Our reason for hope!

Palm Sunday of the Lord's Passion
Lectionary: 37 and 38

 

Ħadd il-Palm u l-Passjoni tal-Mulej

Messalin B 178

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At The Procession With Palms –

Id-Daħla Solenni tal-Mulej f’Ġerusalemm

 

Gospel       MarK 11:1-10

When Jesus and his disciples drew near to Jerusalem, to Bethphage and Bethany at the Mount of Olives,  he sent two of his disciples and said to them,  "Go into the village opposite you, and immediately on entering it,  you will find a colt tethered on which no one has ever sat. Untie it and bring it here. If anyone should say to you, 'Why are you doing this?' reply, 'The Master has need of it and will send it back here at once.'" So they went off  and found a colt tethered at a gate outside on the street,  and they untied it. Some of the bystanders said to them,  "What are you doing, untying the colt?" They answered them just as Jesus had told them to, and they permitted them to do it. So they brought the colt to Jesus and put their cloaks over it. And he sat on it. Many people spread their cloaks on the road,  and others spread leafy branches  that they had cut from the fields. Those preceding him as well as those following kept crying out: "Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is to come! Hosanna in the highest!"

Evanġelju     Qari skont San Mark 11, 1-10

X'ħin waslu qrib Ġerusalemm, quddiem Betfaġe u Betanja, ħdejn l-Għolja taż-Żebbuġ, Ġesu' bagħat tnejn mid-dixxipli tiegħu u qalilhom:  "Morru fir-raħal  li hemm  biswitkom, u kif taslu hemmhekk issibu felu marbut li ħadd qatt għadu ma rikeb fuqu.  Ħolluh u ġibuh.  Jekk xi ħadd  jistaqsikom, "Dan kif qegħdin tagħmluh? Għidulu, "Il-Mulej jeħtieġu, u malajr jerġa' jibagħtu hawn." Marru, u sabu felu marbut ħdejn bieb barra fit-triq; u ħallewh.  Xi wħud minn dawk li kien hemm qalulhom: "X'intom tħollu tagħmlu dak il-felu?  Huma weġbuhom kif kien qalilhom Ġesu', u dawk ħallewhom jagħmlu. Ħadu l-felu lil Ġesu', qiegħdu l-imnatar tagħhom fuq il-felu,  u Ġesu' rikeb fuqu.  U bosta nies firxu fit-triq l-imnatar  tagħhom, u oħrajn xi friegħi ħodor li kienu  qatgħu mill-;għelieqi. U kemm dawk li kienu miexja quddiem u kemm dawk li kienu  miexja wara, bdew jgħajtu:  "Hosanna!  Imbierek min ġej f'isem il-Mulej! Imbierka s-Saltna li ġejja ta' David missierna.  Hosanna  l-għola tas-smewwiet!"  il-Kelma tal-Mulej

Or JohN 12:12-16 

When the great crowd that had come to the feast heard  that Jesus was coming to Jerusalem,  they took palm branches and went out to meet him, and cried out: "Hosanna! "Blessed is he who comes in the name of the Lord, the king of Israel." Jesus found an ass and sat upon it, as is written: Fear no more, O daughter Zion; see, your king comes, seated upon an ass's colt. His disciples did not understand this at first,  but when Jesus had been glorified  they remembered that these things were written about him  and that they had done this for him. 

Jew

Evanġelju      Qari skont San Ġwann 12, 12-16

F'dak iż-żmien, il-folol ta' nies li kienu ġew għall-festa, kif semgħu li Ġesu' kien ġej Ġerusalemm, ħadu l-friegħi  tal-palm u ħarġu jilqgħuh.  U bdew jgħajtu:  "Hosanna! Imbierek min ġej f'isem il-Mulej!  Imbierek is-sultan ta' Iżrael!"   Ġesu' sab felu u rikeb fuqu, kif hemm miktub:"Tibżax, bint Sijon!   Ara, ġej is-sultan tiegħek,riekeb fuq felu ta' ħmara."   Għall-ewwel id-dixxipli tiegħu ma' fehmuhomx dawn il-ħwejjeġ; iżda meta Ġesu' kien igglorifikat, imbagħad ftakru li dan kien inkiteb fuqu, u hekk għamlulu. Il-Kelma tal-Mulej

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At The Mass   /  Il-Quddiesa

 

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 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.
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           Salm 21

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/     Alla tiegħi, Alla tiegħi, għaliex tlaqtni?              

