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Articles on various themes

«One Thing is needful»

Celebrating today the feast of the Entrance of the Theotokos into the Temple, somebody could ask what is the meaning of this event to us, beyond its historical record, especially if it is considered that this fact is not described in the Holy Bible, but it comes from the tradition of our Ecclesiastical calendars (Synaxarion), as it happens with the event of the Birth or the Dormition of the Theotokos.

These great events, that are true, our Church comes and presents them. And I ask «Is it just a historical repetition of facts? Is it a remembrance?»

To find the answer via the liturgical and interpretative ethos of our Church, we can examine at Evangelist Luke’s Gospel. As you know, it is always read during each feast of Theotokos. Either during Paraklesis or during feast days of the Theotokos, the same passage is read, which is irrelevant to the Birth, the Entrance into the temple, the Dormition or even the Paraklesis of the Theotokos.

This passage though is meaningful and I will stand to a central point of it. There are many points that can be analysed, but I will insist on its central and axial point, which can help us to this quest as we get benefited deeply and literally healed living in the Church.

I will reference this central phrase, which while is understood it is also really challenging and because it is challenging, it becomes incomprehensible. It is the phrase Jesus saying to Martha «One thing is needful». There can be many approaches to explain this phrase and someone can be provoked by the text and ask what does this «one» mean?

Man is a being that engages in many activities. This is how God created him. He walks, runs, sleeps, multitasks, sees, hears, thinks, simultaneously.

What does «one thing is needful» mean? Are humans able to quit everything and do just one thing? Can someone choose only one task out of these? Can anybody put all the weight on one wheel of a car or concentrate on only one mechanism of an engine?

What does «one thing is needful» mean? Many have interpreted it and said «You quit everything and you do only this», but whoever enters in the hermeneutic beauty of the text, will discover something amazing that answers our question.

Pay attention by looking into the microcosm, us, who are creatures having a lot of structures and functions and our society, which is manifold too. The phrase «one thing is needful» doesn’t mean «one» as a number. It means the event that will unite everything into «one»[1]. «One» does not always mean a number. It is unique, but there is something second and third… -I would say- If the second and the third didn’t exist, what would be the meaning of the «one»?

The hermeneutical approaches say that the phrase «one thing is needful» this is a challenge of unity. Can I now apply this element of unity of the «one» to myself or to social data?

I shall begin with the social data. You see, we all live with any way we want, this is the freedom that defines and qualifies us, and since we are all free and could end up living demonically detached.

If these various expressions of our lives -which aren’t evil- someone does not link them to a common target, our whole life will be a demonic, divided social life. What unites us together?

Christ and the Church. Turning to Him, we acquire a common, uniform, unification target without quitting the individual structures of our existence -as we live in our neighborhood,our city, our state- because we have a common unification reference, we become «One» without being one as a number and we are One.

One thing is needful

If I perform this to myself -which self is multipartite with mind, heart, soul, thought, affect- many words the Holy Fathers use for the human existence. -I will perform the same thing and say.

All these multivarious elements, even the multivarious thoughts that I do every day – millions of thoughts come across my mind, millions of moves, my whole body moves- all of these function may in their own way, but they acquire that unification element of «One». All are gathered and concentrated on the element of «One». To God and to Jesus Christ. Beyond this, it isn’t a theoretical looking to Christ, but a practical transformation in Christ and as Christ of man, while living a life according to Christ, which unifies everything, you unite yourself and everything. A Saint’s presence, who is a christinised, a transformed in Christ and as Christ human presence on earth, unites the world around him even when he becomes a martyr. Jesus Christ’s presence in our lives unites everything and goes beyond any of our divisions.


One thing is needful

Because our Holy Mother turned in that direction and united everything to Him, this evangelical passage is always read during her feasts and is deeply challenging. In two levels -you could find more- of our microcosm and the general social macrocosm, this could be performed . It isn’t only a suggestion, but a deep eruptive solution to our daily divisions in our society and furthermore of our personal ones, where everyone does various things, which are divided, segmental and they can’t be united to «One», to the unity of «One».

