶和华在云中降临，和他一同站在那里，宣告耶和华的名。耶和华在他面前经过，宣告说：“耶和华，耶和华，是有怜悯有恩典的神，不轻易发怒，并有丰盛的慈爱和诚实，为千代存留慈爱，赦免罪孽、过犯和罪恶；万不以有罪的为无罪，必追讨父辈的罪，自子至孙，直到三四代。” 摩西急忙俯伏在地，敬拜，说：“主啊，我若在你眼前蒙恩，求主在我们中间同行，因为这是硬着颈项的百姓；求你赦免我们的罪孽和罪恶，以我们为你的产业。” 耶和华说：“看哪，我要立约；在你众民面前行奇妙的事，是在全地在万国中从未行过的；你所住的民都要看见耶和华的作为，因为我要与你所行的是可畏的事。” 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.”
摩西代表世界末了的神的子民。他们是在查案审判的“末后的日子”，向神祈求显明祂的“道路，好叫”他们可以“认识”神；而作为回应，他们从神那里得到的答复包括这样的应许：祂的“同在必与”他们“同去”，并且神要赐给这些人“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.
耶和华如此说：你们当站在路上察看，访问古道，哪是善道，便行在其间；这样，你们的心灵必得安息。他们却说：我们不行在其间。我又为你们设立守望的人，说：要听角声！他们却说：我们不听。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.
耶利米指出有一类人，他们拒绝“看见”和“听从”，因此得不到那应许给那些寻求“善道”并“行在其中”的人的“安息”。以赛亚把那安息称为“舒畅”。
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.
他要把知识教给谁呢？他要使谁明白教训呢？难道是那些已经断奶、离开乳房的孩子吗？因为诫命接着诫命，诫命接着诫命；条文接着条文，条文接着条文；这里一点，那里一点。因为他要用结结巴巴的嘴唇和另一种语言，对这百姓说话。他曾对他们说：“这里是你们可以使疲乏的人得安息的地方，这是使人得清新的地方。”然而他们却不肯听。于是耶和华的话临到他们，就成了：诫命接着诫命，诫命接着诫命；条文接着条文，条文接着条文；这里一点，那里一点；好叫他们去的时候向后跌倒，被打碎，被缠住，被擒拿。以赛亚书 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”和“舒畅”象征着在宣告最后警告信息期间浇灌下来的晚雨。
“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.
“有人指示我看到第三位天使的信息将近结束的时候。上帝的能力临到祂的子民；他们已经完成了他们的工作，并为摆在他们面前的试炼时刻作好准备。他们已经领受了晚雨，就是从主面前来的复兴，活泼的见证也被复兴了。最后的大警告已经传遍各处，这就搅动并激怒了那些不愿接受这信息的地上居民。”《早期著作》，第279页。
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.
“‘晚雨’所指的‘安息’或‘安舒’的应许，包括了在洞中赐给摩西的那个应许：神的‘同在’要与祂的百姓同行。”
“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.)
这工作将与五旬节那日的作为相似。正如“早雨”是在福音开端、圣灵浇灌时赐下，使宝贵的种子得以萌发生长，同样，“晚雨”也将在其终了之时赐下，使庄稼得以成熟。“我们务要认识耶和华，竭力追求认识他；他出现确如晨光；他必临到我们像甘雨，像滋润大地的晚雨与早雨。”（何西阿书6:3。）“锡安的子民哪，你们要快乐，要因耶和华你们的神欢喜；因为他赐给你们合宜的早雨，并且为你们降下甘霖，就是早雨和晚雨。”（约珥书2:23。）“神说，在末后的日子，我要将我的灵浇灌凡有血气的。”“到那时候，凡求告主名的，就必得救。”（使徒行传2:17, 21。）福音的大工不会以比其开端更少的神大能之彰显而告终。那些在福音开端之早雨浇灌时应验的预言，将在其结束之晚雨中再度应验。这里正是使徒彼得所盼望的“复兴的时候”，他曾说：“所以，你们当悔改归正，使你们的罪得以涂抹［在调查审判中］，这样，那复兴的时候就必从主面前来到；他也必差遣耶稣来。”（使徒行传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.
上帝的仆人们，面容光辉焕发，散发着圣洁献身的光彩，将急速往来各处，宣告来自天上的信息。遍及全地，成千上万的声音将发出这道警告。将有神迹显现，病人会被医治，神迹奇事将伴随信徒。撒但也要施行虚假的奇事，甚至在人眼前使火从天降下。（启示录13:13。）如此，地上的居民将被引导表明他们的立场。《大争战》，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.
