First Nations Version Read online

  This translation of the good story is dedicated to the Indigenous Peoples of Turtle Island (North America)—the Tribal Nations that call this land home. We pray the First Nations Version will bring healing to those who have suffered under the dominance of colonial governments who, with the help of churches and missionary organizations, often took our land, our languages, our cultures, and even our children. As our Tribal Nations work hard to reclaim what has been stolen, it is our hope that the colonial language that was forced upon us can now serve our people in a good way, by presenting Creator Sets Free (Jesus) in a more culturally relevant context.

  CONTENTS

  Introduction to the First Nations Version

  Prologue

  Gift from Creator Tells the Good Story

  MATTHEW

  War Club Tells the Good Story

  MARK

  Shining Light Tells the Good Story

  LUKE

  He Shows Goodwill Tells the Good Story

  JOHN

  The Good Story Continues

  ACTS

  Small Man to the Sacred Family in Village of Iron

  ROMANS

  First Letter from Small Man to the Sacred Family in Village of Pleasure

  1 CORINTHIANS

  Second Letter from Small Man to the Sacred Family in Village of Pleasure

  2 CORINTHIANS

  Small Man to the Sacred Families in Land of Pale Skins

  GALATIANS

  Small Man to the Sacred Family in Village of Desire

  EPHESIANS

  Small Man to the Sacred Family in Village of Horses

  PHILIPPIANS

  Small Man to the Sacred Family in Village of Giants

  COLOSSIANS

  First Letter from Small Man to the Sacred Family in Village of False Victory

  1 THESSALONIANS

  Second Letter from Small Man to the Sacred Family in Village of False Victory

  2 THESSALONIANS

  First Letter from Small Man to He Gives Honor

  1 TIMOTHY

  Second Letter from Small Man to He Gives Honor

  2 TIMOTHY

  Small Man to Big Man

  TITUS

  Small Man to He Shows Kindness

  PHILEMON

  To the People of the Tribes of Wrestles with Creator

  HEBREWS

  He Leads the Way to the Scattered Tribes

  JAMES

  First Letter from Stands on the Rock

  1 PETER

  Second Letter from Stands on the Rock

  2 PETER

  First Letter from He Shows Goodwill

  1 JOHN

  Second Letter from He Shows Goodwill

  2 JOHN

  Third Letter from He Shows Goodwill

  3 JOHN

  Strong of Heart

  JUDE

  Book of the Great Revealing

  REVELATION

  Glossary of Biblical Terms

  Notes

  Praise for First Nations Version

  About the Author

  More Titles from InterVarsity Press

  INTRODUCTION TO THE FIRST NATIONS VERSION

  AN INDIGENOUS TRANSLATION OF THE NEW TESTAMENT

  THE FIRST NATIONS VERSION TRANSLATION COUNCIL humbly submits this new translation of the Sacred Scriptures as our gift to all English-speaking First Nations people and to the entire sacred family, which is the body of the Chosen One.

  The First Nations Version New Testament was birthed out of a desire to provide an English Bible that connects, in a culturally relevant way, to the traditional heart languages of the over six million English-speaking First Nations people of North America.

  The FNV is a retelling of Creator’s Story from the Scriptures, attempting to follow the tradition of the storytellers of our oral cultures. Many of our Native tribes still resonate with the cultural and linguistic thought patterns found in their original tongues. This way of speaking, with its simple yet profound beauty and rich cultural idioms, still resonates in the hearts of Native people.

  The FNV takes into consideration contextual word choices, idiomatic expressions, and modifications in paragraph and sentence structure that clarify and facilitate understanding of the Scriptures. Our priority has been to maintain the accuracy of the translation and its faithfulness to the intended meaning of the biblical writers within a First Nations context. It is not a word-for-word translation, but rather it is a thought-for-thought translation, sometimes referred to as dynamic equivalence.

  This translation was first envisioned by Terry M. Wildman. A while later the First Nations Version Translation Council was formed. Then with the help of OneBook and Wycliffe Associates, it expanded into a collaborative effort that included Native North Americans from over twenty-five tribes.

