The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Six

Matius 26 – Sepuluh Tenger Dalan

Matius 27 – Sepuluh Tenger Dalan When Christ entered into Jerusalem, “all the city was moved, saying, Who is this?” The people had often heard of Jesus, and had looked to Him as the coming Deliverer of Israel. There was in every heart a desire to see Him who had restored the blind and the lame, and who had raised Lazarus from the dead. And now that He was coming in regal procession to Jerusalem many were eager to behold and welcome Him. {1900 SNH, BEST March 21, 5.1} Nalika Sang Kristus mlebet ing Yerusalem, “sagunging kutha gumrudug, padha kandha, Sapa iki?” Wong-wong wis asring krungu bab Gusti Yesus, lan padha ngarep-arep marang Panjenengane minangka Juru Wilujeng Israel kang bakal rawuh. Ing saben ati ana pepénginan kanggo ndeleng Panjenengane kang wis mulihaké wong wuta lan wong pincang, lan kang wis mbangkitaké Lazarus saka ing pati. Lan saiki, nalika Panjenengane rawuh ing arak-arakan karajan menyang Yerusalem, akèh wong padha kepéngin ndeleng lan nampani Panjenengane. {1900 SNH, BEST Maret 21, 5.1} All were not prepared to hail Him as the Messiah however. There was a force of Roman soldiers from Pilate’s judgment hall to preserve order in the city. They too had heard of Jesus and they made no delay in assembling to arrest Him if there should be any disturbance. The rulers and chief priests had no thought that this was the Son of God, but looked upon Him as one who was trying to exalt Himself and rob them of their influence over the people. So the priests and elders mingled among the people, and sought to make light of all this demonstration over one whom they considered no better than a common man. The children however had no thought of all this. Their voices had often sung the praises of Jesus before and now they accepted with joy the opening words of the hundred and eighteenth psalm and sang, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest.” {1900 SNH, BEST March 21, 5.2} Nanging ora kabèh wus siyap ngluhuraké Panjenengane minangka Sang Mesias. Ana sapasukan prajurit Rum saka balé pangadilané Pilatus kanggo njaga katertiban ing kutha. Wong-wong kuwi uga wis krungu bab Gusti Yesus, lan ora ngundhuh wektu kanggo nglumpuk arep nyekel Panjenengane manawa ana keributan. Para panguwasa lan para imam kepala ora mikir yèn iki Putraning Allah, nanging ndeleng Panjenengane minangka wong kang ngupaya ngluhuraké awaké dhéwé lan ngrampas pangaribawané wong-wong mau marang rakyat. Mulané para imam lan para pinituwa campur ana ing antarané wong akeh, lan ngupaya ngremehaké kabèh pamedharan pakurmatan iki marang siji wong kang miturut panganggepé ora luwih becik tinimbang manungsa lumrah. Nanging bocah-bocah ora mikir bab kuwi kabèh. Swarané wis asring ngidungaké pamuji marang Gusti Yesus sadurungé, lan saiki kanthi bungah padha nampani tembung pambuka saka masmur kang satus wolulas lan padha ngidung, “Hosana kagem Putraning Dawud: Rahayu Panjenengané kang rawuh ing asmaning Gusti; Hosana ing papan kang Mahaluhur.” {1900 SNH, BEST Maret 21, 5.2} A very few days after Christ’s triumphal entry into Jerusalem, there was another gathering on the same streets. The multitudes then cried, “Crucify him, crucify him,” and “His blood be on us, and on our children.” This expression was uttered by many who had heard the words “Hosanna to the Son of David,” and sung them with the children. There can be no stronger evidence of the instability of men, than this changing from one extreme to another. Yet this expression was