Christ is Risen! He is Risen Indeed!

«οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν·
δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο.»
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“He is not here, for He has risen, just as He said.
Come, see the place where He lay.”
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Here’s this verse (Matthew 28:6) again in a number of other languages, chosen because we have (or have had) friends and co-workers who use these as a first or second language:
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MAA (Maasai):
Metii ene amu etopiwuo ana enatejo ninye. Wootu eng’urai ewueji apa neirragieki.”
(There are some 2–2.5 million Maasai in Kenya and Tanzania. Most of our work is in Maasai communities. From 2010–2017, Joshua served as a translation consultant for The Bible Society of Kenya’s much needed revision/correction of the Maa bible. Our “Eating the Word of God” book was first published in Maa, Enkinosata Ororei Le Nkai.  The Maa language is Nilotic, and belongs to the same branch of the family as ancient Nubian; Nubian is important for the study of the late patristic and medieval period of Christianity in North East Africa.)
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KISWAHILI:
Hayupo hapa, kwa kuwa amefufuka, kama vile alivyosema. Njooni mpatazame mahali alipokuwa amelazwa.”
(There are about 1.8 million waSwahili people on the coasts of Kenya, Tanzania, and Mozambique. KiSwahili is spoken as a second language by 90–150 million throughout East and Central African countries, especially in Tanzania and here in Kenya. Swahili is a Bantu language with significant influence from Arabic.  While English is the official language of Kenya’s government, Swahili is the language of business and commerce and the market. The second edition of “Eating the Word of God” book was published in Swahili, Kujilisha kwa Neno La Mungu; Joshua was one of the editors as well.  We’re currently making progress in learning Swahili, in addition to Maa.  Though let the record show that in our last Swahili test, our children scored higher than their father!)
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SAMPUR (Samburu):
Meti ene amu, kitipiwua ana natejo apa. Wootu entodol ng’oji neiterperieki apa.”
(The are perhaps 350,00 Samburu in Kenya; they were once a subtribe of the Maasai, but the Sampur language and the majority Maa dialect, Purko Maa, currently have only a 70% linguistic overlap. We’ve trained some Samburu pastors and church planters at our Maasai Discipleship Training School. Some dear friends of ours from Finland, bible translators with Wycliff, prepared the Sampur NT.  Whereas we have facility in Maa, we simply “get by” in Sampur.)
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NGA TURKANA:
Emam ngesi kane, ayaru ngesi loger lokolong alimuniotor. Potu kingolikisi ni ngoon aperio ngesi ne.”
(There are over 1 million Turkana in Kenya. There are also smaller groups in Uganda and Ethiopia. Most years since 2010 Joshua has spent 2-4 weeks each year teaching at the Turkana branch of CCBTI, Community Christian Bible Training Institute. The third edition of “Eating the Word of God” book was in Nga Turkana, Akinyam Akiroit a Akuj.  Joshua ended up having to learn some Nga Turkana to help with the editing of the volume, though we make no claim to know the language … yet.)
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GĨKŨYŨ (Kikuyu):
Ndarĩ haaha; nĩariũkĩĩte o ta ũrĩa oigire. Tookaai muone harĩa araarĩ.”
(The Agĩkũyũ are a Bantu group of over 8 million here in Kenya. In English, “Kikuyu” derives from the Swahili name of the language, Gĩkũyũ, and refers to the language and the people. Many of our dearest friends are Kikuyu.)
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KALENJIN (Nandi):
Ma komi yu; amu kagong’eet, ko uu ye ki kamwa. Obwa, ogeer ole korue Kiptaiyat,”
(The Kalenjin are a group of ten tribes in Kenya numbering over 6 million together; their language is Nilotic. Sometimes the term in English refers specifically to the Nandi and Kipsigis tribes.  We have a number of Kipsigis Kalenjin friends and Joshua has spent some time in Kipsigis villages.  On of Joshua’s fellow students in his PhD cohort is a Pokot Kalenjin pastor.  We found this translation, in the Nandi dialect, online.)