I dare to say, finishing this brief reference to this deeply healing and eloquent passage, precisely to receive this unitive loving dimension that the Gospel presents in front of our eyes and applying it, not only to overcome morally some differences that we have with others. Christinised as transformed as Christ means uniting everything in our life, to unite everything around us through Jesus Christ, under the intercession of our Holy Mother.

Recorded speech of protopresbyter Konstantinos Stratigopoulos, on the verse of Luke’s Evangel, Chapter10, 38-42 and Chapter 11, 27-28, in context of the interpretation of the evangelical text during of Sunday’s Divine Liturgy


Teachings of the Orthodox Church



The Orthodox Church throughout the ages has maintained a continuity of faith and love with the apostolic community which was founded by Christ and sustained by the Holy Spirit. Orthodoxy believes that she has preserved and taught the historic Christian Faith, free from error and distortion, from the time of the Apostles. She also believes that there is nothing in the body of her teachings which is contrary to truth or which inhibits real union with God. The air of antiquity and timelessness which often characterizes Eastern Christianity is an expression of her desire to remain loyal to the authentic.



Christian Faith:

Orthodoxy believes that the Christian Faith and the Church are inseparable. It is impossible to know Christ, to share in the life of the Holy Trinity, or to be considered a Christian, apart from the Church. It is in the Church that the Christian Faith is proclaimed and maintained. It is through the Church that an individual is nurtured in the Faith.



God is the source of faith in the Orthodox Church. Orthodoxy believes that God has revealed Himself to us, most especially in the revelation of Jesus Christ, whom we know as the Son of God. This Revelation of God, His love, and His purpose, is constantly made manifest and contemporary in the life of the Church by the power of the Holy Spirit.


The Orthodox Faith does not begin with mankind’s religious speculations, nor with the so-called “proofs” for the existence of God, nor with a human quest for the Divine. The origin of the Orthodox Christian Faith is the Self-disclosure of God. Each day, the Church’s Morning Prayer affirms and reminds us of this by declaring, “God is the Lord and He has revealed Himself to us.” While the inner Being of God always remains unknown and unapproachable, God has manifested Himself to us; and the Church has experienced Him as Father, Son, and Holy Spirit. The Doctrine of the Holy Trinity, which is central to the Orthodox Faith, is not a result of pious speculation, but of the overwhelming experience of God. The doctrine affirms that there is only One God, in whom there are three distinct Persons. In other words, when we encounter the Father, the Son, or the Holy Spirit, we are truly experiencing contact with God. While the Holy Trinity is a mystery which can never be fully comprehended, Orthodoxy believes that we can truly participate in the Trinity through the life of the Church, especially through our celebration of the Eucharist and the Sacraments, as well as the non-sacramental services.


Incarnation of Jesus Christ:

Together with the belief in the Holy Trinity, the doctrine of the Incarnation occupies a central position in the teaching of the Orthodox Church. According to Orthodox Faith, Jesus is much more than a pious man or a profound teacher of morality. He is the “Son of God who became the Son of Man.” The doctrine of the Incarnation is an expression of the Church’s experience of Christ. In Him, divinity is united with humanity without the destruction of either reality. Jesus Christ is truly God who shares in the same reality as the Father and the Spirit. Moreover, He is truly man who shares with us all that is human. The Church believes that, as the unique God-man, Jesus Christ has restored humanity to fellowship with God.
By manifesting the Holy Trinity, by teaching the meaning of authentic human life, and by conquering the powers of sin and death through His Resurrection, Christ is the supreme expression of the love of God the Father, for His people, made present in every age and in every place by the Holy Spirit through the life of the Church. The great Fathers of the Church summarized the ministry of Christ in the bold affirmation, “God became what we are so that we may become what He is.”



The Holy Scriptures are highly regarded by the Orthodox Church. Their importance is expressed in the fact that a portion of the Bible is read at every service of Worship. The Orthodox Church, which sees itself as the guardian and interpreter of the Scriptures, believes that the books of the Bible are a valuable witness to God’s revelation. The Old Testament is a collection of forty-nine books of various literary styles which expresses God’s revelation to the ancient Israelites. The Orthodox Church regards the Old Testament as a preparation for the coming of Christ and believes that it should be read in light of His revelation.


