The Passion of our Lord Jesus

Palm Sunday of the Lord's Passion

Ħadd il-Palm u l-Passjoni tal-Mulej

Messalin B 178

Reading 1           - Isaiah 50:4-7
The Lord GOD has given me a well-trained tongue, that I might know how to speak to the weary a word that will rouse them. Morning after morning he opens my ear that I may hear; and I have not rebelled, have not turned back. I gave my back to those who beat me, my cheeks to those who plucked my beard; my face I did not shield from buffets and spitting.  The Lord GOD is my help, therefore I am not disgraced; I have set my face like flint, knowing that I shall not be put to shame.   . This is the Word of The Lord.

 

L-Ewwel Qari  -  Qari mill-Ktieb tal-Profeta Isaija 50, 4 – 7

Il-Mulej Sidi tani lsien ta’ wieħed mgħallem, biex nagħraf ngħin lill-għajjien b’xi kelma.  Ta’ kull filgħodu jqajjimli widinti,  biex nisma’ bħall wieħed jitgħallem. Sidi l-Mulej fetaħli widinti, u jien ma webbistx rasi, ma rġajtx lura. Tajt dahri lil  dawk li kienu jsawtuni, ħaddejja lil dawk li kienu jnittfuli lħiti; ma ħbejtx wiċċi mit-tagħjir u l-bżieq.   Sidi l-Mulej igħinni, għalhekk għamilt wiċċi baż-żnied: jien naf li ma jkollix mniex nistħi.     Il-Kelma tal-Mulej

Responsorial Psalm         -       Psalm  22:8-9, 17-18, 19-20, 23-24
R. (2a) My God, my God, why have you abandoned me?
All who see me scoff at me;
they mock me with parted lips, they wag their heads:
"He relied on the LORD; let him deliver him,
let him rescue him, if he loves him."                                R/

Indeed, many dogs surround me,
a pack of evildoers closes in upon me;
They have pierced my hands and my feet;
I can count all my bones.                                                    R/

They divide my garments among them,
and for my vesture they cast lots.
But you, O LORD, be not far from me;
O my help, hasten to aid me.                                            R/

I will proclaim your name to my brethren;
in the midst of the assembly I will praise you:
"You who fear the LORD, praise him;
all you descendants of Jacob, give glory to him;
revere him, all you descendants of Israel!"                      R/

Salm Responsorjali                             Salm 21

R/     Alla tiegħi, Alla tiegħi, għaliex tlaqtni?

Dawk kollha li jarawni jidħku bija,

igħajbuni, iħarrku rashom u jgħidu:

‘F’idejn il-Mulej jintelaq; ħa jeħilsu hu!

Ħa jsalvaħ hu, għax bih jitgħaxxaq!”                 R/

    

Ara il-klieb daru miegħi,

ġemgħa ta’ nies ħżiena trossni,

taqqbuli idejja u riġlejja.

Nista’ ngħodd għadmi kollu.                                              R/  

Ħwejġi jaqsmu bejnithom,

għal-libsa  tiegħi jaqtgħu x-xorti.

Imma int, Mulej, la titbegħidx!

Għajnuna tiegħi, fittex għinni.                                           R/

Inxandar ismek lil ħuti,

f’nofs il-ġemgħa nfaħħrek,

faħħru ‘l Mulej, intom li għandkom il-biża  tiegħu;

sebbħuh intom ilkoll, ulied Ġakob.’

Ibżgħu minnu intom ilkoll, nisel ta’ Israel.                       R/

Reading II              -   Philippians 2:6-11

Christ Jesus, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to the point of death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. This is the Word of The Lord.

It-Tieni Qari   -    mill-Ittra lill-Filippin 2, 6 -11

Gesu’ Kristu, li kellu n-natura ta’ Alla, ma qagħadx ifittex tiegħu li hu daqs Alla, imma tneżża’ minn kollox, billi ħa n-natura ta’ lsir, sar jixbaħ lill-bnedmin;  ċekken lilu nnifsu, billi obda sal-mewt, anzi sal-mewt tas-salib. Għalhekk Alla għollieh sas-smewwiet, u żejnu bl-Isem li hu fuq kull isem,  biex fl-isem ta’ Ġesu’,  fis-sema, fl-art u f’qiegħ l-art,  il-ħlejjaq  kollha jinżlu għarrkobbtejhom, u kull ilsien jistqarr” “Ġesu’ Kristu hu l-Mulej għall-glorja ta’ Alla l-Missier.” Il-Kelma tal-Mulej

Gospel                 -              Mark 14:1—15:47 or 15:1-39

The Passover and the Feast of Unleavened Bread  were to take place in two days' time. So the chief priests and the scribes were seeking a way  to arrest him by treachery and put him to death. They said, "Not during the festival,  for fear that there may be a riot among the people." When he was in Bethany reclining at table  in the house of Simon the leper,  a woman came with an alabaster jar of perfumed oil, costly genuine spikenard. She broke the alabaster jar and poured it on his head. There were some who were indignant. "Why has there been this waste of perfumed oil? It could have been sold for more than three hundred days' wages  and the money given to the poor." They were infuriated with her. Jesus said, "Let her alone. Why do you make trouble for her? She has done a good thing for me. The poor you will always have with you,  and whenever you wish you can do good to them,  but you will not always have me. She has done what she could. She has anticipated anointing my body for burial. Amen, I say to you, wherever the gospel is proclaimed to the whole world, what she has done will be told in memory of her." Then Judas Iscariot, one of the Twelve,  went off to the chief priests to hand him over to them. When they heard him they were pleased and promised to pay him money. Then he looked for an opportunity to hand him over. On the first day of the Feast of Unleavened Bread,  when they sacrificed the Passover lamb,  his disciples said to him, "Where do you want us to go and prepare for you to eat the Passover?" He sent two of his disciples and said to them,  "Go into the city and a man will meet you, carrying a jar of water. Follow him. Wherever he enters, say to the master of the house, 'The Teacher says, "Where is my guest room where I may eat the Passover with my disciples?"' Then he will show you a large upper room furnished and ready. Make the preparations for us there." The disciples then went off, entered the city,  and found it just as he had told them;  and they prepared the Passover. When it was evening, he came with the Twelve.

