Ġesù huwa l-Kelma ħajja ta’ Alla, Li ġie fuq l-art biex jipprietka u jġib is-Saltna ta’ Alla bil-kelma u bl-għemil lill-poplu ta’ Alla u biex jerġa’ jġib il-pożizzjoni tal-bniedem waqa’. Ġesù kien jaf il-kliem ta’ Alla, li kienu mitkellma mill-profeti tal-Patt il-Qadim. Ġesù kien jaf il-kalċi, li l-Missier kien ta lil Ibnu jixrob. Hu kien jaf it-tbatija u t-tgħajjir li kien hemm quddiemu. Kien jaf li kien se jiġi mocked, spitefully interated, bżiq fuq, imfarrak u eventwalment jiġu msallab. Ġesù kien jaf li l-mument kien se jasal, li Hu jkun mifrud minn Missieru minħabba d-dnub, u li Hu kien se jidħol Ħades. Imma Ġesù kien jaf ukoll, dak li stennieh wara t-tbatija u t-tgergir tiegħu.
Ġesù kien jaf li kien se jiġi mocked, spitefully interated, bżiq u mfellel
Il-Mulej Alla fetaħ widni, u ma kontx ribelluż, la daru lura. Jien tajt dahari lill-smiters, u ħaddejn Tiegħi lil dawk li qatgħet ix-xagħar: Jien ma ħbejtx Wiċċi mill-mistħija u l-bżiq. Għax il-Mulej Alla jgħinni; għalhekk ma nkunx imħawwad: għalhekk poġġejt wiċċi bħal żnied, u naf li ma nkunx mistħija (Isaija 50:5-7)
Il- pjan ta’ fidwa għall-bniedem waqa’ kien diġà magħruf qabel Alla bagħat lil Ibnu Ġesù Kristu fuq l-art u Ġesù; il-Kelma ta’ Alla waslet twelid fil-laħam fuq l-art. Minn fomm il-profeti ta’ Alla, Alla kien għamel il-pjan Tiegħu magħruf. Huwa kien ipprofetizza dwar il- Ġej tal-Messija u t-tbatija Tiegħu.
Ġesù għarraf it-tbatija Tiegħu lid-dixxipli Tiegħu
Meta waslet it-tmiem tal-mixja taʼ Ġesù fuq l-art, Ġesù għarraf it-tbatija Tiegħu lid-dixxipli Tiegħu. Fit-triq lejn Ġerusalemm, Ġesù ħejjahom għall-affarijiet li kienu se jseħħu f’Ġerusalemm.
Ġesù qalilhom, li Hu kien se jiġi tradit, arrestat, u mogħtija lill-qassis il-kbar u lill-kittieba u kienu jikkundannawh għall-mewt. Kienu jagħtuh lill-Ġentili u jiġu mocked, imfarrak, bżiq fuq, u jiġu msallab. Imma Ġesù qalilhom ukoll, li Hu kien se jerġa’ jqum fit-tielet jum (Mat 20:17-19, Mar 10:32-34, Lu 18:31-33)
Għalkemm Ġesù informa lid-dixxipli Tiegħu dwar it-tradiment Tiegħu, arrest, moqrija, ħelsien lill-Ġentili, flagel, u tislib, dixxipli tiegħu, li kienu l-ħolqien antik, ma kinux kapaċi jifhmu kliemu. Għalhekk, ma fehmux xi ried ifisser Ġesù (Lu 18:34)
Ġesù ġie tradit mid-dixxiplu Tiegħu
Ġesù ma ġiex tradit minn barrani, imma Ġesù ġie tradit minn ħabib Tiegħu stess Ġuda, li kien wieħed mid-dixxipli Tiegħu. Jude ma weġibx l-imħabba ta’ Ġesù, għax l-imħabba tiegħu għall-arrikkiment tiegħu u l-imħabba għall-flus kienet akbar mill-imħabba tiegħu għal Ġesù.
Għalhekk ittradih lil Sidu għal tletin biċċa tal-fidda u tah lill-qassisin il-kbar (Mat 26:14-16).
L-arrest ta’ Ġesù fil-ġnien
Minkejja l-fatt, li Ġesù kien informa u ħejja lid-dixxipli Tiegħu dwar l-arrest Tiegħu, Pietru ġibed is-sejf u attakka lil Malku, qaddej tal-qassis il-kbir u qatagħlu widnejh il-leminija.
