Sunday, April 14, 2019

 

Palm Sunday of the Lord's Passion

Lectionary: 37/38

Hadd il-Palm u l-Passjoni tal-Mulej

At the procession with palms –

Gospel      Luke 19:28-40

Jesus proceeded on his journey up to Jerusalem.  As he drew near to Bethphage and Bethany at the place called the Mount of Olives, he sent two of his disciples.H e said, "Go into the village opposite you, and as you enter it you will find a colt tethered on which no one has ever sat. Untie it and bring it here. And if anyone should ask you, 'Why are you untying it?' you will answer, 'The Master has need of it. '"So those who had been sent went off and found everything just as he had told them. And as they were untying the colt, its owners said to them, "Why are you untying this colt?" They answered, "The Master has need of it." So they brought it to Jesus, threw their cloaks over the colt,

and helped Jesus to mount. As he rode along, the people were spreading their cloaks on the road; and now as he was approaching the slope of the Mount of Olives, the whole multitude of his disciples began to praise God aloud with joy for all the mighty deeds they had seen. They proclaimed: "Blessed is the king who comes in  the name of the Lord. Peace in heaven and glory in the highest."So me of the Pharisees in the crowd said to him, "Teacher, rebuke your disciples." He said in reply, "I tell you, if they keep silent, the stones will cry out!"

Il-purcissjoni tal- palmi –

 

Evangelju     Qari skont San Luqa 19, 28-40

F’dak iz-zmien, Gesù qabad it-triq u beda tiela’ lejn Gerusalemm, miexi quddiem l-ohrajn. U meta wasal qrib Betfage u Betanja, hdejn l-gholja li jghidulha taz-Zebbug, baghat tnejn mid-dixxipli tieghu u qalilhom: “Morru fir-rahal ta’ biswitna; kif taslu, issibu felu marbut li hadd qatt ghadu ma rikeb fuqu. Holluh u gibuh. Jekk xi hadd jistaqsikom: “Ghalfejn qeghdin tholluh?”, ghidulu hekk: “Il-Mulej ghandu bzonnu”. Dawk li kienu mibghuta marru u sabu kollox kif kien qalilhom. Huma u jhollu l-felu, is-sidien tieghu qalulhom: “Ghalfejn qeghdin tholluh il-felu?”. U huma wiegbu: “Ghax il-Mulej jehtiegu”.Imbaghad giebu l-felu lil Gesù, qieghdu l-imnatar taghhom fuq il-felu, u rikkbu lil Gesù fuqu. Huwa u ghaddej, firxu l-imnatar taghhom fit-triq. Xhin imbaghad kien qorob lejn in-nizla tal-Gholja taz-Zebbug, il-kotra kollha tad-dixxipli bdiet tfahhar lil Alla b’ghajjat ta’ ferh u b’lehen gholi ghall-ghegubijiet kollha li kienu raw, u bdew jghidu: “Imbierek is-Sultan li gej f’isem il-Mulej! Sliem fis-sema, u glorja fl-oghla tas-smewwiet!” Xi whud mill-farizej li kienu qalb il-folla qalulu: “Mghallem, canfarhom lid-dixxipli tieghek!”. Izda hu wegibhom u qal: “Nghidilkom li, jekk jisktu huma, jghajjat il-gebel”. Il-Kelma tal-Mulej

At the Mass –

Reading I    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[JP1] .  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. 

Il-Quddiesa –

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

Sidi l-Mulej tani lsien ta’ wiehed jitghallem, biex naghraf nghin lill-ghajjien b’xi kelma.Ta’ kull filghodu jqajjimli lil widinti, biex nisma’ bhal wiehed jitghallem. Sidi l-Mulej fetahli widinti, u jiena ma webbistx rasi, ma rgajtx lura. Tajt dahri lil dawk li kienu jsawtuni, haddejja lil dawk li kien jnittfuli lhiti; ma hbejtx wicci mit-taghjir u l-bzieq. Sidi l-Mulej jghinni, ghalhekk ma nithawwadx; ghalhekk ghamilt wicci bhaz-znied: jien naf li ma jkollix mniex nisthi. 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 (22), 8-9.17-18a.19-20.23-24

R/. (2a): Alla tieghi, Alla tieghi, ghaliex tlaqtni?

Dawk kollha li jarawni jidhku bija,

jghajbuni, iharrku rashom u jghidu:

“F’idejn il-Mulej intelaq; ha jehilsu hu!