And as they reclined at table and were eating, Jesus said, "Amen, I say to you, one of you will betray me,  one who is eating with me." They began to be distressed and to say to him, one by one, "Surely it is not I?" He said to them, "One of the Twelve, the one who dips with me into the dish. For the Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born." While they were eating, he took bread, said the blessing, broke it, and gave it to them, and said, "Take it; this is my body." Then he took a cup, gave thanks, and gave it to them,  and they all drank from it. He said to them, "This is my blood of the covenant, which will be shed for many. Amen, I say to you, I shall not drink again the fruit of the vine  until the day when I drink it new in the kingdom of God." Then, after singing a hymn, they went out to the Mount of Olives. Then Jesus said to them,  All of you will have your faith shaken, for it is written: I will strike the shepherd, and the sheep will be dispersed.  But after I have been raised up, I shall go before you to Galilee." Peter said to him,  "Even though all should have their faith shaken, mine will not be." Then Jesus said to him, "Amen, I say to you,  this very night before the cock crows twice you will deny me three times." But he vehemently replied,  "Even though I should have to die with you, I will not deny you." And they all spoke similarly. Then they came to a place named Gethsemane,  and he said to his disciples, "Sit here while I pray." He took with him Peter, James, and John,  and began to be troubled and distressed. Then he said to them, "My soul is sorrowful even to death. Remain here and keep watch." He advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him;  he said, "Abba, Father, all things are possible to you. Take this cup away from me, but not what I will but what you will." When he returned he found them asleep. He said to Peter, "Simon, are you asleep? Could you not keep watch for one hour? Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak." Withdrawing again, he prayed, saying the same thing. Then he returned once more and found them asleep,  for they could not keep their eyes open  and did not know what to answer him. He returned a third time and said to them,  "Are you still sleeping and taking your rest? It is enough. The hour has come. Behold, the Son of Man is to be handed over to sinners. Get up, let us go. See, my betrayer is at hand." Then, while he was still speaking, Judas, one of the Twelve, arrived,  accompanied by a crowd with swords and clubs  who had come from the chief priests, the scribes, and the elders. His betrayer had arranged a signal with them, saying,  "The man I shall kiss is the one;  arrest him and lead him away securely." He came and immediately went over to him and said, "Rabbi." And he kissed him. At this they laid hands on him and arrested him. One of the bystanders drew his sword, struck the high priest's servant, and cut off his ear. Jesus said to them in reply, "Have you come out as against a robber,  with swords and clubs, to seize me? Day after day I was with you teaching in the temple area,  yet you did not arrest me;  but that the Scriptures may be fulfilled." And they all left him and fled. Now a young man followed him wearing nothing but a linen cloth about his body. They seized him, but he left the cloth behind and ran off naked. They led Jesus away to the high priest, and all the chief priests and the elders and the scribes came together. Peter followed him at a distance into the high priest's courtyard and was seated with the guards, warming himself at the fire. The chief priests and the entire Sanhedrin kept trying to obtain testimony against Jesus  in order to put him to death, but they found none. Many gave false witness against him, but their testimony did not agree. Some took the stand and testified falsely against him, alleging, "We heard him say, 'I will destroy this temple made with hands and within three days I will build another not made with hands.'" Even so their testimony did not agree. The high priest rose before the assembly and questioned Jesus, saying, "Have you no answer? What are these men testifying against you?" But he was silent and answered nothing. Again the high priest asked him and said to him,  "Are you the Christ, the son of the Blessed One?" Then Jesus answered, "I am; and 'you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven.'" At that the high priest tore his garments and said, "hat further need have we of witnesses? You have heard the blasphemy. What do you think?" They all condemned him as deserving to die. Some began to spit on him. They blindfolded him and struck him and said to him, "Prophesy!" And the guards greeted him with blows. While Peter was below in the courtyard,  one of the high priest's maids came along. Seeing Peter warming himself, she looked intently at him and said, "You too were with the Nazarene, Jesus." But he denied it saying, "I neither know nor understand what you are talking about." So he went out into the outer court. Then the cock crowed. The maid saw him and began again to say to the bystanders, "This man is one of them." Once again he denied it. A little later the bystanders said to Peter once more,  "Surely you are one of them; for you too are a Galilean." He began to curse and to swear,  "I do not know this man about whom you are talking." And immediately a cock crowed a second time. Then Peter remembered the word that Jesus had said to him,  "Before the cock crows twice you will deny me three times." He broke down and wept. As soon as morning came,  the chief priests with the elders and the scribes,  that is, the whole Sanhedrin held a council. They bound Jesus, led him away, and handed him over to Pilate. Pilate questioned him, "Are you the king of the Jews?" He said to him in reply, "You say so." The chief priests accused him of many things. Again Pilate questioned him, "Have you no answer? See how many things they accuse you of." Jesus gave him no further answer, so that Pilate was amazed. Now on the occasion of the feast he used to release to them one prisoner whom they requested.
A man called Barabbas was then in prison  along with the rebels who had committed murder in a rebellion. The crowd came forward and began to ask him to do for them as he was accustomed. Pilate answered,  "Do you want me to release to you the king of the Jews?" For he knew that it was out of envy  that the chief priests had handed him over. But the chief priests stirred up the crowd  to have him release Barabbas for them instead. Pilate again said to them in reply, "Then what do you want me to do  with the man you call the king of the Jews?" They shouted again, "Crucify him." Pilate said to them, "Why? What evil has he done?" They only shouted the louder, "Crucify him." So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified. The soldiers led him away inside the palace,  that is, the praetorium, and assembled the whole cohort. They clothed him in purple and,  weaving a crown of thorns, placed it on him. They began to salute him with, AHail, King of the Jews!"  and kept striking his head with a reed and spitting upon him. They knelt before him in homage. And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him. They pressed into service a passer-by, Simon, a Cyrenian, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. They brought him to the place of Golgotha — which is translated Place of the Skull — They gave him wine drugged with myrrh, but he did not take it. Then they crucified him and divided his garments  by casting lots for them to see what each should take.It was nine o'clock in the morning when they crucified him. The inscription of the charge against him read, "The King of the Jews." With him they crucified two revolutionaries,  one on his right and one on his left. Those passing by reviled him, shaking their heads and saying, "Aha! You who would destroy the temple and rebuild it in three days, save yourself by coming down from the cross." Likewise the chief priests, with the scribes,  mocked him among themselves and said,  "He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross that we may see and believe." Those who were crucified with him also kept abusing him. At noon darkness came over the whole land until three in the afternoon. And at three o'clock Jesus cried out in a loud voice,  "Eloi, Eloi, lema sabachthani?" which is translated, "My God, my God, why have you forsaken me?" Some of the bystanders who heard it said,  "Look, he is calling Elijah." One of them ran, soaked a sponge with wine, put it on a reed  and gave it to him to drink saying,  "Wait, let us see if Elijah comes to take him down." Jesus gave a loud cry and breathed his last. Here all kneel and pause for a short time.  The veil of the sanctuary was torn in two from top to bottom. When the centurion who stood facing him saw how he breathed his last he said,  "Truly this man was the Son of God!" There were also women looking on from a distance. Among them were Mary Magdalene,  Mary the mother of the younger James and of Joses, and Salome. These women had followed him when he was in Galilee and ministered to him. There were also many other women who had come up with him to Jerusalem. When it was already evening, since it was the day of preparation, the day before the sabbath, Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus. Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died. And when he learned of it from the centurion,  he gave the body to Joseph. Having bought a linen cloth, he took him down, wrapped him in the linen cloth, and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb. Mary Magdalene and Mary the mother of Joses watched where he was laid.