Ġesù ordna lil Pietru biex ipoġġi x-xabla tiegħu minfloku u fejjaq widna ta’ Malku. Ġesù qal lil Pietru, li kull min kien jieħu x-xabla, kien jitħassar bis-sejf.
Ġesù kompla u qal, “Ma taħsibx li issa ma nistax nitlob lil Missieri, u fil-preżent għandu jagħtini aktar minn tnax-il leġjun ta’ anġli? Imma allura l-Iskrittura kif għandha titwettaq, li hekk irid ikun. Il-kalċi li tani Missieri, ma nixrobx?” (Mat 26:51-54, Joh 18:1-11)
Ġesù qal lill-qassisin il-kbar, il-kaptani tat-tempju, u l-anzjani, li kienu ġew kontrih bħala ħalliel bix-xwabel u l-bsaten, filwaqt li Hu kien joqgħod kuljum magħhom jgħallem fit-tempju, u ma ħakmuhx. Iżda dan kollu sar, sabiex l-iskrittura tal-profeti titwettaq. Ġesù qalilhom, li din kienet is-siegħa tagħhom u l-qawwa tad-dlam (Lu 22:52-53)
Id-dixxipli kollha, li kienu għadhom il ħolqien antik, abbanduna lil Ġesù u ħarab (Mat 26:31)
Imma Ġesù ma rreżistiex l-arrest Tiegħu u mingħajr ebda reżistenza, Hu ġie mwassal mid-dixxiplu Tiegħu u mill-poplu tiegħu stess lill-qassis il-kbir u mbagħad lill-Ġentili.
Il-proċess u l-interrogazzjoni minn Annas
Ġesù ġie miġjub fid-dar tal-qassis il-kbir u l-ewwel ġie miġjub għand Anna, li kien il-kunjat ta’ Kajfa, li kien il-qassis il-kbir dik l-istess sena. Kajfa kien ta parir lil-Lhud li jkun xieraq li raġel wieħed imut għall-poplu.
Il-qassis il-kbir staqsa lil Ġesù dwar id-dixxipli Tiegħu u d-duttrina Tiegħu. Ġesù wieġbu, li Hu kien tkellem bil-miftuħ lid-dinja. Kien għallem fis-sinagoga u fit-tempju fejn dejjem kienu jirrikorru l-Lhud. Ma kien qal xejn bil-moħbi.
staqsa Ġesù lill-qassis il-kbir, għaliex staqsieH u ssuġġerixxa li jistaqsi lil dawk, li semgħuh u dak li qalilhom, għax kienu jafu x’qal.
Wara Ġesù qal dan il-kliem, wieħed mill-uffiċjali, li kien hemm, laqat lil Ġesù bil-pala ta’ idu, tgħid, “Twieġeb Int il-qassis il-kbir hekk? Ġesù wieġbu, “Jekk tkellimt il-ħażin, jagħtu xhieda tal-ħażen: imma jekk tajjeb, għaliex tħaffinni?
L-interrogazzjoni minn Kajfa
Wara l-interrogazzjoni minn Annas, Anna bagħat lil Ġesù marbut għand Kajfa l-qassis il-kbir. Hekk kif kien jum, il-qassisin il-kbar, ix-xjuħ tal-poplu u l-kittieba inġabru flimkien u wassluh fil-parir tagħhom
Issa l-qassisin il-kbar u l-kunsill kollu fittxew xhieda falza kontra Ġesù biex joqtluh, imma ma sabu xejn. Ħafna kisbu xhieda foloz kontrih, imma x-xhieda tagħhom ma qablux flimkien.
Imbagħad żewġ xhieda qamu u taw xhieda falza kontra Ġesù, tgħid, li semgħu lil Ġesù jgħid, li Hu kien se jeqred it-tempju li sar bl-idejn u li fi żmien tlett ijiem, Kien jibni ieħor magħmul mingħajr idejn.
Il-qassis il-kbir qam f’nofs u staqsa lil Ġesù jekk ma kienx iweġibhom. Imma Ġesù żamm il-paċi tiegħu u ma weġibx.
Meta l-qassis il-kbir talab lil Ġesù mill-ġdid, kieku kien Kristu l-Iben tal-Imbierek, Ġesù qal, “Int għedt (“Jien” Mat 14:62): u taraw lil Bin il-bniedem bilqiegħda fuq il-lemin tas-setgħa, u ġejjin fis-sħab tas-sema”.
