In the gospel of John, just after the Last Supper until Jesus goes to the Garden of Gethsemane there is a long narrative from chapter fourteen through the end of chapter seventeen. I intend to address these chapters in the next article. This article is the platform to build the understanding of those chapters upon. In terms of the reform line of Christ’s history the dialogue of Christ and His disciples in those chapters is just after the triumphal entry and just before the cross. Jesus entered Jerusalem, then had his final meal with the disciples, then the narrative takes place and he then goes to Gethsemane and at midnight that same day He is arrested and the seven step process that leads to the crucifixion began. He and the disciples were prophetically located just after the Exeter camp meeting and just before the Great Disappointment, in a history that is represented by the seventh month movement. In the narrative that begins just after the Last Supper the first thing Jesus says is:
约翰福音里，正当末后晚餐以后，到耶稣去客西马尼园以前，有一大段叙事，自第十四章起，一直到第十七章末了。吾打算在下一篇文章里讲论这些章节。此篇文章乃是建立对那些章节之理解个平台。照基督历史之改正运动线来看，基督同伊门徒在这些章节里个对话，正当荣耀入城之后，也正当十字架之前。耶稣进入耶路撒冷，随后同门徒吃伊末后一餐；然后这段叙事发生；随后伊去客西马尼，并且在同一日半夜，伊被捉拿；那导向钉十字架个七步过程便开始了。按预言来说，伊同门徒所处个位置，正当埃克塞特营会之后，也正当大失望之前；此乃一段由七月运动所表征个历史。在那段自末后晚餐以后开始个叙事里，耶稣头一句所说个话是：
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
毋通心裏愁煩；儂信上帝，也著信我。約翰福音 14:1。
Knowing that a great disappointment was just hours ahead, Jesus sought to strengthen His disciples for the coming crisis. The hidden line of prophecy within the four waymarks that make up the events that are symbolized as the seven thunders is the history where these three steps of the narrative in the gospel of John takes place. That hidden line, within the seven thunders represents the history of the first disappointment to the last disappointment.
晓得一场重大个失望只剩几埭钟头就要临到，耶稣就设法坚固伊个门徒，好叫伊拉能应付将来个危机。组成那用“七雷”所表号之事件个四个路标里向，预言所暗藏个线索，就系《约翰福音》叙事中此三步所发生个历史。此条暗线，藏勒七雷之中，所表个就系从头一场失望到末后一场失望个历史。
Just before Jesus informs them to “let not” their hearts “be troubled” Judas Iscariot had left the supper to go to the Sanhedrin for the third and final time. When he left the supper for his third meeting, he closed his probation.
就佇耶穌吩咐伊拉「心裡毋通憂愁」个前一刻，加略人猶大已經離開晚餐，第三趟、也是末一趟，去公會（Sanhedrin）嗰裡。伊離開晚餐去赴伊第三擺个會面辰光，伊个恩典期限就已經終了。
In the context of the hidden line within the symbol of the seven thunders the triumphal entry of Christ represents the Midnight Cry where two classes of worshippers are manifested. The waymark of the middle letter of the Hebrew that is employed to create the Hebrew word “truth,” is the thirteenth letter of the Hebrew alphabet. Thirteen represents rebellion, and as a prophetic waymark it represents the Midnight Cry where the foolish virgins represent a manifestation of rebellion, as does Judas during the waymark of the triumphal entry.
㗎七雷个象征当中所隐含个线索背景之下，基督个荣耀进入，乃表征“半夜呼声”，其辰有两等敬拜者显明出来。用来构成希伯来文“真理”一词个希伯来字母，其中间个字母，乃希伯来字母表个第十三个字母。十三表征背逆；作先知性个路标来看，伊表征“半夜呼声”，其辰愚拙个童女显明背逆，正如㗎荣耀进入个路标之时个犹大一样。
“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.
“麥子當中一直有、也將永遠有稗子；聰明个童女當中有愚拙个童女；燈雖有，器皿裏卻無油个人，也摻在其間。基督在地上所建立个教會裏，有一個貪財个猶大；而在教會歷史个每一個階段當中，也都將有猶大。”《時兆》1879年10月23日。
When Judas returned the money, admitted his betrayal to Caiaphas and then to Christ, he then went to hang himself. As he was leaving the judgment hall he cried out, with the very words that represent the foolish virgin’s dilemma when they recognize they did not obtain the oil.