L-Evangelju Il-Passjoni ta’ Sidna Gesu’skond San Mark 14, 1-15, 47

C    Kien għad baqa'   jumejn għal  Għid, u għall-Ażżmi, u l-qassisin  il-kbar u l-kittieba bdew ifittxu kif jaqbdu 'l Ġesu' bil-qerq ta' moħħhom u jagħtuh il-mewt.  Għax bdew jgħidu:

S    "Mhux  fil-festa,  li ma tqumx xi rewwixta fil-poplu."

C    Ġesu' kien qiegħed jiekol għand Xmun l-imġiddem f'Betanja.  Daħlet mara, b'vażett ta' l-alabastru biż-żejt ifuħ ta' nard safi, jiswa ħafna, kissret għonq il-vażett, u  ferrgħet iż-żejt fuq ras Ġesu'.  U  kien hemm xi wħud li bdew jitmasħnu  bejniethom u jgħidu:

S      "Dal-ħala kollu ta' fwieħa għalfejn?   Dil-fwieħa setgħet iġġib aktar minn tlitt mitt Dinar u jingħataw lill-foqra.

C      U bdew jeħduha magħha.  Imma Ġesu' qal:

†     “Ħalluha:  għaliex  qegħdin iddejquha?   Ħaġa tajba għamlet miegħi.  Il-foqra ssibuhom dejjem magħkom, u   tistgħu  tgħinuhom  kull meta tridu.  Imma lili mhix dejjem se ssibuni magħkom.  Hi għamlet  li setgħet:  dilkitli ġismi bil-fwieħa għad-difna minn qabel.  Tassew, ngħidilkom, li kull fejn tixxandar il-Bxara it-Tajba fid-dinja kollha,li għamlet din jingħad ukoll, b'tifkira tagħha."

C      Imbagħad Ġuda l-Iskarjota, wieħed mit-Tnax, mar għand il-qassisin il-kbar biex jagħtihom 'il Ġesu' f'idejhom.  Għal din l-aħbar ferħu ħafna, u wegħduh li jagħtuh xi flus.   U hu mar jistenna l-waqt tajjeb biex jagħtihom 'il Ġesu' f'idejhom. Fl-ewwel jum ta' l-Ażżmi, meta kienu  jsaggrifikaw il-ħaruf tal-Għid, id-dixxipli tiegħu qalulu:

S     "Fejn tridna mmorru nħejju biex tiekol l-ikla tal-Għid?"

C     Imbagħad hu bagħat tnejn mid-dixxipli tiegħu u qalilhom:

†     "Morru l-belt u tiltaqgħu ma' raġel iġorr ġarra ilma.  Morru warajh, u għidu lil sid id-dar fejn taraw dieħel:  "Qallek l-Imgħallem: Fejn hi l-kamra tiegħi ta' l-ikel li fiha nista' niekol l-ikla tal-Għid mad-dixxipli tiegħi?  U hu jurikom kamra kbira fuq, mgħammra u lest.  Ħejjulna  hemmhekk".

C    U d-dixxipli  marru u daħla l-belt, u sabu kollox  kif kien qalilhom hu;  u ħejjew l-ikla tal-Għid.   Għall-ħin ta' filgħaxija Ġesu' ġie mat-Tnax.  U kif kienu fuq il-mejda jieklu qal:

†     Tassew. Ngħidilkom, li wieħed minnkom se jittradini, wieħed li qiegħed jiekol miegħi.

C    Huma bdew isewdu qalbhom, u wieħed wara l-ieħor staqsewh:

S    "Jaqaw jien?"

C    Qalilhom:

†    Wieħed mit-Tnax, li qiegħed ibill il-ħobż fi platt wieħed miegħi. Għax Bin il- bniedem  imur, kif hemm miktub fuqu, imma ħażin għalih dak il-bniedem li permezz tiegħu Bin il-bniedem ikunmogħti f'idejn l-egħdewwa.  Kien ikun aħjar għalih dak il-bniedem li kieku ma twieled xejn!"

C    Huma u jieklu, ħa l-ħobż f'idejh, qal il-barka, qasmu, newwilhulhom u qal:

†    "Ħudu, dan hu ġismi."

C   Imbagħad ħa l-kalċi f'idejh, radd il-ħajr, u newwilhulhom, u lkoll xorbu minnu u qalilhom:

†   Dan huwa demmi, id-demm tal-patt, li jixxerred għall-kotra.  Tassew, ngħidilkom, li ma nixrobx iżjed mill-frott tad-dielja sa dak in-nhar li nixrob inbid ġdid fis-Saltna ta Alla.

C    Imbagħad kantaw is-salmi u ħarġ lejn  il-Għolja taż-Żebbuġ    U Ġesu' qalilhom:

†     Ilkoll se titħawdu, għax hu miktub:  "Nidrob ir-ragħaj,  u n-ngħaġ jitiferrxu.  Imma wara  li nqum mill-mewt, immur il-Galilija qabilkom."                

C     Qallu Pietru:

S      "Ukoll jekkjitħawwad kulħadd, jien ma nitħawwadx."

C      Qallu Ġesu':

†     Tassew, ngħidlek, li llum, dal-lejl stess, qabel ma s-serduk ikun idden darbtejn, int tkun ġa ċħadtni tliet darbiet."

C     Iżda Pietru tenna bil-qawwa kollha:

S     "Le, ma niċħdekx, anqas jekk ikolli mmut miegħek!"

C     U l-oħrajn ukoll, kollha qalu l-istess.   Waslu f'qasam jismu Ġestsemani, u qal lid-dixxipli tiegħu:

†     Oqgħdu bilqiegħda hawn sakemm nitlob."

C    U  ħa miegħu 'l  Pietru u 'l Ġakbu u 'l Ġwanni, u bdew jaħkmuh il-biża u d-dwejjaq. Qalilhom:

†      "Għandi ruħi mnikkta għall-mewt; ibqgħu hawn u ishru.

C      Mexa kemmxejn  'il quddiem, ixteħet fl-art, u talab li , jekk jista' jkun, titwarrab minnu dik is-siegħa.  U qal:

†     “Alla, Missier, kollox jista'jkun għalik:  biegħed minni dan il-kalċi!  Iżda mhux rrid jien,  imma  li trid int."

C     Ġie ħdejhom u sabhom reqdin, u qal lil Pietru:

†      "Xmun, rieqed?  Ma tiflaħx tishar siegħa waħda?   Ishru u itolbu biex ma  tidħlux fit-tiġrib.  L-Ispirtu, iva, jrid:  imma l-ġisem dgħajjef."

C    U reġa' mar u tenna l-istess talba.  Mill-ġdid ġie u għal darba oħra sabhom reqdin, għax għajnejhom  kienu tqal bin-ngħas; u ma għarfux x'jaqbdu  jgħidulu.  Ġie għat-tielet darba u qalilhom:

†     Torqdu issa u tistrieħu?   Biżżejjed.  Is-siegħa waslet:  araw li Bin il-Bniedem se jkun mogħti f'idejn il-midinbin.  Qumu!  Imxu mmorru!  Ara, dak li se jittradini huwa fil-qrib!