末后的日子里圣灵的浇灌，早在福音宣讲之初的圣灵浇灌中已得预表。对那些不肯听圣灵向众教会所说话的人，“耶和华给他们的话”，就是这样一条预言性的原则：把一条预言历史的线加到另一条预言历史的线上，以此来说明世界的终结。这无非就是用事物的起初来说明其结局的原则。这条预言法则被愚拙的老底嘉的基督复临安息日会之民所拒绝。若肯接受，神就能“教导知识”；但以理指出，这知识在末时必增长，而何西阿则说，神的百姓因弃绝这同样的知识而灭亡。以赛亚和耶利米所说那一类不肯听也不肯看的群体，拒绝了那“复兴”，这就是神应许要赐给祂“末时”子民的“安息”，好使他们能安全地度过末日的危机。
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.
神向摩西所宣告的“耶和华的名”（品格）是：“耶和华神，是有怜悯、有恩典，不轻易发怒，并且在慈爱和诚实上丰盛。”祂的品格就是怜悯与真理。表现祂品格的真理总是与祂的怜悯相连，因为若不是神先向他们施怜悯，就没有人会明白祂的真理；因为众人都犯了罪，亏缺了神的荣耀（品格）。耶稣基督是阿尔法和俄梅伽这一真理，是那些被神赦免其罪孽与罪过的人所认识并持守的。这种赦免发生在查案审判的末后阶段。祂向谁施怜悯，从而赦免其罪，祂就以他们为自己的产业，并与他们立约。
“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.
“在这地球历史的末后日子里，上帝与他遵守诫命的子民所立的约将要更新。”《评论与先驱》，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.”
包括摩西在内的一切先知，都指明调查审判的末后的日子——那时神要与那些被认定为十四万四千人的人更新他的约。并且当那约确立时，神“要行奇事，是在全地、在任何民族中都未曾行过的；你所在的众民都要看见主的作为，因为我将要与你同作一件可畏的事。”
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.
摩西在何烈山（亦称西奈山）洞中的经历，是在他与神的子民之间的挣扎这一语境中展开的。他的挣扎在于完成神交给他的任务。摩西在关于神向世界所传达的信息上正经历挣扎。就在主向摩西显现祂的荣耀之前，我们看到摩西以理与主辩论，主张如果主毁灭那些刚刚围着亚伦的金牛犊起舞的叛逆者，那么对他们的毁灭就会破坏那原本用来彰显神大能的信息。
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.
耶和华对摩西说：我看这百姓，的确是硬着颈项的百姓。现在你且由着我，使我的怒气向他们大发，把他们灭绝；我要使你成为大国。摩西便恳求耶和华他的神，说：耶和华啊，你为何向你的百姓发烈怒？这百姓是你用大能大力从埃及地领出来的。为何叫埃及人说：他领他们出来，是要降祸于他们，在山中杀他们，将他们从地上灭绝呢？求你转意，息这烈怒，后悔将这灾降与你的百姓。求你记念你的仆人亚伯拉罕、以撒、以色列；你曾指着自己起誓，对他们说：我必使你们的后裔多如天上的星，并且我所说的这全地，我必赐给你们的后裔，他们要永远承受为业。于是耶和华后悔，不把所说要降与他百姓的灾祸降下。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.
摩西在洞中的经历包含了他被委任要向世界传讲的信息。主从摩西面前经过并宣告祂品格的见证，被放在一则针对上帝悖逆（老底嘉）子民的内部信息的脉络中；而以利亚在洞中的经历，则置于他与耶洗别争战的背景之下，也就是美国、教皇制与联合国所构成的三重联盟。一个代表给教会的内部信息，另一个代表给世界的外部信息，但摩西与以利亚这两位见证人都在何烈山上的同一个洞中，并且在世界末了，他们二者都在洞中的场景里得到体现。
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.