  A small circle of interested Native pastors, church leaders, and church members gathered together under the leadership of Terry M. Wildman, OneBook, and Wycliffe Associates. They had input on the method of translation and the first biblical terms that would be used, and participated in the wording, reviewing, and editing of the Gospel of Luke.

  WHY THE NAME FIRST NATIONS VERSION?

  The term First Nations, while mostly used in Canada for the original inhabitants of the land, is increasingly being accepted and used by many Native Americans in the United States and by indigenous peoples worldwide. Following this trend, the name First Nations Version was chosen for this translation.

  WHY ENGLISH?

  It is conservatively estimated that over 90 percent of First Nations people do not speak their tribal language, and even fewer can read it. This is the result of several generations of governmental assimilation policies that attempted to eradicate over 250 languages spoken in North America.

  This translation is not intended to be tribally specific but to present the Scriptures in a general way, attempting to represent some of the simple yet profoundly beautiful ways our languages can be expressed in English.

  We aimed for a style that is easy to read, with an attempt to present, in writing, the cadence and feel of an oral storyteller. A contextual approach was adhered to, using English word choices and idiomatic phrases that are culturally relevant, with an effort to refrain from a stereotypical or culturally degrading simplicity.

  PARTNERING ORGANIZATIONS

  OneBook, a Canadian organization dedicated to helping indigenous peoples all over the world translate the Bible for themselves, provided financial support along with the tools and training needed for a high-quality translation. They partnered with Rain Ministries, located in the United States, to facilitate this translation. Wycliffe Associates of Orlando served this project in the beginning by providing technical support and funding for gathering the council together.

  CHURCH ENGAGEMENT

  The First Nations Version of the New Testament was produced in response to the consistently positive feedback given to the initial translation efforts. As samples were shared in churches and other venues, those who heard these samples began asking for more. Pastors, evangelists, missionaries, Native elders, and others began to ask whether a complete New Testament would be translated using this contextual approach. The FNV is for all the churches, and it is especially for those involved in contextual ministry with Native North Americans.

  THE TRANSLATION COUNCIL

  A translation council was selected from a cross-section of Native North Americans. Elders, pastors, young adults, and men and women from different tribes and diverse geographic locations were chosen to sit on the council. This council also represents a diversity of church and denominational traditions to minimize bias.

  Our council consisted of twelve (one remains anonymous) First Nations individuals with tribal heritages from diverse geo
graphical regions. This council had input into the style and method of translation to be used. From this group, a smaller council was chosen to determine how the most important biblical terms would be translated.

  The members of our council are listed below with their North American tribal heritages:

  Barry D. Belindo—Kiowa/Navajo/Pawnee/Choctaw

  Garland Brunoe—Wascoe/Ojibwe

  Gordon Campbell—Kalispel/Spokane/Nez Perce

  Sháńdíín Church—Diné/Pokagon Band Potawatomi

  Alvin Deer—Kiowa/Creek

  John GrosVenor—Cherokee

  Antonia Belindo—Kiowa/Navajo/Pawnee/Choctaw

  Bryan Jon Maciewski—Anishinabe/Ojibwe

  Dale and Charlotte Tsosie—Diné (Navajo)

  Terry M. Wildman—Ojibwe/Yaqui

  The following ministries gave of their time to participate in this project: Rain Ministries, OneBook of Canada, Wycliffe Associates, Native InterVarsity, and Mending Wings.

  OTHER NATIVE PEOPLE INVOLVED

  Besides the members of our council, many other First Nations people have had input into this translation as reviewers, cultural consultants, and community-feedback participants. All in all, the tribal heritages represented include but are not limited to Apache, Assiniboine, Blackfeet, Cherokee, Choctaw, Creek, Desert Cahuilla, Cayuga, Diné (Navajo), Hopi, Kalispel, Kiowa, Klickitat, Lakota, Mohawk, Métis, Miami, Muscogee, Nez Perce, Northern Cree, Odawa, Ojibwe, Pawnee, Plains Cree, Potawatomi, Tlingit, Tohono O’odham, Western Cree, Yankton Sioux, Spokane, Wascoe, Yakama, and Yaqui.