C      Minnufih, kif kien għadu jitkellem, wasal  Ġuda, wieħed mit-Tnax, b'ġemgħa nies miegħu, armati  bis-sjuf u l-bsaten, mibgħutin mill-qassisin ilkbar u mill-kittieba u x-xjuħ.  Issa dak li kien se jitrradih kien tahom sinja minn qabel u qalilhom:

S      "Dak li nbusu huwa  hu; aqbduh u morru bih mgħasses tajjeb."

C      Malli mbagħad wasal, baqa sejjer fuqu u qallu:

S      "Rabbi."

C      U biesu.   Huma meddew idejhom fuqu u qabdud.  Imma wieħed minn dawk ta' madwaru silet is-sejf,  ta daqqa bih lill-qaddej tal-qassis il-kbir u qataghlu  widintu. Ġesu' dar fuqhom u qalilhom:”

†    Qiskom ħriġtu għal xi ħalliel, armati bis-sjuf u l-bsaten  biex taqbdu lili!  Jien kont  inkun  fostkom fit-Tempju, ngħallem, u ma żammejtunix    Imma dan kollu ġara biex isseħħ  l-Iskrittura."

C      Imbagħad id-dixxipli tiegħu kollha telquh u ħarbu.  Wieħed żagħżugħ mar warajh imleflef  b'liżar biss fuq ix-xejn, u qabduh:  imma hu telqihom il-liżar f'idejhom u ħarab għeri. Ħadu 'l; Ġesu' għand il-qassis  il-kbir, u nġabru l-qassisin il-kbar  kollha u x-xujħ u l-kittieba..  Pietru kien baqa’ miexi warajh mill-bogħod, sa ġol palazz tal-qassis il-kbir,  u qagħad bilqiegħda ħdejn in-nar mal-qaddejja għas-sħana.Il-qassisin il-kbar u s-Sanhedrin kollu bdew ifittxu xhieda kontra Ġesu' biex jagħtuh il-mewt, u ma sabux.  Tassew li kien hemm ħafna  li xehdu bil-qerq kontra tiegħu, imma x-xhieda tagħom ma kinetx taqbel.   Imbagħad qamu xi wħud jagħtu xhieda qarrieqa kontra tiegħu u qalu:

S      "Aħna smajnieh igħid:  'Jien inħott it-Tempju mibni bl-idejn, u fi tlitt ijiem nibni ieħor li ma jkunx mibni bl-idejn.'"

C     Imma x-xhieda tagħom anqas f'dan ma kienet taqbel. Imbagħad il-qassis il-kbir qam f'nofs il-ġemgħa u staqsa lil Ġesu:

S     "Xejn ma twieġeb?   X'inhuma jixhdu dawn kontra tiegħek?"

C      Iżda huwa baqa' sieket u ma wieġeb xejn.  Mill-ġdid il-qassis il-kbir staqsieh u qallu:

S      "Int l-Messija, Bin l-Imbierek?"

C      Wieġbu Ġesu':

†    Jien hu; u intom għad taraw 'il Bin il-bniedem bilqegħda n-naħa tal-lemin tal-Qawwa u ġej fuq is-sħab tas-sema."

C     Imbagħad il-qassis il-kbir ċarrat l-ilbies ta' fuqu u qal:

S     "Xi ħtieġa għandna iżjed ta' xhieda?   Id-dagħwa smajtuha!  X'jidrilkom?"

C     U kollha qatgħuhielu li kien ħaqqu l-mewt.

Imbagħad xi wħud bdew jobżqu  fuqu, igħattulu wiċċu, jagħtuh bil-ponn u jgħidulu:

S       "Aqta' min!"

C     U l-qaddejja bdew jagħtuh bil-ħarta/

Waqt li Pietru kien isfel 'il ġewwa mid-daħla tal-palazz, ġiet waħda qaddejja tal-qassis il-kbir.  Kif  ra 'il Pietru qiegħed għas-sħana, waħħlet għajnejha fuqu u qaltlu:

S   “Int ukoll kont ma' Ġesu'ta' Nazaret.”

C     Imma hu ċaħad u qal:

S    “Ma nafx, miniex  nifhem x'int tgħid,”

C    U mar  qagħad fid-daħla tal-palazz (u  s-serduk idden).  Il-qaddejja ratu, u  reġgħet  bdiet tgħid lil dawk li kienu hemm:

S   “Dan  wieħed minnhom.”

C  U mill-ġdid ċaħad.   Wara ftit, dawk li kienu ħdejh reġgħu qalu lil Pietru:

S  “Tassew, int wieħed minnhom, għax int ukoll mill-Galilija.”

C    Imbagħad qabad jisħel lilu nnifsu u jaħlef:

S  “Jiena ma nafux 'il dan il-bniedem li qegħdin issemmu."

C Minnufih is-serduk idden għat-tieni darba.   Pietru ftakar fil-kelma li  kien qallu Ġesu':  “Qabel ma s-serduk jidden dabtejn, inti tiċħadni tliet darbiet.”  U nfexx jibki.

II

C   Filgħodu kmieni l-qassis il-kbar iltaqgħu malajr max-xjuħ u mal-kittieba u mas-  Sanhedrin kollu biex jiftiehmu bejniethom.  Imbagħad rabtu 'l Ġesu' ħaduh u tawh  f'idejn  Pilatu.   Pilatu staqsieh:

S     "Inti s-sultan tal-Lhud?"

C    U hu wieġbu u qallu:

†   "Int qiegħed tgħidu".

C…Il-qassisin il-kbar bdew jqaligħu ħafna akkużi kontra tiegħu.  Iżda  Pilatu reġa'  staqsieh:

S    "Ma twieġeb xejn?  Ara kemm akkużi qegħdin iġibu kontra tiegħek!"

C    Imma Ġesu' ma wieġeb xejn iżjed, hekk li Pilatu baqa' mistagħġeb.

Kull nhar ta' festa kien jitilqilhom wieħed ħabsi, lil dak li kienu jitolbu huma.  Issa fil-ħabs kien hemm wieħed jismu Barabba, arrestat  flimkien max-xewwiexa li fir-rewwiexta kienu qatlu 'l xi  ħadd.  In-nies telgħu u bdew jitolbuh jagħmel kif  kien  jagħmel kif kien jagħmlilhom dejjem.  Qabad Pilatu u qalilhom:

S       "Tridux nitilqilkom is-sultan tal-Lhud?"

C    Għax hu għaraf tajjeb li l-qassisin il-kbar kienu tawh 'il Ġesu' f'idejh minħabba l-għejra.  Iżda il-qassisin il-kbar bdew ixewxu n-nies li aħjar jitilqilhom  'il Barabba.  Pilatu reġa' staqsiehom u qalilhom:

S      "U x'nagħmel imbagħad b'dak li intom issejħulu s-sultan tal-Lhud?"

C      Iżda huma nfexxew igħajtu mill-ġdid:

S      "Sallbu!"

C      Qalilhom Pilatu:

S       "Imma x'għamel ħażin?"

C       Huma iktar bdew igħajtu:

S        "Sallbu!"

