The closer it gets to Holy Week, the more the really heavy and serious choral music seems to be a good fit, no matter the particulars of the song's literal meaning. Here it's the Oxford Camerata, from their multi-CD set Early English Choral Music, released by Naxos in 2000.
This is by composer John Tavener, known for his mystical/other-worldly music. The full title of this selection is "Lament for Jerusalem: VI. Cycle III: Cosmic Lament III - Hail to thee Divine Love (Counter tenor, Soprano, Chorus)." The Choir of London sings, conducted by Jeremy Summerly, on a Naxos CD released in 2005 titled Tavener: Lament for Jerusalem.
THE URANTIA BOOK Part IV, 171, 4
On Wednesday evening, March 29, Jesus and his followers encamped at Livias on their way to Jerusalem, after having completed their tour of the cities of southern Perea. It was during this night at Livias that Simon Zelotes and Simon Peter, having conspired to have delivered into their hands at this place more than one hundred swords, received and distributed these arms to all who would accept them and wear them concealed beneath their cloaks. Simon Peter was still wearing his sword on the night of the Master’s betrayal in the garden.
Early on Thursday morning before the others were awake, Jesus called Andrew and said: “Awaken your brethren! I have something to say to them.” Jesus knew about the swords and which of his apostles had received and were wearing these weapons, but he never disclosed to them that he knew such things. When Andrew had aroused his associates, and they had assembled off by themselves, Jesus said: “My children, you have been with me a long while, and I have taught you much that is needful for this time, but I would now warn you not to put your trust in the uncertainties of the flesh nor in the frailties of man’s defense against the trials and testing which lie ahead of us. I have called you apart here by yourselves that I may once more plainly tell you that we are going up to Jerusalem, where you know the Son of Man has already been condemned to death. Again am I telling you that the Son of Man will be delivered into the hands of the chief priests and the religious rulers; that they will condemn him and then deliver him into the hands of the gentiles. And so will they mock the Son of Man, even spit upon him and scourge him, and they will deliver him up to death. And when they kill the Son of Man, be not dismayed, for I declare that on the third day he shall rise. Take heed to yourselves and remember that I have forewarned you.”
Again were the apostles amazed, stunned; but they could not bring themselves to regard his words as literal; they could not comprehend that the Master meant just what he said. They were so blinded by their persistent belief in the temporal kingdom on earth, with headquarters at Jerusalem, that they simply could not — would not — permit themselves to accept Jesus’ words as literal. They pondered all that day as to what the Master could mean by such strange pronouncements. But none of them dared to ask him a question concerning these statements. Not until after his death did these bewildered apostles wake up to the realization that the Master had spoken to them plainly and directly in anticipation of his crucifixion.
It was here at Livias, just after breakfast, that certain friendly Pharisees came to Jesus and said: “Flee in haste from these parts, for Herod, just as he sought John, now seeks to kill you. He fears an uprising of the people and has decided to kill you. We bring you this warning that you may escape.”
And this was partly true. The resurrection of Lazarus frightened and alarmed Herod, and knowing that the Sanhedrin had dared to condemn Jesus, even in advance of a trial, Herod made up his mind either to kill Jesus or to drive him out of his domains. He really desired to do the latter since he so feared him that he hoped he would not be compelled to execute him.
When Jesus heard what the Pharisees had to say, he replied: “I well know about Herod and his fear of this gospel of the kingdom. But, mistake not, he would much prefer that the Son of Man go up to Jerusalem to suffer and die at the hands of the chief priests; he is not anxious, having stained his hands with the blood of John, to become responsible for the death of the Son of Man. Go you and tell that fox that the Son of Man preaches in Perea today, tomorrow goes into Judea, and after a few days, will be perfected in his mission on earth and prepared to ascend to the Father.”
Then turning to his apostles, Jesus said: “From olden times the prophets have perished in Jerusalem, and it is only befitting that the Son of Man should go up to the city of the Father’s house to be offered up as the price of human bigotry and as the result of religious prejudice and spiritual blindness. O Jerusalem, Jerusalem, which kills the prophets and stones the teachers of truth! How often would I have gathered your children together even as a hen gathers her own brood under her wings, but you would not let me do it! Behold, your house is about to be left to you desolate! You will many times desire to see me, but you shall not. You will then seek but not find me.” And when he had spoken, he turned to those around him and said: “Nevertheless, let us go up to Jerusalem to attend the Passover and do that which becomes us in fulfilling the will of the Father in heaven.”
It was a confused and bewildered group of believers who this day followed Jesus into Jericho. The apostles could discern only the certain note of final triumph in Jesus’ declarations regarding the kingdom; they just could not bring themselves to that place where they were willing to grasp the warnings of the impending setback. When Jesus spoke of “rising on the third day,” they seized upon this statement as signifying a sure triumph of the kingdom immediately following an unpleasant preliminary skirmish with the Jewish religious leaders. The “third day” was a common Jewish expression signifying “presently” or “soon thereafter.” When Jesus spoke of “rising,” they thought he referred to the “rising of the kingdom.”
Jesus had been accepted by these believers as the Messiah, and the Jews knew little or nothing about a suffering Messiah. They did not understand that Jesus was to accomplish many things by his death which could never have been achieved by his life. While it was the resurrection of Lazarus that nerved the apostles to enter Jerusalem, it was the memory of the transfiguration that sustained the Master at this trying period of his bestowal.
This is from an epic 10 CD box set from legendary conductor Leopold Stokowski, titled Icon: Leopold Stokowski. It came out in '09, released on the EMI Classics label.
The whole tradition of iconography represents a traditional experience formulated in a theology of light, the icon being a kind of sacramental medium for the illumination and awareness of the glory of Christ within us.... What one "sees" in prayer before an icon is not an external representationof a historical person, but an interior presence in light, which is the glory of the transfigured Christ, the experience of which is transmitted in faith from generation to generation by those who have "seen", from the apostles on down....