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:
在《约翰福音》中，从最后的晚餐之后到耶稣前往客西马尼园之前，有一段从第十四章一直延续到第十七章末尾的长篇叙述。我打算在下一篇文章中讨论这些章节。本文旨在为理解那些章节奠定基础。就基督历史的改革线而言，那几章里基督与门徒的对话发生在荣耀进入耶路撒冷之后、十字架之前。耶稣进入耶路撒冷，然后与门徒共进最后的晚餐，接着展开那段叙述，随后他前往客西马尼园；同一天的午夜他被逮捕，通向钉十字架的七步过程由此开始。他和门徒在预言的时间线中，正位于埃克塞特营会之后、大失望之前，这段历史由第七月运动所代表。在那段紧接着最后的晚餐之后开始的叙述里，耶稣首先说的是：
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
你们心里不要忧愁；你们信神，也当信我。约翰福音 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.
知道仅仅几个小时之后就会有一场巨大的失望，耶稣竭力坚固祂的门徒，使他们为即将来临的危机做好准备。在由四个路标所构成、被“七雷”所象征的那些事件之中，隐藏着一条预言的脉络；这条隐藏的脉络，就是约翰福音叙事中的这三个步骤发生的那段历史。那条隐藏的脉络，在七雷之内，代表着从第一次失望到最后一次失望的历史。
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.
就在耶稣告诉他们：“你们心里不要忧愁”之前不久，加略人犹大已经离席，第三次也是最后一次前往犹太公会。当天他为第三次会面而离开晚餐时，他的宽限期就此结束。
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.
在七雷符号中的隐线这一语境里，基督的凯旋入城代表午夜呼声，在那里两类敬拜者被显明。作为路标、用于拼写希伯来语“真理”一词的那个中间字母，是希伯来字母表的第十三个字母。十三象征反叛；作为一个预言性的路标，它代表午夜呼声，在那里，愚拙的童女显明了反叛，正如在凯旋入城这一路标期间的犹大一样。
“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.
在麦子中一向有稗子，将来也总会有；在聪明的童女中有愚拙的；也有那些有灯却在器皿里没有油的人。基督在地上所设立的教会里曾有一个贪财的犹大；而在教会历史的每一个阶段，也都会有犹大。——《时代的征兆》，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.
当犹大把钱退还，向该亚法承认了自己的背叛，继而向基督承认之后，他便去上吊自尽。他离开审判厅时大声喊叫，他所喊出的，正是那些表明愚拙童女在意识到自己没有得着油时所陷入困境的话。
“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.
犹大见自己的恳求都无济于事，便冲出大厅，高喊：“太迟了！太迟了！”他觉得自己无法活着看到耶稣被钉十字架，绝望之下出门上吊自尽。 《世代的渴望》，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.
犹大为一种虚假的“午夜呼声”信息提供了例证：他“从大厅里冲出去，惊呼：‘太迟了！太迟了！’”。这信息总是显明出两类敬拜者，并且，正如在米勒派历史中那样，当真正的午夜呼声信息来到之后，那些愚拙的童女仍旧带着虚假的信息继续前行。因此，在米勒派的历史中，出现了一个推举威廉·米勒为领袖的运动，同时却拒绝第三位天使的信息，并且反对那跟随基督进入至圣所的小群。
“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.
我的心思被带到未来，那时将发出信号：“看哪，新郎来了！你们出来迎接他。”但有些人会拖延去预备补充灯中的油；等他们发现时已为时过晚，才知道那由油所代表的品格是不能转让的。评论与先驱，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.
隐秘历史的第三个路标代表审判，并以希伯来字母表的最后一个字母来表示。这个字母是“Tav”，书写时呈十字形。十字代表审判。
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.
