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:
喺《約翰福音》入面，由最後晚餐之後直到耶穌去到客西馬尼園之前，有一段頗長嘅敘述，從第十四章一直去到第十七章末。我打算喺下一篇文章處理呢幾章。本篇文章乃係為建立對嗰幾章之理解嘅基礎。就基督歷史之改革路線而言，基督同祂門徒喺嗰幾章當中的對話，正係發生於榮耀進城之後、十字架之前。耶穌進入耶路撒冷，然後同門徒食最後一餐；之後便發生呢段敘述，跟住祂就去到客西馬尼，而喺同一日嘅午夜，祂被拘捕，通往釘十字架嘅七步過程亦由此開始。從預言上講，祂同門徒所處嘅位置，正係喺埃克塞特營會之後、大失望之前，屬於一段由七月運動所表徵嘅歷史。喺最後晚餐之後開始嘅呢段敘述入面，耶穌首先講嘅係：
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
你哋心裏唔好憂愁；你哋信神，也當信我。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.
知道一場極大的失望只在數小時之後便要臨到，耶穌便設法堅固祂的門徒，好使他們能面對即將來到的危機。構成那被象徵為七雷之事件的四個界標之中，蘊藏着一條隱藏的預言線；福音書約翰所記述敘事中的這三個步驟，正是在這段歷史中發生。那條隱藏在線於七雷之中的預言，乃是從第一次失望直到最後一次失望的歷史。
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.
正當耶穌將要吩咐佢哋「你哋心裏唔好憂愁」之前，加略人猶大已經離開筵席，第三次、亦係最後一次往公會嗰度去。當佢離開筵席去赴第三次會面嘅時候，佢嘅恩門就此關閉。
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.
喺七雷象徵之內所隱藏之線索嘅語境當中，基督凱旋進入耶路撒冷，乃係代表午夜呼聲；喺嗰時，兩等敬拜者顯明出嚟。用以構成希伯來文「真理」一詞之希伯來字母，其居中之字母所對應嘅路標，乃係希伯來字母表中第十三個字母。十三代表悖逆；而作為一個預言性路標，佢代表午夜呼聲，喺嗰度，愚拙嘅童女代表悖逆嘅一種顯現，猶大喺凱旋進入呢一個路標之時亦都係如此。
“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.
「麥子中間一向有稗子，並且也必常有；聰明的童女中間有愚拙的童女；那些燈裏有燈、器皿裏卻沒有油的人，也在其中。基督在地上所建立的教會裏，有一個貪婪的猶大；而在教會歷史的每一個階段中，也都必有猶大存在。」《Signs of the Times》，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.
當猶大把銀錢退回去，向該亞法承認自己嘅出賣，跟住又向基督承認之後，佢就去吊頸自盡。當佢離開審判廳嘅時候，佢呼喊出聲，所用嘅正正係嗰啲代表愚拙童女困境嘅話——就係佢哋察覺自己冇得著油嗰陣時所講嘅話。
“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.
「猶大見自己嘅懇求全然徒然，便從公堂衝出去，喊道：『太遲了！太遲了！』佢覺得自己唔能夠活到睇見耶穌被釘十字架，於是在絕望之中出去吊死了自己。」《歷代願望》，722頁。
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.
猶大用以下說話說明一個虛假的午夜呼聲信息：「他從會堂裏衝出去，喊着說：太遲了！太遲了！」這信息總會顯明兩等敬拜的人；並且，正如在米勒派歷史中一樣，愚拙的童女在真正的午夜呼聲信息來到之後，仍然藉着一個虛假的信息繼續前行。因此，在米勒派歷史中，我們看見那個推選威廉．米勒為領袖的運動，同時卻拒絕第三位天使的信息，並且反對那跟隨基督進入至聖所的小群。
“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.
「我嘅心思被帶到將來，就係嗰發出信號嘅時候。『看哪，新郎來了；你們出來迎接他。』但有啲人會延遲去取得油，以補充佢哋嘅燈；到嗰時已經太遲，佢哋會發現，品格——即係油所代表嘅——係不能轉移嘅。」《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.