當猶大交還銀錢、向該亞法承認伊个背叛，後來又向基督承認之後，伊就去自縊。伊離開審判廳个辰光，喊出聲來，用个正是愚拙童女到認出自家無曾得著油个辰光所表明彼種困境个話。
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” Desire of Ages, 722.
「猶大看見伊个懇求全然徒然，就急忙衝出公廳，喊道：『忒晏哉！忒晏哉！』伊覺着自家斷斷弗能活到看見耶穌釘十字架，因此絕望之下走出去，自縊身亡。」《歷代願望》，722。
Judas illustrates a false Midnight Cry message as “rushed from the hall exclaiming, It is too late! It is too late!” The message always manifest two classes of worshippers, and just as in Millerite history the foolish virgins carry on after the true Midnight Cry message arrives with a false message. Thus, in Millerite history we have the movement that elected William Miller as the leader, while rejecting the third angel’s message and opposing the little flock that followed Christ into the Most Holy Place.
猶大表明一個假个半夜呼喊信息，講伊「從廳堂裡急奔出去，高聲喊道：『忒遲了！忒遲了！』」這個信息總是顯明兩等敬拜个辰光；就像米勒派歷史當中一樣，愚拙个童女當真正个半夜呼喊信息來到之後，還是用一個假个信息繼續進行。故此，㑚在米勒派歷史裡，看見那個推舉威廉·米勒做領袖个運動；伊一面棄絕第三位天使个信息，一面敵擋那班跟隨基督進入至聖所个小群。
“My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“我个心思拨带到将来去，到辰光号令要发出来。‘看啊，新郎来哉；侬等出去迎接伊。’不过有些人会迟延，等到要去取得油，好补满伊拉个灯；到辰光忒晚哉，伊拉就会发见，品格——油所表明个——是弗能转让个。”《Review and Herald》，1896年2月11日。
The third waymark of the hidden history, represents judgment and is represented by the last letter of the Hebrew alphabet. The letter is “Tav,” and when written it is shaped as a cross. The cross represents judgment.
隱藏歷史个第三隻里程碑，表徵審判，並且由希伯來字母表个末一個字母所代表。該字母係「Tav」，其書寫个形狀如同十字架。十字架表徵審判。
From the first disappointment in Millerite history until the Midnight Cry, or from the letter alpha until the thirteenth letter there is a waymark representing a period of time, which is identified as the tarrying time in the parable of the ten virgins, a tarrying time that is also in Habakkuk chapter two. From the Midnight Cry, or the thirteenth letter of rebellion unto the great disappointment, the last letter of the alphabet there is also a period of time which was called the “seventh month movement,” not because it lasted seven months, but because the message of the Midnight Cry identified that Christ would come on the tenth day of the seventh month of the Jewish calendar, which was the Day of Atonement.
自米勒派歷史當中頭一回失望起，一直到半夜呼聲；或者講，自字母 alpha 起，一直到第十三個字母，中間有一個路標，表明一段時期；箇段時期，就系十個童女比喻裡所講个遲延時候，也系《哈巴谷書》第二章裡个遲延時候。自半夜呼聲，或者講，自悖逆个第十三個字母起，一直到大失望，就是字母表个末一個字母，中間也有一段時期，箇段時期稱為「第七月運動」；並弗系因為伊延續了七個月，乃系因為半夜呼聲个信息指出，基督要在猶太曆第七月第十日降臨；箇一日就系贖罪日。
The context for the narrative from John chapter fourteen until chapter eighteen begins in a period of time that typifies the seventh month movement of Millerite history. The burden of the narrative the gospel of John is to prepare the disciples for the coming crisis of the cross (the letter ‘Tav’). Christ therefore identifies that from His death until He ascends to His Father and returns would be for His disciples a period of sorrow, uncertainty and disappointment. As with the prophetic characteristics of all the first disappointments that are represented in the testimony of the reform lines, the disappointment involves a condition that is brought about by a disregard of a previously revealed important truth. Christ’s death on the cross was and is an important truth and He had told the disciples directly that He would be crucified and resurrected, but the crisis was so great, so overwhelming, that they forgot what they should have remembered.