The New Testament is centered upon the person and work of Jesus Christ and the outpouring of the Holy Spirit in the early Church. The four Gospels are an account of Christ’s life and teaching, centering upon His Death and Resurrection. The twenty-one epistles and the Acts of the Apostles are devoted to the Christian life and the development of the early Church. The Book of Revelation is a very symbolic text which looks to the return of Christ. The New Testament, especially the Gospels, is very important to Orthodoxy because here is found a written witness to the perfect revelation of God in the Incarnation of the Son of God, in the person of Jesus Christ.



While the Bible is treasured as a valuable written record of God’s revelation, it does not contain wholly that revelation. The Bible is viewed as only one expression of God’s revelation in the ongoing life of His people. Scripture is part of the treasure of Faith which is known as Tradition. Tradition means that which is “handed on” from one generation to another. In addition to the witness of Faith in the Scripture, the Orthodox Christian Faith is celebrated in the Eucharist; taught by the Fathers; glorified by the Saints; expressed in prayers, hymns, and icons; defended by the seven Ecumenical Councils; embodied in the Nicene Creed; manifested in social concern; and, by the power of the Holy Spirit, it is lived in every local Orthodox parish. The life of the Holy Trinity is manifested in every aspect of the Church’s life. Finally, the Church, as a whole, is the guardian of the authentic Christian Faith which bears witness to that Revelation.


Councils and Creed:

As Orthodoxy has avoided any tendency to restrict the vision of God’s revelation to only one avenue of its life, the Church has also avoided the systematic or extensive definition of its Faith. Orthodoxy affirms that the Christian Faith expresses and points to the gracious and mysterious relationship between God and humanity. God became man in the person of Jesus Christ, not to institute a new philosophy or code of conduct, but primarily to bestow upon us “new life” in the Holy Trinity. This reality, which is manifest in the Church, cannot be wholly captured in language, formulas, or definitions. The content of the Faith is not opposed to reason, but is often beyond the bounds of reason, as are many of the important realities of life. Orthodoxy recognizes the supreme majesty of God, as well as the limitations of the human mind. The Church is content to accept the element of mystery in its approach to God.


Only when the fundamental truths of the Faith are seriously threatened by false teachings does the Church act to define dogmatically an article of faith. For this reason, the decisions of the seven Ecumenical Councils of the ancient undivided Church are highly respected. The Councils were synods to which bishops from throughout the Christian world gathered to determine the true faith. The Ecumenical Councils did not create new doctrines but proclaimed, in a particular place and a particular time, what the Church has always believed and taught.

The Nicene Creed, which was formulated at the Councils of Nicaea in 325 and of Constantinople in 381, has been recognized since then as the authoritative expression of the fundamental beliefs of the Orthodox Church. The Creed is often referred to as the “Symbol of Faith.” This description indicates that the Creed is not an analytical statement, but that it points to a reality greater than itself and to which it bears witness. For generations, the Creed has been the criterion of authentic Faith and the basis of Christian education. The Creed is recited at the time of Baptism and during every Divine Liturgy.


The Creed:

“I believe in One God, Father Almighty, Maker of heaven and earth and of all things visible and invisible.
And in One Lord, Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages.
Light of Light, true God of true God, begotten, not created, of one essence with the Father, through whom all things were made.
For us and for our salvation, He came down from heaven and was incarnate by the Holy Spirit and the Virgin Mary and became Man.
He was crucified for us under Pontius Pilate, and He suffered and was buried.
On the third day He rose according to the Scriptures.
He ascended into heaven and is seated at the right hand of the Father.
He will come again with glory to judge the living and the dead. His kingdom will have no end.
And in the Holy Spirit, the Lord, Giver of Life, who proceeds from the Father, who together with the Father and the Son is worshipped and glorified, who spoke through the prophets.
In one, holy, catholic, and apostolic Church.
I acknowledge one baptism for the forgiveness of sins.
I expect the resurrection of the dead; and the life of the age to come.