    

Ara il-klieb daru miegħi,

ġemgħa ta’ nies ħżiena trossni,

taqqbuli idejja u riġlejja.

Nista’ ngħodd għadmi kollu.                           

R/     Alla tiegħi, Alla tiegħi, għaliex tlaqtni?              

Ħwejġi jaqsmu bejnithom,

għal-libsa  tiegħi jaqtgħu x-xorti.

Imma int, Mulej, la titbegħidx!

Għajnuna tiegħi, fittex għinni.             

R/     Alla tiegħi, Alla tiegħi, għaliex tlaqtni?              

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/     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 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.

 

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   -    The Passion of our Lord Jesus Christ according to MarK 14:1—15:47

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, "What 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, "Hail, 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 bre athed 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’ Kristu  skond San Mark, 14, 1-15, 47 

 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:  "Mhux  fil-festa,  li ma tqumx xi rewwixta fil-poplu."  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:   "Dal-ħala kollu ta' fwieħa għalfejn?   Dil-fwieħa setgħet iġġib aktar minn tlitt mitt Dinar u jingħataw lill-foqra. 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." 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:   "Fejn tridna mmorru nħejju biex tiekol l-ikla tal-Għid?"  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". 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-mejd jieklu qal:  “Tassew. Ngħidilkom, li wieħed minnkom se jittradini, wieħed li qiegħed jiekol miegħi.” Huma bdew isewdu qalbhom, u wieħed wara l-ieħor staqsewh:  "Jaqaw jien?" 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!" Huma u jieklu, ħa l-ħobż f'idejh, qal il-barka, qasmu, newwilhulhom u qal:  "Ħudu, dan hu ġismi." 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. 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." Qallu Pietru:  "Ukoll jekkjitħawwad kulħadd, jien ma nitħawwadx."  Qallu Ġesu':  “Tassew, ngħidlek, li llum, dal-lejl stess, qabel ma s-serduk ikun idden darbtejn, int tkun ġa ċħadtni tliet darbiet." Iżda Pietru tenna bil-qawwa kollha: "Le, ma niċħdekx, anqas jekkikolli mmut miegħek!" U l-oħrajn ukoll, kollha qalu l-istess.   Waslu f'qasam jismu Ġestsemani, u qal lid-dixxipli tiegħu: “Oqgħdu bilqiegħda hawn sakemm nitlob."  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. 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." 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." 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!”   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:  "Dak li nbusu huwa  hu; aqbduh u morru bih mgħasses tajjeb."  Malli mbagħad wasal, baqa sejjer fuqu u qallu:  "Rabbi."  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." 