隱藏歷史嘅第三個路標，代表審判，並且由希伯來字母表最後一個字母所象徵。呢個字母係「Tav」，而當佢被寫出嚟嗰陣，形狀就似一個十字架。十字架代表審判。
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.
由米勒派歷史中第一次失望起，直到半夜呼聲；或由字母 alpha 直到第十三個字母，其間有一個路標，代表一段時期，這段時期在十童女的比喻中被指明為遲延的時候，而這遲延的時候亦見於哈巴谷書第二章。由半夜呼聲，或由背道的第十三個字母，直到大失望，就是字母表的最後一個字母，其間也有一段時期，稱為「七月運動」；這名稱並不是因為它持續了七個月，而是因為半夜呼聲的信息指出，基督將要在猶太曆七月初十降臨，那一天就是贖罪日。
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.
由《約翰福音》第十四章直到第十八章呢段敘事，其背景開始於一段時間，呢段時間預表米勒派歷史中第七月運動。 《約翰福音》呢段敘事嘅重點，係要使門徒為將要臨到十字架嘅危機（字母「Tav」）作好準備。因此，基督指出，從祂嘅死，直到祂升到父那裏並且再回來之間，對祂嘅門徒嚟講，將會係一段憂愁、不確定同失望嘅時期。正如改革路線之見證所代表之一切第一次失望嘅預言性特徵一樣，呢種失望牽涉到一種情況，而呢種情況係由於忽視一項先前已經啟示出嚟嘅重要真理所導致。基督在十字架上嘅死，過去係、現今亦都係一項重要真理；而祂曾經直接告訴門徒，祂將要被釘十字架並且復活，但嗰場危機實在太大、太過壓倒一切，以致佢哋忘記咗佢哋本應記得嘅事。
“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──以色列嘅盼望──被掛喺十字架上，並且正如佢對尼哥底母所講，佢被舉起嘅時候，門徒嘅盼望就同耶穌一齊死去。佢哋唔能夠解釋呢件事。對於基督事先就此所告訴佢哋嘅一切，佢哋都未能明白。」《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.
我哋而家所要處理嘅《約翰福音》四章經文，整個敘述嘅重點，乃係耶穌為祂嘅門徒作預備，使佢哋能面對由耶穌喺半夜被捉拿開始，直到祂升到父嗰度之後再返嚟之前，所要經歷嘅失望時期。喺《約翰福音》呢四章入面，基督離開門徒嗰段時間，乃係代表一段遲延嘅時期。按歷史嚟講，我所指認為遲延時期嘅呢段時間，係發生喺十字架危機之後。至於我哋正準備查考嘅呢四章，按預言性質嚟講，佢哋所代表嘅，乃係由第一次失望開始嘅遲延時期，並唔係喺十字架嗰個大失望之後。
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.
我點解會提出，基督當時正為門徒預備去面對嘅最後一次失望，乃係預表基督改革路線中第一次失望——即拉撒路之死——呢？喺我哋能夠以支持現今正因着七雷隱藏歷史而被揭開之真理嘅亮光，去看約翰福音呢四章嘅敘述之前，呢個問題必須先得到解決。
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.
喺基督嘅歷史當中，拉撒路之死同復活之間嗰段時期，正好對應於延遲嘅時期。其後，基督往耶路撒冷去，作祂榮耀嘅進城。喺《約翰福音》第十四章，基督係喺嗰段歷史之中對門徒講話；嗰段歷史所預表嘅，乃係第七月運動，而呢場運動乃係喺延遲時期已經隨着午夜呼聲信息嘅來到而結束之後開始，因為呢信息正係發起第七月運動嘅起點。
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.
要明白希伯來文「真理」一詞如何證實：那從七雷之象徵性歷史中被開啟、原先隱藏的歷史之辨認，乃需要仔細分析基督當時在《約翰福音》第十四章至第十七章向門徒所傳的信息。大失望之路標被用來闡明第一次失望之路標的例子，可從門徒往以馬忤斯路上的經歷中看出。
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.
