Palm Sunday of the Lord's Passion

Ħadd il-Palm u l-Passjoni tal-Mulej

Missalin A  pp369

At the Procession with palms –

gospel:  matthew 21:1-11

When Jesus and the disciples drew near Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, “Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her. Untie them and bring them here to me. And if anyone should say anything to you, reply,  ‘The master has need of them.’ Then he will send them at once.” This happened so that what had been spoken through the prophet  might be fulfilled: Say to daughter Zion, “Behold, your king comes to you, meek and riding on an ass, and on a colt, the foal of a beast of burden.” The disciples went and did as Jesus had ordered them. They brought the ass and the colt and laid their cloaks over them,  and he sat upon them. The very large crowd spread their cloaks on the road,  while others cut branches from the trees  and strewed them on the road. The crowds preceding him and those following kept crying out and saying: “Hosanna to the Son of David; blessed is the he who comes in the name of the Lord; hosanna in the highest.” And when he entered Jerusalem the whole city was shaken and asked, “Who is this?” And the crowds replied, “This is Jesus the prophet, from Nazareth in Galilee.”

Purcissjoni bil-palmi - It-Tifkira tad-Daħla tal-Mulej f’Ġerusalemm 

Evanġelju -Qari skond San Mattew 21, 1-11

 Xħin waslu qrib Ġerusalemm u ġew quddiem Betfaġe lejn l-Għolja taż-Żebbuġ, Ġesù bagħat żewġ dixxipli u qalilhom: “Aslu sar-raħal biswitkom; u minnufih issibu ħmara marbuta u felu ħdejha; ħolluhom u ġibuhomli. Jekk xi ħadd jgħidilkom xi ħaġa, weġbuh: “Il-Mulej jeħtieġhom, u malajr jerġa’ jibgħathom lura””. Dan ġara biex iseħħ dak li kien ingħad permezz tal-profeta, meta qal: “Għidu lil bint Sijon: “Ara, is-Sultan tiegħek ġej għandek, ġwejjed, riekeb fuq ħmara u fuq felu, ferħ ta’ bhima tat-tagħbija””. Id-dixxipli marru u għamlu kif ordnalhom Ġesù; ġiebu l-ħmara u l-felu, qiegħdu fuqhom l-imnatar tagħhom, u hu qagħad fuqhom. Għadd kbir ta’ nies firxu l-imnatar   tagħhom fit-triq,  waqt li oħrajn qatgħu xi friegħi mis-siġar u ferrxuhom mat-triq. Il-folol li kienu miexja quddiem u dawk li kienu miexja wara bdew jgħajtu u jgħidu: “Hosanna lil Bin David! Imbierek min ġej f’isem il-Mulej! Hosanna fl-ogħla tas-smewwiet!”.Meta mbagħad daħal Ġerusalemm, il-belt kollha tqanqlet u n-nies bdew jgħidu: “Dan min hu?” U l-folol weġbuhom: “Dan hu l-profeta Ġesù minn Nażaret tal-Galilija”. Il-Kelma tal-Mulej

at the mass –

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.

L-Ewwel Lezzjoni

Qari mill-Ktieb tal-Profeta Isaija 50, 4-7

Sidi l-Mulej tani lsien ta' wieħed jitgħallem, biex nagħraf ngħin lill-għajjien b'xi kelma. Ta' kull filgħodu jqajjimli lil widinti, biex nisma' bħal wieħed jitgħallem. Sidi l-Mulej fetaħli widinti, u jiena 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; jien naf li ma jkollix mniex nistħi. Il-Kelma tal-Mulej

Responsorial Psalm        

psalm 22:8-9, 17-18, 19-20, 23-24

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/ My God, my God, why have you abandoned me?

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/ My God, my God, why have you abandoned me?

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/ My God, my God, why have you abandoned me?

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/ My God, my God, why have you abandoned me?

Salm Responsorjali

Salm21(22)

Dawk kollha li jarawni jidħku bija,

jgħajbuni, iħarrku rashom u jgħidu:

"F'idejn il-Mulej intelaq; ħa jeħilsu hu!

Ħa jsalvah hu, għax bih jitgħaxxaq!"       

R/   Alla tiegħi, Alla tiegħi, għaliex tlaqtni?

Qabda klieb daru għalija;

ġemgħa nies ħżiena rasewni.

Taqqbuli idejja u riġlejja;

nista' ngħodd għadmi kollu.                               

R/   Alla tiegħi, Alla tiegħi, għaliex tlaqtni?

Ħwejġi qasmu bejniethom,

jaqtgħu x-xorti għal-libsa tiegħi.

Mulej, la titbegħidx minni;

qawwa tiegħi, fittex għinni!                               

R/   Alla tiegħi, Alla tiegħi, għaliex tlaqtni?

Inxandar ismek lil ħuti;

infaħħrek f'nofs il-ġemgħa.

Faħħru l-Mulej, intom li  tibżgħu minnu;

sebbħuh ilkoll, nisel Ġakobb!

Ibżgħu minnu lkoll, ulied Iżrael!             

R/   Alla tiegħi, Alla tiegħi, għaliex tlaqtni?

reading 2

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 li keness; 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.