Ha jsalvah hu, la bih jitghaxxaq!” R/.

Qabda klieb daru ghalija;

gemgha nies hziena rassewni.

Taqqbuli idejja u riglejja;

nista’ nghodd ghadmi kollu. R/.

Hwejgi jaqsmu bejniethom,

jaqtghu x-xorti ghal-libsa tieghi.

Mulej, la titbeghidx minni;

qawwa tieghi, fittex ghinni! R/.

 Inxandar ismek lil huti;

infahhrek f’nofs il-gemgha.

Fahhru l-Mulej, intom li tibzghu minnu;

sebbhuh ilkoll, nisel Gakobb!

ibzghu minnu lkoll, ulied Izrael! R/.

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.

Qari II        mill-Ittra lill-Filippin 2, 6-11

Gesù Kristu li ghad li kellu n-natura ta’ Alla, ma qaghadx ifittex tieghu li hu daqs Alla, izda xejjen lilu nnifsu billi ha n-natura ta’ lsir, sar jixbah lill-bnedmin, u deher minn barra bhala bniedem; cekken lilu nnifsu, billi obda sal-mewt, anzi sal-mewt tas-salib. Ghalhekk Alla ghollieh sas-smewwiet u zejnu bl-isem li hu fuq kull isem, biex fl-isem ta’ Gesù – fis-sema, fl-art u f’qiegh l-art – il-hlejjaq kollha jinzlu gharkupptejhom, u kull ilsien jistqarr: “Gesù Kristu hu l-Mulej”, ghall-glorja ta’ Alla l-Missier. Il-Kelma tal-Mulej

Gospel       The PASSION OF oUR lORD jESUS  according to Luke 22:14—23:56

When the hour came, Jesus took his place at table with the apostles. He said to them, "I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it again until there is fulfilment in the kingdom of God." Then he took a cup, gave thanks, and said, "Take this and share it among yourselves; for I tell you that from this time on I shall not drink of the fruit of the vine until the kingdom of God comes." Then he took the bread, said the blessing, broke it, and gave it to them, saying, "This is my body, which will be given for you; do this in memory of me." And likewise, the cup after they had eaten, saying, "This cup is the new covenant in my blood, which will be shed for you. "And yet behold, the hand of the one who is to betray me is with me on the table; for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed."

And they began to debate among themselves who among them would do such a deed. Then an argument broke out among them about which of them should be regarded as the greatest. He said to them, "The kings of the Gentiles lord it over them and those in authority over them are addressed as 'Benefactors'; but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves.  It is you who have stood by me in my trials; and I confer a kingdom on you, just as my Father has conferred one on me, that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel. "Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers." He said to him, "Lord, I am prepared to go to prison and to die with you. "But he replied, "I tell you, Peter, before the cock crows this day, you will deny three times that you know me." He said to them, "When I sent you forth without a money bag or a sack or sandals, were you in need of anything?" "No, nothing, " they replied. He said to them, "But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me, namely, He was counted among the wicked; and indeed, what is written about me is coming to fulfilment." Then they said, "Lord, look, there are two swords here." But he replied, "It is enough!" Then going out, he went, as was his custom, to the Mount of Olives, and the disciples followed him. When he arrived at the place, he said to them, "Pray that you may not undergo the test." After withdrawing about a stone's throw from them and kneeling, he prayed, saying, "Father, if you are willing, take this cup away from me; still, not my will but yours be done." And to strengthen him an angel from heaven appeared to him. He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground.