亚哈将以利亚所行的一切，和他用刀杀了众先知的事，都告诉了耶洗别。耶洗别就差遣使者去见以利亚，说：明日约在这时候，我若不使你的性命像他们中一个人的性命一样，愿众神重重地降罚于我。以利亚见这光景，就起来逃命，到了属犹大的别是巴，将仆人留在那里；自己却在旷野走了一日的路程，来到一棵杜松树下坐下，就求死说：够了！耶和华啊，现在求你取我的性命，因为我不比我的列祖强。 他在杜松树下躺下睡着了；不料，有一个天使摸他，对他说：起来吃吧。他观看，见头旁有一饼在炭上烤着，还有一瓶水。他就吃了喝了，又躺下。耶和华的使者第二次来摸他，说：起来吃吧，因为这路程对你太远了。他就起来吃了喝了，靠着那食物的力量，走了四十昼夜，到了神的山何烈。 他在那里进了一个洞，就住在那里；看哪，耶和华的话临到他，对他说：以利亚，你在这里做什么？他说：我为万军之耶和华神大发热心，因为以色列人离弃了你的约，拆毁了你的坛，用刀杀了你的先知，只剩下我一个人，他们还要寻索我的命，要把它夺去。耶和华说：你出来，站在山上，在耶和华面前。看哪，耶和华从那里经过，在耶和华面前有裂山碎石的大而强烈的风；耶和华却不在风中。风后有地震；耶和华却不在地震中。地震后有火；耶和华却不在火中。火后有微小柔和的声音。 以利亚听见，就用外衣蒙上脸，出来站在洞口。有声音向他说：以利亚，你在这里做什么？他说：我为万军之耶和华神大发热心，因为以色列人离弃了你的约，拆毁了你的坛，用刀杀了你的先知，只剩下我一个人，他们还要寻索我的命，要把它夺去。耶和华对他说：你回去，从旷野往大马士革去。到了那里，要膏哈薛作叙利亚的王；又要膏宁示的儿子耶户作以色列的王；还要膏亚伯米何拉人沙法的儿子以利沙作先知接替你。将来，逃脱哈薛之刀的，必被耶户所杀；逃脱耶户之刀的，必被以利沙所杀。然而，我在以色列为自己留下七千人，都是未向巴力屈膝、未与他亲嘴的。 列王纪上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.
以利亚在洞中的经历，代表这位先知因这信息以及他认为自己信息与工作的效果而感到沮丧。摩西在捍卫神所宣明的信息，而以利亚则已经放弃了这信息。这是一条同样的信息，只是一个涉及教会内部，另一个涉及教会外部。然而从预言的角度看，它们合在一起阐明了《启示录》第十八章的双重信息。我需要强调的是，凡与洞穴有关的一切真理都表明，在“末后的日子”，无论哪一种情形，所表达的沮丧都是围绕这信息及其效果。
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.
摩西和以利亚都代表那些“听见”并“看见”那“声音”的人，而这“声音”就是“主的话”。这“话”彰显祂慈爱与诚实的性情。诗人也求神向他显明祂的慈爱，这就是祂的性情。为要看见祂的“慈爱”，诗人应许要“听”圣灵向众教会所说的话。
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.
交与诗班长。可拉子孙的诗。 主啊，你恩待你的地，扭转了雅各的被掳。 你赦免了你的百姓的罪孽，遮盖了他们一切的罪。细拉。 你收回了你一切的忿怒，转离你猛烈的怒气。 拯救我们的神啊，求你使我们回转，使你向我们的怒气止息。 你要永远向我们发怒吗？你要将你的怒气延及万代吗？ 你岂不再将我们复兴，使你的百姓因你欢喜吗？ 主啊，求你向我们显明你的慈爱，赐给我们你的救恩。 我要听主神所说的话；因为他必向他的百姓和他的圣民说平安的话，只是他们不可再转回到愚妄。 他的救恩诚然临近敬畏他的人，使荣耀住在我们的地上。 慈爱和诚实彼此相遇；公义和平安彼此亲吻。 诚实要从地而生；公义要从天垂看。 是的，主必赐下美物；我们的地必有出产。 公义要行在他前面，使我们走在他的脚踪之中。 诗篇 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.
请注意，“慈爱与真理”（其中“真理”就是我们一直提到的希伯来词‘emet’）所产生的“公义与和平”已经“亲吻”了；它们联合在一起。诗人把他的诗歌置于调查审判的末后日子，那时神已经“赦免了祂百姓的罪孽”。他的祈求是愿主“复兴”祂的百姓。
“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.
“在圣灵的工作之下，必须发生复兴与改革。复兴和改革是两件不同的事。复兴意味着属灵生命的更新，心智与心灵能力的振奋，从属灵的死亡中复活。改革意味着重整，对观念与理论、习惯与实践的改变。若不与圣灵的复兴相连，改革就不会结出公义的善果。复兴与改革要做它们所指定的工作，并且在做这工时必须相互融合。” 《精选信息》，第1册，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.