It-Tieni Lezzjoni

Qari mill-Ittra ta' San Pawl lill-Filippin 2, 6-11

Ġesu' Kristu li għad li kellu n-natura ta' Alla, ma qagħadx ifittex tiegħu li hu daqs Alla, iżda xejjen lilu nnifsu billi ħa n-natura ta' lsir,  sar jixbah lill-bnedmim, u deher minn barra  bħala bniedem; 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 għarrkubbtejhom, u kull ilsien jistqarr;   "Ġesu' Kristu hu l-Mulej," għall-glorja ta' Alla l-Missier. Il-Kelma tal-Mulej

Gospel

matthew 26:14-27:66

One of the Twelve, who was called Judas Iscariot, went to the chief priests and said,  “What are you willing to give me if I hand him over to you?”  They paid him thirty pieces of silver, and from that time on he looked for an opportunity to hand him over. On the first day of the Feast of Unleavened Bread, the disciples approached Jesus and said, “Where do you want us to prepare for you to eat the Passover?” He said, “Go into the city to a certain man and tell him, ‘The teacher says, “My appointed time draws near; in your house I shall celebrate the Passover with my disciples.”’ The disciples then did as Jesus had ordered, and prepared the Passover. When it was evening, he reclined at table with the Twelve. And while they were eating, he said,  “Amen, I say to you, one of you will betray me.” Deeply distressed at this, they began to say to him one after another, “Surely it is not I, Lord?” He said in reply, “He who has dipped his hand into the dish with me is the one who will betray me. 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.” Then Judas, his betrayer, said in reply, “Surely it is not I, Rabbi?” He answered, “You have said so.” While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, “Take and eat; this  is my body.” Then he took a cup, gave thanks, and gave it to them, saying, “Drink from it, all of you,  for this is my blood of the covenant,  which will be shed on behalf of many for the forgiveness of sins. I tell you, from now on I shall not drink this fruit of the vine  until the day when I drink it with you new in the kingdom of my Father.” Then, after singing a hymn, they went out to the Mount of Olives. Then Jesus said to them, “This night all of you will have your faith in me shaken, for it is written: I will strike the shepherd, and the sheep of the flock will be dispersed; but after I have been raised up, I shall go before you to Galilee.” Peter said to him in reply, “Though all may have their faith in  you shaken, mine will never be.” Jesus said to him, “Amen, I say to you, this very night before the cock crows, you will deny me three times.” Peter said to him,  “Even though I should have to die with you, I will not deny you.” And all the disciples spoke likewise. Then Jesus came with them to a place called Gethsemane, and he said to his disciples, “Sit here while I go over there and pray.” He took along Peter and the two sons of Zebedee,  and began to feel sorrow and distress. Then he said to them, “My soul is sorrowful even to death. Remain here and keep watch with me.” He advanced a little and fell prostrate in prayer, saying,  “My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will.” When he returned to his disciples he found them asleep. He said to Peter,  “So you could not keep watch with me for one hour? Watch and pray that you may not undergo the test. The spirit is willing, but the flesh is weak.” Withdrawing a second time, he prayed again,  “My Father, if it is not possible that this cup pass  without my drinking it, your will be done!” Then he returned once more and found them asleep,  for they could not keep their eyes open. He left them and withdrew again and prayed a third time, saying the same thing again. Then he returned to his disciples and said to them, “Are you still sleeping and taking your rest? Behold, the hour is at hand  when the Son of Man is to be handed over to sinners. Get up, let us go. Look, my betrayer is at hand.” While he was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd, with swords and clubs,  who had come from the chief priests and the elders of the people. His betrayer had arranged a sign with them, saying,  “The man I shall kiss is the one; arrest him.” Immediately he went over to Jesus and said, “Hail, Rabbi!” and he kissed him.    Jesus answered him, “Friend, do what you have come for.” Then stepping forward they laid hands on Jesus and arrested him. And behold, one of those who accompanied Jesus  put his hand to  his sword, drew it,  and struck the high priest’s servant, cutting off his ear. Then Jesus said to him, “Put your sword back into its sheath, for all who take the sword will perish by the sword. Do you think that I cannot call upon my Father  and he will not provide me  at this moment  with more than twelve legions of angels? But then how would the Scriptures be fulfilled which say that it must come to pass in this way?” At that hour Jesus said to the crowds, “Have you come out as against a robber,  with swords and clubs to seize me.” Day after day I sat teaching in the temple area,  yet you did not arrest me. But all this has come to pass  that the writings of the prophets may be fulfilled.” Then all the disciples left him and fled. Those who had arrested Jesus led him away  to Caiaphas the high priest, where the scribes and the elders were assembled.   Peter was following him at a distance  as far as the high priest’s courtyard,  and going inside  he sat down with the servants to see the outcome. The chief priests and the entire Sanhedrin kept trying to obtain false testimony against Jesus  in order to put him to death, but they found none, though many false witnesses came forward. Finally two came forward who stated,  “This man said, ‘I can destroy the temple of God  and within three days rebuild it.’” The high priest rose and addressed him, “Have you no answer? What are these men testifying against you?” But Jesus was silent. Then the high priest said to him,  “I order you to tell us under oath before the living God  whether you are the Christ, the Son of God.” Jesus said to him in reply,“You have said so. But I tell you: From now on you will see ‘the Son of Man seated at the right hand of the Power’and ‘coming on the clouds of heaven.’”Then the high priest tore his robes and said, “He has blasphemed! What further need have we of witnesses? You have now heard the blasphemy; what is your opinion?” They  said in reply, “He deserves to die!”Then they spat in his face and  struck him, while some slapped him, saying,  “Prophesy for us, Christ: who is it that struck you?” Now Peter was sitting outside in the courtyard.  