喺米勒派歷史中，終止延遲時期嘅，乃係對先前失敗咗嘅一八四三年預言所作出嘅更正。撒母耳・斯諾發展嗰信息嘅工作——即係引進第七月運動、並以大失望告終嗰信息——可以從歷史上加以追溯；只要循住撒母耳・斯諾喺佢已刊行嘅著作同佢喺埃克塞特營會之前所作嘅公開講論之中，對真理認識逐步增長嘅軌跡，就可以見到。受默示嘅註釋對呢一發展所採取嘅角度，並唔單單係斯諾最終信息喺歷史上嘅發展。懷姊妹話畀我哋知，當主從哈巴谷一八四三年圖表上數字中嘅一項錯誤撤去祂嘅手嗰時，嗰信息就被認明。
“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.
「我看見上帝嘅子民懷着喜樂嘅盼望，仰望等候佢哋嘅主。但上帝定意要試驗佢哋。佢嘅手遮掩咗喺計算預言時期上嘅一個錯誤。嗰啲等候佢哋主嘅人並冇發現呢個錯誤，而連嗰啲反對所定日期、最有學問嘅人亦都睇唔出。上帝定意要使佢嘅子民遭遇失望。時候過咗，嗰啲曾經歡歡喜喜盼望佢哋救主嘅人就憂傷沮喪；然而，嗰啲唔愛耶穌顯現，只係因懼怕而接受呢信息嘅人，卻因佢冇有喺所期待嘅時候降臨而歡喜。佢哋嘅信仰告白並冇感動內心，也冇潔淨生命。時候嘅過去，正好足以顯露呢樣嘅心。佢哋首先轉過來譏誚嗰啲憂傷、失望、而真係愛慕佢哋救主顯現嘅人。我看見上帝嘅智慧，喺於試驗佢嘅子民，並畀佢哋一個嚴密察驗嘅考驗，好顯明喺試煉嘅時刻，哪些人會退縮轉後。」
“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.
「耶穌同埋天上全軍，都以同情同慈愛垂顧嗰啲懷着甘甜盼望、渴慕見到佢哋心靈所愛之主嘅人。眾天使徘徊喺佢哋周圍，要喺佢哋受試煉嘅時辰扶持佢哋。至於嗰啲忽略領受天上信息嘅人，就被留喺黑暗之中；上帝嘅怒氣亦向佢哋發作，因為佢哋唔肯接受佢從天上差來嘅亮光。嗰啲忠心而失望嘅人，因唔明白點解佢哋嘅主冇降臨，卻冇有被撇喺黑暗之中。佢哋再次被引到聖經面前，去查考預言時期。主嘅手從嗰啲數字上挪開，錯誤亦得着解明。佢哋看見，預言時期係到達1844年；而佢哋先前用以證明預言時期喺1843年結束嘅同一證據，反而證明嗰時期乃係喺1844年終止。從上帝聖言而來嘅亮光照耀喺佢哋所處嘅境況上，於是佢哋發現咗一段遲延嘅時期——『雖然遲延，還要等候；因為必然臨到，不再遲延。』喺佢哋熱愛基督即時降臨嘅心情之中，佢哋忽略咗異象嘅遲延；而呢段遲延原是要顯明真正等候嘅人。佢哋再次有咗一個時間點。然而，我見到佢哋當中有好多人，都唔能夠從佢哋極其沉重嘅失望之上振作起來，以致重新得着喺1843年標誌住佢哋信心嘅嗰種熱誠同力量。」
“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.
「撒但同佢嘅使者勝過咗佢哋；而嗰啲唔肯領受呢信息嘅人，便為自己能夠高瞻遠矚、憑住智慧而唔接受嗰個——正如佢哋所稱嘅——迷惑，自覺可賀。佢哋並冇察覺，自己乃係拒絕神向佢哋所發嘅勸戒，並且與撒但同佢嘅使者聯合，一同使神嘅子民困惑；而神嘅子民當時正活出嗰由天上所賜嘅信息。」
“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.