从米勒派历史上的第一次失望直到半夜的呼喊，或者说从字母alpha直到第十三个字母，有一个代表一段时间的路标，这段时间在十个童女的比喻中被称为迟延时期，这个迟延时期也见于《哈巴谷书》第二章。从半夜的呼喊，或者从叛逆的第十三个字母，到大失望，也就是字母表的最后一个字母，也有一段时期，被称为“七月运动”，并不是因为它持续了七个月，而是因为半夜呼喊的信息指出，基督将于犹太历第七月第十日（即赎罪日）降临。
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.
约翰福音第十四章到第十八章的叙述，其背景开始于一个预表米勒派历史中“第七月运动”的时期。约翰福音这段叙事的主旨，是为门徒预备即将到来的十字架危机（字母“Tav”）。因此，基督指出，从他受死起，直到他升到父那里并再来，这段时间对他的门徒将是一段忧伤、不确定与失望的时期。正如在改革线的见证中所呈现的一切“首次失望”的预言性特征一样，这种失望涉及一种由于忽视先前所启示的重要真理而导致的状况。基督在十字架上的死过去是、现在仍是一个重要的真理，他也曾直接告诉门徒他将被钉十字架并复活，但危机之大、冲击之强，使他们忘记了本该记住的事。
“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.
当以色列的盼望——基督——被挂在十字架上，并照他曾对尼哥底母所说的那样被举起来时，门徒的盼望也随着耶稣一同死了。他们无法解释这件事；他们不能明白基督先前关于这事对他们所说的一切。《信心与行为》，第63页。
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.
我们所讨论的《约翰福音》这四章的整段叙述的主旨，是耶稣在为祂的门徒作预备，使他们能度过一段失望的时期；这段时期从耶稣在半夜被捕开始，一直到祂从升到父那里回来。 在这四章中，基督不在门徒身边的那段时间代表一个等候的时期。历史上，我所称为“等候时期”的那段时间发生在十字架的危机之后。而在我们将要考察的这四章中，它们以预言性的方式所代表的，是从第一次失望开始的等候时期，而不是在十字架的大失望之后。
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.
为什么我要提出：基督正预备祂的门徒去面对的那最后一次失望，是在预表第一次的失望；而在基督改革的路线中，这第一次的失望就是拉撒路之死？这个问题需要先行解决，然后我们才能在支持当下与七雷隐秘历史相关、正被开启之真理的光照下，来看约翰福音那四章的叙事。
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.
在基督的历史中，拉撒路死亡与复活之间的那段时间，与“等候时期”相对应。随后，基督前往耶路撒冷，进行祂的凯旋入城。在约翰福音第十四章中，基督是在那段后来被称为“七月运动”的历史时期对门徒说话；这场运动始于“午夜呼声”的信息到来之时，该信息启动了“七月运动”，而那时“等候时期”已经结束。
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.
要理解希伯来语中“真理”一词如何证实对那段从“七雷”的象征性历史中被解封出来的隐藏历史的辨识，就需要仔细分析基督当时在约翰福音第十四章到第十七章中向门徒所传达的信息。将“大失望”的路标用来阐明“第一次失望”的路标的一个例子，可以从门徒在往以马忤斯的路上的经历中看出来。
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.
在米勒派历史上，结束“迟延时期”的，是对先前失败的1843年预期所作的纠正。塞缪尔·斯诺为形成那条信息所做的工作，催生了“七月运动”，并最终以“大失望”告终；沿着他理解力增长的轨迹，我们可以通过他发表的文字以及在埃克塞特营会前的公开演讲，在历史上将其追踪出来。受启示的评论对这一发展的处理方式，则不同于仅仅按斯诺最终信息的历史展开来叙述。怀爱伦姐妹告诉我们，当主将祂的手从哈巴谷1843年图表上数字中的那处错误挪开时，人们才认明了这信息。
“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.