but the opening words, as it were, of Matthew twenty-seven. Matthew twenty-seven is a chapter of ten-waymarks. {1900 SNH, BEST March 21, 5.3} Sawetara dina sawisé mlebu Panjenengané kanthi kamenangan menyang Yerusalem, ana pakumpulan liyané ing dalan-dalan kang padha. Ing wektu iku wong akèh padha bengok, “Sinaonen Panjenengané ing salib, sinaonen ing salib,” lan “Getihé mugi tumibaa ing atas kita lan anak-anak kita.” Pangucap iki diucapaké déning akèh wong kang wis krungu tembung, “Hosana kagem Putraning Dawud,” lan ngidungaké iku bebarengan karo bocah-bocah. Ora ana bukti kang luwih kuwat tumrap ora tatagélingé manungsa tinimbang owahing saka siji pucuk menyang pucuk liyané. Nanging pangucap iki mung kaya tembung pambuka saka Matius rong puluh pitu. Matius rong puluh pitu iku sawijining bab bab sepuluh tenger dalan. {1900 SNH, BEST Maret 21, 5.3} The one familiar with ancient roadways knows that waymarks were stones or monuments set up at regular intervals all along the road, to indicate the progress made by the traveler and how much farther he had to go. In olden times these waymarks were often made of stones hewn in peculiar shape and color and generally had inscriptions cut upon them telling all one needed to know. Thus from waymark to waymark one traveled. Today those ten-waymarks stand all along the road to Calvary. We cannot mistake one for the other. There are no duplicates. We cannot fail to know exactly where we are in our journey to Calvary. Jesus traveled this road before us and gave us these unmistakable signs. {1900 SNH, BEST March 21, 5.4} Wong kang wanuh karo dalan-dalan kuna mangerténi yèn tenger dalan iku watu utawa tugu kang diadegaké kanthi selang tartamtu ing sadawaning dalan, kanggo nuduhaké sepira adohé wong lelungan wis maju lan sepira adoh manèh kang kudu ditempuh. Ing jaman kuna, tenger dalan iki asring digawé saka watu pahat kanthi wangun lan warna kang mligi, lan lumrahé ana tulisan kang dipahat ana ing kono kanggo nerangaké samubarang kang perlu dingertèni. Mangkono, saka siji tenger dalan menyang tenger dalan liyané wong lelungan nerusaké lakuné. Saiki sepuluh tenger dalan iku ngadeg ing sadawaning dalan menyang Kalvari. Kita ora bakal klèru nyawijèkaké siji karo sijiné. Ora ana sing pindho. Kita ora bakal gagal mangertèni kanthi cetha pas ana ing endi kita sajroning lelampahan menyang Kalvari. Gusti Yesus wis lumampah ing dalan iki sadurungé kita lan maringi pratandha-pratandha iki kang ora kena klèru. {1900 SNH, BEST Maret 21, 5.4} The first waymark and one of great importance was Pilate’s wife, with a message from the Gentiles to the Jews saying, “Have thou nothing to do with that just man.” Pilate sought earnestly to save Jesus from the malice of the Jews. The wife of a Roman ruler recognized in Jesus an innocent soul and she had suffered in dreams because of him. So she sent to Pilate to have him be careful how he dealt with Jesus. Had the Jews accepted this testimony from the lips of one not of their own nation, they would have escaped the guilt of shedding innocent blood and there would have been a break in the onward tide of evil. This testimony was one of the strongest evidences that the Jews sinned against great light. It was a heaven-sent warning brought to the very doorstep of the Jewish rulers and they ignored it and refused to follow its instruction. All the blood from righteous Abel to the blood of Christ the Son of God, was upon the nation because they ignored this plain testimony sent by God himself. The first waymark was a warning from the Gentiles. {1900 