诗篇作者所求的“复兴”，表明这是一个知道自己已经死了的人所发出的请求。诗篇作者所求的这种复兴，对一个老底嘉人来说很难开口，因为老底嘉人并未意识到自己灵里已经死了；若非如此，他也就不需要被复兴了。这复兴是借着同意去“听耶和华神要说的话”而成就的；当圣灵住在我们里面时所临到的那复兴，是我们必须优先得着的，任何其他工作都不该排在它前面。
“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.
“在我们中间真正敬虔的复兴，是我们一切需要中最重要且最迫切的。寻求此事，应当成为我们首要的工作。” 《精选信息》第一册，第121页。
Speaking of the book of Revelation Sister White states the following.
谈到《启示录》，怀特姐妹是这样说的。
“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.
“当我们作为一个群体明白这本书对我们的意义时，我们中间就会出现一场大复兴。”《给传道人的证言》，113。
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”一词被定义为使之重新活过来。被拣选在十四万四千人之中的人，必须首先认识到自己已经死了，需要复兴。十四万四千人已经死了这一事实，是在恩典期结束前不久所揭开的信息中的一个重要组成部分。关于这个真理，我们还有更多要说的。使他们复兴的是神向他们伸出的“怜悯”；祂“使他们复兴”，并将祂的义赐给他们。使他们复兴的，是耶稣乃阿尔法与俄梅伽这一真理；这种认识在他们里面产生一种超越一切理解的“平安”。应许是“真理”“要从地里生发出来”。这被称为“真理”、即阿尔法与俄梅伽的信息，起源于美国，因为它是“从地里”生发出来的。起初的信息来自美国，末后的信息也从同一地方生发出来。
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.
在将“神的穴居人”视为一种象征的语境下，我们将思考其他曾身处象征性“洞穴”的先知。耶稣认定施洗约翰就是以利亚，而当约翰需要知道耶稣是否就是那要来的弥赛亚时，他正被囚在监里。他需要知道耶稣真正的品格。他需要知道他所宣讲的信息，以及耶稣继续宣讲的信息，是否就是真理。他差遣门徒去向耶稣发问，而耶稣并未正面回答他们的问题，反而向他们显明了自己的荣耀。
“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.
就这样，这一天过去了；约翰的门徒把一切都看见、听见了。最后，耶稣把他们叫到跟前，嘱咐他们去把他们所看见的告诉约翰，并补充说：“凡不因我跌倒的，就有福了。”路加福音 7:23，R. V. 他神性的证据，表现在他所行之事切合受苦人类的需要；他的荣耀显在他俯就我们卑微的境况之中。
“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.
门徒把这信息传达了，这就足够了。约翰想起了有关弥赛亚的预言：“主用膏膏我，叫我向谦卑的人传报佳音；差遣我医治伤心的人，宣告被掳的得自由，给被囚的开监牢；宣告主所悦纳的年。”以赛亚书61:1-2。基督的作为不仅宣示祂就是弥赛亚，也显明祂的国将以何种方式建立。约翰得以看见与以利亚在旷野所领受的同样真理：那时“有大而强烈的风在耶和华面前刮起，崩山碎石；耶和华却不在风中。风后有地震；耶和华却不在地震中。地震后有火；耶和华也不在火中。”火后，神以“微小的声音”对先知说话。列王纪上19:11-12。因此，耶稣要完成祂的工作，并非借着兵刃相击与推翻宝座和列国，而是藉着怜悯与自我牺牲的生活，对人心说话。《历代愿望》，第217页。
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.
神的能力是藉着祂的话语传达出来的。它被传达给“人心”。这就是那“微小的声音”的教训。然而，以利亚的信息是外在的信息，用以辨识神子民之外的势力。基督在“末后的日子”告诉以利亚：祂的话语才是能力所在；然而，那“兵戈相交、宝座与国度倾覆”的景象——由毁灭性的风、地震与火所象征——代表《启示录》中所呈现的三种外在势力，神的子民将要与之对峙。具有毁灭性的“风”在圣经预言中象征伊斯兰；“地震”象征法国大革命的叛乱与无政府状态；“火”则是临到所多玛和蛾摩拉的毁灭。以利亚是逃离教皇权势来到洞中的，因此主向他启示：尽管有那些构成世界末了危机的邪恶势力，神的能力仍是在那“微小的声音”里才找得到。
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、以利亚和施洗约翰都作证，他们曾在洞穴中看见神的品格。“洞穴”是要给一个邪恶和淫乱的世代的唯一记号。耶稣所说的“淫乱又邪恶的世代”，就是处于查案审判“末后的日子”的那一代人。那一代人的记号，就是先知约拿，他曾在一个洞穴——鲸鱼的腹中——待了三天。
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.