我看见神的子民在期待中喜乐，等候他们的主。但神定意要试验他们。他的手遮掩了在计算预言的时期时所犯的一个错误。等候他们的主的人没有发现这个错误，而反对这日期的人中最有学问的也同样没有看见。神定意让他的子民遭遇一次失望。时候过去了，那些曾带着喜乐的盼望等候救主的人变得忧伤灰心；而那些并不爱慕耶稣显现，却因惧怕而接受这信息的人，则为他没有在所期待的时间来到而感到高兴。他们的信仰告白并未触及内心，也未使生活得以洁净。时候的过去正好显明了这样的心。他们首先转而去嘲笑那些真正爱慕救主显现、因此悲伤失望的人。我看见神的智慧在于试验他的子民，给他们一个彻底的试验，以显明那些在试炼之时会退缩回头的人。
“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.
耶稣和天上的众军以怜悯与慈爱看顾那些怀着甜美盼望、渴望见到他们心所爱之主的人。天使环绕在他们四周，在试炼之时扶持他们。那些忽略接受天上信息的人被留在黑暗中；因他们不肯接受祂从天上赐给他们的光，神的怒气向他们燃起。那些忠心却失望的人，虽不明白他们的主为何没有来，却并未被留在黑暗中。他们再次被引导回到圣经，查考预言的时期。主的手从那些数字上挪开，错误也得以澄清。他们看见预言的时期延至1844年，而他们曾用来证明预言时期在1843年结束的同一证据，反而证明它们将在1844年终止。来自神话语的亮光照亮了他们的立场，他们发现有一段迟延的时期——“它（异象）虽然迟延，要等候它。”因着他们对基督立刻降临的爱慕，他们忽略了异象的迟延；这迟延原是为了显明那些真正等候的人。他们再次有了一个时间点。然而我看见，他们中许多人无法超越深重的失望，恢复1843年曾标志他们信心的那般热忱与活力。
“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.
撒但和他的众天使战胜了他们；那些不肯接受这信息的人，因自己没有接受他们所称的“迷惑”而自我庆幸，自以为有先见之明与智慧。他们没有意识到，自己是在为自己废弃上帝的旨意，并且与撒但和他的众天使联合起来，使那些正活出从天而来的信息的上帝的子民陷于困惑。
“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.
相信这信息的信徒在教会中受到压迫。有一段时间，不愿接受这信息的人因惧怕而不敢把心中的想法付诸行动；但时期一过，他们的真心便显露出来。他们想要使等候的人所觉得非作不可的见证沉默，那见证就是：预言的时期延续到1844年。信徒清楚地说明了自己的错误，并陈述了他们为什么期望他们的主在1844年到来的理由。反对者对这些有力的理由拿不出任何反驳。然而，诸教会的怒气被点燃；他们决意不听证据，并把这见证拒之于教会之外，使他人听不到。那些不敢将神赐给他们的亮光向别人隐瞒的人，被逐出教会；但耶稣与他们同在，他们在祂面上的光辉中喜乐。他们已预备好接受第二位天使的信息。 《早期著作》，235-237。
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.
刚刚陈述的这段历史，其中包括2020年7月18日的经历；然而，我希望你们思考的要点是：塞缪尔·斯诺在埃克塞特营会上所传的“午夜呼声”信息所代表的那种理解，并非由斯诺的历史工作所表明，而是由主手的作为所表明。祂的手曾遮盖了一个错误，而当祂挪开祂的手时，米勒派才得以理解他们的失望，也明白他们曾处在被称为“耽延时期”的阶段。
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.
“祂收回手”这一点，对于那些在往以马忤斯路上的门徒来说，是一个至关重要的因素。它预表了被称为“等候时期”的一段时期的结束，并以“午夜呼声”信息所代表的理解而告终。然而，以马忤斯的例证发生在十字架之后，而十字架所代表的是“大失望”，而不是拉撒路之死所带来的第一次失望。
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.
看哪，当天他们中有两个人正往一个名叫以马忤斯的村庄去，这村离耶路撒冷约有六十弗隆。他们彼此谈论所发生的一切事。正当他们交谈并彼此推究的时候，耶稣亲自走近，和他们同行。只是他们的眼睛被蒙蔽，不认得他。他对他们说：你们一路走着彼此谈论的是什么事，使你们忧伤呢？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.