SNH, BEST March 21, 5.5} Tenger dalan kang kapisan, lan salah siji kang wigati banget, yaiku garwané Pilatus, kanthi sawijining pesen saka para bangsa liya marang wong Yahudi, ngandika, “Aja sira gawé apa-apa karo wong bener iku.” Pilatus kanthi tenanan ngupaya nylametaké Gusti Yesus saka piala atiné wong Yahudi. Garwané panguwasa Rum mau wanuh yèn ana jiwa kang ora salah ana ing Gusti Yesus, lan dhèwèké wis nandhang sangsara ing sajroning pangimpen amarga Panjenengané. Mulané dhèwèké ngirim pesen marang Pilatus supaya ngati-ati carané ngadhepi Gusti Yesus. Saupama wong Yahudi nampani paseksi iki saka tuturé wong kang dudu saka bangsane dhéwé, mesthiné wong-wong mau bakal uwal saka kaluputan ngucuraké getih wong tanpa dosa, lan mesthi ana pedhot ing banjir piala kang terus maju. Paseksi iki dadi salah siji bukti kang paling kuwat yèn wong Yahudi dosa nglawan pepadhang kang gedhé. Iki pepeling kang kadhawuhaké swarga lan digawa tekan ing lawanging para panguwasa Yahudi dhéwé, nanging padha nglirwakaké lan nampik manut marang piwulangé. Kabèh getih wiwit saka Habel kang mursid nganti tekan getih Kristus, Putraning Allah, ana ing atas bangsa iku amarga padha nglirwakaké paseksi kang cetha iki kang dikirim déning Allah piyambak. Tenger dalan kang kapisan yaiku pepeling saka para bangsa liya. {1900 SNH, BEST Maret 21, 5.5} When Pilate struggled to set Jesus free from this blood-thirsty mob, they crying “crucify him, crucify him,” as a second waymark we hear those terrible words, “His blood be on us, and on our children.” Here was the nation willingly taking all the responsibility and pronouncing sentence against themselves and their children. Here the Jews cut themselves off from all hope of any future life except by individual repentance and acceptance of the blood of Christ. It was because the priests accepted this curse for the nation that there is no promise in the Bible that the Jewish nation as a nation will be accepted by Christ. Here they forever settled this question and became forever as Gentiles. Here all relationship between the Jewish people and Heaven was severed, except as individuals they should repent and accept Him whom they had crucified. The second waymark was the Jews saying “His blood be upon us and upon our children.” This was no mere expression of momentary madness. This was a self-pronounced death sentence. {1900 SNH, BEST March 21, 5.6} Nalika Pilatus berjuwang mbébaské Gusti Yesus saka gerombolan kang ngelak getih iki, lan wong-wong mau padha bengok, “Sinaonen Panjenengané ing salib, sinaonen ing salib,” minangka tenger dalan kang kapindho kita krungu tembung kang nggegirisi iku, “Getihé mugi tumibaa ing atas kita lan anak-anak kita.” Ing kéné bangsa iku kanthi gelem njupuk kabèh tanggung jawab lan ngukum ukara marang awaké dhéwé lan anak-anaké. Ing kéné wong Yahudi medhot awaké dhéwé saka sakèhé pangarep-arep tumrap urip mangsa ngarep kajaba lumantar mratobat pribadi lan nampani getih Kristus. Awit para imam nampani ipat-ipat iki kanggo bangsa, mula ora ana janji ing Alkitab yèn bangsa Yahudi minangka sawijining bangsa bakal ditampani déning Kristus. Ing kéné wong-wong mau netepaké pitakon iki kanggo salawas-lawasé lan dadi kaya para bangsa liya kanggo salawas-lawasé. Ing kéné kabèh sesambungan antarané bangsa Yahudi lan Swarga dipunpegat, kajaba manawa minangka wong siji-siji padha mratobat lan nampani Panjenengané kang wis padha salib. Tenger dalan kang kapindho yaiku nalika wong Yahudi ngandika, “Getihé ana ing atas kita lan ing atas anak-anak kita.” Iki dudu mung pangucap