Wara li Ġesù qal dan il-kliem il-qassis il-kbir kera ħwejġu u qal, li Ġesù kien tkellem dagħa. Għalhekk ma kellhom bżonn ebda xhud ieħor, għax kulħadd kien sema’ kliemu. U kollha qalu li Hu kien ħati tal-mewt
Ġesù nstab ħati u ġie kkundannat għall-mewt għall-kliem li kien qal li kien meqjus mill-mexxejja reliġjużi bħala dagħa..
Ġesù qal il-verità u minħabba l-verità ma kkunsidrawx lil Ġesù bħala l-Kristu, l-Iben ta’ Alla l-ħaj, imma bħala ghadu; avversarju ta’ Alla. Minħabba l-għama tagħhom, Huwa nstab ħati u kkundannat għall-mewt.
Ġesù kien bżiq fuq, mocked, u smitten
Wara l-interrogazzjoni, l-irġiel li żammew lil Ġesu’ għamlu moqrija ta’ Ġesù u beżqu lil Ġesù f’wiċċu, u qatel lil Ġesù. U meta kienu għomsu lil Ġesù, laqtu lil Ġesù f’wiċċu, u staqsieh, tgħid, “Profezija, min hu li saqtek?” U ħafna affarijiet oħra qalu blasfemi kontra Ġesù (Lu 22:63-66)
Ġesù wassal lill-Ġentili
L-għada filgħodu, il-qassisin il-kbar kollha, l-anzjani tal-poplu, u l-kittieba ħadu parir kontra Ġesù biex joqtluh. Ġesù kien marbut u miġjub fis-sala tal-ġudizzju għand Ponzju Pilatu, il-gvernatur*.
Filwaqt li Ġesù daħal fis-sala tal-ġudizzju, ma daħlux għax ma ridux jitniġġsu, sabiex ikunu jistgħu jieklu l-Għid. Għalhekk Pilatu ħareġ barra u staqsihom, x’akkuża ġabu kontra Ġesù. Huma akkużaw lil Ġesù li qed jipperverta lill- ġens, jipprojbixxi li jagħti ġieħ lil Ċesari, qal li Hu nnifsu kien Kristu Sultan, Ġesù kien ħażen u għalhekk kienu tawh lilu.
Qalilhom Pilatu, li jieħduH u jiġġudikawh skond il-liġi tagħhom. Iżda huma qalu li ma kienx leġittimu għalihom li joqtlu xi bniedem. U għalhekk il-kliem ta’ Ġesù twettqu, li tkellem dwar liema mewt Huwa għandu jmut.
Pilatu mar lura fis-sala tas-sentenza u sejjaħ lil Ġesù. Fuq l-akkużi kollha tal-qassisin il-kbar u l-anzjani, Ġesù żamm is-sliem u ma qal xejn. Għalhekk Pilatu kien sorpriż. Pilatu staqsa lil Ġesù jekk ma semax l-akkużi kollha u x-xhieda kollha, imma Ġesù xorta żamm is-sliem tiegħu u ma weġibx.
Pilatu staqsa lil Ġesù għaliex ma weġibx, peress li kellu s-setgħa li jeħles lil Ġesù u jsallab lil Ġesù. Imma Ġesù qal, li ma kienx ikollu setgħa kontrih jekk ma ngħatatx lilu minn fuq. Għalhekk il-wieħed, li kien tah lil Pilatu kellu dnub akbar.
Ir-Re tal-Lhud
Waqt l-interrogazzjoni tiegħu, Pilatu staqsa lil Ġesù jekk kienx tassew is-sultan tal-Lhud. Ġesù wieġbu jekk qalx dan minnu nnifsu jew jekk ħaddieħor qallu (Ġw 18:34)
wieġeb Pilatu, “Jien Lhudi? In-nazzjon tiegħek stess u l-qassisin il-kbar taw lilek, x'għamilt? Ġesù wieġeb, “Is-Saltna Tiegħi mhix taʼ din id-dinja: kieku s-Saltna Tiegħi kienet ta’ din id-dinja, allura l-qaddejja Tiegħi kienu jiġġieldu, li ma nkunx ikkunsinnat lil-Lhud: but now is My Kingdom not from hence.”