C       Pilatu mbagħad, biex jogħġob lin-nies, telqilhom 'il Barabba, u lil Ġesu' wara li tawh  is-swat, tahulhom biex isallbuh.    Is-suldati ħaduh magħhom ġewwa fil-palazz, jiġifieri l-Pretorju, u sejħu 'l sħabhom kollha.  Libbsħu ilbies aħmar skur,u qegħdulu fuq rasu kuruna minsuġa mix-xewk.  U bdew isellmulu:

S       "Sliem għalik, sultan tal-Lhud!"

C       U qabdu jagħtuh b'qasba fuq rasu,jobżqulu fuqu, u jilwu rkobbtejhom quddiemu biex jagħtuh qima.  Imbagħad, war ali għaddewh biż-żuffjet, neżżgħuh  l-ilbies aħmar u xeddewlu ħwejġu. U ħaduh 'il barra biex isallbuh.  Kien għaddej wieħed, Xmun minn Kirene, missier Xandru u Rufu, ġej  lura mir-raba', u ġagħluh jerfagħlu s-salib.  U wassluh f'post jismu Golgota, li jfisser post il-Qorriegħa.  U tawh jixrob inbid imħallat mill-mirra, imma hu ma riedx jieħu minnu.  Imbagħad sallbuh, u qasmu ħwejġu bejniethom billi tellgħuhom bix-xorti ħalli kull wieħed jieħu li jmissu.  Kienu d-disgħa ta' filgħodu meta sallbuh.  Il-kitba li turi l-ħtija tal-kundanna tiegħu kienet tgħid hekk:   "Is-sultan tal-Lhud".  Miegħu sallbu wkoll żewġ ħallelin, wieħed fuq il-lemin u l-ieħor fuq ix-xellug.  Dawk  li kienu għaddejjin bdew igħajruh, iċaqilqu rashom u jgħidu:

S…"Għajb għalik, int li tħott it-Tempju, u tfittex terġa' tibnih fi tlitt ijiem!  Inżel minn fuq is-salib u salva lilek innifsek!"

C    Hekk ukoll il-qassisin il-kbar bdew jiddieħku bih bejniethom u mal-kittieba u jgħidu:

S    'Salva oħrajn, lilu nnifsu ma jistax isalva!  Ħa jinżel issa l-Messija, is-sultan ta' Israel, minn fuq is-salib biex aħna naraw u nemmnu!'

C    U dawk li kienu msallbin miegħu bdew imaqdruh huma ukoll.

Meta sar nofs-in-nhar waqgħet dalma kbira fuq il-pajjiż kollu sat-tlieta.  U fit-tlieta ta' wara nofs-in-nhar Ġesu' għajjat b'leħen qawwi:

†      Eloi, Eloi, lema' sabaqtani?

C      li tfisser

†      Alla tiegħi, Alla tiegħi, għaliex tlaqtni?

C     Xi wħud  minn dawl likienu hemm, kif semgħuh, qalu:

S      Ara, qiegħed issejjaħ lil Elija!

C     U mar wieħed jiġri jxappap sponża bl-inbid qares, waħħalha f'tarf ta' qasba, u tah jixrob filwaqt li qal:

S     Stennew, ħa naraw jiġix Elija jniżżlu!

C     Imma Ġesu' għajjat għajta kbira u ħarġet ruħu.

C     U l-purtiera tat-Tempju ċċarrtet fi tnejn minn fuq s'isfel.   Iċ-ċentirjun, li kien wieqaf biswitu, meta rah igħajjat u jmut hekk, qal:

S        Dal-bniedem kien tassew Bin Alla!

III

C     Kien hekk ukoll xi nisa jħarsu mill-bogħod, fosthom Marija ta' Magdala, Marija omm Ġakbu ż-żgħir u Ġpże, u Salome, dawn, meta Ġesu' kien fil-Galilija, kienu jmorru miegħu u jaqduh.  U kien hemm ukoll oħrajn li kienu telgħu Ġerusalem miegħu.Kien ġa sar filgħaxija, u billi kien jum it-Tħejjija, jiġifieri is-Sibt,Guzeppi, minn Arimatija, membru magħruf tal-Kunsill, li hu wkoll kien jistenna s-Saltna ta’ Alla, għamel il-ħila, daħal quddiem Pilatu u talbu l-ġisem ta’ Ġesu.  Pilatu stagħġeb li kien ġa miet; bagħat għaċ-ċentirjun u staqsieh jekk kienx ilu li miet.   Meta mbagħad sar jaf min għand iċ-ċentirjun, ta ġisem Ġesu' lil Ġużeppi, u dan xtara lizar tal-għażel, niżżel 'il Ġesu' mis-salib, keffnu fil-liżar  u qieghdu f’qabar matugh fil-blat, imbagħad gerbeb ġebla fid-daħla tal-qabar.  Marija ta' Magdala  u Marija omm Ġoże qagħdu jaraw fejn tqiegħed.

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Fifth Sunday of Lent

Il-5 Ħadd tar-Randan

Messalin B pp 166

Reading 1   -   Jeremiah 31:31-34

The days are coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah. It will not be like the covenant I made with their fathers the day I took them by the hand to lead them forth from the land of Egypt; for they broke my covenant, and I had to show myself their master, says the LORD. But this is the covenant that I will make with the house of Israel after those days, says the LORD. I will place my law within them and write it upon their hearts; I will be their God, and they shall be my people. No longer will they have need to teach their friends and relatives how to know the LORD. All, from least to greatest, shall know me, says the LORD, for I will forgive their evildoing and remember their sin no more. This is the Word of The Lord.

L-Ewwel  Lezzjoni  -   Profeta Ġeremija 31, 31-34

Araw, għad jiġi   żmien, oraklu tal-Mulej, meta jien nagħmel patt ġdid ma' dar Isarel u dar Ġuda; mhux bħall-patt li għamilt ma' missirjiethom fiż-żmien meta qbadthom minn idejhom biex ħriġthom mill-art ta' l-Eġittu, il-patt tiegħi li huma kisru, għalkemm jien kont l-għarus tagħhom,   oraklu tal-Mulej. Imma dan ikun il-patt li għad  nagħmel ma' dar Iżrael wara  dawk il-jiem, oraklu tal-Mulej. Inqiegħed il-liġi tiegħi fosthom u niktibha f'qalbhom; u jiena nkun Alla tagħhom, u huma jkunu l-poplu tiegħi. Ma  jgħallmux iżjed lil xulxin,  u ħadd  ma jgħid lil ħuh:  "Agħraf il-Mulej". għaliex ilkoll kemm huma jkunu jafuni, miż-zgħir sal kbir, oraklu tal-Mulej. Għax jien naħfrilhom ħżunithom, u ħtijiethom ma niftakarhomx aktar. Il-Kelma tal-Mulej

Responsorial Psalm                      Psalm 51:3-4, 12-13, 14-15.

Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Create a clean heart in me, O God.

A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Create a clean heart in me, O God.