edan sakejap. Iki ukara pati kang diumumaké marang awaké dhéwé. {1900 SNH, BEST Maret 21, 5.6} The third waymark was Pilate washing his hands. It was impossible for Pilate to free himself from the responsibility by any act of his own. Though he washed his hands before the multitude and declared himself innocent of the blood of Christ, still he was not free. His own words and the customs of the Romans and every principle of justice and equity would have justified him in releasing Jesus because he had found no fault in him. But while we condemn Pilate for this cowardly yielding to the Jews, how often professed Christians know what is right and yet fail to follow the right because it is not easy to stand out against custom and common opinion. Pilate sought to throw all responsibility upon the Jews by his washing of hands, but in vain. This act can not release him from that awful guilt. The washing of his hands was the third waymark. {1900 SNH, BEST March 21, 5.7} Tenger dalan kang katelu yaiku Pilatus ngumbah tangané. Ora mungkin Pilatus mbébasaké awaké dhéwé saka tanggung jawab lumantar tumindak apa waé kang saka awaké dhéwé. Senajan dhèwèké ngumbah tangané ana ing ngarepé wong akèh lan nyatakaké yèn dhèwèké ora salah tumrap getih Kristus, nanging dhèwèké tetep ora bébas. Tembungé dhéwé, lan adat-istiadaté wong Rum, lan saben asas kaadilan lan kabeneran mesthiné mbeneraké dhèwèké kanggo mbébasaké Gusti Yesus amarga dhèwèké ora nemu kaluputan apa-apa ana ing Panjenengané. Nanging nalika kita nyalahaké Pilatus merga nyerah kanthi pengecut marang wong Yahudi iki, sepira asringé wong Kristen kang ngakoni pracaya ngerti apa kang bener nanging gagal nindakaké kang bener awit ora gampang ngadeg nglawan adat lan panemu umum. Pilatus ngupaya mbuwang kabèh tanggung jawab marang wong Yahudi lumantar ngumbah tangané, nanging tanpa guna. Tumindak iki ora bisa mbébasaké dhèwèké saka kaluputan kang nggegirisi iku. Ngumbah tangané iku tenger dalan kang katelu. {1900 SNH, BEST Maret 21, 5.7} As a fourth waymark we have “They stripped Him and put on Him a scarlet robe.” Herod in mockery had put upon Christ a gorgeous robe, but these Roman soldiers put on him a scarlet robe. Both scarlet and purple are the colors of royalty. How little did those rough soldiers know that they were clothing him as king. But this was the final rejection by earth of earth’s true king. His own nation had forsaken him and the greatest empire on earth had clothed him in a robe of mockery and crowned him with a crown of thorns as king. This waymark has another significance. Scarlet and purple as colors of royalty become in the Catholic church “the woman arrayed in purple and scarlet.” This scarlet robe was a symbol of the world’s final rejection of the king of heaven. It pointed both backward and forward. It reaches from the rejection of Christ in his day, to the union of church and state today. The scarlet robe was the fourth waymark. {1900 SNH, BEST March 21, 5.8} Minangka tenger dalan kang kaping papat, kita nduwèni, “Panjenengané dipapasi sandhangané lan dipunagemaké jubah abang.” Hérodès kanthi guyon panyendha wis ngagemaké Kristus jubah kang endah, nanging para prajurit Rum iki ngagemaké Panjenengané jubah abang. Abang lan ungu loro-loroné iku warna karajan. Sepira sethithik kang dingertèni déning para prajurit kasar kuwi yèn saktemené padha ngagemaké Panjenengané minangka raja. Nanging iki dadi panampikan pungkasan saka bumi marang Raja sejatiné bumi. Bangsané dhéwé wis nilar Panjenengané lan kakaisaran kang paling agung ing bumi wis ngagemaké