Pilate asked again, “Are Thou a king then? Jesus answered him “Thou sayest that I am a king. Għal dan il-għan twelidt jien, u għal din il-kawża ġejt fid-dinja, li nagħti xhieda tal-verità. Every one that is of the truth hears My voice.” Pilate said unto Jesus “What is the truth?”
During the interrogation, Pilate said to the chief priests and to the people, that he found no guilt in Him. But the people persevered and were more fierce and said, that He stirred up the people, teaching through all Judea, beginning from Galilee to this place
Jesus was brought to Herod and was mocked
When Pilate heard of Galilee, he asked if Jesus was a Galilaean. When he found out that Jesus was a Galilaean and belonged to Herod’s jurisdiction, he sent Jesus to Herod, who was in Jerusalem at that time.
When Jerod saw Jesus, he was exceeding glad, for he was desirous to see Him of a long season, because he had heard many things of Him. Therefore he hoped to see some miracle done by HIm.
While the chief priests and scribes stood and vehemently accused Him and Herod questioned Jesus, Jesus didn’t say anything.
Herod and his man of war treated Him with contempt and mocked Him and dressed Him in a gorgeous robe, and sent Him back to Pilate
Ġesù jew Barabba
Since it was a Jewish custom to release a prisoner during Passover, Jesus and a notorious prisoner Barabbas, who was a robber and who was for a certain sedition made in the city and for murder was cast into prison, were brought before the people.
Since Pilate and Herod, didn’t find any fault in Him, Pilate suggested that He would chastise Jesus and release Him. Imma n-nies, who were stirred up and persuaded by the chief priests and elders, to release Barabbas and put Jesus to death, cried that he would release Barabbas and crucify Jesus (Aqra wkoll: Ġesù jew Barabba, lil min tagħżel?).
Jesus was chastised and mocked
During the interrogation, Jesus was taken by the soldiers into the hall, which was called Praetorium, and was chastised (imfarrak). The whole cohort of soldiers was gathered and they stripped Jesus of His clothes and put on Him a scarlet robe. They had twisted a crown of thorns, which they put upon His head and gave Him a reed in His right hand.
They bowed their knees before Him and mocked Him, tgħid, “Hail, King of the Jews!” They smote Him with their hands and spit upon Him and took the reed and smote Jesus on the head.
The mockery of Jesus after the chastisement
After Jesus was chastised and mocked, Pilate went forth again and said to them, that he would bring Jesus forth to them, so that they would know that he found no fault in Him.
Then came Jesus forth, wearing the crown of thorns and the purple robe.
Pilate said unto them “Behold the Man!” But when the chief priests and officers saw Him, they cried out, that he had to crucify Him.
Pilate tried to release Jesus, but the Jews cried to him and threatened him, that if he would let Jesus go, then he would no longer be Caesar’s friend. Since everyone, who makes himself a king speaks against Caesar.
When Pilate heard their words, he brought Jesus forth and sat down in the judgment seat in a place that is called the Pavement (in the Hebrew, Gabbatha). And it was the preparation of the Passover, and about the sixth hour and Pilate said unto the Jews, “Behold your King!” But they cried out, “Away with Him, away with Him, crucify Him!”
Pilate asked them “Should I crucify your King?” The chief priests answered, “We have no king but Caesar”
Since Pilate found no fault in Jesus and since he could not accomplish anything to persuade the people of Jesus’ innocence, he took water and washed his hands before the multitude, saying that he was innocent of the blood of this just Person. But the people answered and said that His blood would be on them and on their children.
And so Pilate granted their request. Barabbas was released and Jesus was delivered to be crucified.
The way to the cross
After the interrogations, the mockery, and chastisement, they took off Jesus’ robe put His own clothes on, and led Jesus away to be crucified.
On the way to Calvary, they found Simon of Cyrene, who passed by, coming out of the country, and they compelled him to bear the cross of Jesus.
Il-Kurċifissjoni
When they arrived at Calvary (in Hebrew Golgotha, the place of a skull), they gave Jesus vinegar to drink mingled with gal (myrrh (Mar 15:23)). But when Jesus tasted thereof, He wouldn’t drink it.
Then the soldiers took His garments and crucified Jesus on the third hour. U Ġesù qal: “Father forgive them, for they know not what they do.”
When they had crucified Jesus, they took His garments and made four parts, to every soldier a part; and also His coat: now the coat (tunic) was without seam, woven from the top throughout. They said therefore among themselves, that they would not rend it, but cast lots for it, whose it shall be. And so the scripture was fulfilled that said, They parted My raiment among them, and for My vesture, they did cast lots (Ps 22:19).