By Rev. Fr. Thomas Fitzgerald


Why did God create the Universe?


Let’s start with the principals. Why did God choose to create the Cosmos? This is a question that has no answer and yet we can not help but ask. A possible way to answer this unanswered question is found in Saint Maximus the Confessor, when in “Chapters on Love” he speaks about this subject in terms of mutual joy:

“God, full of all fullness, created His creatures, not because He needed anything, but so that they themselves could participate in His Existence according to their abilities; and He Himself should rejoice in His works seeing them. happy”.

What Saint Maximos expresses here when talking about mutual joy, applies equally to mutual love. “God is love,” says the Evangelist John (AD 4: 8). This divine love is not egocentric but mutual, love that is shared among its shareholders. God is not just a Self-sufficient, isolated Unit that loves only itself. God is a Trinity: Father, Son and Holy Spirit.

The three persons love each other, they are united with each other in a constant movement of mutual separation. God is not just personal, he is interpersonal, he is not just unity, he is union. One of the characteristic words used by the Cappadocians to describe the Trinity is the term “society”.

If, therefore, God as the Holy Trinity is in this way a mystery of love that is shared, then the choice of Creation of the Universe is perfectly in line with the nature of God, as Creation allows others – besides Him – to share the movement of the Triune Love.

By using the words “the choice is entirely in accordance with the nature of God” I do not mean that God was in any way “obliged” to create the world.

On the contrary, nothing inside or outside of God compelled him to make such a move. He acted in complete freedom. God is necessary for the world, but the world is not necessary for God. According to the phrase of the Russian theologian, Father George Florovsky:

“The world exists. But its existence is limited in time. And that means the world could not have existed. There is absolutely no need for the existence of the world… The only foundation of the world is the freedom of God, the freedom of Love “.


And yet, although God creates in absolute and perfect freedom, and despite the fact that the world is in this sense an expression of His free will, at the same time, God in Creation reveals His true nature as Love.

To use the expression of Saint Dionysius of Areopagitus, “divine love is ecstatic”. Areopagitis uses the expression “ecstasy” here literally, in the sense of “being outside oneself”. God created the world because His love is “extracted and diffused.”

Without this overwhelming love the world would never have existed. Instead of talking about Creation ex nihilo (from scratch), would not it be better to talk about Creation ex amore (out of love)?

If we see Creation in this way, as an expression of mutual joy and mutual love, then surely any theistic conception of Creation, which considers the universe as a work of art and the divine Creator as an architect or engineer, can not satisfy us. We can not accept an image of the universe as a clock that the cosmic watchmaker creates, tunes and then lets it ring on its own. This is definitely wrong. According to the approach of Saint Maximus and Saint Dionysius of Areopagus, Creation is not an act in which God acts externally (from the outside), but an act through which the Creator expresses himself internally (from the inside).

God is not only outside of everything but also inside of everything. Our first images, when we describe God’s relationship with the world, should not be images of the One who shapes, changes, or organizes: rather, we should think of God as the inherent, omnipresent substance. When we say that God is the Creator of the universe, we mean that God is “omnipresent and omnipotent,” to refer to the phrase used in orthodox worship that refers to both Christ and the Holy Spirit.

Closely related to this issue is another issue that I would like to raise. Creation should be interpreted not as an event that happened once and for all in the past, but as an ongoing relationship in the present. The world exists because God loves him, not because he once loved him in the distant past, in the beginning, but because he loves Him here and now, in this moment, as well as in every moment. We should not talk indefinitely about Creation but in the present tense. We should not say that “God created the world once upon a time, in the old days”, but that “God creates the world, with you and me in it, now and always”.

If the divine Creator did not use His creative will, every fraction of a second, the universe would be immediately lost in the turmoil of non-existence. In the words of St. Filaret of Moscow, “all creatures balance on the creative word of God, as if it were a bridge of diamonds. The divine infinity dries up on them and their own insignificance dries down “. This creative word of God, which is the “diamond bridge” of St. Filaretos, is a speech that is not uttered once and for all, but constantly; a speech that was said yesterday, today and will always be repeated until the end of the world ( Matthew 28, 20).