Panjenengané jubah panyendha lan makuthakaké Panjenengané nganggo makutha eri minangka raja. Tenger dalan iki nduwèni teges liyané manèh. Abang lan ungu minangka warna karajan banjur dadi ing gréja Katulik “wong wadon kang kaageman ungu lan abang.” Jubah abang iki minangka pralambang panampikan pungkasan saka donya marang Raja swarga. Iki nuding loro-loroné, marang buriné lan marang ngarepé. Iki nglebeti wiwit saka panampikan marang Kristus ing jamané, nganti tumeka panyawijiné gréja lan nagara ing jaman saiki. Jubah abang iku tenger dalan kang kaping papat. {1900 SNH, BEST Maret 21, 5.8} The next waymark was the crucifixion itself. At the crucifixion there met all the powers from beneath and all the powers from above. Men inspired by Satan and powers from beneath sought to hold Christ on the cross and make sure his death. The Jews shouted, “If he be the Son of God, let him now come down from the cross.” They taunted and mocked and sought by every means to break his faith and courage and sink his soul in darkness. Jesus saw all this. He saw the powers of darkness surrounding him, but by his own choice and because of his love for us, he accepted the cross. The powers of darkness sought to bring despair and to eclipse his faith, but as “the captain of our salvation” he suffered to save the race. There also was the power from above. By the side of every demon was a holy angel there to frustrate the enemy and to comfort and strengthen the Son of God. The Father himself and all heaven with intense sympathy bent over the suffering one. Yet the sacrifice must not fail and Christ must die. It was impossible to save sinners and save Christ from the cross. The fifth waymark was the cross itself. {1900 SNH, BEST March 21, 5.9} Tenger dalan sabanjuré yaiku panyaliban iku dhéwé. Ing panyaliban mau, kabèh kakuwatan saka ngisor lan kabèh kakuwatan saka ndhuwur padha kepethuk. Manungsa kang kaudhèk déning Iblis lan kakuwatan saka ngisor padha ngupaya nahan Kristus ana ing kayu salib lan mesthekaké pati Panjenengané. Wong Yahudi padha bengok, “Manawa Panjenengané iku Putraning Allah, mugi sapunika tumedhak saking salib.” Padha nyacat, ngécé, lan kanthi saben cara ngupaya ngrusak pracaya lan katetegané sarta nyemplungaké nyawané ing pepeteng. Gusti Yesus mirsa kabèh iki. Panjenengané mirsa kakuwatan pepeteng ngubengi Panjenengané, nanging kanthi pilihané piyambak lan merga katresnané marang kita, Panjenengané nampani salib iku. Kakuwatan pepeteng ngupaya nggawa Panjenengané menyang putus-asa lan nggerhanani pracayané, nanging minangka “pangarsané kaslametan kita” Panjenengané nandhang sangsara kanggo nylametaké umat manungsa. Ana uga kakuwatan saka ndhuwur. Ing sandhingé saben dhemit ana malaékat suci ana ing kono kanggo nggagalaké mungsuh lan nglipur sarta nguwataké Putraning Allah. Sang Rama piyambak lan swarga kabèh kanthi rasa welas asih kang jero sami mbungkuk ndeleng Panjenengané kang nandhang sangsara iku. Nanging kurban iku ora kena gagal lan Kristus kudu séda. Ora mungkin nylametaké wong dosa lan ing wektu kang padha nylametaké Kristus saka salib. Tenger dalan kang kaping lima yaiku salib iku dhéwé. {1900 SNH, BEST Maret 21, 5.9} The sixth waymark was the darkness, “darkness over all the land from the sixth to the ninth hour.” Here was wrapped around the cross the mourning garments of the universe. Here was a darkness that was felt, in the midst of all the darkness in the Saviour’s own soul. Here was in nature itself a confession that “all the creation groaneth and travaileth in pain together” because of