Now the mother of Jesus and His mother’s sister Mary the wife of Cleophas and Maria of Magdalene stood by the cross of Jesus. When Jesus saw His mother and the disciple, whom He loved (John), He said unto His mother, “Woman, behold thy son!” And to the disciple “Behold, your mother!” And from that hour, the disciple took her unto his own home.
Jesus was mocked at the cross
Pilate wrote a title in Hebrew, Grieg, and Latin and put it on the cross. Above Jesus’ ras, the superscription of His accusation was written, ‘This is Jesus of Nazareth, the King of the Jews.’
Issa, they that passed by blasphemed Him, wagging their head. They made a mockery of Jesus by saying, “Thou that destroyest the temple and buildest it in three days, save Thyself and come down from the cross. Jekk Inti l-Iben ta 'Alla, jinżel mis-salib!”
Likewise the chief priests mocked Jesus, with the scribes and elders by saying, ”He saved others; Himself He cannot save. If He is the King of Israel, let Him now come down from the cross, and we will believe Him. Huwa afda f’Alla; let Him deliver Him now, if He will have Him: for He said, I am the son of God.”
One of the thieves (robbers, criminals) reviled (blasphemed) Jesus and said, ”If Thou be the Christ, save Thyself and us.” But the other rebuked him and said, “Does not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this Man hath done nothing wrong.” And he said unto Jesus, “Mulej, remember me when thou comest into Thy Kingdom.” And Jesus said unto him, “verily I say unto thee, To day shalt thou be with Me in paradise.” (Lu 23:39-43)
The darkness from the sixth hour until the ninth hour
And from the sixth hour, the sun was darkened and darkness was over all the land until the ninth hour. And at the ninth hour, Ġesù għajjat b’leħen qawwi, tgħid, “Eli Eli, lama sabachthani? (Alla tiegħi, Alla tiegħi, għaliex abbandunajtni?)
Some of them that stood there and heard Jesus, said that Jesus called for Elias. Imma le, Ġesù sejjaħ Alla, who had left Him, because He had put the sin of the world upon Him.
When Jesus knew that all things were accomplished and that the scripture might be fulfilled, Imsemmija, “I thirst.”
One of them ran, u ħa spunge, u mlietha bil-ħall. He put it on a reed and gave Jesus to drink. The rest of them said, “Let be, let us see whether Elias will come to save Him.”
When Jesus had received the vinegar, He cried again with a loud voice “ Father, into Thy hands I commend My spirit.” He cried and said “It is finished” and gave up the ghost
The veil of the temple was rent in twain
F'dak il-mument, il-velu tat-tempju kien mikri fi tnejn minn fuq għal isfel; u l-art għamlet terremot, u l-kera tal-blat; u l-oqbra nfetħu; u ħafna iġsma tal-qaddisin li raqdu qamu. U ħareġ mill-oqbra wara l-irxoxt tiegħu, u marru fil-belt qaddisa, u deher lil ħafna.
When the centurion, and they that were with Him, tara lil Ġesù, saw the earthquake and those things that were done, beżgħu ħafna, tgħid, “Truly this was the Son of God”
The proof of Jesus’ mewt
Since it was the preparation, and the bodies could not remain upon the cross on the sabbath day, the Jews asked Pilate that their legs might be broken and that they might be taken away.
When the soldiers came, they broke the legs of the first thieve and the other. But when they came to Jesus and saw that He was already dead, they didn’t break His legs. But one of the soldiers pierced His side with a spear and immediately came there out of His body blood and water. So that they saw and would be witnesses of the fact that Jesus had died and no one could say later on, that Jesus did not really die at the cross.
And he that saw it bare record and his record is true and he knows that he saith true, that you might believe. For these things were done, that the scripture should be fulfilled, a bone of Him shall not be broken. And again another scripture said, They shall look on Him whom they pierced (Eż 12:46, Nu 9:12, Ps 34:21, Zach 12:10, Op 1:7).
The burial and resurrection of Jesus Christ
Jesus was taken from the cross, and His body was wounded in linen cloths with the spices and placed in the grave of Joseph. Joseph was a rich man from Arimathaea and a member of the council. Joseph was also a disciple of Jesus in secret, out of fear of the Jews, who expected the Kingdom of God.