One of the maids  came over to him and said, “You too were with Jesus the Galilean.” But he denied it in front of everyone, saying, “I do not know what  you are talking about!”As he went out to the gate, another girl saw him and said to those who were there,  “This man was with Jesus the Nazorean.” Again he denied it with an oath, “I do not know the man!” A little later the bystanders came over and said to Peter,  “Surely you too are one of them; even your speech gives you away.” At that he began to curse and to swear, “I do not know the man.” And immediately a cock crowed. Then Peter remembered the  word that Jesus had spoken: “Before the cock crows you will deny me three times.” He went out and began to weep bitterly. When it was morning, all the chief priests and the elders of the people took counsel against Jesus to put him to death. They bound him, led him away, and handed him over to Pilate, the governor. Then Judas, his betrayer, seeing that Jesus had been condemned, deeply regretted what he had done. He returned the thirty pieces of silver to the chief priests and elders, saying,  “I have sinned in betraying innocent blood.” They said, “What is that to us? Look to it yourself.” Flinging the money into the temple, he departed and went off and hanged himself. The chief priests gathered up the money, but said, “It is not lawful to deposit this in the temple treasury, for it is the price of blood.” After consultation, they used it to buy the potter’s field as a burial place for foreigners. That is why that field even today is called the Field of Blood. Then was fulfilled what had been said through Jeremiah the prophet, And they took the thirty pieces of silver, the value of a man with a price on his head,  a price set by some of the Israelites,  and they paid it out for the potter’s field  just as the Lord had commanded me. Now Jesus stood before the governor, and he questioned him, “Are you the king of the Jews?” Jesus said, “You say so.” And when he was accused by the chief priests and elders, he made no answer. Then Pilate said to him,  “Do you not hear how many things they are testifying against you?” But he did not answer him one word, so that the governor was greatly amazed. Now on the occasion of the feast the governor was accustomed  to release to the crowd  one prisoner whom they wished. And at that time they had a notorious prisoner called Barabbas. So when they had assembled, Pilate said to them,  “Which one do you want me to release to you,  Barabbas, or Jesus called Christ?” For he knew that it was out of envy that they had handed him over. While he was still seated on the bench, his wife sent him a message,  “Have nothing to do with that righteous man. I suffered much in a dream today because of him.” The chief priests and the elders persuaded the crowds  to ask for Barabbas but to destroy Jesus. The governor said to them in reply,  “Which of the two do you want me to release to you?” They answered, “Barabbas!” Pilate said to them, “Then what shall I do with Jesus called Christ?” They all said, “Let him be crucified!” But he said, “Why? What evil has he done?” They only shouted the louder, “Let him be crucified!” When Pilate saw that he was not succeeding at all,  but that a riot was breaking out instead,  he took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood. Look to it yourselves.” And the whole people said in reply,  “His blood be upon us and upon our children.” Then he released Barabbas to them,  but after he had Jesus scourged, he handed him over to be crucified. Then the soldiers of the governor took Jesus inside the praetorium  and gathered the whole cohort around him. They stripped off his clothes  and threw a scarlet military cloak about him. Weaving a crown out of thorns, they placed it on his head,  and a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!” They spat upon him and took the reed  and kept striking him on the head. And when they had mocked him, they stripped him of the cloak,  dressed him in his own clothes, and led him off to crucify him. As they were going out, they met a Cyrenian named Simon;  this man they pressed into service to carry his cross.And when they came to a place called Golgotha  ¬—which means Place of the Skull —, they gave Jesus wine to drink mixed with gall. But when he had tasted it, he refused to drink. After they had crucified him, they divided his garments by casting lots; then they sat down and kept watch over him there. And they placed over his head the written charge against him:  This is Jesus, the King of the Jews. Two revolutionaries were crucified with him, one on his right and the other on his left. Those passing by reviled him, shaking their heads and saying, “You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God,  and come down from the cross!” Likewise the chief priests with the scribes and elders mocked him and said, “He saved others; he cannot save himself. So he is the king of Israel! Let him come down from the cross now, and we will believe in him. He trusted in God; let him deliver him now if he wants him. For he said,  ‘I am the Son of God.’” The revolutionaries who were crucified with him also kept abusing him in the same way. From noon onward, darkness came over the whole land  until three in the afternoon. And about three o’clock Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” Some of the bystanders who heard it said,  “This one is calling for Elijah.” Immediately one of them ran to get a sponge;  he soaked it in wine, and  putting it on a reed,  gave it to him to drink. But the rest said, “Wait, let us  see if Elijah comes to save him.”But Jesus cried out again in a loud voice, and gave up his spirit. (Here all kneel and pause for a short time) And behold, the veil of the sanctuary was torn in two from top to bottom. The earth quaked, rocks were split, tombs were opened, and the bodies of many saints who had fallen asleep were raised.And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many. The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake  and all that was happening, and they said,“Truly, this was the Son of God!” There were many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him. Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. When it was evening,vthere came a rich man from Arimathea named Joseph, who was himself a disciple of Jesus. He went to Pilate and asked for the body of Jesus;   then Pilate ordered it to be handed over. Taking the body, Joseph wrapped it in clean linen and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed.  But Mary Magdalene and the other Mary remained sitting there, facing the tomb. The next day, the one following the day of preparation, the chief priests and the  Pharisees  gathered before Pilate and said, “Sir, we remember that this impostor  while still alive said,‘After three days I will be raised up.’ Give orders, then, that  the grave be secured until the third day,lest his disciples come and steal him and  say to the people,‘He has been raised from the dead.’This last imposture would be worse than the first.”Pilate said to them, “The guard is yours; go, secure it as best you can.” So they went and secured the tomb by fixing a seal to the stone and setting the guard.