約翰福音第十四章直到第十八章所記敘事體个背景，開始於一段預表米勒派歷史七月運動个時期。約翰福音此段敘事个重點，是要使門徒為將臨个十字架危機（字母「Tav」）做好預備。因此，基督指出，自伊个死起，到伊升到父那裡，並再來个這段期間，對伊个門徒來講，將會是一段憂愁、未定與失望个時期。正如改正路線之見證所表明个一切第一次失望都具有先知性特徵一樣，這種失望總牽涉到一種因忽視先前已啟示之重要真理而造成个光景。基督死於十字架，過去是、如今也是一項重要真理；伊也曾明明告訴門徒，伊將要被釘十字架，並且復活；然而，這場危機是如此重大，如此壓倒一切，以致佢拉忘記了本當記住个事。
“When Christ, the Hope of Israel, was hung upon the cross and was lifted up as He told Nicodemus He would be, the disciples’ hope died with Jesus. They could not explain the matter. They could not understand all that Christ had told them about it beforehand.” Faith and Works, 63.
「當基督——以色列个指望——俾人懸掛勒十字架浪向、照伊對尼哥底母所講个樣式俾舉起來个辰光，門徒个指望就同耶穌一淘死忒哉。彼等無沒法解明此事體。對基督先前關於此事向彼等所講个一切，彼等也無沒法全然明白。」《Faith and Works》，63。
The burden of the entire narrative in the four chapters of John we are addressing was Jesus preparing His disciples for the period of disappointment they would experience beginning at the midnight arrest of Jesus, until He returned from ascending to His Father. In the four chapters of John, that period of time when Christ was away from the disciples represents a tarrying time. Historically that period of time, which I am identifying as a tarrying time took place after the crisis of the cross. In the four chapters we are preparing to consider, they prophetically represent the tarrying time that begins with the first disappointment, not after the great disappointment of the cross.
阿拉现今所要论及约翰福音四章叙事个全体重担，乃是耶稣为伊门个门徒作预备，叫伊门得以面对自耶稣半夜被捉拿起，到伊升到父那里去而后再归来之间，所要经历个失望时期。于约翰福音此四章之中，基督离开门徒个彼段辰光，乃表征一个迟延个时期。按历史讲，我所指认作迟延时期个彼段辰光，乃发生于十字架危机之后。然则于阿拉将要查考个此四章之中，伊门于预言上所代表个，乃是自第一次失望起首个迟延时期，并非在十字架大失望之后。
Why am I suggesting that the last disappointment that Christ was preparing His disciples for, was typifying the first disappointment which in Christ’s reform line was the death of Lazarus? This question needs to be resolved before we can see the narrative in the four chapters of John in the light which upholds the truths that are now being unsealed in connection with the hidden history of the seven thunders.
我為啥會提出：基督所預備門徒去面對个末了一場失望，乃係預表基督改正路線中頭一場失望——拉撒路个死——呢？此一問題必須先得著解決，然後我儕才看得見《約翰福音》此四章个敘事，係當照住一種光來看；此光維持並印證現今正隨住七雷隱藏歷史个關聯而逐步啟封个真理。
In the history of Christ, the period of time between the death and resurrection of Lazarus aligns with the tarrying time. Christ then goes to Jerusalem for His triumphal entry. Christ in John fourteen is speaking to His disciples during the history of what would be the seventh month movement that began when the tarrying time had already ended at the arrival of the message of the Midnight Cry that initiated the movement of the seventh month.
在基督个历史当中，拉撒路个死脱搭复活之间个辰光，对应于迟延个时期。随后，基督往耶路撒冷去，行伊荣耀个进入。约翰福音第十四章里向，基督对伊个门徒讲话，所处个历史阶段，就是后来成为七月运动个阶段；该运动，是在迟延个时期已经终结之后，随着半夜呼喊个信息来到而开始个；正是该信息发动了七月个运动。
To understand how the Hebrew word “truth” confirms the identification of the hidden history that has been unsealed from the symbolic history of the seven thunders requires some careful analysis of the message Christ was then giving to his disciples in John chapter fourteen through chapter seventeen. An example of the waymark of the great disappointment being employed to illustrate the waymark of the first disappointment can be recognized by the experience of the disciples on the road to Emmaus.