When he rose from prayer and returned to his disciples, he found them sleeping from grief. He said to them, "Why are you sleeping? Get up and pray that you may not undergo the test." While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him. Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" His disciples realized what was about to happen, and they asked, "Lord, shall we strike with a sword?" And one of them struck the high priest's servant and cut off his right ear. But Jesus said in reply, "Stop, no more of this!" Then he touched the servant's ear and healed him. And Jesus said to the chief priests and temple guards and elders who had come for him, "Have you come out as against a robber, with swords and clubs? Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness." After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance. They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them. When a maid saw him seated in the light, she looked intently at him and said, "This man too was with him." But he denied it saying, "Woman, I do not know him." A short while later someone else saw him and said, "You too are one of them"; but Peter answered, "My friend, I am not." About an hour later, still another insisted, "Assuredly, this man too was with him, for he also is a Galilean." But Peter said, "My friend, I do not know what you are talking about." Just as he was saying this, the cock crowed, and the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." He went out and began to weep bitterly. The men who held Jesus in custody were ridiculing and beating him. They blindfolded him and questioned him, saying, "Prophesy!  Who is it that struck you?" And they reviled him in saying many other things against him.  When day came the council of elders of the people both chief priests and scribes, and they brought him before their Sanhedrin. They said, "If you are the Christ, tell us, " but he replied to them, "If I tell you, you will not believe, and if I question, you will not respond. But from this time on the Son of Man will be seated at the right hand of the power of God." They all asked, "Are you then the Son of God?" He replied to them, "You say that I am." Then they said, "What further need have we for testimony? We have heard it from his own mouth." Then the whole assembly of them arose and brought him before Pilate. They brought charges against him, saying, "We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Christ, a king."

Pilate asked him, "Are you the king of the Jews?" He said to him in reply, "You say so." Pilate then addressed the chief priests and the crowds, "I find this man not guilty." But they were adamant and said, "He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here." On hearing this Pilate asked if the man was a Galilean; and upon learning that he was under Herod's jurisdiction, he sent him to Herod who was in Jerusalem at that time. Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign. He questioned him at length, but he gave him no answer. The chief priests and scribes, meanwhile, stood by accusing him harshly. Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate. Herod and Pilate became friends that very day, even though they had been enemies formerly. Pilate then summoned the chief priests, the rulers, and the people and said to them, "You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him, nor did Herod, for he sent him back to us. So no capital crime has been committed by him. Therefore, I shall have him flogged and then release him." But all together they shouted out, "Away with this man! Release Barabbas to us." — Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder. — Again, Pilate addressed them, still wishing to release Jesus, but they continued their shouting, "Crucify him!  Crucify him!" Pilate addressed them a third time, "What evil has this man done? I found him guilty of no capital crime. Therefore, I shall have him flogged and then release him." With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed. The verdict of Pilate was that their demand should be granted. So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.  

As they led him away, they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus. A large crowd of people followed Jesus, including many women who mourned and lamented him. Jesus turned to them and said, "Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children for indeed, the days are coming when people will say, 'Blessed are the barren, the wombs that never bore and the breasts that never nursed.' At that time people will say to the mountains, 'Fall upon us!' and to the hills, 'Cover us!' for if these things are done when the wood is green what will happen when it is dry?" Now two others, both criminals, were led away with him to be executed. When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. Then Jesus said, "Father, forgive them, they know not what they do." They divided his garments by casting lots. The people stood by and watched; the rulers, meanwhile, sneered at him and said, "He saved others, let him save himself if he is the chosen one, the Christ of God." Even the soldiers jeered at him. As they approached to offer him wine they called out, "If you are King of the Jews, save yourself." Above him there was an inscription that read, "This is the King of the Jews." Now one of the criminals hanging there reviled Jesus, saying, "Are you not the Christ? Save yourself and us." The other, however, rebuking him, said in reply, "Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal." Then he said, "Jesus, remember me when you come into your kingdom." He replied to him, "Amen, I say to you, today you will be with me in Paradise."

It was now about noon and darkness came over the whole land until three in the afternoon because of an eclipse of the sun. Then the veil of the temple was torn down the middle. Jesus cried out in a loud voice, "Father, into your hands I commend my spirit"; and when he had said this he breathed his last. The centurion who witnessed what had happened glorified God and said, "This man was innocent beyond doubt." When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events. Now there was a virtuous and righteous man named Joseph who, though he was a member of the council, had not consented to their plan of action. He came from the Jewish tow n of Arimathea and was awaiting the kingdom of God. He went to Pilate and asked for the body of Jesus. After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried. It was the day of preparation, and the sabbath was about to begin. The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it, they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment.