Wara tlett ijiem, Ġesù qam mill-mewt, just as Jesus had foretold His disciples.
The Cup of the Father
Jesus had made a choice to take the cup of the Father and drink the cup of the Father. Għalkemm Ġesù kien l-Iben t’Alla, Jesus learned obedience by the things, that Jesus suffered. And so Jesus went in obedience to God the way of suffering and the way of mockery and shame, while His eyes stayed fixed on God. Jesus endured the cross for the joy that was set before Him (Heb 5:8; 12:2).
Although Jesus was mocked by the world during his interrogations, Chastisement, u fis-salib, Jesus stayed loyal to His Father.
Jesus didn’t make a mockery of His Father and didn’t put Him to shame, by becoming disobedient to the Will of the Missier, but Jesus was made a mockery and was put to shame, because of His obedience to the Father. Minħabba f'hekk, He glorified, eżaltat, and honored His Father with His life.
The mockery of the world
Dawk, who are born again in Him and have put on Jesus Christ and have become sons of God have become a mockery for the world.
Ħafna profeti, who lived during the Old Covenant and many sons of God, who lived after the resurrection of Jesus Christ during the New Covenant have been mocked by people.
Many of them have been falsely accused and have been mocked and put to death. They have been, L-istess bħal Ġesù, who was holy and righteous and lived a holy life, wrongly accused and sentenced to death.
F’din l-età, many believers have committed adultery with the world.
Instead of doing their best to win those, li jappartjenu għad-dinja; Ir-Renju tad-Dlam, for Jesus Christ and the Kingdom of God, by preaching the truth of God to those souls, who are on their way to hell, U isejħilhom għall-indiema, they try to win them for themselves.
They don’t want to be enemies of the world, but they want to be friends with the world.
Therefore many have become adulterous and have deviated from the truth of God. They have compromised and adjusted the gospel of Jesus Christ, so that they not only could remain friends with the world, but they could also live as those, li jappartjenu għad-dinja; Ir-Renju tad-Dlam.
Ħabib tad-dinja huwa ghadu ta’ Alla
Intom adulteri u adulteri, ma tafux li l-ħbiberija tad-dinja hija mibegħda ma’ Alla? kull min għalhekk ikun ħabib tad-dinja huwa l-għadu ta’ Alla (James 4:4)
Imma l-Kelma tgħid, that whosoever is a friend of the world is an enemy of God. You cannot be a friend of the world and at the same time a friend of God.
That shouldn’t come as a surprise, since the ruler of this world, Ir-Renju tad-Dlam, is the devil and Jesus is the King of the Kingdom of God.
You can’t obey, iservu, and exalt the devil through your flesh and at the same time obey, iservu, and exalt Jesus through your spirit. It is a choice, which you have to make.
If you make a choice for Jesus and decide to jimxu warajh, then you can no longer follow the world. Because your mind will be renewed with the Word of God, therefore you shall no longer have the mind of this world and live like the world.
Bħala riżultat, you shall be mocked by the world, just like Jesus was mocked, and they shall consider you a iqarqu
They shall not only mock you, but they shall also falsely accuse you. People shall tell lies about you. Issa, it’s all about how you cope with this.
Do you let your feelings and emotions dictate your speech and behavior and will you become offensive and prove your innocence? Or do you keep silent, L-istess bħal Ġesù, because you love Jesus, and you know who you are in Christ and that your Lord and Master has gone through the same thing and has set the example of how to live on earth?
Għax anke hawn ġejt imsejħa: għax Kristu wkoll bata għalina, ħallielna eżempju, that you should follow His steps: Min ma dnubx, neither was guile found in his mouth: Min, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously: Who his own self bare our sins in His own body on the tree, li aħna, li tkun mejta għad-dnubiet, għandhom jgħixu għall-ġustizzja: li bi strixxi tiegħu tfejjtu (1 Pe 2:21-24)
After all Jesus has done and gone through for you, are you willing to be made a mockery for Jesus Christ in the world, by staying faithful to the truth of God and stay obedient to His will and therefore exalt and glorify Him? Or do you make Jesus Christ a mockery again, by living in diżubbidjenza għar-rieda Tiegħu?
‘Kun il-melħ tal-art’
*The suffering of Jesus is composed on the basis of the four gospels (Mattew, Mark, Luqa, u Ġwanni). Although the content is the truth, the chronological order of the events may deviate.