若要明白希伯來文「真理」一詞是何以證實：從七雷象徵性歷史中已經開啟个隱藏歷史之辨識，實在需要對基督當時在《約翰福音》第十四章到第十七章向伊个門徒所傳个信息，作一番仔細个分析。大失望个路標用來說明第一次失望个路標，个中一個例子，弗難從往以馬忤斯路上門徒个經歷當中認得出來。
What ended the tarrying time in Millerite history was the correction of the previously failed prediction of 1843. The work of Samuel Snow in developing the message that ushered in the seventh month movement that concluded with the Great Disappointment can be historically tracked, by following Samuel Snow’s growth in understanding through his published writings and his public presentations that lead up to the Exeter camp meeting. The inspired commentary approaches that development differently than simply the historical development of Snow’s ultimate message. Sister White informs us that the message was recognized when the Lord removed His hand from a mistake in the figures upon Habakkuk’s 1843 chart.
弥勒派历史里，结束延迟时期个，乃是对先前一八四三年失败预言个更正。撒母耳·斯诺所作个工，就是发展出引入第七月运动、并终于大失望个信息；若循其已发表个著述，以及直到埃克塞特营会之前个公开讲演，跟踪撒母耳·斯诺在理解上个增长，便可从历史上加以考察。受默示个评注，对此一发展个处理方式，弗是单单照着斯诺最终信息个历史形成来看。怀姐妹告诉倷，当主从哈巴谷一八四三年图表数字上个错误撤去祂个手辰光，此信息就被认出来了。
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“我看见上帝个子民欢欢喜喜地盼望，仰望伊拉个主。弗过，上帝定意要试验伊拉。伊个手遮盖了推算预言时期辰光里个一个差错。那些仰望伊拉个主个人并呒没发觉这个差错，连那些反对这辰光、最有学问个人也呒没看出来。上帝定意要让伊个子民遭着失望。辰光过去了；那些曾经欢欢喜喜盼望伊拉个救主个人，就忧伤灰心了；然而那些并弗爱耶稣显现、只是因着惧怕来接受这信息个人，倒欢喜伊呒没照所盼望个辰光来到。伊拉个信仰告白并呒没感动内心，也呒没洁净生活。辰光个过去，正好用来显明这样个心。伊拉是头一批转过去嗤笑那些忧伤失望、却实在爱伊拉个救主显现个人。我看见上帝个智慧，就是试验伊个子民，赐给伊拉一个细细察验个考验，为要显出那些在试炼个时辰会退缩、会转回个人。”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
“耶稣搭一切天军，满怀同情搭仁爱，望牢仔许班怀着甜美盼望、久久切慕要见着彼魂里所爱之主个人。天使环绕勒伊拉四围，为要勒伊拉试炼个时辰里扶持伊拉。许班忽略接受天上信息个人，就拨撇勒黑暗里；上帝个忿怒也向伊拉发作，因为伊拉勿肯领受伊从天上差来个光。许班忠心却失望个人，因为勿明白伊拉个主为啥还勿来，并呒没拨撇勒黑暗里。伊拉再次拨引到圣经面前，去查考预言个时期。主个手从许班数字上挪开了，错误也得着说明。伊拉看见，预言个时期一直到1844年；伊拉先前拿出来证明预言时期终结勒1843年个同样凭据，反倒证明其终结应当勒1844年。上帝圣言里个光照亮了伊拉个地位，伊拉也发现有一个迟延个时候——‘虽然迟延，还要等候。’（Though it [the vision] tarry, wait for it.）因为伊拉热爱基督立时降临，就忽略了异象个迟延；而此种迟延，正是为着显明真正在等候个人。伊拉再一次得着了一个时间点。然而我看见，伊拉当中有许多人，勿能够从伊拉深重个失望中超脱出来，因而勿能再有1843年标明伊拉信心个许种热忱搭力量。”
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
「撒但同伊个使者胜过了伊拉；凡勿肯领受个信息个人，竟为自家个远见同智慧而自庆，以为自家呒没接受彼个迷惑——照伊拉个讲法——乃是明智。伊拉并呒没觉察，自家所弃绝个，乃是上帝针对伊拉自家个劝告；而且伊拉还同撒但并伊个使者联合做工，去搅扰上帝个百姓，就是彼班正活出由天上差来个信息个人。」
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
相信此信息个班信徒，勒教会里受着压迫。有一段辰光，拨仔弗肯接受此信息个人，因着惊惶，受约束，弗敢把伊拉心里个意思做出来；但是，时期一过，伊拉真实个感觉就显明出来了。伊拉巴望使得候望个人所不得弗作个见证静下去；此见证就是说，预言个时期要延长到 1844 年。信徒清清楚楚说明伊拉个错处，也讲出伊拉为啥缘故期望伊拉个主勒 1844 年来到。伊拉个敌对者，拿弗出啥个论据来反驳所提出个有力理由。然而，教会个忿怒却被点起来；伊拉定意弗肯听凭据，也要把此见证关勒教会外头，叫别人也听弗着。凡是弗敢向别人扣下上帝所赐拨伊拉个亮光个人，就拨教会赶出去了；但是耶稣搭伊拉同在，伊拉因着伊面光之亮而欢喜。伊拉已经预备好，要领受第二位天使个信息。”《早期著作》，235–237 页。
The history just set forth describes, among other things the experience of July 18, 2020, yet the point I wish you to consider is that the understanding that is represented by the message of the Midnight Cry as given by Samuel Snow at the Exeter camp meeting is represented not by the historical work of Snow, but by the action of the Lord’s hand. His hand had covered a mistake and it was when He removed His hand that the Millerites could then understand their disappointment, and also understand that they had been in the period represented as the tarrying time.