sin. The sun refused to look upon the dreadful scene of the death of God’s Son. Nature itself was clothed in mourning. This darkness was not only a witness to the mourning of heaven and earth over the death of Christ, but it was a witness to the greater darkness in the history of man,—the darkness in the soul of Christ when “he tasted death for every man.” The sixth waymark was darkness. {1900 SNH, BEST March 21, 5.10} Tenger dalan kang kaping nem yaiku pepeteng, “pepeteng nutupi saindenging tanah wiwit jam kaping nem nganti jam kaping sanga.” Ing kéné salib iku kabuntel sandhangan pakabunganing jagad raya. Ing kéné ana pepeteng kang bisa dirasakaké, ing tengahing sakèhé pepeteng ana ing nyawané Sang Juru Slamet piyambak. Ing kéné alam dhéwé ngakoni yèn “sagunging titah padha nggresula lan padha nglarani bebarengan” awit saka dosa. Srengéngé nampik ndeleng pemandangan kang nggegirisi babagan patining Putraning Allah. Alam dhéwé kaageman pakabungan. Pepeteng iki ora mung dadi paseksi tumrap pakabungane swarga lan bumi awit saka sédané Kristus, nanging uga dadi paseksi tumrap pepeteng kang luwih gedhé ing sajarah manungsa,—yaiku pepeteng ing nyawané Kristus nalika “Panjenengané ngicipi pati kanggo saben wong.” Tenger dalan kang kaping nem yaiku pepeteng. {1900 SNH, BEST Maret 21, 5.10} The seventh waymark was the cry of Christ, “My God, My God, why hast thou forsaken me.” It was not enough that he should feel all the torment of physical suffering. More than this he must die as a sinner dies. This did not mean repentance or remorse for personal sin, for there was no sin in him. But because he was taking the place of the sinner and tasting death for every man, he must die in darkness and separation from God. He must in some sense know by experience what the sinner will know who is eternally separated from God. He must gather all the accumulated horror of a world of sin and feel the separation from God that he might break that separation for all who should believe on him. This cry was not one of rebellion but rather of the deepest anguish and the opening of the mystery of the cross. The seventh waymark was that bitter cry. {1900 SNH, BEST March 21, 5.11} Tenger dalan kang kaping pitu yaiku panguwuhé Kristus, “Allah-Ku, Allah-Ku, yagéné Paduka nilar Aku?” Ora cukup manawa Panjenengané mung ngrasakaké kabèh kasangsaran badan. Luwih saka iku, Panjenengané kudu séda kaya wong dosa séda. Iki ora ateges mratobat utawa susah ati amarga dosa pribadiné, amarga ora ana dosa ana ing Panjenengané. Nanging awit Panjenengané njupuk panggonané wong dosa lan ngicipi pati kanggo saben wong, Panjenengané kudu séda ing pepeteng lan kapisah saka Allah. Panjenengané kudu, ing pangertèn tartamtu, mangertèni lumantar pengalaman apa kang bakal dingertèni déning wong dosa kang kapisah langgeng saka Allah. Panjenengané kudu nglumpukaké kabèh kengerian kang kaakumulasi saka donya kang kebak dosa lan ngrasakaké kapisahan saka Allah supaya Panjenengané bisa mecah kapisahan iku kanggo kabèh wong kang bakal pracaya marang Panjenengané. Panguwuh iki dudu panguwuh pambrontakan, nanging malah ungkapan kasangsaran kang paling jero lan pambukaning rahasia salib. Tenger dalan kang kaping pitu yaiku panguwuh pait iku. {1900 SNH, BEST Maret 21, 5.11} The eighth waymark was Christ yielding up his own life. None can ever understand the nature of Christ’s death except through the light of his own words, “No man taketh it from me, but I lay it down of myself.” His death was not in itself merely what men accomplished by crucifying him. They might inflict