文中的“eyes”一词所代表的是“异象”，而不只是眼睛这个器官本身。“holden”一词的意思是力量。门徒无法明白十字架的异象，因为基督遮蔽了他们看见十字架先知性的异象的能力。基督的手象征着祂的能力。耶稣所指出的忧伤代表了他们极大的失望。在这些失望的门徒进一步讨论之后，基督开始说话。
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.
于是他对他们说：“愚昧的人啊，你们心里迟缓，不肯相信先知所说的一切话！基督岂不是必须受这些苦，然后进入他的荣耀吗？”于是他从摩西和众先知开始，在一切经文中把关于他自己的事都给他们讲解明白。他们快要到所要去的村庄，他却似乎还要往前走。但他们强留他，说：“请同我们住下吧，因为天色已晚，白日将尽。”他便进去，与他们同住。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.
耶稣采用“历史主义”的圣经解释方法来教导门徒，将自摩西以来的预言线索贯穿神圣历史，以辨识十字架的历史。耶稣借着过去预言历史的线索——这些线索代表“古道”和“经上加经、律上加律”的方法——来教导那些失望的门徒。当他似乎要继续前行，不与他们同住时，他们强留他进来与他们住下。他们正处在等候时期，基督正要把手从他们的眼睛上挪开。当他的手挪开时，等候时期就会结束；当他们穿过黑暗急速返回耶路撒冷去见那十一位门徒时，这就预表了“午夜呼声”信息传播的速度。
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.
当他与他们同席吃饭的时候，他拿起饼来，祝福，擘开，递给他们。他们的眼睛就开了，认出了他；他却从他们眼前消失了。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.
耶稣挪开了祂那一直按住他们对先知性异象理解的手；祂一这样做，他们就认出了祂。耶稣把“午夜呼声”的信息带给了他们，他们是在吃饭的时候领受的，因为每一条信息都必须吃下。他们随即“像海潮席卷大地一般”，奔走去告诉那十一位门徒。
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.
他们彼此说：“他在路上同我们说话，又向我们讲解圣经的时候，我们的心岂不是火热的吗？”他们就立时起身，回到耶路撒冷，发现十一位使徒和他们的同伴都聚在一处，说：“主果然复活了，已经显现给西门了。”他们就把在路上所发生的事，以及他怎样在擘饼的时候让他们认出来的事，都述说了。正说这话的时候，耶稣亲自站在他们中间，对他们说：“愿你们平安。”他们却惊慌害怕，以为看见了灵。他对他们说：“你们为什么惊慌？为什么心里起疑念？你们看我的手、我的脚，就知道是我自己。摸我看看；灵是没有肉和骨的，你们看见我是有的。”说了这话，他就把手和脚给他们看。他们因为喜乐还不敢相信，并且惊奇；他就对他们说：“你们这里有什么吃的东西吗？”他们便给他一片烤鱼，又给他一块蜂巢。他接过来，在他们面前吃了。他又对他们说：“我还与你们同在的时候告诉你们的话就是：凡在摩西的律法、先知书和诗篇上指着我所写的事，都必须应验。”于是他开启他们的心窍，使他们能明白圣经。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.
就像往以马忤斯路上的门徒一样，耶稣用圣经中过去的神圣历史来传达信息，解释祂受死与复活的历史，并且以吃作为例证。神的子民必须吃下这信息。在他们的困惑与忧伤中，耶稣藉着开启他们对那以过去的神圣历史经上加经、句上加句地汇聚而成的现今真理信息的领会，结束了从祂受死直到祂复活、升天并再来的等候时期。
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.
因此，前往以马忤斯路上的两位门徒（预表那与“半夜呼喊”的信息联合并因而得以加增能力的第二位天使），把十字架之后的迟延时期认定为半夜呼喊之前的迟延时期。由此，门徒的失望就代表了预言脉络中的第一次失望，而不是大失望。
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.