Evangelju     Il-Passjoni ta’ Sidna Gesù Kristu skont San Luqa  22, 14 – 23, 56

Meta sar il-hin, Gesù qaghad fuq il-mejda flimkien mal-appostli, u qalilhom: “Kelli xewqa kbira li naghmel din l-ikla tal-Ghid maghkom qabel ma nbati! Ghaliex, nghidilkom, din l-ikla m’iniex se naghmilha izjed sa ma tkun sehhet ghalkollox fis-Saltna ta’ Alla”.  U qabad kalci, radd il-hajr u qal: “Hudu dan il-kalci u aqsmuh bejnietkom. Ghaliex, nghidilkom, minn issa ’l quddiem ma nixrobx izjed mill-frott tad-dielja sa ma tigi s-Saltna ta’ Alla”. K Imbaghad ha l-hobz, radd il-hajr, qasmu, newwilhulhom u qal: “Dan hu gismi li jinghata ghalikom; aghmlu dan b’tifkira tieghi”.  Hekk ukoll wara l-ikla ha l-kalci u qal: “Dan il-kalci huwa l-Patt il-Gdid b’demmi, id-demm li jixxerred ghalikom. Imma, araw, id dak li se jittradini qieghda mieghi fuq il-mejda. Ghax tassew li Bin il-bniedem imur, kif hemm maqtugh, imma hazin ghalih dak il-bniedem li jittradih!”. K Huma ghalhekk bdew jistaqsu lil xulxin min minnhom kien se jaghmel dan. Inqalghet ukoll kwistjoni bejniethom dwar min minnhom kellu jinzamm bhala l-akbar wiehed. Imma hu qalilhom: “Fost il-pagani s-slaten jahkmu fuq in-nies, u dawk li jhaddmu s-setgha fuqhom isejhulhom benefatturi. Intom mhux hekk, imma l-akbar fostkom ghandu jgib ruhu tal-izghar wiehed, u min hu fuq l-ohrajn igib ruhu ta’ qaddej. Ghax min hu l-akbar, dak li jkun fuq il-mejda, jew dak li jkun qieghed jaqdi? Mhux dak li jkun fuq il-mejda? Imma jien qieghed fostkom naghmilha ta’ qaddej. Intom, imbaghad, intom dawk li zammejtu shih mieghi fit-tigrib kollu li gie fuqi; u bhalma Missieri hejja saltna ghalija, hekk ukoll jiena nhejji ghalikom, biex tieklu u tixorbu fuq il-mejda mieghi f’saltnati, u toqoghdu fuq tronijiet biex taghmlu haqq mit-tnax-il tribù ta’ Izrael. Xmun! Xmun! Ara, ix-Xitan riedkom f’idejh biex jghaddikom mill-gharbiel bhall-qamh; imma jiena tlabt ghalik, biex il-fidi tieghek ma tigix nieqsa. Inti mbaghad, meta terga’ lura ghas-sewwa, wettaq lil hutek”.  Qallu Xmun: “Mulej, jiena lest li mieghek nigi sahansitra l-habs, lest li niehu l-mewt ukoll”.  Imma Gesù qallu:n“Nghidlek, Pietru, li llum, qabel ma jidden is-serduk, tkun chadt ghal tliet darbiet li inti tafni”.  Imbaghad qalilhom: “Naqsitkom xi haga meta bghattkom bla borza u bla horga u bla qorq?”  Huma wegbuh:  “Ma naqasna xejn”. Qalilhom Gesù: “Imma issa, min ghandu borza jqis li jehodha mieghu, u min ghandu horga wkoll; u min ma ghandux sejf, ibigh il-libsa ta’ fuqu u jixtri wiehed. Ghaliex nghidilkom, jehtieg li jsehh fija dak li hemm miktub, jigifieri: “Li kien maghdud mal-hziena”. Tabilhaqq, dak li hemm miktub fuqi jsehh”.  Qalulu d-dixxipli: “Mulej, ara, hawn zewgt isjuf hawnhekk”. Qalilhom Gesù: “Bizzejjed!”  Imbaghad hareg u mar bhas-soltu fuq l-Gholja taz-Zebbug, u d-dixxipli wkoll marru mieghu. Kif wasal hemmhekk qalilhom: “Itolbu li ma tidhlux fit-tigrib”.  Imbaghad tbieghed minnhom daqs tefgha ta’ gebla, u nxtehet gharkupptejh jitlob u jghid: “Missier, jekk inti trid, warrab minni dan il-kalci! Izda tkun maghmula r-rieda tieghek, u mhux tieghi”. K Deherlu anglu mis-sema biex jaghmillu l-qalb, imma hu hass dwejjaq tal-mewt fuqu u beda jitlob b’herqa akbar. L-gharaq sarlu bhal qtar tad-demm icarcar sal-art. Imbaghad qam mit-talb, mar hdejn id-dixxipli u sabhom reqdin minhabba s-swied ta’ qalb. U qalilhom: “Kif! Irqadtu? Qumu u itolbu biex ma tidhlux fit-tigrib!”  Kif kien ghadu jitkellem, waslet gemgha nies. Quddiem kien hemm dak li jismu Guda, wiehed mit-Tnax, u dan resaq lejn Gesù biex ibusu. Imma Gesù qallu: “Bewsa ghazilt, Guda, biex tittradih lil Bin il-bniedem?”  Dawk ta’ madwaru, meta raw x’kien gej, qalulu: “Mulej, tridx naghtu bis-sejf?”  U wiehed minnhom ta daqqa ta’ sejf lill-qaddej tal-qassis il-kbir u qataghlu barra widintu l-leminija. Imma Gesù qal: “Ieqfu! Bizzejjed!”  U messlu widintu u fejqu. Imbaghad Gesù qal lill-qassisin il-kbar, lill-ufficjali tat-tempju u lix-xjuh li gew ghalih: “Qiskom hrigtu ghal xi halliel, armati bis-sjuf u l-bsaten! Meta kont inkun maghkom kuljum fit-tempju, ma meddejtux idejkom fuqi. Imma din hi s-siegha taghkom u s-setgha tad-dlamijiet!”  