As God’s creation, the world is inherently good: “God saw His creatures, and they were all very good” (Gen. 1:31). But it is also the world of the Fall. A world broken, shattered; destroyed and deformed by sin; the primordial sin of our ancestors, but also by the personal sins of each one of us. As the apostle Paul says, all creation is “subject to decay” and “cries out in pain” waiting for the time when it will participate in freedom (Rom. 8: 20-22).

And yet the fall is not total. Created nature, even in its declining state, still reflects the mystical presence of God. Although its beauty is imperfect, the world remains beautiful. We can indeed say what is said daily in Vespers, “wonderful are your works, Lord.”

The Genocide of the Greeks of Pontus

After the Armenian Genocide in 1915, the Turkish nationalists under Mustafa Kemal now had the whole field open in front of them to exterminate the Greeks.
A select part of Hellenism lived in the north of Asia Minor, in the region of Pontus, after the dissolution of the Byzantine Empire. The conquest of Trebizond in 1461 by the Ottomans did not alter their minds and Greek conscience, although they lived cut off from the national body. They may have been a minority – 40% of the population, but they quickly dominated the economic life of the area, living mainly in urban areas.
Their economic recovery was combined with their demographic and spiritual growth. In 1865 the Greeks of Pontus amounted to 265,000 souls, in 1880 to 330,000 and at the beginning of the 20th century they reached 700,000. In 1860 there were 100 schools in Pontos, while in 1919 there were an estimated 1401, among them the famous Tutoring Center of Trabzon. In addition to schools, they had printing houses, magazines, newspapers, clubs and theaters, which emphasized their high spiritual level.

1908 was a milestone year for the peoples of the Ottoman Empire. This year the Neo-Turkish movement manifested itself and prevailed, which marginalized the Sultan. Many hopes were pinned on the young military for reforms within the dying Empire.

Soon, however, their hopes were dashed. The Neo-Turks showed their hard nationalist face by drawing up a plan to persecute the Christian population and Turkify the region, taking advantage of the involvement of European states in World War I. The Greek state, preoccupied with the “Cretan Question”, was not in the mood to open another front with Turkey.
The Turks, under the pretext of “state security”, deport a large part of the Greek population to the inhospitable interior of Asia Minor, through the so-called “labor battalions” (“Amele Tambourou”). Men who did not enlist in the army were forced to serve in the “Labor Battalions”. They worked in quarries, mines and in digging roads, under devastating conditions. Most died of starvation, misery and disease.
Reacting to the oppression of the Turks, the murders, the exiles and the burning of their villages, the Greeks, like the Armenians, went up into the mountains to surrender as much as possible. After the Armenian Genocide in 1915, the Turkish nationalists under Mustafa Kemal now had the whole field open in front of them to exterminate the Greeks. What the Sultan did not achieve in 5 centuries, Kemal achieved in 5 years!
In 1919 the Greeks together with the Armenians and the temporary support of the Venizelos government tried to create an autonomous Greek-Armenian state. This plan was thwarted by the Turks, who took advantage of the fact to proceed to the “final solution”.

On May 19, 1919, Mustafa Kemal landed in Samsun to begin the second and most brutal phase of the Pontian Genocide, under the guidance of his German and Soviet advisers. By the Asia Minor Catastrophe in 1922 the number of Greeks who lost their lives exceeded 200,000, while some historians raise their number to 350,000.
Those who escaped the Turkish sword fled as refugees to southern Russia, while about 400,000 came to Greece. With their knowledge and work, they contributed the most to the upliftment of the then established Greek state and changed the population balances in Northern Greece.

Admittedly, with a considerable delay, the Greek Parliament voted unanimously on February 24, 1994, to declare May 19 as the Day of Remembrance for the Genocide of Pontian Hellenism.


You asked me what “Christ is Risen” means

And I answered I love Christ.


“Christ is Risen – means: there really is a God.


Christ is Risen – means: there really is a heavenly world, a real and immortal world.


Christ is Risen – means: life is stronger than death.


Christ is Risen – means: evil is weaker than good.