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:  "Aħna smajnieh igħid:  'Jien inħott it-Tempju mibni bl-idejn, u fi tlitt ijiem nibni       ieħor li ma jkunx mibni bl-idejn.'" Imma x-xhieda tagħom anqas f'dan ma kienet taqbel. Imbagħad il-qassis il-kbir qam f'nofs il-ġemgħa u staqsa lil Ġesu:   "Xejn ma twieġeb?   X'inhuma jixhdu dawn kontra tiegħek?"  Iżda huwa baqa' sieket u ma wieġeb xejn.  Mill-ġdid il-qassis il-kbir staqsieh u qallu:  "Int l-Messija, Bin l-Imbierek?"  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." Imbagħad il-qassis il-kbir ċarrat l-ilbies ta' fuqu u qal:  "Xi ħtieġa għandna iżjed ta' xhieda?   Id-dagħwa smajtuha!  X'jidrilkom?" U kollha qatgħuhielu li kien ħaqqu l-mewt. Imbagħad xi wħud bdew jobżqu  fuqu, igħattulu wiċċu, jagħtuh bil-ponn u jgħidulu: "Aqta' min!"  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: “Int ukoll kont ma' Ġesu' ta' Nazaret.” Imma hu ċaħad u qal: “Ma nafx, miniex  nifhem x'int tgħid,” U mar  qagħad fid-daħla tal-palazz (u  s-serduk idden).  Il-qaddejja ratu, u reġgħet  bdiet tgħid lil dawk li kienu hemm:  “Dan  wieħed minnhom.” U mill-ġdid ċaħad.   Wara ftit, dawk li kienu ħdejh reġgħu qalu lil Pietru: “Tassew, int wieħed minnhom, għax int ukoll mill-Galilija.” Imbagħad qabad jisħel lilu nnifsu u jaħlef: “Jiena ma nafux 'il dan il-bniedem li qegħdin issemmu." 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. 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:  "Inti s-sultan tal-Lhud?" U hu wieġbu u qallu: "Int qiegħed tgħidu".  Il-qassisin il-kbar bdew jqaligħu ħafna akkużi kontra tiegħu.  Iżda  Pilatu reġa'  staqsieh: ”Ma twieġeb xejn?  Ara kemm akkużi qegħdin iġibu kontra tiegħek!" 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:  "Tridux nitilqilkom is-sultan tal-Lhud?" 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:  "U x'nagħmel imbagħad b'dak li intom issejħulu s-sultan tal-Lhud?" Iżda huma nfexxew igħajtu mill-ġdid:  "Sallbu!" Qalilhom Pilatu: "Imma x'għamel ħażin?" Huma iktar bdew igħajtu:  "Sallbu!"  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:  "Sliem għalik, sultan tal-Lhud!" 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: "Għajb għalik, int li tħott it-Tempju, u tfittex terġa' tibnih fi tlitt ijiem!  Inżel minn fuq is-salib u salva lilek innifsek!"  Hekk ukoll il-qassisin il-kbar bdew jiddieħku bih bejniethom u mal-kittieba u jgħidu:  '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!'  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?” li tfisser “Alla tiegħi, Alla tiegħi, għaliex tlaqtni?”   Xi wħud  minn dawl likienu hemm, kif semgħuh, qalu: “Ara, qiegħed issejjaħ lil Elija!”  U mar wieħed jiġri jxappap sponża bl-inbid qares, waħħalha f'tarf ta' qasba, u tah jixrob filwaqt li qal: “Stennew, ħa naraw jiġix Elija jniżżlu!” Imma Ġesu' għajjat għajta kbira u ħarġet ruħu. (Hawnhekk kulhadd jinzel gharrkobbtejh u jinzamm is-skiet ghal ftit hin) 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: “Dal-bniedem kien tassew Bin Alla!” Kien hemm 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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The Passion of Jesus Is Our Reason for Hope