Imbaghad qabdu lil Gesù u haduh maghhom, u dahhluh fil-palazz tal-qassis il-kbir. Pietru baqa’ miexi warajhom mill-boghod. Meta mbaghad qabbdu n-nar f’nofs il-bitha u nxtehtu bilqieghda madwaru, Pietru mar qaghad bilqieghda f’nofshom. Imma kif kien hemm bilqieghda magenb in-nar, ratu wahda qaddejja, wahhlet ghajnejha fuqu u qalet:  “Dan ukoll kien mieghu!” Izda hu cahad u qalilha: “Mara, anqas biss nafu!” Wara ftit rah xi haddiehor, u qallu: “Int ukoll wiehed minnhom”. Imma Pietru wiegbu: “Le, sieheb, m’iniex!” Ghaddiet xi siegha u raga’ kien hemm iehor li beda jishaq u jghid: “Iva, tassew, dan ukoll kien mieghu, ghax dan ukoll mill-Galilija”. Izda Pietru qallu: “Ma nafx x’inti tghid, sieheb”. U minnufih, kif kien ghadu jitkellem, is-serduk idden. U l-Mulej dar u hares lejn Pietru; u Pietru ftakar fil-kelma li l-Mulej kien qallu: “Illum, qabel ma jidden is-serduk, inti tkun ga chadtni tliet darbiet”. U hareg ’il barra jibki b’qalbu maqsuma.