all the torture possible and yet the power of death itself was not theirs. “I have power to lay it down and I have power to take it again.” Jesus himself chose the moment when his life should cease. He cried with a loud voice and then dismissed his spirit. It was not death by exhaustion or ordinary crucifixion. He willingly and deliberately laid down his life. No one can comprehend the death of Christ unless he first understands that Christ Himself yielded up his own life. The eighth waymark was Christ choosing his own moment of death. {1900 SNH, BEST March 21, 5.12} Tenger dalan kang kaping wolu yaiku Kristus masrahaké nyawané piyambak. Ora ana wong kang bakal bisa mangertèni sipaté patining Kristus kajaba lumantar pepadhanging pangandikané piyambak, “Ora ana wong kang njupuk iku saka Aku, nanging Aku ndhatengaké iku saka karep-Ku piyambak.” Patiné Panjenengané dudu mung asil saka apa kang ditindakaké manungsa kanthi nyalib Panjenengané. Wong-wong kuwi bisa waé nandhangaké sakèhé panyiksa kang bisa ditindakaké, nanging kakuwatan pati iku dhéwé dudu kagungané wong-wong mau. “Aku duwe panguwasa kanggo ndhatengaké iku lan Aku duwe panguwasa kanggo njupuké manèh.” Gusti Yesus piyambak milih waktuné nalika uripé kudu mungkasi. Panjenengané nguwuh nganggo swara sora banjur masrahaké roh-Né. Iki dudu pati amarga kesel banget utawa panyaliban lumrah. Panjenengané kanthi gelem lan kanthi sengaja ndhatengaké nyawané. Ora ana wong kang bisa mangertèni patining Kristus manawa dhisik ora mangertèni yèn Kristus piyambak masrahaké nyawané piyambak. Tenger dalan kang kaping wolu yaiku Kristus milih piyambak wayah patiné. {1900 SNH, BEST Maret 21, 5.12} As a ninth waymark we have the words, “The veil of the temple was rent in twain from the top to the bottom.” The moment Christ died, the veil was rent by unseen hands from above. Never again could the earthly service in that temple have any value or meaning. Never again need there be offered one of all the sacrifices and offerings. They had all ended in the death of Christ. The earthly priesthood, the earthly sanctuary, the earthly sacrifices all became but as sounding brass after that moment. There remains no more a sacrifice for sin, because Christ had died. This was heaven’s own sign that all those ceremonies were forever ended. This waymark was not erected by man. It was established by God. The ninth waymark was the rent veil. {1900 SNH, BEST March 21, 5.13} Minangka tenger dalan kang kaping sanga, kita nduwèni tembung, “Lérekané Bait Allah suwèk dadi loro wiwit saka ndhuwur tekan ngisor.” Ing wektu pas Kristus séda, lérekan iku disuwèk déning tangan-tangan kang ora katon saka ndhuwur. Ora bakal manèh paladosan kadonyan ing Bait iku nduwèni rega utawa teges apa waé. Ora bakal manèh perlu dipasrahaké siji waé saka kabèh kurban lan pisungsung. Kabèh iku wis rampung ana ing patiné Kristus. Ka-imaman kadonyan, papan suci kadonyan, lan kurban-kurban kadonyan kabèh dadi kaya tembaga kang muni waé sawisé wektu iku. Ora ana manèh kurban kanggo dosa, amarga Kristus wis séda. Iki pratandha saka swarga piyambak yèn kabèh upacara mau wis dipungkasi kanggo salawas-lawasé. Tenger dalan iki ora diadegaké déning manungsa. Iki ditetepaké déning Allah. Tenger dalan kang kaping sanga yaiku lérekan kang suwèk. {1900 SNH, BEST Maret 21, 5.13} The tenth waymark was the resurrection of many saints after Christ’s resurrection. Here by the side of Calvary and by the side of death itself, was shown the triumph over death. “The graves were opened and many bodies of the saints which slept