Give me back the joy of your salvation,
and a willing spirit sustain in me.
I will teach transgressors your ways,
and sinners shall return to you.
R. Create a clean heart in me, O God.

Salm Responsorjali    (Salm 50 (51)

                R/  Oħloq fija qalb safja, o Alla.

Ikollok ħniena minni, o Alla, fi tjubitek;

fil-kobor tal-ħniena tiegħek ħassar ħtijieti.

Aħsilni kollni mill-ħtija tiegħi,

naddafni mid-dnub tiegħi.                                          R/

Oħloq fija qalb safja, O Alla,

u spirtu qawwi ġedded fija.

La twarrabnix minn quddiemek,

tneħħix minni l-Ispirtu qaddis tiegħek.                                R/

Roddli l-hena tas-salvazzjoni tiegħek

u bi spirtu qalbieni wettaqni.

Lill-mininbin  ngħallem triqatek,

u l-ħatjin jerġgħu lura lejk.                                         R/

Reading 2                             Hebrews 5:7-9

In the days when Christ Jesus was in the flesh, he offered prayers and supplications with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence. Son though he was, he learned obedience from what he suffered; and when he was made perfect, he became the source of eternal salvation for all who obey him.  This is the Word of The Lord.

It-Tieni Qari    -    mill-Ittra lill-Lhud  5, 7-9

Meta kien igħix fuq din l-art,  Kristu offra talb, u suppliki  b'leħen għoli u  bid-dmugħ  lil dak li seta' jsalvah mill-mewt.   U kien mismugħ minħabba fil-qima tiegħu lejn Alla.    Għad li kien Iben, tgħallem minn dak li bata xi tfisser l-ubbidjenza.   U, billi laħaq il-perfezzjoni, sar awtur tas-salvazzjoni ta'  dejjem għall kull min jisma' minnu.  Il-Kelma tal-Mulej

Gospel                                               John 12:20-33

Some Greeks who had come to worship at the Passover Feast came t  Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we would like to see Jesus." Philip went and told Andrew; then Andrew and Philip went and told Jesus. Jesus answered them, "The hour has come for the Son of Man to be glorified. Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me. "I am troubled now. Yet what should I say? 'Father, save me from this hour?' But it was for this purpose that I came to this hour. Father, glorify your name." Then a voice came from heaven, "I have glorified it and will glorify it again." The crowd there heard it and said it was thunder; but others said, "An angel has spoken to him." Jesus answered and said, "This voice did not come for my sake but for yours. Now is the time of judgment on this world; now the ruler of this world will be driven out. And when I am lifted up from the earth, I will draw everyone to myself." He said this indicating the kind of death he would die. This is the Word of The Lord.

L-Evanġelju  -   skond San Ġwann 12, 20-33

F'dak iż-żmien,  fost dawk li telgħu biex   iqimu lil Alla fil-festa kien hemm xi Griegi.    Dawn marru għand Filippu, li  kien minn  Betsajda tal-Galilija, u talbuh:   "Sinjur, nixtiequ naraw lil Ġesu'." Filippu mar igħid lil Indri', u mbaghad  Indri' u Filippu marru jgħidu lil Ġesu. U Ġesu' weġibhom:  "Waslet is-siegħa li fiha  Bin il-bniedem għandu jkun igglorifikat. Tassew, tassew ngħidilkom, jekk il-ħabba tal-qamħ  ma taqax fl-art u tmut, hi tibqa weħidha; imma jekk tmut,  tagħmel ħafna frott.   Min iħobb lil ħajtu jitlifha;  imma min jobgħod lil ħajtu f'din id-dinja jħarisha  għall-ħajja ta' dejjem.   Jekk xi ħadd irid jaqdini,  hu għandu jimxi warajja, u fejn inkun jien,  hemm  ukoll ikun il-qaddej tiegħi. Min jaqdi lili, il-Missier jagħtih ġieħ. Issa qiegħed  inħoss ruħi   mħawda. U x'naqbad ngħid? Missier, eħlisni minn din is-siegħa?  Imma jien  għalhekk ġejt: għal din is-siegħa.   Missier, agħti glorja lil ismek." Dak il-ħin instemgħa leħen mis-sema:   "Jiena diġa gglorifikajtu, u nerġa' nigglorifikah."  In-nies li kienu hemm semgħuh, u qalu li   kien qiegħed iriegħed.   Oħrajn qalu: "Kellmu xi anġlu".     Ġesu' wieġeb:  "Dan il-leħen ma ġiex għalija, imma għalikom. Il-ġudizzju ta' din id-dinja qiegħed isir issa. Issa se jtkeċċa l-Prinċep ta' din id-dinja. U meta nintrefa' 'l fuq mill-art,  jiena niġbed il-bnedmin kollha lejja." Hu qal  dan biex juri b'liema mewt kien sejjer imut.     Il-Kelma tal-Mulej

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A reflection from LARRY BRODING’s lectionary resources for Catholics

 The Glory of the Cross

Does the cross have any meaning in today's culture? 

Does the meaning culture gives the cross have any connection to Christian faith?

References to "Jesus Christ, my Lord and Saviour" have become popular among sports figures and music stars. After a victory or during an award, stars will give "glory" to God for their accomplishments. As admirable as these testimonials might be, do they really speak of God's "glory?" Have you ever noticed none of these testimonials ever mention the cross?

As we come closer to Easter, the cross looms larger. In this Sunday's gospel, Jesus stated his glory in plain terms. It was the cross.

This gospel can be divided into three sections: the request of the audience, Jesus' comments on self-giving, and the glory/judgment of the Father. With a Gentile audience, Jesus can reveal the meaning of servanthood and give glory to God.  John opened this section with "Greeks," Gentiles who spoke the language of commence and adopted the dominant culture at the time. They came to Philip with one request: to see Jesus. The verb "to see" meant more than "to behold with the eyes." These foreigners wanted to investigate the possibility of becoming disciples. They had heard about Jesus (i.e., his reputation or "glory") and wanted to "see" if they could follow him.

Like many other times in his gospel, John wove several themes into the scene. The foreigners were fellow pilgrims, seekers of the true God. They mingled with the Jews at Passover, a celebration of the people's freedom by God's hand. (Did a mixture of "Greeks" and Jews represent John's community?) The stage was set for the universal Messiah to reveal his true self, his true "glory." The Passover of the people would become the Passover of the Messiah.   In this passage, Jesus' monologue can be divided into two parts: 1) the self-giving of the Son and his followers and 2) the glory of the Father and the Son. In first part, Jesus defined the glory of the Son as his death and resurrection. His followers are assembled, the Jewish old-timers and the Gentile neophytes. They were gathered by his reputation (i.e., his 'glory"). Now he would reveal what that glory meant: dying to self.

The analogy of the wheat grain addressed the priorities of people. Those who selfishly clung to life would remain on the stalk alone, and would wither away. Those who gave their lives to others would die, but see others live and would enjoy eternal life. They would bear "much fruit." Notice those who gave up their lives unselfishly followed Jesus to his death. Jesus did not follow them.