L-irgiel li kienu qeghdin izommu lil Gesù bdew jghadduh biz-zufjett u jsawtuh, u ghattewlu wiccu u bdew jistaqsuh u jghidulu:  “Aqta’ min tahielek din id-daqqa!” U qaghdu jghajruh b’hafna kliem iehor. Meta sebah, iltaqghet il-gemgha tax-xjuh tal-poplu, il-qassisin il-kbar u l-kittieba, u hadu lil Gesù quddiem is-Sinedriju taghhom. U qalulu: “Jekk inti l-Messija, ghidilna”. Izda hu wegibhom: Jekk nghidilkom, ma temmnux; jekk nistaqsikom, ma twegbux. Imma minn issa ’l quddiem Bin il-bniedem ikun bilqieghda n-naha tal-lemin ta’ Alla li jista’ kollox”. U lkoll qalulu:  “Inti mela l-Iben ta’ Alla?”  Qalilhom Gesù: “Intom stess qeghdin tghiduh; iva, jien”.  U huma qalu:  “Xi htiega ghandna izjed ta’ xhieda? Ghax smajnieha ahna minn fommu stess”.  Imbaghad qamet il-gemgha kollha u haduh ghand Pilatu. U bdew jakkuzawh u jghidu: “Ahna sibna li dan il-bniedem qieghed ixewwex lill-gens taghna, li mhuwiex ihalli lil min ihallas it-taxxa lil Cesari, u li qieghed jghid li hu l-Messija Sultan”. Pilatu staqsieh u qallu: “Inti s-sultan tal-Lhud?”  U hu wiegbu: “Inti qieghed tghidu”.  Pilatu qal lill-qassisin il-kbar u lill-kotra tan-nies: “Ebda htija ma nsib f’dan il-bniedem”. Izda huma baqghu jinsistu u jghidu:  “Qieghed ixewwex lill-poplu, u jghallem fil-Lhudija kollha, ibda mill-Galilija sa hawnhekk stess”. Kif sama’ dan, Pilatu staqsa jekk dak ir-ragel kienx mill-Galilija, u meta sar jaf li hu kien min-naha li kien jaghmel minnha Erodi, baghtu quddiemu, ghax f’dawk il-jiem Erodi wkoll kien Gerusalemm. Erodi ferah hafna meta ra lil Gesù, ghax minn dak li kien sama’ fuqu kien ilu zmien jixtieq jarah, bit-tama li jara li jaghmel xi sinjal. U ghamillu bosta mistoqsijiet, imma Gesù ma wiegbu xejn. Il-qassisin il-kbar u l-kittieba, b’sahna kbira fuqhom, qaghdu jakkuzawh. Imma Erodi, flimkien mas-suldati tieghu, beda jzebilhu u jghaddih biz-zufjett, libbsu libsa ta’ kulur ilellex u raga’ baghtu quddiem Pilatu. Issa Erodi u Pilatu fl-imghoddi kellhom ghal xulxin, imma dakinhar saru hbieb. Pilatu sejjah flimkien il-qassisin il-kbar, il-kapijiet, u l-poplu u qalilhom: “Gibtuli quddiemi lil dan il-bniedem bhala wiehed li qieghed ixewwex lill-poplu. Ara, jiena stharrigtu quddiemkom fuq l-akkuzi li qeghdin iggibu kontra tieghu, u ma sibt ebda htija fih. U anqas Erodi ma sab, ghax raga’ baghtu quddiemna. Qeghdin taraw, mela, li ma ghamel xejn li haqqu l-mewt. Ghalhekk naghtih is-swat u nitilqu”.   Izda huma qabdu jghajtu lkoll f’daqqa: “Aghtih il-mewt lil dan! Itilqilna ’l Barabba!”  Dan Barabba kienu tefghuh il-habs minhabba rewwixta li kienet qamet fil-belt ghax kien qatel. Pilatu, billi ried jitlaq lil Gesù, gholla lehnu u raga’ kellimhom; izda huma qabdu jghajtu aktar minnu u jghidu: “Sallbu! Sallbu!” Ghat-tielet darba qalilhom: “Imma dan x’ghamel hazin? Ma sibt fih ebda htija li haqqha l-mewt. Mela naghtih is-swat u nitilqu”.  Izda huma b’hafna ghajjat baqghu jinsistu u jitolbu li jkun imsallab, sakemm fl-ahhar ghaddiet taghhom. Ghalhekk Pilatu qataghha li jsir kif talbu huma. Telqilhom lil min talbu, jigifieri lil dak li kien mitfugh il-habs minhabba rewwixta u qtil, u lil Gesù tahulhom bhalma xtaqu.