以马忤斯的故事随后在失望的十一位门徒身上重演。耶稣来到他们中间，借着“历史主义”的方法教导他们先知话语的应验，并在吃饭时开启他们的心窍。故事的开头指明了故事的结尾。于是，耶稣提出第三个见证，表明十字架的失望可以在预言上应用于第一次的失望。他又通过吩咐他们留在耶路撒冷，直到领受从上头来的能力，为这段历史的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.
又对他们说：经上这样记着，基督必须受苦，并在第三日从死人中复活；并且要奉他的名在万国宣讲悔改和罪得赦免的事，从耶路撒冷起首。你们就是这些事的见证人。看哪，我要把我父所应许的临到你们身上；但你们要留在耶路撒冷城里，直到从上头得着能力。他带他们出去，直到伯大尼，举手为他们祝福。正祝福的时候，他便离开他们，被接到天上去。他们敬拜他，带着极大的喜乐回到耶路撒冷，并且常在殿里称颂、赞美神。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.
关于往以马忤斯路上门徒的记载指出了一段等候的时期，这段时期自祂受死开始，直至祂复活并升到祂父那里为止。对于以马忤斯的门徒而言，当借着将以往神圣历史的各条脉络汇聚起来、以“经上加经上”的方法确立了有关十字架事件的信息时，这段等候便告结束。随后，门徒尽其所能以最快的速度传扬这信息。接着，耶稣与那十一位门徒会面；再次提到一同用餐；并以“经上加经上”来证明这信息；且像对以马忤斯的门徒一样，祂开启他们的悟性，然后离去。不过，在祂离去之前，祂先指出在耶路撒冷等候的那段历史，直到这段等候随着五旬节圣灵的降临而告一段落。
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.
当耶稣吩咐门徒在耶路撒冷等候的时候，正是以马忤斯路上那段故事的结尾。这个故事的开头代表一次失望，随后是一个等候的时期，再随后是真理的启示，代表“午夜呼声”的信息。那次真理的启示是在基督挪开他那原先“遮住”门徒眼目的手时成就的。那就是故事的开头，而故事的中段也以同样的情节被重演——当基督向他们显现，并开启他们对他话语的理解，从而从那十一位门徒身上除去失望。然后还有最后一个见证，见证同样的预言结构是由第一次的失望开始的，而不是由“大失望”开始。
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的历史，为第一次的失望、等候时期与“午夜呼声”提供了三个见证；然而，在这三个见证的每一个开端作为路标的那个实际的“失望”，其实是第二次失望，而不是第一次。要认识到，米勒派历史中的“大失望”这一路标，是用来说明米勒派历史中的“第一次失望”的，这一点对于理解我们在约翰福音中、发生在最后的晚餐时的用餐与午夜在客西马尼园被捕之间的那四章叙事，至关重要。还值得注意的是，当耶稣向那十一个门徒显现并与他们同吃的时候，他问道：“你们为什么愁烦？为什么心里起疑念呢？”
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.”
就在《约翰福音》中记载的他吃过最后的晚餐之后不久，我们将要考察的经文以基督对他们所说的话开头：“你们心里不要忧愁。”在五天之内，他们就忘了这条命令。《约翰福音》第十四章到第十七章，预表了2020年7月18日的第一次失望，这开启了一段等候的时期，引向那在恩典期结束前不久才被解封的《耶稣基督的启示》，并代表“午夜呼声”的信息。那信息引入了一个时期，这个时期被“七月运动”所预表，也被以马忤斯门徒在深夜奔回耶路撒冷所预表。那段历史，正是由基督用来表明自己是“真理”的三个希伯来字母所代表的。
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.
正是在约翰福音这四章的叙述中，我们不仅看见圣灵的工作被表明与那“道”所行的步骤完全一致，也在其中找到最有力的证据，支持目前所提出的主张：8月12日至17日于埃克塞特营会中，“午夜呼声”信息的最终应验正在逐步呈现。等候的圣徒一旦最终认出这信息，随着那些使者把“末日”的最后警告信息带给这个垂死的世界，世界将陷入“星期日法令”的危机之中。