Christ is Risen – means: all the good hopes of mankind are justified.


Christ is Risen – means: all the problems of life are solved positively.


All the problems of life were solved, the main and painful mysteries were solved, the chains of darkness and sorrows were broken, why?


Because Christ is Risen !!




Christ is Risen! Truly, He is Risen! in other languages of the World

Slavic languages

Church Slavonic – Христосъ воскресе! Воистину воскресе! (Khristos voskrese! Voistinu voskrese!)

East Slavic

Russian – Христос воскресе! Воистину воскресе! (Khristos voskrese! Voistinu voskrese!)
Belarusian – Хрыстос уваскрос! Сапраўды ўваскрос! (Khrystos uvaskros! Saprawdy wvaskros!)
Ukrainian – Христос воскрес! Воістину воскрес! (Khrystos voskres! Voistynu voskres!)
Rusyn – Хрістос воскрес! Воістину воскрес! (Hristos voskres! Voistynu voskres!)

South Slavic

Bulgarian – Христос възкресе! Воистина възкресе! (Khristos vozkrese! Voistina vozkrese!)
Serbian – Христос васкрсе! Ваистину васкрсе! (Khristos vaskrse! Vaistinu vaskrse!)
Croatian – Krist uskrsnu! Uistinu uskrsnu!

West Slavic

Czech – Kristus vstal z mrtvých! Vpravdě vstal z mrtvých!
Slovak – Kristus vstal z mŕtvych! Skutočne vstal (z mŕtvych)!
Polish – Chrystus zmartwychwstał! Prawdziwie zmartwychwstał!
Albanian (Tosk) – Krishti u ngjall! Vërtet u ngjall!
Armenian – Քրիստոս հարյա՜վ ի մեռելոց: Օրհնյա՜լ է Հարությունը Քրիստոսի: (Khristos haryav i merelotz! Orhnyal e Harouthyoune Khristosi!) – (Lit: Christ is risen! Blessed is the resurrection of Christ!)
Germanic languages

West Germanic

English – “Christ is risen! Truly, He is risen!” or “Christ is risen! Indeed, He is risen!” or “Christ is risen! He is risen, indeed!”
Old English (Anglo–Saxon) – Crist aras! Crist sodhlice aras! (Lit: Christ arose! Christ surely arose!)
Middle English – Crist is arisen! Arisen he sothe!
Iyaric Patwa – Krestos a uprisin! Seen, him a uprisin fe tru!
German – Christus ist auferstanden! Er ist wahrhaftig auferstanden!
Dutch – Christus is opgestaan! Hij is waarlijk opgestaan! (Netherlands) or Christus is verrezen! Hij is waarlijk verrezen! (Belgium)
Afrikaans – Christus het opgestaan! Hy het waarlik opgestaan!
Frisian – Kristus is opstien! Wis is er opstien!
Yiddish – Der Meschiache undzer iz geshtanen! Avade er iz ufgeshtanen!

North Germanic

Swedish – Kristus är uppstånden! Han är sannerligen uppstånden!
Danish – Kristus er opstanden! Sandelig Han er Opstanden!
Norwegian – Kristus er oppstanden! Han er sannelig oppstanden!
Icelandic – Kristur er upprisinn! Hann er sannarlega upprisinn!
Italic languages

Latin – Christus resurrexit! Resurrexit vere!

Romance languages

Romanian – Hristos a înviat! Adevărat a înviat!
Istro-Romanian dialect – Uscrâsnit–å Isus Crist! Zaista uscrâsnit–å!
Macedo-Romanian (Aromanian) dialect – Hristolu anyie! De–alihea anyie!
Megleno-Romanian dialect – Hristos anghii! Istana anghii!
French – Le Christ est ressuscité! En verité il est ressuscité! or Le Christ est ressuscité! Vraiment il est ressuscité!
Italian – Cristo è risorto! È veramente risorto!
Spanish – ¡Cristo ha resucitado! ¡En verdad ha resucitado!
Portuguese – Cristo ressuscitou! Em verdade ressuscitou!
Catalan – Crist ha ressuscitat! Veritablement ha ressuscitat!
Galician – Cristo resucitou! De verdade resucitou!
Provençal – Lo Crist es ressuscitat! En veritat es ressuscitat!
Romansh – Cristo es rinaschieu! In varded, el es rinaschieu!
Sardinian – Cristu est resuscitadu! Aberu est resuscitadu!
Sicilian – Cristu arrivisciutu esti! Pibbiru arrivisciutu esti!
Walloon – Li Crist a raviké! Il a raviké podbon!
Baltic languages