「呢個信息裏面嘅信徒喺各教會中受壓迫。有一段時間，嗰啲唔肯接受呢信息嘅人，因着恐懼而被抑制，唔敢將佢哋心裏嘅情緒付諸行動；但時間一過，就顯露出佢哋真正嘅感受。佢哋想使嗰啲等候主再來之人所不得不作嘅見證噤聲；呢見證就係話，預言嘅時期一直延伸到1844年。信徒清楚說明咗自己嘅錯誤，並講出佢哋點解預期主會喺1844年來臨嘅理由。反對佢哋嘅人，對所提出嗰啲有力嘅理由，提唔出任何辯駁。然而，各教會嘅怒氣被挑起；佢哋決意唔聽證據，並要將呢見證從教會中摒除出去，叫其他人都聽唔到。嗰啲唔敢向人隱瞞神所賜畀佢哋之亮光嘅人，就被逐出教會；但耶穌與佢哋同在，佢面光之光照使佢哋歡喜快樂。佢哋已經預備好去領受第二位天使嘅信息。」《早期著作》，235–237頁。
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.
啱啱所陳述嘅歷史，除咗其他事項之外，亦描述咗2020年7月18日嘅經歷；然而，我希望你留意嘅重點係：由塞繆爾・斯諾喺埃克塞特營會所傳達、並由「半夜呼聲」信息所代表嘅嗰種理解，所代表嘅並唔係斯諾喺歷史上嘅工作，而係主手嘅作為。祂嘅手曾經遮蓋咗一個錯誤；及至祂收回祂嘅手，米勒派人士先至能夠明白佢哋嘅失望，亦同時明白佢哋一直都處於嗰段被稱為「遲延時期」嘅時段之中。
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.
祂將手收回，乃係往以馬忤斯路上之門徒經歷中一個至關重要的要素。此舉預表那被稱為遲延時期之階段的終結，並以午夜呼聲信息所表徵之理解作為結束。然而，以馬忤斯之比喻乃發生於十字架之後；十字架所代表者，乃大失望，而非拉撒路之死所對應之第一次失望。
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，就在那一日，門徒中有兩個人往一條村子去，名叫以馬忤斯，離耶路撒冷約有六十弗隆。他們彼此談論所發生的這一切事。正談論相問之間，耶穌親自走近，與他們同行；只是他們的眼睛被遮蔽了，認不出祂來。耶穌對他們說：「你們走路彼此談論的是甚麼事呢？為甚麼面帶愁容？」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「眼睛」一詞所代表嘅係異象，多於眼睛呢個實際器官本身。「被遮蔽」一詞嘅意思係力量。門徒未能明白十字架嘅異象，因為基督遮蓋咗佢哋看見十字架先知性異象嘅能力。基督嘅手係祂力量嘅象徵。耶穌所指出嘅憂愁，代表咗佢哋極大嘅失望。在失望嘅門徒進一步討論之後，基督就開始講說。
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.
耶穌對他們說：「無知的人哪，你們的心信先知所說的一切，何等遲鈍！基督這樣受害，然後進入祂的榮耀，豈不是應當的嗎？」於是從摩西和眾先知起，凡經上所指着自己的話，都給他們講解明白了。 將近他們所往的村子，耶穌好像還要往前行；他們卻強留他，說：「請你同我們住下罷，因為時候晚了，日頭已經平西了。」耶穌就進去，要同他們住下。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.
耶穌藉着運用聖經詮釋中「歷史主義」的方法，從摩西開始，沿着神聖歷史中的預言線索，教導門徒辨識十字架的歷史。耶穌運用過去先知歷史的線索——這些線索代表古道，以及「一行接一行」的方法——來教導那些失望的門徒。當祂似乎要撇下他們繼續前行時，他們就強留祂進來，與他們同住片時。他們正處於遲延的時期，而基督正要從他們眼前撤去祂的手。當祂的手被撤去時，遲延的時期便會結束；而當他們穿越黑暗，急速返回耶路撒冷，去到那十一個門徒那裏時，他們就預表了子夜呼聲信息傳遞的迅速。
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.