arose.” This was a visible witness that Christ in dying had conquered death itself. This was the promise in act that all who sleep in Jesus shall rise again. The resurrection of Christ and the resurrection of these saints are among the first fruits of the final resurrection at his coming. Here is the answer to the cross. Here is the pledge that Christ’s death was not defeat but victory. Here earth and heaven met in testimony that the death of Christ had broken the bands of the tomb. The tenth waymark was the resurrection. {1900 SNH, BEST March 21, 5.14} Tenger dalan kang kaping sepuluh yaiku wunguné akèh wong suci sawisé wunguné Kristus. Ing kéné, ing sandhingé Kalvari lan ing sandhingé pati iku dhéwé, katuduhaké kamenangan ngungkuli pati. “Kuburan-kuburan kabukak lan akèh badané para suci kang padha tilem padha wungu.” Iki dadi paseksi kang katon yèn Kristus, ing séda-Né, wis ngalahaké pati iku dhéwé. Iki janji kang diwujudaké yèn kabèh wong kang tilem ana ing Gusti Yesus bakal wungu manèh. Wunguné Kristus lan wunguné para suci iki kalebu woh kawitan saka patangen pungkasan nalika rawuhé Panjenengané. Ing kéné ana wangsulan tumrap salib. Ing kéné ana pandam yèn patiné Kristus dudu kakalahan nanging kamenangan. Ing kéné bumi lan swarga kepethuk sajroning paseksi yèn patiné Kristus wis mecah talining kubur. Tenger dalan kang kaping sepuluh yaiku patangen. {1900 SNH, BEST Maret 21, 5.14}

Matius 28 – Telung Pratandha Dalan Ing Matius 28 kita nemokake telung pratandha dalan sing ana hubungané karo tumindak sing kudu kita lakoni sadurungé Gusti kita bali maneh. Elinga, nalika Yésus tindak menyang swarga, malaékat mau ngandika, “Yésus iki, kang kapundhut munggah saka ing antaramu menyang swarga, bakal rawuh menèh kanthi cara kang padha kaya kowé wus weruh Panjenengané munggah menyang swarga” (Kisah 1:11). Mangkono, Yésus bakal bali kanthi cara kang padha kaya nalika Panjenengané munggah. Matius 28 maringi kita telung pratandha dalan. Pratandha dalan kang kapisan kapacak ing ayat 6. Malaékat ngandika marang para wanita, “Panjenengané ora ana ing kéné; awit Panjenengané wis wungu.” Kangkang kudu ora lali yèn sadurungé Yésus bali, kudu ana paseksi sing kuwat lan cetha manawa Panjenengané wis wungu. Pratandha dalan kang kapisan iku yaiku pitutur ngenani Sang Kristus kang wis wungu. Iki dhasar saka kabèh sing ndhèrèk sawisé iku. Pratandha dalan kang kapindho kapacak ing ayat 7. Malaékat ngandika, “Padha enggal lunga lan kandhanana marang para sakabaté, yèn Panjenengané wis wungu saka ing antarane wong mati; lan lah, Panjenengané ndhisiki kowé menyang Galiléa; ana ing kana kowé bakal ndeleng Panjenengané.” Ing kéné ana sawijining panggilan supaya tumindak, sawijining gerakan. Kabar bab Sang Kristus kang wis wungu kudu digawa marang para sakabat, lan kudu ana lumakuning wong-wong menyang panggonan sing wis katemtokaké déning Allah. Iki minangka pratandha dalan kang kapindho. Pratandha dalan kang katelu kapacak ing ayat 19: “Mulané, padha lungaa, padha gawea sakabat kabeh bangsa.” Iki Amanat Agung. Sadurungé Gusti bali, Injil kudu digawa marang kabeh bangsa. Ora cukup mung pracaya marang patangené Sang Kristus; ora cukup mung ana gerakan menyang Galiléa; kudu ana uga tugas donya kabèh kanggo ndadèkaké sakabat saka kabeh bangsa. Mangkono, telung pratandha dalan iki yaiku: kapisan, pitutur ngenani Sang Kristus kang wis wungu; kapindho, gerakan manut dhawuh ilahi; katelu, Amanat Agung marang kabeh bangsa. Nalika kita ndeleng pratandha-pratandha dalan iki kaleksanan, kita ngerti yèn kita lagi nyedhaki rawuhé Gusti menèh.