Evanġleju                                                                  

Il-Passjoni ta' Sidna Ġesu' Kristu skond San Mattew - 26, 14-27,66

K          F'dak iż-żmien, wieħed mit-Tnax, jismu Ġuda l-Iskarjota, mar għand il-qassisin il-kbar u qalilhom:

S          "Xi tridu tagħtuni u jina nagħtikom lil Ġesu' f'idejkom?"

K          U huma tawh tletin biċċa tal-fidda bħala ħlas.  Minn dak il-ħin  beda jfittex okkażjoni tajba biex jagħtihom lil Ġesu' f'idejhom.  Fl-ewwell jum ta' l-Ażżmi d-dixxipli resqu lejn Ġesu' u qalulu:

S          "Fejn tridna nħejjulek l-ikla tal-Għid?"

K          U hu qalilhom:

+          "Morru l-belt għand it-tali, u għidulu: "Qallek l-Imgħallem: Is-siegħa tiegħi waslet;  jien  se nagħmel l-ikla tal-Għid għandek mad-dixxipli tiegħi."

K          Id-dixxipli għamlu kif ordnalhom Ġesu' u ħejjew l-ikla ta' l-Għid.  Għall-ħin ta' filgħaxija qagħad fuq il-mejda flimkien mat-Tnax, u waqt l-ikel qal:

+          "Tassew ngħidilkom, li wieħed minnkom se jittradini."

K          Huma bdew isewdu qalbhom ħafna u kull wieħed minnhom beda jsaqsih:

S          "Jaqaw jien, Mulej?"

K          U Ġesu' weġibhom:

+          Dak li jmidd idu u jbill il-ħobż fi platt wieħed miegħi, dak li se jittradini.  Bin il-bniedem imur kif hem miktub fuqu imma ħażin għalih dak il-bniedem li permezz tiegħu Bin il-bniedem ikun mogħti f'idejn l-għedewwa!  Kien aħjar għalih dak il-bniedem likieku ma twieled xejn!"

K          Qabeż Ġuda dak li ttradieh, u qallu:

S          "Jaqaw jien, Rabbi?"

K          Wieġbu Ġesu':

+          "Int qiegħed tgħidu."

K          Huma u jieklu, Ġesu' ħa l-ħobż f'idejh, qal il-barka, qasmu, newlu lid-dixxipli u qal:

+          "Ħudu, kulu, dan hu ġismi."

K          Imbagħad ħa l-kalċi f'idejh, radd il-ħajr, newlilhom il-kalċi u qal:

+          "Ixorbu lkoll minnu, għax dan huwa demmi, id-demm tal-Patt, li jixxerred għall-kotra għall-maħfra tad-dnubiet.  Ngħidilkom, li ma nerġax nixrob iżjed minn dan il-frott tad-dielja sa dakinhar li nixrob inbid ġdid magħkom fis-Saltna ta' Missieri."

K          Kantaw is-salmi u ħarġu lejn l-Għolja taż-Żebbuġ.  Imbagħad Ġesu' qalilhom:

+          Ilkoll kemm intom se titħawdu minħabba fija f'dan il-lejl; għax  hemm miktub:

            "Nidrob ir-ragħaj, u n-nagħaġ tal-merħla jitferrxu."  Imma wara li nqum mill-mewt, immur il-Galilija qabilkom."

K          Qabeż Pietru u qallu:

S          "Jekk kulħadd jitħawwad minħabba fik, jiena ma nitħawwad qatt."

K          Qallu Ġesu':

+          "Tassew, ngħidlek, li dal-lejl, qabel ma jidden is-serduk, int tkun ġa ċħadtni tliet darbiet."

K          Qallu Pietru:

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

K          U d-dixxipli l-oħra wkoll, kulħadd qal l-istess.

            Imbagħad Ġesu' flimkien mad-dixxipli tiegħu wasal f'qasam, jgħidulu l-Ġetsemani, u qal lid-dixxipli:

+          "Oqogħdu bilqiegħda hawn sakemm mmur hemm hekk nitlob."

K          U ħa miegħu lil Pietru u ż-żewġ ulied ta' Zebedew, u beda jsewwed qalbu u jiddejjaq.   Imbagħad qalilhom:

+          "Għandi ruħi mnikkta għall-mewt, ibqgħu hawn u ishru miegħi."

K          Mexa kemmxejn 'il quddiem, inxteħet wiċċu fl-art jitlob u jgħid:

+          "Missier, jekk jista' jkun biegħed minni dan il-kalċi  Imma mhux kif irrid jien, iżda kif trid int."

K          Ġie ħdejn id-dixxipli u sabhom reqdin; u qal lil Pietru:

+          "Mela ma flaħtux tishru siegħa waħda miegħi?  Ishru u itolbu biex ma tidhlux fit-tiġrib.  L-ispirtu, iva, irid, imma l-ġisem dgħajjef."

K          Ghat-tieni darba raġa' mar jitlob u qal:

+          "Missier, jekk dan il-kalċi ma jistax jgħaddi mingħajr ma nixorbu, tkun magħmula r-rieda tiegħek."