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DHOLUO (Luo):
to oonge ka, nimar osechier mana kaka nowacho. Biuru une kama nende onindoe,”
(The Luo “proper”, or Joluo, live in Kenya, Uganda, and Tanzania. They number approximately 7 million. More broadly speaking, “Luo” can refer to a Nilotic group of tribes spread from Tanzania to South Sudan to Congo.  Ruth’s best friend is a Ugandan Luo living here in Kenya.)
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FRANÇAIS (French):
Il n’est pas ici, car il est ressuscité comme il l’avait dit. Venez voir le lieu où il gisait,”
(There are about 430 million French speakers, including those who speak it as a second or third language) spread throughout 29 countries in Africa.  We have good friends who are missionaries in Francophone West Africa — specifically Côte d’Ivoire and Burkino Faso.  One of Joshua’s fellow PhD students is from the Democratic Republic of the Congo; French is his second language … English is fourth or fifth.  Joshua has some reading facility in French from his public school days.)  
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ESPAÑOL (Spanish):
“No está aquí, pues ha resucitado, como dijo. Venid, ved el lugar donde fue puesto el Señor.” 
(There are over 483 native speakers of Spanish around the world, second only to Mandarin Chinese.  It is the fourth-most spoken language in the world, after English, Mandarin Chinese and Hindi. Ruth learned Spanish well enough in school that she could communicate with an Italian bus driver when she visited Italy.  We have friends who minister in Spanish-speaking areas.)
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AFRIKAANS:
Hy is nie hier nie, want Hy is uit die dood opgewek, soos Hy gesê het. Kom nader en kyk: daar is die plek waar Hy gelê het.”
(There are 7.2 million native speakers — both white Afrikaners, descended from Dutch settlers, and “colored” — and an additional 10.3 million who speak Afrikaans as a second language, mostly in South Africa and Namibia but with smaller communities in Botswana and Zimbabwe as well. We taught at a small Bible college in South Africa in 2000–2001, and learned a little Afrikaans.  A cute little three year old girl of an Afrikaans-speaking family “adopted” us as a second pair of parents, and so we learned the Afrikaans of a three year old!  At one point, Joshua had memorized the Lord’s Prayer in Afrikaans, but now he only remembers the first phrase.)
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SETSWANA (Tswana):
“Ga a yo fa; gonne o tsogile, fela jaaka a buile. Tlaang lo bone felo fa o ne a letse teng.”
(Sestwana is the Bantu language spoken as a first by some 5.3 million people in South Africa, Botswana, Namibia, and Zimbabwe, and by another 7.7 million as a second language in South Africa.  One of the two congregations we were involved with in South Africa was majority Sestwana-speaking.  We learned some greetings; Ruth also learned greetings in Sesotho and isiZulu.) 
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TOK PISIN:
Em i no i stap hia. Em i kirap pinis, olsem bipo em i bin tok. Yutupela kam lukim ples em i bin slip long en.”
(Tok Pisin is one of the official languages of Papua New Guinea. While there are only about 120,000 native speakers, it is spoke as a second language by at least 4 million. I, Joshua, preached from Daniel in Tok Pisin in 1993, when I was in PNG for an internship with Pioneer Bible Translators.  I wrote out a sermon manuscript, because I was terrified that would reach into the “not English” part of my brain and either come up with nothing or French.)
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KHASI:
Um don hangne; la pynmihpat ïa u, kumba u la ong. Ale hangne bad peit ïa ka jaka ha kaba u la thiah.”
(The Khasi language, with the Jaintia-Pñar dialect, is an Austroasiatic language spoken primarily in Meghalaya state in North East India, with smaller populations in Assam state and in Bangladesh. I spent two summers in Meghalaya, 1995 and 1998, the latter being for my MDiv internship. I composed some poetry and some choruses. I was told I spoke with a decided Pñar accent, rather than the “official” Khasi dialect — no bad thing, since most of my time was in the Jaintia area — and also that my syntax sounded more like that of the grandparents than of my peers.  In doing some research on the 1905-1907 revival in the Khasi and Jaintia Hills for one of my PhD courses —”Dynamics of Global Revivals” with Prof. Mark Shaw — I stumbled upon some videos of Khasi worship choirs, and was pleased, though surprised, to still understand some of the language.)
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