众人聚集的时候，他开始说：“这是一个邪恶的世代；他们求神迹，但除了先知约拿的神迹以外，不会给这世代别的神迹。因为约拿怎样成了尼尼微人的神迹，人子也要照样成为这世代的神迹。”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.
约拿在鲸鱼的腹中三日三夜；同样，耶稣也在坟墓里三日。约拿是一个记号，耶稣也是。他们代表复活的记号，而复活当然是在死亡之后。
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.
那时，有几个文士和法利赛人回答他说：“老师，我们想要从你那里看一个神迹。”他却回答他们说：“一个邪恶又淫乱的世代求神迹，除了先知约拿的神迹以外，必不给它别的神迹。因为约拿在大鱼腹中三日三夜，人子也要在地里三日三夜。尼尼微人要在审判的时候与这世代一同起来，并定这世代的罪，因为他们听了约拿所传讲的就悔改了。看哪，这里有一位比约拿更大的。”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.
如果我们明白历史重演的原则，并且认识到一切神圣历史都指向世界的终结，那么，约拿以及基督的死、埋葬与复活，就是如今给神子民的“记号”，也是给他们的信息。约拿从鲸鱼的腹中被吐出来时，他就宣告了这信息；正如当天使把堵在基督坟墓口的石头移开时，基督复活的信息也立即被宣告。摩西、以利亚、约拿和基督所象征的，不仅是“末世”的神子民，也包括这四位各自所传的信息。
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.
约拿的神迹包括洞穴的经历，在其中基督怜悯的性情得以彰显。耶稣向以利亚所施的同样怜悯，也临到逃避宣讲信息责任的约拿。关于约拿还有许多可说的，但现在需要讨论其他要点。
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.
洞穴除其他意义外，还象征死亡与复活。末世里，神的约民被多方见证为曾死而后复活。当然，基督徒必须重生才能看见神的国，这代表旧人的死去，但在先知性的层面，这意味着更多。它指向一则被戛然而止的信息。以利亚停止宣告这信息，约拿逃避宣告这信息。约翰被关进监狱并被处决。耶稣被钉十字架。
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.
因此，约拿的神迹并不只是关乎死亡与复活，而是关乎一条信息的死亡与复活；而神的话中所预表的一切信息，都代表那末后的警告信息——父赐给耶稣，耶稣又交给加百列，加百列再交给先知，先知把它写下并寄给众教会。神在摩西的洞中经历里，愿意结束这条信息并重新开始。以利亚结束了他作使者的工作，逃到洞里。约拿逃往他施。施洗约翰被杀害，耶稣也被杀害。所有这些见证都要带到启示录中，彼此对照。但以理书和启示录是两卷书，但“耶稣的见证”表明它们也是一本书。它们具有与圣经相同的特征：两卷成为一卷，两位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，巴比伦的俘虏，其后为玛代—波斯的俘虏，在他被投入狮子坑时象征性地死了。约拿在被鲸鱼吞下时象征性地死了。启示约翰在被投入沸油中时象征性地死了。威廉·米勒已经去世，但他有这样的应许：天使正在他的坟墓旁等待着义人的复活。Future for America 事工在2020年7月18日象征性地死了。
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.
最后的警告信息是以教皇权的致命伤得医治为背景而提出的。伤口得医治是《启示录》第十三章和第十七章的一个特定主题。当这致命伤得医治时，复兴的教皇制将成为《启示录》第十七章所描绘的第八位。它被指出是第八位，也就是说，出于那七位之中。八象征复活，因为割礼作为立约关系的印记，规定在男婴出生后的第八日施行。该礼在基督教时代被洗礼所取代，而洗礼象征基督的死、埋葬与复活。基督是在第七日之后的一天复活的；因此，从预言的角度说，他是在第八日复活的。经过一千年的安息之后，更新了的地球将在第八个千年复活。