Latvian – Kristus (ir) augšāmcēlies! Patiesi viņš ir augšāmcēlies!
Lithuanian – Kristus prisikėlė! Tikrai prisikėlė!

Celtic languages


Old Irish – Asréracht Críst! Asréracht Hé–som co dearb!
Irish – Tá Críost éirithe! Go deimhin, tá sé éirithe!
Manx – Taw Creest Ereen! Taw Shay Ereen Guhdyne!
Scottish Gaelic – Tha Crìosd air èiridh! Gu dearbh, tha e air èiridh!


Breton – Dassoret eo Krist! E wirionez dassoret eo!
Cornish – Thew Creest dassorez! En weer thewa dassorez!
Welsh – Atgyfododd Crist! Yn wir atgyfododd!

Indo–Iranian languages

Persian – !مسیح برخاسته است! به راستی برخاسته است (Masih barkhaste ast! Be rasti barkhaste ast!)
Hindi – येसु मसीह ज़िन्दा हो गया है! हाँ यक़ीनन, वोह ज़िन्दा हो गया है! (Yesu Masih zinda ho gaya hai! Haan yaqeenan, woh zinda ho gaya hai!)
Urdu – !یسوع مسیح زندہ ہو گیا ہے! ہاں یقیناً، وہ زندہ ہو گیا ہے (Yesu Masih zinda ho gaya hai! Haan yaqeenan, woh zinda ho gaya hai!)
Marathi – Yeshu Khrist uthla ahe! Kharokhar uthla ahe!
Sanskrit – Krista uttitaha! Satvam uttitaha!

Afro-Asiatic languages

Semitic languages

Arabic (standard) – !المسيح قام! حقا قام (al-Masīḥ qām! Ḥaqqan qām!) or !المسيح قام! بالحقيقة قام (al-Masīḥ qām! Bi-l-ḥaqīqati qām!)

Aramaic languages

Syriac – !ܡܫܝܚܐ ܩܡ! ܫܪܝܪܐܝܬ ܩܡ (Mshiḥa qām! Sharīrāīth qām! or Mshiḥo Qom! Shariroith Qom!)
Neo-Syriac – !ܡܫܝܚܐ ܩܡܠܗ! ܒܗܩܘܬܐ ܩܡܠܗ (Mshikha qimlih! Bhāqota qimlih!)
Turoyo-Syriac – !ܡܫܝܚܐ ܩܝܡ! ܫܪܥܪܐܝܬ ܩܝܡ (Mshiḥo qāyem! Shariroith qāyem!)

Ethiopian languages

Tigrigna – (Christos tensiou! Bahake tensiou!)
Amharic – (Kristos Tenestwal! Bergit Tenestwal!)
Hebrew (modern) – !המשיח קם! באמת קם (HaMashiach qam! Be’emet qam!)
Maltese – Kristu qam! Huwa qam tassew! or Kristu qam mill-mewt! Huwa qam tassew!


Coptic – ΠιχρίςΤος αϥτωΝϥ! ϦΕΝ οΥΜεθΜΗι αϥτωΝϥ! (Pikhristos Aftonf! Khen oumethmi aftonf!)

Caucasian languages


Georgian – ქრისტე აღსდგა! ჭეშმარიტად აღსდგა! (Kriste agsdga! Cheshmaritad agsdga!)
Northwest Caucasian
Abkhazian – Kyrsa Dybzaheit! Itzzabyrgny Dybzaheit!
Dravidian languages

Malayalam – ക്രിസ്തു ഉയിര്‍ത്തെഴുന്നേറ്റു! തീര്‍ച്ചയായും ഉയിര്‍ത്തെഴുന്നേറ്റു! (Christu uyirthezhunnettu! Theerchayayum uyirthezhunnettu!)