方才所陈述个历史，除脱别样事体之外，也描述了 2020 年 7 月 18 日个经历；然则我所要侬思量个要点是：由 Samuel Snow 于 Exeter 营会中所传讲、并由“半夜呼声”个信息所代表个理解，并弗是由 Snow 个历史性工作来代表，而是由主个手个作为来代表。伊个手曾遮盖了一桩错误；及到伊撤去伊个手个辰光，Millerites 方才能够明白伊拉个失望，也能够明白伊拉一直是在那段被表征为“迟延时期”个时间当中。
The removing of His hand is a vital element of the disciples who were on the road to Emmaus. It typifies the end of the period known as the tarrying time and concludes with the understanding that is represented by the Midnight Cry message. Yet the illustration of Emmaus took place after the cross, which represents the Great Disappointment, not the first disappointment of the death of Lazarus.
伊个拿开祂个手，乃是往以马忤斯路浪个门徒经历里向一个要紧个成分。伊预表所称为“等候时期”个结束，并且以“半夜呼声”信息所表明个理解作为收结。然则，以马忤斯个比方是发生勒十字架之后；十字架所代表个是“大失望”，并不是拉撒路之死个头一番失望。
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? Luke 24:13–16.
望啊，伊日有两个人往一个叫以马忤斯个村庄去，离耶路撒冷约有六十斯泰底。伊拉一路相谈，讲论所发生个这一切事。正当伊拉彼此谈论、辩议个辰光，耶稣自家走近来，同伊拉一道行。只是伊拉个眼睛被遮蔽了，认勿出伊来。耶稣对伊拉讲：“侬拉走路个辰光彼此讲论个，是啥种话，乃至面带忧愁？”路加福音 24:13–16
The word “eyes” in the passage represents vision, more than the actual organ of the eye. The word “holden” means strength. The disciples were unable to understand the vision of the cross for Christ had covered their ability to see the prophetic vision of the cross. Christ’s hand is a symbol of His strength. The sadness Jesus identified represented their great disappointment. After further discussion by the disappointed disciples, Christ began to speak.
經文裡向「眼睛」一詞，所表明个是異象，過於實在个眼目器官。「攔阻」一詞，意思是力量。門徒弗能領會十字架个異象，因爲基督遮蔽了𠮶拉看見十字架預言性異象个能力。基督个手，是伊力量个表號。耶穌所指出个憂愁，表明𠮶拉極大个失望。失望个門徒進一步議論了以後，基督就開口講話。
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. Luke 24:25–29.
伊就对伊拉讲：“无知个人哪，心里迟钝，弗肯信众先知所讲个一切话！基督岂弗应当受遮些苦难，后首进入伊个荣耀么？”伊就从摩西同众先知起头，对伊拉把经上凡指着伊自家个话，统统讲解明白。伊拉行近所去个村庄，伊装做还要往前去。独伊拉硬留伊，讲：“请同阿拉歇落来罢，因为天将晚了，日头已经西沉。”伊就进去，同伊拉歇落。路加福音 24:25–29。
Jesus instructed the disciples by employing the “historicist” methodology of biblical interpretation bringing the prophetic lines from Moses onward through sacred history to identify the history of the cross. Jesus used the lines of past prophetic history, which represent the old paths and the methodology of line upon line to instruct the disappointed disciples. When He appeared to travel on without them, they constrained him to come in and tarry with them. They were in the tarrying time, and Christ was about to remove His hand from their eyes. When His hand was removed the tarrying time would end, and as they rushed through the darkness back to Jerusalem and the eleven disciples, they typified the speed of the transmission of the message of the Midnight Cry.