K          Mill-ġdid ġie u sabhom reqdin, għax għajnejhom kienu tqal bin-ngħas. Ħalliehom, u raġa' mar jitlob għat-tielet darba, u qal l-istess kliem.  Imbagħad  ġie ħdejn id-dixxipli u qalilhom:

+          "Issa se torqdu u tistrieħu?  Ara, is-siegħa waslet, u Bin il-bniedem se jkun mogħti f'idejn il-midinbin.  Qumu!  Ejjew immorru!  Araw, dak li se jittradini huwa fil-qrib!"

K          Kif kien għadu jitkellem, ġie Ġuda, wieħed mit-Tnax, b'ġemgħa kbira ta' nies miegħu, armati bis-sujf u l-bsaten, mibgħuta mill-qassisin il-kbar u x-xjuħ tal-poplu.   Issa dak li kien se jittradih kien tahom sinjal u qalilhom:

S          "Lil dak li nbus, dak hu: aqbduh."

K          U minnufih resaq fuq Ġesu'; u qallu:

S          "Is-Sliem għalik, Rabbi!"

K          U biesu.  U Ġesu' qallu:

+          "Ħabib, għalhekk ġejt int!"

K          Huma resqu lejh, meddew idejhom fuq Ġesu' u qabduh.  Wieħed minn dawk li kienu ma Ġesu' ħareġ idu u silet is-sejh, darab lill-qaddej tal-qassis il-kbir u qatagħlu widintu.  Imbagħad Ġesu' qallu:

+          "Erġa' daħħal sejfek f'postu għax kull min jaqbad is-sejf, bis-sejf jinqered.  Taħseb int li ma nistax nitlob lil Missieri u jibgħatli issa stess aktar minn tnax-il leġjun ta' anġli?   Iżda mbagħad kif isseħħ l-Iskrittura li tgħid li hekk għandu jsir?"

K          Fl-istess waqt Ġesu' qal:

+          "Qiskom ħriġtu għal xi ħalliel, armati bis-sjuf u bil-bsaten beix taqbdu lili!   Jien kuljum kont inkun bilqiegħda fit-tempj ngħallem, u ma żammejtuniex.   Iżda dan kollu ġara biex isseħħ il-kitba tal-profeti."

K          Imbagħad id-dixxipli kollha telquh u ħarbu.  Dawk li qabdu lil Ġesu' ħaduh quddiem Kajfa, il-qassis il-Kbir, fejn ġa kienu nġabru l-kittieba u x-xjuh.  Pietru kien baqa' miexi warajh mill-bogħod sal-palazz tal-qassis il-kbir; daħal ġewwa u qagħad bilqiegħda mal-qaddejja biex jara kif kienet se tintemm il-biċċa.  Il-qassisin il-kbar u s-Sinedriju kollha bdew ifittxu xhieda foloz kontra Ġesu' bil-ħsieb li jagħtuh il-mewt, iżda għalkemm resqu bosta xhieda folox, ma sabux fuqiex jixluh.  Fl-aħħar resqu tnejn u qalu:

S          "Dan qal: 'Nista' nħott it-tempju ta' Alla u nerġa' nibnih fi tlitt ijiem.'

K          Il-qassis il-kbir qam u qallu:

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

K          Imma Ġesu' baqa' sieket.  Imbagħad il-qassis  il-bir qabad u qallu:

S          "Aħlifli fuq Alla l-ħaj u għidilna jekk intix il-Messija, Bin Alla."

K          Qallu Ġesu':

+          "Inti qiegħed tgħidu.  U nghidilkom ukoll; minn issa 'l quddiem għad taraw lil Bin il-bniedem bilqiegħda n-naħa tal-lemin ta' dak li jista' kollox u ġej fuq is-sħab tas-sema."

K          Imbagħad il-qassis il-kbir ċarrat ilbiesu u qal:

S          "Din dagħwa"  Xi ħtieġa għandna iżjed ta' xhieda?   Ara. Smajtuha issa d-dagħwa!  X'jidhrilkom?"

K          Huma weġbuh u qalu:

S          "Ħaqqu l-mewt."

K          Imbagħad  beżqulu f'wiċċu u tawh bil-ponn, u xi wħud tawh bil-ħarta u qalulu:

S          "Aqta' min tahielek, Messija, din id-daqqa!"

K          Intant Pietru kien hemm barra bilqiegħda, fil-bitħa tal-palazz.  U resqet fuqu waħda qaddejja u qaltlu:

S          "Int ukoll kont ma Ġesu' tal-Galilija!"

K          Imma hu ċaħad quddiem kulħadd u qal:

S          "Anqas naf xi trid tgħid."

K          Imbagħad warrab lejn il-bieb, lemħitu qaddejja oħra u

qalet lil dawk li kienu hemm:

S          "Dan kien ma' Ġesu' ta' Nażaret,"

K          U raġa' ċaħad u ħalef:

S          "Jien ma nafux lil dan il-bniedem!"

K          Wara ftit dawk l-istess nies resqu lejn Pietru u qalulu:

S          "Tassew, inti wkoll wieħed minnhom, għax għandek il-kisra ta' kliemek tikfek."

K          Imbagħad qabad jisħet lilu nnifsu u jaħlef:

S          "Le,  ma  nafux lil dan il-bniedem!"

K          U minnufih is-serduk idden.  U Pietru ftakar fil-Kliem ta' Ġesu' meta qallu: "Qabel ma s-serduk jidden, int tkun ġa ċħadtni tliet darbiet."  U ħareġ 'il barra jibki biki ta' qsim il-qalb.