Through his obedience, Jesus revealed his glory as God's "Servant." This image was the internal paradox of the community. To be a servant of the Lord (his follower), one must serve him and others. The servant served the servants, creating an equality among the followers of Jesus. So, the "glory" of the Christian community lie in humility, the quality of giving true deference to others. Leadership was to exercised in love and humble service, not in power and brutality. The Father would honor those who truly followed in the footsteps of the Master. For the Father loved the humble.

As the cross revealed the Father's love, it also reveals the Father's judgment. The ruler of the world (the Evil One) would be ejected. And everyone would be lifted up with Jesus, on the cross and in the resurrection (the image in 12:32 could refer to either). John, then, affirmed God's love did not save anyone from suffering on this earth, or even physical death. But, the faithful Christian would enjoy the presence of God now and in the life to come. All of this, because of Jesus.

What does the cross mean to you? Have you ever meditated on a crucifix, seen a Passion Play, or participated in a "Way of the Cross?" What happened?

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God." (1 Corinthians 1:18) RSV

There is a folly to the cross. And that folly still exists today. The glory of the Christian is the cross, for the cross points to God's love far better than any other blessing received in life. It is a universal sign of God's love. And a universal invitation to follow Jesus. Let us pray we, too, can show others God's love, even though his love leads to the cross. And to the resurrection.

Consider your walk with the Lord. How has that walk led to times of discomfort, even suffering?

How has your "experience of the cross" helped you to grow spiritually?      

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For God so loved the world...

Readings for Sunday March 15, 2015

Fourth Sunday Of Lent

Ir-4  Ħadd tar-Randan

Messalin B pp 160

Reading 1                                                         2 CHRonicles 36:14-16, 19-23

In those days, all the princes of Judah, the priests, and the people  added infidelity to infidelity,  practicing all the abominations of the nations  and polluting the LORD’s temple  which he had consecrated in Jerusalem. Early and often did the LORD, the God of their fathers,  send his messengers to them,  for he had compassion on his people and his dwelling place. But they mocked the messengers of God,  despised his warnings, and scoffed at his prophets,  until the anger of the LORD against his people was so inflamed  that there was no remedy. Their enemies burnt the house of God, tore down the walls of Jerusalem, set all its palaces afire,  and destroyed all its precious objects. Those who escaped the sword were carried captive to Babylon,  where they became servants of the king of the Chaldeans and his sons until the kingdom of the Persians came to power. All this was to fulfill the word of the LORD spoken by Jeremiah:  “Until the land has retrieved its lost sabbaths,  during all the time it lies waste it shall have rest  while seventy years are fulfilled.” In the first year of Cyrus, king of Persia,  in order to fulfill the word of the LORD spoken by Jeremiah,  the LORD inspired King Cyrus of Persia  to issue this proclamation throughout his kingdom,  both by word of mouth and in writing:  “Thus says Cyrus, king of Persia:  All the kingdoms of the earth the LORD, the God of heaven, has given to me,  and he has also charged me to build him a house  in Jerusalem, which is in Judah. Whoever, therefore, among you belongs to any part of his people,  let him go up, and may his God be with him!” This is the Word of The Lord.

L-Ewwel Qari -  mit-Tieni Ktieb tal-Kronaki 36, 14-16, 19-23

F'dak iż-żmien,  il-kbarat kollha tal-qassisin u l-poplu  komplew jindinbu u jagħmlu l-qżiżijiet kollha tal-ġnus,  u niġġsu t-Tempju tal-Mulej li hu kien qaddes f'Ġerusalemm. U billi ġietu ħasra mill-poplu tiegħu, u mill-għamara tiegħu,  il-Mulej, Alla ta' missirijiethom, kien ta' sikwit jibgħat  iwiddibhom bil-messaġġiera tiegħu.    Iżda huma kienu  jiddieħku bil-mibgħutin tiegħu, imaqdru kliemu, u jkasbru  l-profeti tiegħu, sa ma saħnet il-korla tal-Mulej għall-poplu tiegħu,  hekk li ma setgħux jeħilsuha aktar.   U ħarqulhom it-Tempju ta'  Alla, ġarrfu s-swar ta' Ġerusalemm, taw in-nar lill-palazzi kollha  tagħha, u hekk qerdulha kull ma kellha prezzjuż.   U dawk li ħelsu mill-qerda tax-xabla, Nabukodonosor  eżiljahom lejn il-Babilonja, u baqgħu suġetti għalih u  għal uliedu, sa ma ġew jaħkmu fuqhom il-Persjani.     Hekk seħħ dak li qal Alla b'fomm Ġermija:  "Sakemm   tgawdi l-art il-mistrieħ ta' Sibtijietha, ma tinħadimx l-art iż-żmien  kollu tal-ħerba tagħha, sa ma jgħaddu sebgħin sena". Fl-ewwel sena ta' Ċiru, sultan tal-Persja, biex isseħħ il-kelma tal-Mulej li kienet intqalet b'fomm Ġeramija, il-Mulej qanqal  lil Ċiru, sultan tal-Persja, u dan xandar prokla fis-saltna tiegħu  kollha, saħansitra bil-miktub, li kienet igħid:  "Dan igħid Ċiru  sultan tal-Persja:   "Il-Mulej, Alla tas-sema, tani f'idejja s-saltniet  kollha  ta' l-art, u hu qabbadni nibnilu tempju f'Ġerusalemm, li  hi f'Ġuda.     Kull min minnkom hu mill-poplu  tiegħu,   ħa jkun il-Mulej miegħu, u jitla'."  Il-Kelma tal-Mulej

Responsorial Psalm                                   PS 137:1-2, 3, 4-5, 6#

R. (6ab) Let my tongue be silenced, if I ever forget you!

By the streams of Babylon

we sat and wept
when we remembered Zion.
On the aspens of that land
we hung up our harps.                                                  R

For there our captors asked of us
the lyrics of our songs,
And our despoilers urged us to be joyous:
“Sing for us the songs of Zion!”                                  R/

How could we sing a song of the LORD
in a foreign land?
If I forget you, Jerusalem,
may my right hand be forgotten!                             R/

May my tongue cleave to my palate
if I remember you not,
If I place not Jerusalem
ahead of my joy.                                                              R/

Salm Responsorjali                                                                    Salm 136(137)

R/   Jeħilli lsieni mas-saqaf  ta' ħalqi,  jekk ma niftakarx fik, Ġerusalemm!

F'xatt ix-xmajjar ta' Babilonja,

hemm qgħadna bilqiegħda u bkejna,

aħna u niftakru f'Sijon.

Mas-siġar tal-luq tagħha,

dendilna ċ-ċetri tagħna.                                               R/

Għax hemm, dawk li jassruna,

talbuna ngħannulhom xi għanja;

dawk li hemm għakksuna

stennew minna għana ta' ferħ;

"Għannulna mill-għana ta' Sijon"                             R/

Kif nistgħu ngħannu l-għana tal-Mulej

f'art barranija?