耶穌採用聖經詮釋个「歷史主義」方法，將先知預言个線，自摩西起，沿著聖史一路引申，用來指明十字架个歷史，以此教訓門徒。耶穌用過去先知歷史个各條線——此些線代表古道，也代表「一線接一線」个方法——來教導彼些失望个門徒。當佢顯得欲撇下佢拉繼續前行个辰光，佢拉便強留佢進來，並同佢拉同住片時。佢拉正處於遲延个時候，而基督將要從佢拉个眼前撤去伊个手。當伊个手一撤去，遲延个時候就要結束；當佢拉穿過黑暗，急速奔回耶路撒冷，去尋十一个門徒个辰光，佢拉就預表了子夜呼聲信息傳遞个迅速。
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:31.
後來，伊搭佢拉一淘坐席喫飯個辰光，伊拿起餅來，祝謝了，擘開，分畀佢拉。佢拉个眼睛就開了，也認出伊來；伊卻對佢拉个眼前隱沒了。《路加福音》24:31。
Jesus removed His hand that had been holding their understanding of the prophetic vision and when he did so, they knew him. Jesus had brought them the message of the Midnight Cry and they received it while eating, for each message must be eaten. They immediately rushed “like a tidal wave across the land” to tell the eleven disciples.
耶穌撤去了伊向來扶持伊拉對預言異象之領會个手；當伊一撤去，伊拉就認得伊了。耶穌曾將半夜呼聲个信息帶給伊拉，伊拉係喫个辰光領受了，因為凡一個信息都必須喫下去。伊拉立時「像一陣海潮橫掃全地」奔去，告訴十一個門徒。
And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. Luke 24:32–45.
伊拉就彼此講：「伊搭我拉行路个辰光，同我拉講話，替我拉開明聖經个辰光，我拉个心裡向勿向火燒一樣？」伊拉就當下起身，轉回耶路撒冷，尋著十一個使徒搭同伊拉聚集个人，講：「主果然已經復活哉，還向西門顯現過哉。」伊拉也把路浪所發生个事，並伊在擘餅个辰光點樣俾伊拉認出來，都告訴伊拉。 正當伊拉講這些話个辰光，耶穌親自立勒伊拉當中，向伊拉講：「願平安歸於儂拉。」伊拉卻驚惶害怕，以為看見个是魂靈。耶穌對伊拉講：「儂拉為啥事煩擾？為啥事心裡起疑念？儂拉看我个手，我个腳，就曉得實在是我自家；摸我，看看；因為魂靈無骨無肉，像儂拉看見我有个一樣。」講了這話，伊就把手搭腳俾伊拉看。伊拉歡喜得還勿敢信，又覺得希奇；耶穌就對伊拉講：「儂拉這裡有啥吃个物事無？」伊拉就拿一片燒魚搭一塊蜜房俾伊。伊接過來，就勒伊拉面前吃哉。 伊又對伊拉講：「這就是我還搭儂拉勒一道个辰光，對儂拉所講个話：摩西律法、先知書搭詩篇浪一切記著我个話，都必須應驗。」於是耶穌開伊拉个心竅，叫伊拉能明白聖經。路加福音 24:32–45。
Just as with the disciples on the road to Emmaus, Jesus presents the message with the past sacred histories of the Bible to explain the history of His death and resurrection, and He did so by giving them an example of eating. God’s people must eat the message. In their uncertainty and sorrow, Jesus brings the tarrying time that took place from His death until His resurrection, ascension and return to a close by opening their understanding to the present truth message that was based upon the sacred histories of the past being brought together line upon line.
正如主耶穌對以馬忤斯路浪個門徒一樣，伊用《聖經》裡向個往昔神聖歷史來陳明信息，藉此解明伊個死脫搭復活個歷史；伊也用叫伊拉喫東西個樣式，來賞賜伊拉一個榜樣。上帝個子民必須喫落個信息。當伊拉處勒疑惑搭憂傷之中辰光，耶穌藉住開啟伊拉個悟性，使伊拉明白建立勒往昔神聖歷史、按住一行又一行歸併起來個現代真理信息，從而叫自伊個死脫起，到復活、升天並再來之間所經過個延宕時期告一段落。
Therefore, the two disciples on the road to Emmaus (representing the second angel that is joined and empowered by the message of the Midnight Cry) identify the tarrying time that followed the cross as the tarrying time that preceded the Midnight Cry. The disciple’s disappointment therefore represents the first disappointment in the prophetic line, not the great disappointment.