K          L-għad filgħodu l-qassisin il-kbar u x-xjuħ tal-poplu ftehmu lkoll bejniethom biex lil Ġesu' jaqtgħulielu għall-mewt.  Rabtuh u ħaduh magħhom biex jagħtuh f'idejn Pilatu, il-gvernatur.   Imbagħad Ġuda, it-traditur, meta ra li Ġesu' kien ikkundannat, nidiem u mar bit-tletin biċċa tal-fidda għand il-qassisin il-kbar u x-xjuħ biex jerġa' jagħtihomlhom lura, u qalilhom:

S          "Dnibt, għax ittradejt demm bla ħtija!"

K          Iżda huma qalulu:

S          "Aħna din x'inhi affari tagħna?  Dak arah int!"

K          Hu waddab il-flus fis-santwarju, telaq u mar tgħallaq.  Imbagħad il-qassisin il-kbar ġabru l-flus minn hemm u qalu:

S          "Dawn ma nistgħux inqegħduhom ma' l-offerti, għax huma prezz id-demm."

K          Ftehmu bejniethom, u b'dawn il-flus xtraw "l-Għalqa ta' Ħaddiem il-Fuħħar," biex fiha jidfnu l-barranin.  Kien għalhekk li dik l-għalqa ssemmiet "l-Għalqa tad-Demm", u hekk għadha magħrufa sa llum.  Imbagħad seħħ dak li kien ingħad permezz tal-profeta Ġeremija meta qal: "U ħadu t-tletin biċċa tal-fidda, il-prezz ta' dak li kien stmat bil-prezz mogħti minn ulied Iżrael, u tawhom għall-għalqa ta' ħaddiem il-fuħħar, kif ikkmandani l-Mulej."

II

K          Ġesu' waqaf quddiem il-gvernatur, u dan staqsieh:

S          "Int is-sultan tal-Lhud?"

K          U Ġesu' wieġbu:

+          "Int qiegħed tgħidu."

K          Iżda meta l-qassisin il-kbar u x-xjuh bdew jakkużawah, hu ma wieġeb xejn.  Għalhekk Pilatu qallu:

S          "M'intix tisma' kemm ħwejjeġ qegħdin jixhdu kontra tiegħek?"

K          Iżda hu anqas għal akkuża waħda ma wieġeb, hekk li l-gvernatur baqa' mistagħġeb ħafna.

            Nhar ta' festa, il-gvernatur kien soltu jitlaq wieħed ħabsi, lil miniridu huma.  Dik il-ħabta kellhom wieħed ħabsi magħruf, jismu Barabba.  Mela kif kienu miġbura, Pilatu qalilhom:

S          "Lil min triduni nitilqilkom, lil Barabba jew lil Ġesu' li jgħidulu l-Messija?"

K          Għax hu kien jaf li kienet l-għira li ġagħlithom jagħtuh lil Ġesu' f'idejh.  Issa waqt li kien bilqiegħda fuq is-siġġu tat-tribunal, martu bagħtet tgħidlu:

S          "Qis li ma jkollokx x'taqsom ma' dan ir-raġel ġust, għax illum minħabba fih batejt ħafna fil-ħolm."

K          Iżda l-qassisin il-kbar u x-xjuħ ġiegħlu l-poplu jitolbuh lil Barabba u jeqirdu lil Ġesu'.   Il-gvernatur, mela, raġa' staqsiehom:

S          "Lil min triduni nitilqilkom minnhom it-tnejn?"

K          Weġbuh ilkoll:

S          "Lil Barabba."

K          Qalilhom Pilatu:

S          "U x'nagħmel b'Ġesu' li jgħidulu l-Messija?"

K          Weġbuh ilkoll:

S          "Sallbu!"

K          Hu staqsihom:

S          "Imma x'għamel ħażin?"

K          Huma aktar bdew jgħajtu u jgħidu:

S          "Sallbu!"

K          Meta mbagħad Pilatu ra li kollox kien għal xejn, anzi li aktarx kienet se tinqala' xi rewwixta, qabad, ħasel idejh fl-ilma quddiem il-poplu u qal:

S          "Jien m'iniex ħati ta' dan id-demm; dan arawh intom!"

K          U l-poplu kollu qabeż u qal:

S          "Demmu fuqna u fuq uliedna!"

K          Imbagħad telqilhom lil Barabba, u lil Ġesu', wara li tah is-swat, tahulhom biex isallbuh.

            Imbagħax is-suldati tal-gvernatur ħadu lil Ġesu' fil-Pretorju, u ġabru quddiemu lil sħabhom kollha.  Neżżgħuh, u xeħtulu fuqu mantar aħma skur;  qegħdulu fuq rasu kuruna minsuġa mix-xewk u qasba f'idu l-leminija, inxteħtu għarkubbtejhom quddiemu, u qagħdu jiddieħqu bih u jgħidulu:

S          "Sliem għalik, sultan tal-Lhud!"

K          Beżqu fuqu, u ħadulu l-qasba minn idu u bdew jagħtuh biha fuq rasu.  Imbagħad, wara li għaddewh biż-żufjett, neżżgħulu l-mantar u xeddewlu ħwejġu.