A Commentary by Fr. Thomas Rosica, CSB

The Passion, suffering, death and resurrection of the Lord are the very themes that unite us as a Christian people and a Church during Holy Week.

This year on Palm Sunday, we listen attentively to Mark's Passion story of Jesus' final days and hours on earth. It is a story of striking contrasts. As we hear anew this moving story, Jesus' passion penetrates the numbness of our lives. This week in particular, we have a privileged opportunity to learn from what happened to Jesus and discover not only the identity of those who tried, condemned and killed him long ago, but also what killed Jesus and what vicious circles of violence, brutality, hatred and jealousy continue to crucify him today in his brothers and sisters of the human family.

Zooming in on Mark's Passion narrative

Mark's account (Mark 11:1-10) of Jesus' entry into Jerusalem is the most subdued version of the event in the New Testament. For some reason the evangelist places much emphasis on the donkey in this account. It was the custom for pilgrims to enter Jerusalem on foot. Only kings and rulers would "ride" into the city -- most often on great steeds and horses and in ostentatious processions, in order to make their presence known. Jesus, a different kind of king, chooses to ride into the city, not on a majestic stallion but on the back of a young beast of burden.

By being led through the city on the back of a lowly donkey, Jesus comes as a king whose rule is not about being served but serving. His kingdom is not built on might but on compassion and generous service. The donkey Jesus mounts sends us back to the words of the ancient prophet, Zechariah, who foretold this scene five centuries before: "Rejoice greatly, O daughter Zion! Shout aloud, O daughter Jerusalem! See, your king comes to you, triumphant and victorious is he, humble and riding on a donkey . . . "

In Mark's jarring Passion story, we witness the anguish of Jesus who has been totally abandoned by friends and disciples. Jesus is resigned to his fate. He makes no response to Judas when he betrays him nor to Pilate during his interrogation. In Mark, Pilate makes no effort to save him, as the Roman procurator does in the other three Gospels.

As he does throughout his Gospel, Mark depicts the utter of failure of the disciples to provide any support to Jesus or to even understand what is happening. The enigmatic, young male disciple who flees naked into the night when Jesus is arrested is a powerful symbol in Mark's Gospel of his followers who initially left family and friends behind to follow Jesus. Now that the heat is on, they leave everything behind to flee from him.

When we remember the events of that first Holy Week - from the upper room to Gethsemane, from Pilate's judgment seat to Golgotha, from the cross to the empty tomb, Jesus turns our world and its value system upside down. He teaches us that true authority is found in dedicated service and generosity to others; greatness is centered in humility; the just and loving will be exalted by God in God's good time.

Viewing Mark's Passion through the lenses of fidelity

In the midst of Mark's stories of betrayal and violence, the evangelist inserts a dramatic story of exquisite fidelity. While Jesus visits Simon the Leper in Bethany on the eastern slopes of the Mount of Olives, an anonymous woman breaks, open her alabaster jar of costly perfumed oil, and anoints Jesus' head in good, royal, biblical fashion (14:3-9). As the fragrance of the oil fills the room, those with Jesus are shocked at the woman's extravagant gesture. But Jesus defends her. She had performed an act of true fidelity and love, he tells them, "for she has anticipated anointing my body for burial" (14:8). For this, Jesus promises, she would be remembered wherever the Gospel would be preached (14:9). This woman is the only one in all of the New Testament to be so greatly honored.

While his male disciples and apostles clearly manifest a bold track record of failure, betrayal and abandonment, this anonymous woman embodies boldness, courage, love and fidelity. What an example! Though she may not fully understand the significance of her symbolic and prophetic act of anointing him, nor the timeliness of her action, she only desires simply to be with him and to express to him lavish love and attention.

Is this not what each of us is called to do during Holy Week in particular? Is it not to love Jesus and to be attentive to him throughout the final tragic movements of the symphony of his earthly life, and in the midst of all of the setbacks, failures and betrayals of our own lives? Our lives must be like the woman's jar of expensive ointment poured out so lavishly on the Lord in the final moments of his life on earth.

Who, if not the condemned Saviour?

At the conclusion of the Stations of the Cross at Rome's Colosseum on Good Friday night in the Jubilee Year 2000, Pope John Paul II spoke these moving and powerful words:

"Who, if not the condemned Saviour, can fully understand the pain of those unjustly condemned?

Who, if not the King scorned and humiliated, can meet the expectations of the countless men and women who live without hope or dignity?

Who, if not the crucified Son of God, can know the sorrow and loneliness of so many lives shattered and without a future?"

What a Saviour we have! He truly understands our human condition. He walks with us and shares our sorrows, loneliness and suffering. How do we respond to such outlandish love and genuine solidarity? Passion Sunday invites us to put on what Paul calls the "attitude of Christ Jesus" (Philippians 2:6-11) in his passion and death: to "empty" ourselves of our own interests, fears and needs for the sake of others. May we reach out to heal those who are hurting and comfort the despairing around us despite our own denials and betrayals.

During the moving liturgies of Holy Week, we are given the special grace to carry on, with joy and in hope, despite rejection, humiliation and suffering. In this way, the Passion of Jesus becomes a reason for hope and a moment of grace for all us as we seek the reign of God in our own lives -- however lonely and painful that search may be. Holy Week gives us the consolation and the conviction that we are not alone.