Huma u sejrin bih, qabdu wiehed, jismu Xmun, minn Cireni, li kien gej lura mir-raba’, u ghabbewh bis-salib biex igorru wara Gesù. Kotra kbira ta’ nies kienet miexja warajh; fosthom kien hemm xi nisa li bdew ihabbtu fuq sidirhom u jibkuh. Imma Gesù dar lejhom u qalilhom: “Nisa ta’ Gerusalemm, mhux lili ibku, izda ibku lilkom infuskom u lil uliedkom. Ghax, araw, ghad jigi zmien meta jghidu: “Hienja dik li ma ghandhiex tfal, hieni l-guf li qatt ma wiled u s-sider li qatt ma redda!”. Imbaghad jibdew jghidu lill-muntanji: “Aqghu fuqna!”, u lill-gholjiet: “Ordmuna!”. Ghax jekk dan kollu qeghdin jaghmluh liz-zokk meta ghadu ahdar, mela xi jsir minnu meta jinxef?”.  Kien hemm ukoll tnejn ohra, zewgt irgiel hatja, li haduhom ghall-mewt mieghu. Meta waslu fil-post jghidulu l-Qorriegha, sallbuhom hemm, lilu u lill-hatja, wiehed fuq il-lemin tieghu u l-iehor fuq ix-xellug. U Gesù qal: “Missier, ahfrilhom, ghax ma jafux x’inhuma jaghmlu”.  Imbaghad tellghu x-xorti u qassmu hwejgu bejniethom. Il-poplu waqaf hemm, ihares, waqt li l-kapijiet bdew jiddiehku b’Gesù u jghidu:  “Salva lil ohrajn; ha jsalva lilu nnifsu jekk dan hu l-Messija, il-Mahtur ta’ Alla!”  Is-suldati wkoll bdew jghadduh biz-zmien; u resqu lejh, newlulu nbid qares u qalulu:  “Jekk inti s-sultan tal-Lhud salva lilek innifsek!”  Fuq rasu kien hemm ukoll kitba li kienet tghid: “Dan huwa s-sultan tal-Lhud”. 39Wiehed mill-hatjin li kienu msallbin mieghu beda jghajru u jghidlu: “Int m’intix il-Messija? Salva lilek innifsek u lilna”. Imma qabez l-iehor, canfru u qallu: “Anqas minn Alla int ma tibza’, int li qieghed taht l-istess kundanna? Taghna hija gusta, tassew, ghax qeghdin niehdu li haqqna ta’ kulma ghamilna; imma dan ma ghamel xejn hazin”. Imbaghad qal: “Gesù, ftakar fija meta tidhol fis-Saltna tieghek”. U Gesù wiegbu: “Tassew nghidlek, illum tkun fil-Genna mieghi”.

Ghall-habta tas-sitt siegha waqghet dalma kbira fuq il-pajjiz kollu sad-disa’ siegha, ghax ix-xemx iddallmet. Il-velu tas-santwarju ccarrat min-nofs. Imbaghad Gesù ghajjat ghajta kbira u qal: “Missier, f’idejk jien nerhi ruhi”.  U kif qal hekk, harget ruhu.  Ic-centurjun, meta ra x’gara, beda jfahhar lil Alla u jghid: “Tassew li dan bniedem gust!” U n-nies kollha li kienu ngabru hemm biex jaraw, meta raw dawn il-grajja, regghu lura jhabbtu fuq sidirhom. Dawk kollha li kienu jafuh qaghdu jaraw kollox mill-boghod; hekk ukoll xi nisa li kienu gew warajh sa minn meta kien ghadu fil-Galilija. U kien hemm wiehed jismu Guzeppi, membru tal-Kunsill, imma ragel tajjeb u gust, li ma kienx qabel mal-membri l-ohra f’dak li riedu u f’dak li ghamlu. Kien minn Arimatija, belt tal-Lhudija, u kien jistenna s-Saltna ta’ Alla. Dan mar ghand Pilatu u talbu l-gisem ta’ Gesù; nizzlu mis-salib, keffnu f’lizar, u qieghdu f’qabar maqtugh fil-blat, li fih kien ghadu ma tqieghed hadd. Dak in-nhar kien Jum it-Thejjija, u s-Sibt kien ghoddu beda. In-nisa, li kienu gew mill-Galilija ma’ Gesù marru wara Guzeppi u raw il-qabar u kif kienu qieghdu l-katavru; imbaghad regghu lura u hejjew il-fwejjah u l-mirra. Is-Sibt ghaddewh fil-mistrieh, skont il-precett tal-Ligi.

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 Celebration of Palm Sunday of the passion of Our Lord

HOMILY by His Holiness Pope Emeritus BENEDICT XVI

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Dear Brothers and Sisters,

In the Palm Sunday procession we join with the crowd of disciples who in festive joy accompany the Lord during his entry into Jerusalem. Like them, we praise the Lord with a loud voice for all the miracles we have seen. Yes, we too have seen and still see today the wonders of Christ:  how he brings men and women to renounce the comforts of their lives and devote themselves totally to the service of the suffering; how he gives men and women the courage to oppose violence and deceit, to make room for truth in the world; how, in secret, he persuades men and women to do good to others, to bring about reconciliation where there had been hatred and to create peace where enmity had reigned. 

 

The procession is first and foremost a joyful witness that we bear to Jesus Christ, in whom the Face of God became visible to us and thanks to whom the Heart of God is open to us. In Luke's Gospel, the account of the beginning of the procession in the vicinity of Jerusalem is in part modelled literally on the rite of coronation with which, according to the First Book of Kings, Solomon was invested as heir to David's kingship (cf. I Kgs 1: 33-35). 