到咗佢同佢哋坐席食飯嘅時候，佢攞起餅，祝謝咗，就擘開，遞畀佢哋。佢哋嘅眼睛就開咗，認出佢嚟；佢隨即喺佢哋眼前消失咗。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.
耶穌把那一直按住他們對先知異象之理解的手挪開；當他這樣做的時候，他們就認出他來了。耶穌把午夜呼聲的信息帶給了他們，而他們是在吃飯的時候領受這信息的，因為每一道信息都必須被吃下去。他們隨即「如同橫掃全地的怒潮一般」急忙去告訴十一個門徒。
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.
佢哋就彼此說：「佢喺路上同我哋講論，又向我哋講解聖經嘅時候，我哋嘅心喺裏面豈不是火熱嗎？」佢哋就喺嗰一刻起身，返去耶路撒冷，遇見十一個使徒同埋同佢哋一齊聚集嘅人，話：「主果然復活了，並且已經向西門顯現。」兩個人就把路上所發生嘅事，同埋佢喺擘餅嘅時候點樣畀佢哋認出嚟，都述說出來。正當佢哋講緊呢啲事嘅時候，耶穌親自企喺佢哋中間，對佢哋說：「願你哋平安。」佢哋卻驚惶害怕，以為見到嘅係靈。耶穌對佢哋說：「你哋點解憂愁？點解心裏起疑念呢？你哋睇我嘅手，我嘅腳，就知道實在係我自己；摸我睇下，因為靈並冇骨冇肉，你哋見我係有嘅。」講完呢番話，就畀佢哋睇佢嘅手同腳。佢哋歡喜到仲未敢信，又覺得希奇；耶穌就對佢哋說：「你哋呢度有冇乜嘢食物？」佢哋就畀咗一片燒魚同埋一塊蜜房佢。佢接過來，就喺佢哋面前食咗。耶穌對佢哋說：「呢啲就係我從前仲同你哋喺一齊嘅時候，對你哋所講嘅話：摩西嘅律法、先知嘅書同詩篇上，凡指住我所寫嘅，一切都必須應驗。」於是耶穌開佢哋嘅心竅，使佢哋能明白聖經。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.
正如在以馬忤斯路上對門徒一樣，耶穌藉着聖經中過去神聖歷史所構成的信息，講解祂自己受死與復活的歷史，並且祂以吃的例子向他們顯明。神的子民必須吃這信息。在他們的不確定與憂傷之中，耶穌藉着向他們開啟悟性，使他們明白那建立於過去神聖歷史、逐行逐句匯集而成的現代真理信息，從而將自祂受死直到祂復活、升天並再來之間所經歷的遲延時期帶到終結。
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，以馬忤斯路上嗰兩個門徒（象徵第二位天使；佢因半夜呼聲嘅信息而與之聯合並得着能力）指出，十字架之後所跟隨嘅遲延時期，就係半夜呼聲之前嘅遲延時期。所以，門徒嘅失望所代表嘅，乃係先知路線中第一次嘅失望，並唔係大失望。
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.
其後，以馬忤斯嘅故事喺嗰十一個失望嘅門徒身上再次重演。耶穌與佢哋同行，藉着「歷史主義」嘅方法，教導佢哋先知話語點樣得以應驗，並且喺食飯嘅時候開啟佢哋嘅悟性。故事嘅開頭指出咗故事嘅結局。跟住，耶穌提出第三個見證，證明十字架所帶來嘅失望，可以喺預言上應用於第一次嘅失望。祂藉着吩咐佢哋留喺耶路撒冷，直至領受從上頭而來嘅能力，提供咗呢段歷史結構嘅第三個見證。
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.
就對他們說：「經上如此記着：基督必須受害，第三日從死人中復活；並且人要奉他的名傳講悔改、使罪得赦，從耶路撒冷起直傳到萬邦。你們就是這些事的見證。看哪，我要將我父所應許的降在你們身上；只是你們要留在耶路撒冷城裏，等候直到你們領受從上頭來的能力。」 耶穌領他們出去，直到伯大尼的對面，就舉手給他們祝福。正祝福的時候，他就離開他們，被帶到天上去了。他們就拜他，並且大大歡喜，回耶路撒冷去，常在殿裏稱頌神，讚美神。阿們。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.