Eskimo–Aleut languages

Aleut – Kristusaq Aglagikuk! Angangulakan Aglagikuk!
Alutiq (Kodiak Aleut) – Kristusaq ungwektaq! Pichinuq ungwektaq!
Yupik – Xris-tusaq Ung-uixtuq! Iluumun Ung-uixtuq!
Mayan languages

Tzotzil – Icha’kuxi Kajvaltik Kristo! Ta melel icha’kuxi!
Tzeltal – Cha’kuxaj Kajwaltik Kristo! Ta melel cha’kuxaj!

Austronesian languages



Filipino (Tagalog) – Si Kristo ay nabuhay! Totoo! Siya nga ay nabuhay!
Indonesian – Kristus telah bangkit! Dia benar-benar telah bangkit!
Kapampangan – Y Cristo sinubli yang mebie! Sinubli ya pin mebie!
Cebuano – Si Kristo nabanhaw! Matuod nga Siya nabanhaw!
Chamorro – La’la’i i Kristo! Magahet na luma’la’ i Kristo!


Carolinian – Lios a melau sefal! Meipung, a mahan sefal!
Hawaiian – Ua ala aʻe nei ʻo Kristo! Ua ala ʻiʻo nō ʻo Ia!
Fijian – Na Karisito tucake tale! Io sa tucake tale!
Malagasy – Nitsangana tamin’ny maty i Kristy! Nitsangana marina tokoa izy!
Na-Dené languages


Navajo – Christ daaztsą́ą́dę́ę́ʼ náádiidzáá! Tʼáá aaníí daaztsą́ą́dę́ę́ʼ náádiidzáá!
Tlingit – Xristos Kuxwoo-digoot! Xegaa-kux Kuxwoo-digoot!

Niger–Congo languages

Gikuyu – Kristo ni muriuku! Ni muriuku nema!
Igbo – Jésu Krísti Ébilíwõ! Ézia õ´ Bilíwõ!
Lugandan – Kristo Azukkide! Kweli Azukkide!
Swahili – Kristo Amefufukka! Kweli Amefufukka!
Turkic languages

Turkish – Hristós diril–Dí! Hakíkatén diril–Dí!
Azeri – Məsih dirildi! Həqiqətən dirildi!
Chuvash – Христос чĕрĕлнĕ! Чăн чĕрĕлнĕ! (Khristós chərəlnə! Chæn chərəlnə!)
Uyghur – !ئەيسا تىرىلدى! ھەقىقەتىنلا تىرىلدى (Əysa tirildi! Ⱨəⱪiⱪətinla tirildi!)
Uralic languages

Estonian – Kristus on üles tõusnud! Tõesti, Ta on üles tõusnud!
Finnish – Kristus nousi kuolleista! Totisesti nousi!
Hungarian – Krisztus feltámadt! Valóban feltámadt!
Meadow Mari – Христос ылыж кынелын! Чынак ылыж кынелын!
Other living languages

Basque – Cristo Berbistua! Benatan Berbistua!
Japanese – ハリストス復活!実に復活! (Harisutosu fukkatsu! Jitsu ni fukkatsu!)
Korean – 그리스도께서 부활하셨습니다! 참으로 부활하셨습니다! (Kristo Gesso Buhwal ha sho sumnida! Chamuro Buhwal ha sho sumnida!)
Mandarin Chinese – 基督復活了 他確實復活了 (Jīdū fùhuó le! Tā quèshí fùhuó le!)
Quechua – Cristo causarimpunña! Ciertopuni causarimpunña!
Constructed languages

Esperanto – Kristo leviĝis! Vere Li leviĝis!
Ido – Kristo riviveskabas! Ya Il rivivesakabas!
Interlingua – Christo ha resurgite! Vermente ille ha resurgite! or Christo ha resurrecte! Vermente ille ha resurrecte!
Quenya – Tengwar Rendering (Ortanne Laivino! Anwa ortanne Laivino!)