            U ħaduh magħhom biex isallbuh.  Huma u sejrin sabu raġel minn Ċireni, jismu Xmun, u ġagħluh jerfagħlu s-salib.  Meta waslu f'post jgħidulu Golgota, jiġifieri post il-Qorriegħa, tawh jixrob inbid b'taħlita morra; hu daqu, imma ma ried jixorbu.  Imbagħad sallbuh, u qassmu ħwejġu  bejniethom billi tellgħuhom bix-xorti, u nxteħtu bilqiegħda u qagħdu hemm għassa tiegħu.  U qegħdulu fuq rasu l-kawża tal-kundanna tiegħu li kienet tgħid hekk:  "Dan hu Ġesu', is-sultan tal-Lhud."  Imbagħad miegħu sallbu żewġġ ħallelin, wieħed fuq il-lemin u l-ieħor fuq ix-xellug.  Dawk li kienu għaddejjin bdew jgħajruh, iċaqilqu rashom u jgħidu.:

S          "Int li tħott it-tempju u fi tlitt ijiem terġa tibnih, salva lilek innifsek jekk int l-Iben ta' Alla,u inżel minn fuq is-salib!"

K          Hekk ukoll il-qassisin il-kbar bdew jiddieħku bih mal-kittieba u x-xjuħ u jgħidu:

S          "Salva oħrajn, lilu nnifsu ma jistax isalva!  Hu s-sultan ta' Iżrael!  Ħa jinżel issa minn fuq is-salib u nemmnu fih!  Hu jafda f'Alla; ħa jeħilsu issa, jekk iħobbu!  Għax hu qal:  "Jiena Bin Alla!"

K          U bl-istess mod bdew imaqdruh ukoll il-ħallelin li kienu msallbin miegħu.          Mis-sitt siegħa 'l quddiem waqgħet dalma kbira fuq il-pajjiż kollu sad-disa' siegħa.  U madwar id-disa' siegħa Ġesu' għajjat  b'leħen qawwi u qal:

+          "Eli', Eli', lema' sabaqta'ni?"

K          Jiġifieri:  "Alla tiegħi, Alla tiegħi, għaliex tlaqtni?"   Xi wħud minn dawk li kienu hemm, kif semgħuh, qalu:

S          "Lil elija qiegħed isejjaħ dan!"

K          U minnufih wieħed minnhom mar jiġri, qabad sponża mimlija bil-ħall, waħħalha f'tarf ta' qasbu u tah jixrob,  waqt li l-oħrajn qalu:

S          "Stenna, ħa narnaw jiġix, Elija jsalvaħ!"

K          Imma Ġesu' raġa' għajjat għajta kbira u radd ruħu.

Kulħadd jinżel għarkubbtejh u jinżamm is-skiet għal ftit hin.

           

U ara  l-purtiera tas-santwarju ċċartet fi tnjen minn fuq s'isfel;  l-art theżhżet,  il-blat inqasam, u l-oqbra nfetħu, u qamu ħafna iġsma ta' qaddisin li kienu mietu, li ħarġu mill-oqbra u wara l-qawmien tiegħu daħlu fil-Belt imqaddsa u dehru lilbosta nies.  Iċ-ċenturjun u dawk li kienu miegħu għassa ta' Ġesu', kif raw l-art titħeżheż u jiġri dak kollu, imtlew b'biża li ma bħalu u qalu:

S          "Dan kien tassew Bin Alla!"

III

K          Hemmhekk kien hemm ħafna nisa jħarsu mill-bogħod, dawk  stess li kienu mxew wara Ġesu' biex jaqduh sa minn meta kien għadu fil-Galilija;  fosthom kien hemm Marija ta' Magdala, Marija Omm Ġakbu u Ġużeppi u omm ulied Żebedew.  Xħin sar filgħaxija, ġie raġel għani, minn Arimatija, jismu Ġużeppi, li hu wkoll kien sar dixxiplu ta' Ġesu'' mar għand Pilatu u talbu l-ġisem ta' Ġesu'.  Imbagħad Pilatu ordna li jingħatalu.  Ġużeppi ħa l-ġisem u keffnu f'liżar nadif, qiegħdu fil-qabar ġdid tiegħu li kien ħaffer fil-blat, gerbeb ġebla kbira fid-daħla tal-qabar, u telaq.  Iżda Marija ta' Magdala u Marija l-oħra baqgħu hemm bilqiegħda biswit il-qabar.

            L-għada, jiġifieri meta għadda Jum it-Tħejjija, il-qassisin il-kbar u l-Fariżej inġabru għand Pilatu u qalulu:

S          Sinjur, aħna ftakarna li dan il-bniedem qarrieq, meta kien għadu ħaj, qal: 'Wara tlitt ijiem inqum."  Mela ordna li l-qabar ikun imħares tajjeb sat-tielet jum, li ma jmorrux jiġu d-dixxipli tiegħu jisirquh, u jgħidu lill-poplu:  "Qam mill-imwiet."   U hekk il-qerq ta' l-aħħar ikun agħar minn ta' l-ewwel!"

K          Qalilhom Pilatu:

S          Għandkom l-għassa.  Morru ħarsuh tajjeb kif tafu."

K          U huma marru jissiġillaw il-ġebla biex il-qabar jibqa' mħares sewwa, u ħallew ukoll l-għassa miegħu.

Il-Kelma tal-Mulej

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A reflection for 

Palm Sunday by 

Fr Thomas Rosica 

 Hosanna! Let Us Welcome the Lord Who Still Comes to Us Today!