以馬忤斯路上門徒嘅例證，指出咗一段等候時期；呢段時期由祂嘅死開始，直到祂復活並升到父那裏為止。對以馬忤斯嘅門徒嚟講，呢段等候時期喺十字架各樣事件嘅信息，藉着將過往神聖歷史嘅線索逐條並列、以經解經嘅方法而被確立之時，就告終結。其後，門徒就以佢哋所能及嘅最快速度，把呢信息傳開。跟住，耶穌與十一個門徒相會，再一次提到進食；並且運用逐條並列、以經解經嘅方法去證明呢信息；又如同對待以馬忤斯嘅門徒一樣，祂隨後開啟佢哋嘅悟性，然後離去。但喺離去之前，祂先指出咗喺耶路撒冷等候嘅歷史，直到呢段等候時期隨着五旬節聖靈嘅降臨而告終。
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.
當耶穌吩咐祂的門徒留喺耶路撒冷等候之時，呢一點就係以馬忤斯路上嗰個故事嘅終結。故事嘅開頭所代表嘅，係一次失望；跟住係一段等候嘅時期；再跟住係真理嘅啟示，呢個啟示代表午夜呼聲嘅信息。嗰個真理嘅啟示，係喺基督將祂嗰隻一直「攔阻」住門徒眼睛嘅手挪開之時完成嘅。呢個就係故事嘅開頭；而故事嘅中段，亦以同一個故事再次重複：當基督向十一個門徒顯現自己，並且開啟佢哋對祂話語嘅悟性，藉此將失望從佢哋身上除去。然後，仲有一個對同一先知性結構最後嘅見證；呢個結構係始於第一次失望，而唔係大失望。
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?”
由以馬忤斯直到五旬節嘅歷史，提供咗初次失望、遲延時期同半夜呼聲嘅三個見證；然而，實際上，作為每一個三重見證起首路標嘅嗰次失望，其實係第二次失望，唔係第一次。認明喺米勒派歷史中作為大失望嘅路標，被用嚟說明米勒派歷史中第一次失望，對於理解我哋喺《約翰福音》四章之中所見到嘅敘述，乃係至為關鍵；呢四章所記載嘅事，發生於最後晚餐時嘅進食之後，同客西馬尼園午夜被捕之前。亦值得留意嘅係，當耶穌向十一個門徒顯現，並且同佢哋一同食嘢嘅時候，佢問：「你們為甚麼愁煩？為甚麼心裏起疑念呢？」
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.”
喺《約翰福音》記載佢食完最後晚餐之後，我哋將要考察嘅呢段經文，係以基督對佢哋所講嘅話開始：「你哋心裏唔好憂愁。」五日之內，佢哋已經忘記咗呢一條命令。《約翰福音》第十四章至第十七章，代表住 2020 年 7 月 18 日第一次嘅失望；呢次失望引進一段遲延嘅時期，並帶到喺恩門關閉之前啱啱被解開封印嘅耶穌基督之啟示，亦代表住半夜呼聲嘅信息。呢個信息引進一段時期；呢段時期已由七月運動所預表，亦同樣由以馬忤斯門徒喺深夜急奔返耶路撒冷所預表。呢段歷史，就係由基督用嚟代表祂自己為「真理」嘅三個希伯來字母所表明嘅。
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.
喺約翰福音呢四章嘅敘述之中，我哋唔單止見到聖靈嘅工作被指明為嗰道本身同樣嘅步驟，亦都喺呢度搵到最有力嘅證據，去支持現今所提出嘅主張：午夜呼聲信息嘅最終應驗，現正由八月十二日至十七日於 Exeter 營會中逐步呈現。當呢個信息最終被等候中的聖徒所認明之時，當嗰啲使者將「末後日子」最後嘅警告信息帶畀一個垂死嘅世界，世界就會陷入星期日法案嘅危機之中。