故此，往以馬忤斯路浪个兩個門徒（表號第二位天使，因半夜呼聲个信息而相聯並得着能力）所指認个、跟隨十字架之後个遲延辰光，就是半夜呼聲之前个遲延辰光。故此，門徒个失望所表明个，乃是預言線中个第一次失望，並非大失望。
The story of Emmaus is then repeated with the disappointed eleven disciples. Jesus joins them, instructs them of the fulfillment of the prophetic word through the methodology of “historicism” and then opens their understanding, while eating. The beginning of the story identifies the end of the story. Jesus then sets forth a third witness to the fact that the disappointment of the cross can be prophetically applied to the first disappointment. He provides the third witness to the structure of the history by telling them to tarry in Jerusalem until they receive power from on high.
以马忤斯个故事，随后又向失望个十一个门徒重述一遍。耶稣来搭伊拉同在，藉着“历史主义”个方法，教训伊拉先知之言何以得着应验，随后当伊拉喫饭个辰光，开伊拉个悟性。故事个起头，点明了故事个收梢。随后，耶稣提出第三个见证，证明十字架个失望，可以按先知性应用到头一次个失望上去。伊对伊拉讲，叫伊拉住勒耶路撒冷等候，直到从上头得着能力；借此，伊就为此段历史个结构提供了第三个见证。
And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen. Luke 24:46–53.
对伊拉讲：「照经上所记，基督应当受苦，也应当第三日从死人中复起；并且应当奉伊个名，向万邦传讲悔改搭赦罪，从耶路撒冷起头。恁就是此些事个见证人。看哪，我要将我父所应许个降临到恁身浪；只是恁当住勒耶路撒冷城里，等候直到恁领受从上头来个能力。」耶稣领伊拉出去，直到伯大尼；就举起双手，为伊拉祝福。正当伊为伊拉祝福个辰光，伊就离开伊拉，被接升天。伊拉敬拜伊，就满怀大欢喜，转回耶路撒冷；常常勒圣殿里赞美称颂 神。阿们。路加福音 24:46–53。
The illustration of the disciples on the road to Emmaus identifies a tarrying time that began at His death until He was resurrected and ascended to His Father. The tarrying time ended for the disciples of Emmaus when the message of the events of the cross was established by the methodology of bringing the lines of past sacred histories together, line upon line. Then the message was carried by the disciples as fast as they possibly could carry it. Then Jesus meets with the eleven disciples, once again the eating of a meal is referenced, line upon line is used to prove the message, and as with the disciples of Emmaus He then opens their understanding and departs. But not before he identifies the history of tarrying in Jerusalem until the tarrying time concludes with the arrival of the Holy Spirit on Pentecost.
以馬忤斯路浪门徒个比方，指出了一段迟延个辰光；伊是自佢个死起头，一直到佢复活并升到佢父阿爹该面前为止。对以馬忤斯个门徒来讲，迟延个辰光是在十字架诸般事件个信息，藉着将过去神圣历史个各条线索并拢起来、一行接一行地建立牢固之后，才告结束。随后，这信息就由门徒用伊拉所能够达到个最快速度传扬出去。随后，耶稣同十一个门徒相会；经文再一趟提到吃饭，仍旧用一行接一行个法度来证实这信息，并且像对以馬忤斯个门徒一样，随后开通伊拉个悟性，而后离开。不过，伊在离开以前，先指出了在耶路撒冷迟延个历史，直到迟延个辰光在五旬节圣灵降临辰光告结束。
When Jesus told His disciples to tarry in Jerusalem, it was the end of the story of the road to Emmaus. The beginning of the story represented a disappointment, followed by a tarrying time, followed by a revelation of truth representing the message of the Midnight Cry. That revelation of truth was accomplished when Christ removed His hand, that had been “holden” the eyes of the disciples. That is the beginning of the story, and the middle of the story is repeated with the same story when Christ removed the disappointment from the eleven disciples by revealing Himself and opening their understanding of His Word. Then a last witness of the identical prophetic structure that begins with the first disappointment not the great disappointment.