Thus, the procession of the Palms is also a procession of Christ the King:  we profess the Kingship of Jesus Christ, we recognize Jesus as the Son of David, the true Solomon, the King of peace and justice. Recognizing him as King means accepting him as the One who shows us the way, in whom we trust and whom we follow. It means accepting his Word day after day as a valid criterion for our life. It means seeing in him the authority to which we submit. We submit to him because his authority is the authority of the truth. 

The procession of the Palms - as it was at that time for the disciples - is primarily an expression of joy because we are able to recognize Jesus, because he allows us to be his friends and because he has given us the key to life. This joy, however, which is at the beginning, is also an expression of our "yes" to Jesus and our willingness to go with him wherever he takes us. The exhortation with which our Liturgy begins on Sunday, therefore, correctly interprets the procession as a symbolic representation of what we call the "following of Christ":  "Let us ask for the grace to follow him", we said. The expression "following of Christ" is a description of the whole of Christian existence. In what does it consist? What does "to follow Christ" actually mean? 

At the outset, with the first disciples, its meaning was very simple and immediate:  it meant that to go with Jesus these people decided to give up their profession, their affairs, their whole life. It meant undertaking a new profession:  discipleship. The fundamental content of this profession was accompanying the Teacher and total entrustment to his guidance. The "following" was therefore something external, but at the same time very internal. The exterior aspect was walking behind Jesus on his journeys through Palestine; the interior aspect was the new existential orientation whose reference points were no longer in events, in work as a source of income or in the personal will, but consisted in total abandonment to the will of Another. Being at his disposal, henceforth, became the raison d'être of life. In certain Gospel scenes we can recognize quite clearly that this means the renouncement of one's possessions and detachment from oneself. 

But with this it is also clear what "following" means for us and what its true essence is for us:  it is an interior change of life. It requires me no longer to be withdrawn into myself, considering my own fulfilment the main reason for my life. It requires me to give myself freely to Another - for truth, for love, for God who, in Jesus Christ, goes before me and shows me the way. It is a question of the fundamental decision no longer to consider usefulness and gain, my career and success as the ultimate goals of my life, but instead to recognize truth and love as authentic criteria. It is a question of choosing between living only for myself or giving myself - for what is greater. And let us understand properly that truth and love are not abstract values; in Jesus Christ they have become a person. By following him, I enter into the service of truth and love. By losing myself I find myself. 

 

Dear friends, how important is this precisely today:  not merely to let oneself be taken here and there in life; not to be satisfied with what everyone else thinks and says and does. To probe God and to seek God. Not letting the question about God dissolve in our souls; desiring what is greater, desiring to know him - his Face... 

The other very concrete condition for the ascent is this:  He "who has clean hands and a pure heart" can stand in the holy place. Clean hands are hands that are not used for acts of violence. They are hands that are not soiled with corruption, with bribery. A pure heart - when is the heart pure? A heart is pure when it does not pretend and is not stained with lies and hypocrisy:  a heart that remains transparent like spring water because it is alien to duplicity. A heart is pure when it does not estrange itself with the drunkenness of pleasure, a heart in which love is true and is not only a momentary passion. Clean hands and a pure heart:  if we walk with Jesus, we ascend and find the purification that truly brings us to that height to which man is destined:  friendship with God himself. 

In the old liturgy for Palm Sunday, the priest, arriving in front of the church, would knock loudly with the shaft of the processional cross on the door that was still closed; thereupon, it would be opened. This was a beautiful image of the mystery of Jesus Christ himself who, with the wood of his Cross, with the power of his love that is given, knocked from the side of the world at God's door; on the side of a world that was not able to find access to God. With his Cross, Jesus opened God's door, the door between God and men. Now it is open. But the Lord also knocks with his Cross from the other side:  he knocks at the door of the world, at the doors of our hearts, so many of which are so frequently closed to God. And he says to us something like this:  if the proof that God gives you of his existence in creation does not succeed in opening you to him, if the words of Scripture and the Church's message leave you indifferent, then look at me - the God who let himself suffer for you, who personally suffers with you - and open yourself to me, your Lord and your God. 

It is this appeal that we allow to penetrate our hearts at this moment. May the Lord help us to open the door of our hearts, the door of the world, so that he, the living God, may arrive in his Son in our time, and reach our life. Amen.

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 [JP1]