In preparation for Easter some years ago, I had the privilege of an early Lenten retreat on the events of Holy Week as I read and pondered what was at that time Pope Emeritus Benedict XVI’s latest book: “Jesus of Nazareth – Holy Week: From the Entrance into Jerusalem to the Resurrection” (Ignatius Press, San Francisco, USA, 2011). This book should be required reading for every bishop, priest, pastoral minister, and serious Catholic who would like to meet Jesus of Nazareth and deepen one’s knowledge of the very person of Jesus and the central mysteries of our faith that we celebrate this week. I could think of no better way to prepare for Holy Week and Easter than to read this masterful text. I recommend it to all those who have found these biblical reflections helpful for your personal prayer and preaching of the Word of God.

Each year during Holy Week, we accompany Jesus up to Jerusalem amidst the crowds crying out “Hosanna, Blessed is He who comes in the name of the Lord!” A day filled with exceeding praise and jubilation, but looming on the horizon is a wave of hatred, destruction and death. We, too, are caught up with the crowd acclaiming their Messiah and King as he descends the Mount of Olives – coming not with the trappings of a royal motorcade but on a beast of burden. What striking images of royalty, humility, and divinity all packed into this paradoxical scene of Jesus’ entering his city! Full of enthusiasm, they welcome him on Palm Sunday as the King of Peace and the Bearer of Hope. Full of hate, five days later, the people demand his death on the Cross.

The Gospel Passion narratives recount how the sins of some of the people and their leaders at the time of Jesus conspired to bring about the Passion and death of Christ, and thereby suggest the fundamental truth that we are all to blame. Their sins and our sins bring Christ to the Cross, and he bears them willingly. And we must learn from what happened to Jesus and ask ourselves not only about the identity of those who tried, condemned, and killed him long ago, but also what killed Jesus and what vicious circles of violence, brutality, and hatred continue to crucify Him today in his brothers and sisters across the human family.

Matthew’s Passion Narrative

This year we read Matthew’s Passion Narrative (Matthew 26:14-27:66). Matthew follows his Marcan source closely but with omissions (e.g. Mark 14:51-52) and additions (e.g. Matthew 27:3-10, 19). Some of the additions indicate that he utilized traditions that he had received from elsewhere; others are due to his own theological insight (e.g. Matthew 26:28, “…for the forgiveness of sins”; Matthew 27:52). In his editing Matthew also altered Mark in some minor details. But there is no need to suppose that he knew any passion narrative other than Mark’s.

As we listen to Matthew’s account, we are caught up in Jesus’ encounter with destiny made inevitable by the strong commitments of Jesus’ mission from God and the fierce resistance of the power of death. In the first chapter of “Jesus of Nazareth – Holy Week” entitled “The Entrance into Jerusaelm,” Pope Emeritus Benedict invites us to consider Zechariah 9:9, the text that Matthew and John quote explicitly for an understanding of “Palm Sunday”: “Tell the daughter of Zion, Behold, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey” (Matthew 21:5; cf. Zechariah 9:9; John 12:15). Benedict writes (p. 4):

“He [Jesus] is a king who destroys the weapons of war, a king of peace and a king of simplicity, a king of the poor. And finally we saw that he reigns over a kingdom that stretches from sea to sea, embracing the whole world; we were reminded of the new world encompassing kingdom of Jesus that extends from sea to sea in the communities of the breaking of bread in communion with Jesus Christ, as the kingdom of his peace. None of this could be seen at the time…”

The prophet from Nazareth

In the beginning when people had heard of the prophet from Nazareth, he did not appear to have any importance for Jerusalem, and the local inhabitants did not know him. The crowd that paid homage to Jesus at the gateway to the city was not the same crowd that later demanded his crucifixion. In this two-stage account of the failure to recognize Jesus – through a combination of indifference and fear – Benedict XVI says that we see something of the city’s tragedy of which Jesus spoke a number of times, most poignantly in his eschatological discourse.

For Matthew, the ultimate turning point in Jesus’ history was his death and resurrection. At the very instant of Jesus’ death, a death suffered in fidelity to his mission, new life breaks out: the earth quakes, the rocks are split, the tombs are opened, and the saints of old are raised from their tombs to march triumphantly into God’s city (Matthew 27:51-52). In writing these words, Matthew evokes the great vision of the dry bones in Ezekiel 37. God breathes spirit into the bones, and they rise from the dead to become a new people. Matthew believed that out of the death of Jesus came new life for the world; out of the seeming death of the Jewish Christian mission to Israel, the early community rose to envelop the Mediterranean world and to forge a new people from Jew and Gentile. Death-resurrection was not only the pattern for Jesus’ destiny but would also be the pattern for the destiny of the community itself within history.

Contemporary Meaning

What does Matthew’s passion say to us today? I am convinced that it offers us distinct biblical lenses through which we can look upon this current moment of the history of the Church and the world. We receive our marching orders and pastoral plan for mission, not only from the Church but also from the world in which we live. The tremendous biblical drama found in Matthew’s passion teaches us that what we often consider to be “secular events,” even those that are destructive, damaging, and even terrorizing and blinding, move us forward into God’s future for us, and set the stage for God to reveal himself to us.

Greeting the Lord in the Eucharist

I conclude with Benedict XVI’s words on this Palm Sunday’s Gospel scene:

“he Church greets the Lord in the Holy Eucharist as the one who is coming now, the one who has entered into her midst. At the same time, she greets him as the one who continues to come, the one who leads us toward his coming. As pilgrims, we go up to him; as a pilgrim, he comes to us and takes us up with him in his “ascent” to the Cross and Resurrection, to the definitive Jerusalem that is already growing in the midst of this world in the communion that unites us with his body.”   (Jesus of Nazareth – Holy Week, p. 11).

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