耶穌吩咐伊個門徒佇耶路撒冷等候个辰光，乃是以馬忤斯道路个故事个結尾。故事个起頭表明一場失望，接落來是一段等候个時期，再接落來是真理个啟示，這啟示預表半夜呼聲个信息。這真理个啟示，乃是當基督撤去伊个手个辰光完成个；先前這手曾使門徒个眼睛「受了攔阻」。這是故事个起頭；故事个中段又用同樣个故事重複出現：基督向十一個門徒顯現，並開通伊拉對伊話語个悟性，從而除去伊拉个失望。末後又有一個同一預言結構个見證，伊是從第一次失望起頭个，弗是從大失望起頭个。
The history from Emmaus to Pentecost provides three witnesses of the first disappointment, the tarrying time and the Midnight Cry, yet the actual disappointment that is the waymark at the beginning of each of the three witnesses was actually the second disappointment, not the first. Recognizing that the waymark that is the Great Disappointment in Millerite history is used to illustrate the first disappointment in Millerite history is essential in understanding the narrative we find in the four chapters of John that take place between the eating that took place at the last supper and the arrest at midnight in the garden of Gethsemane. It is worth recognizing that when Jesus appeared to the eleven disciples and ate with them, he asked, “Why are ye troubled? and why do thoughts arise in your hearts?”
从以马忤斯到五旬节个历史，提供了头一道失望、迟延辰光并半夜呼声个三重见证；然而，作为此三重见证开头路标个实际失望，事实上是第二道失望，并弗是头一道失望。认明弥勒派历史里作为“大失望”个路标，乃是用来表明弥勒派历史里头一道失望个，这一点对于明白约翰福音里那四章个叙事是极其要紧个；该四章所记个事，乃发生勒最后晚餐个吃喝之后，到客西马尼园里半夜被捉拿之间。还值得注意个是：当耶稣向十一个门徒显现，并同伊拉一道吃个辰光，伊问道：“你们为啥忧愁？为啥心里起疑念呢？”
Just after he had eaten the last supper in the book of John, the passage we are going to consider begins with the words of Christ telling them, “Let not your hearts be troubled.” Within five days, they had forgotten that very command. Chapter fourteen through chapter seventeen of John’s gospel represents the first disappointment of July 18, 2020, that ushers in a tarrying time, leading to the Revelation of Jesus Christ that is unsealed just before probation closes, and represents the message of the Midnight Cry. That message ushers in a period of time that has been typified by the seventh month movement and is also typified by the Emmaus disciples’ sprint to Jerusalem in the dead of night. That history is what is represented by the three Hebrew letters that were employed by Christ to represent Himself as the “Truth.”
伊食過《約翰福音》裡向末後晚餐以後，阿拉將要查考个這段經文，就以基督對伊拉講个話起頭：「儂个心弗要憂愁。」五日之內，伊拉就忘記了這條命令。《約翰福音》第十四章到第十七章，表明二〇二〇年七月十八日頭一個失望；這失望引進一段遲延个時期，並引到喺恩典時期結束之前、甫自開啟个《耶穌基督个啟示》，也表明半夜呼聲个信息。這個信息引進一段時期，這段時期曾由七月運動所預表，也同樣由以馬忤斯个門徒喺深夜裡飛奔向耶路撒冷所預表。這段歷史，就是由基督用來表明伊自家是「真理」个三個希伯來字母所代表个。
It is in the narrative of these four chapters of John where we find not only the work of the Holy Spirit being identified as the same steps of that very word, but also where the best evidence to uphold the claims that are now being made that the final fulfillment of the message of the Midnight Cry is now being progressively presented at the Exeter camp meeting from the twelfth of August to the seventeenth. When the message is finally recognized by the waiting saints, the world will be plunged into the crisis of the Sunday law as those messengers take the final warning message of the “last days” to a dying world.
就㊀翰此四章个叙述里向，阿拉弗但看见圣灵个工作被指明为正是该只道个同样步骤，并且也看见现今所提出个宣称——就是说，半夜呼喊信息个最终应验，现下正在八月十二号到十七号埃克塞特营会中逐步显明——得以成立个最好凭据。及到此信息终归被等候个圣徒认明个辰光，当那些使者将“末后日子”个最终警告信息带拨一个将亡个世界时，世界就要陷落勒星期日法令个危机之中。