Tibbiesli  idi l-leminija,

jekk qatt ninsa lilek, Ġerusalemm!                          R/

Jeħili lsieni mas-saqaf ta' ħalqi,

jekk ma niftakarx fik,

jekk ma nżommx 'il Ġerusalemm

'il fuq minn kull  ferħ tiegħi!.                                      R/

Reading 2                                                                         EPHesians 2:4-10

Brothers and sisters: God, who is rich in mercy,  because of the great love he had for us,  even when we were dead in our transgressions,  brought us to life with Christ — by grace you have been saved —,  raised us up with him,  and seated us with him in the heavens in Christ Jesus,  that in the ages to come  He might show the immeasurable riches of his grace  in his kindness to us in Christ Jesus. For by grace you have been saved through faith,  and this is not from you; it is the gift of God;  it is not from works, so no one may boast. For we are his handiwork, created in Christ Jesus for the good works  that God has prepared in advance, that we should live in them. This is the Word of The Lord.

It-Tieni Qari  -   mill-Ittra lill-Efesin 2, 4-10

Ħuti, Alla,  għani fil-ħniena tiegħu,  bis-saħħa tal-imħabba kbira li biha ħabbna,   meta aħna konna mejta  minħabba fi dnubietna,  tana ħajja ġdida flimkien ma' Kristu – bi grazzja intom salvi. Qajjimna  miegħu u qegħedna fis-smewwiet ma' Kristu Ġesu',   biex juri fiż-żminijiet li ġejjin l-għana  bla qjies  tal-grazzja tiegħu bit-tjieba li wera magħna fi Kristu Ġesu'. Intom salvi bil-grazzja, permezz tal-fidi; u dan mhux  bis-saħħa tagħkom, imma b'don ta' Alla; mhux bl-opri, biex ħadd ma jiftaħar.  Aħna ħolqien tiegħu, maħluqa fi  Kristu Ġesu'  biex nagħmlu l-opri tajba li  Alla ħejjielna  minn qabel li għandna nagħmlu.  Il-Kelma tal-Mulej

Gospel                                                                                JohN 3:14-21

Jesus said to Nicodemus: “Just as Moses lifted up the serpent in the desert,  so must the Son of Man be lifted up,  so that everyone who believes in him may have eternal life.” For God so loved the world that he gave his only Son,  so that everyone who believes in him might not perish  but might have eternal life. For God did not send his Son into the world to condemn the world,  but that the world might be saved through him. Whoever believes in him will not be condemned,  but whoever does not believe has already been condemned,  because he has not believed in the name of the only Son of God. And this is the verdict, that the light came into the world,  but people preferred darkness to light,because their works were evil. For everyone who does wicked things hates the light and does not come toward the light,   so that his works might not be exposed. But whoever lives the truth comes to the light,  so that his works may be clearly seen as done in God.  This is the Word of The Lord.

L-Evanġelju    skond San Ġwann 3, 14-21

F'dak iż-żmien,  Ġesu' qal lil Nikodemu:   "Kif Mose' rafa' s-serp fid-deżert, hekk jeħtieġ li  jkun merfugħ Bin il-bniedem, biex kull min  jemmen fih ikollu l-ħajja ta' dejjem. Għax Alla hekk ħabb lid-dinja li ta lil Ibnu l-waħdieni,  biex kull min jemmen fiħ ma jintilifx, iżda jkollu  l-ħajja ta' dejjem.  Għax Alla ma bagħatx lil Ibnu  fid-dinja biex jagħmel ħaqq mid-dinja, imma biex  id-dinja ssalva permezz tiegħu   .Min jemmen fih  ma jkunx ikkundannat, iżda min ma jemminx huwa  ġa kkundannat, għax ma emminx fl-isem tal-Iben  il-waħdieni ta' Alla. U l-ġudizzju hu dan:   li d–dawl ġie fid-dinja, imma  l-bnedmin ħabbew id-dlam aktar mid-dawl, għax  l-għemil tagħhom  kien ħażin.   Għax kull  min  jagħmel il-ħażen jobgħod id-dawl, u ma jersaqx lejn  id-dawl, biex għemilu ma jinkixifx. Imma min jagħmel  is-sewwa jersaq lejn id-dawl, biex juri li hemm Alla f'għemilu". Il-Kelma tal-Mulej

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Father Cantalamessa on Why Jesus Calls Us Friends

Pontifical Household Preacher Comments on This Sunday's Gospel

God So Loved the World!

In this Sunday's Gospel we find one of the most beautiful and consoling phrases of the Bible: "God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life."

To speak to us of love, God has made use of the experiences of love that man has in the natural realm. Dante says that in God exists, as though bound in only one volume, "what in the world is unbound." All human loves -- conjugal, paternal, maternal, friendly -- are pages of a notebook, or flames of a fire, which have in God their source and fullness.

Above all, in the Bible, God speaks to us of his love through the image of paternal love. Paternal love is made of encouragement, of impulse. A father wants his child to grow, pushing him to give the best of himself. This is why it is rare to hear a father praise his son unconditionally in his presence. He fears he will think he is perfect and make no further efforts.

A feature of paternal love is also correction. But a true father is also he who gives freedom and security to his son, which makes him feel protected in life. Herein is the reason why God presents himself to man throughout revelation as his "rock and bastion," a "fortress always close in anxieties."

At other times God speaks to us with the image of maternal love. He says: "Can a woman forget her suckling child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you" (Isaiah 49:15). A mother's love is made of acceptance, compassion, tenderness; it is a "profound" love.

Mothers are always accomplices of their children and must often defend them and intercede for them before their father. One always speaks of God's power and force; but the Bible also speaks to us of a weakness of God, of an impotence of his. It is "maternal" weakness.

Man knows by experience another type of love, spousal love, of which it is said that it is as "stern as death" and whose flames "are a blazing fire" (Song of Songs 8:6). God has also taken recourse to this kind of love to convince us of his intense love for us. All the terms typical of the love between man and woman, including the term "seduction," are used in the Bible to describe God's love for man.

Jesus fulfilled all these forms of love -- paternal, maternal, spousal (how many times he compares himself to a bridegroom!); but he added another: the love of friendship. He said to his disciples: "No longer do I call you servants ... but I have called you friends, for all that I have heard from my Father I have made known to you" (John 15:15).

What is friendship? Friendship can be a stronger bond than kinship itself. Kinship consists in having the same blood; friendship in having the same tastes, ideals and interests. It is born of trust, that is, of the fact that I confide to another my most intimate and personal thoughts and experiences.

Now: Jesus says that he calls us friends, because everything he knew of his heavenly Father he has made known to us, he has confided to us.

He has made us sharers of the family secrets of the Trinity! For example, the fact that God prefers the little ones and the poor, that he loves us as a father, that he has a place prepared for us. Jesus gives to the word "friends" its fullest meaning.

What must we do after recalling this love? Something very simple: to believe in God's love, to accept it, to repeat overwhelmed with St. John: "we know and believe the love God has for us!"

[Translation by ZENIT] © Innovative Media Inc.