  CONSULTANTS AND SUPPORT

  Alongside our translation council were a number of support people on this project. Our translation consultant was the former head of Wycliffe Canada and the founder of OneBook Canada, with over fifty years of biblical translation experience with indigenous cultures. State-of-the-art translation software called Paratext was provided by OneBook along with expertise and guidance. We also had volunteer help from a retired teacher in Canada for the initial punctuation on the entire project. These friends and support partners were committed to having the First Nations people do the actual work of translation, while they provided experience, expertise, help, and feedback.

  COMMUNITY CHECKING AND FEEDBACK

  Our hope is that this translation will be used widely by the Native churches in North America. To facilitate this, about thirteen hundred draft versions of Luke were printed and distributed to Native churches, leaders, and many others both in Canada and the United States, asking for review and feedback. A number of pastors, church leaders, and members, along with some Bible scholars, participated in reviewing the draft version of Luke. Their input was valuable in improving this translation. Our translation council was instrumental in ensuring widespread community testing in Native communities. The feedback was overwhelmingly positive, and many great suggestions were incorporated.

  For more information, visit firstnationsversion.com.

  READER AIDS

  Use of italics. In an attempt to present the Scriptures as a living and moving narrative, at times reasonably implied statements were added within, above, and below the text. For this, we used our imagination as we tried to picture what may have been the reaction in the voices and faces of the participants. These added statements are not intended to change the meaning of the text but rather to bring clarity. For further clarity, these additions are in italics to distinguish them from the text of Scripture.

  History, culture, and geography. At times we also inserted comments about the history, culture, and geography within the story to add depth and understanding. This is for those without an historical understanding of the Jewish culture that is found in the New and Old Testaments. All these additions are also in italics to distinguish them from the text of Scripture.

  Names of persons and places. We decided to follow our Native naming traditions and use the meaning of names for persons and places in this Great Story. In our community feedback, this practice was affirmed and appreciated. Most reviewers liked the standard English versions of the names in parentheses, while a few did not. We experimented with many options and finally decided to reduce the size of the font for the standard English names. Leaving the names in the text this way, instead of in footnotes, keeps the eye on the text and helps the reader’s eye to more easily skip over it, if so desired.

  Gender and the Great Spirit. We are of the understanding that the Great Spirit is neither male nor female. However, the original writers of the New Testament present the Great Spirit as Father, a male term. We see these terms as cultural metaphors when used of Creator. However, it is clear in the Scriptures that Creator Sets Free (Jesus) was literally born into this world as a male human. In this translation, we follow in the footsteps of the writers of the New Testament and use male pronouns for the Great Spirit. This was also the practice of many of our Native peoples as they spoke of the Supreme Being.

  Names of God. Great Spirit, Creator, Great Mystery, Maker of Life, Giver of Breath, One Above Us All, and Most Holy One are a few of the names you will find in this translation. Names like these have been chosen in the retelling of this story to honor the simplicity and beauty of our Native understanding of our Great Creator.

  The First Nations people of Turtle Island (North America) have many names and terms referring to the Supreme Being that created the universe. One of the names or terms that has been used predominantly is Great Spirit or Great Mystery. Among the Anishinaabe peoples Kitchi Manitou or as in many biblical translations Gizhe Manitou would be used. This would be understood generally as Great Spirit or Great Mystery. The term Creator is also used frequently among many of our peoples. While these terms are not tribally specific, the usage of Great Spirit and Creator is generally accepted by our First Nations people as a reference to the Supreme Being.

  Some have asked us why we are not using the English word “God.” While this term is almost exclusively used in English translations of the Bible, it is not an inspired usage. The word god is a translation of the Greek word theos in the New Testament and in the Septuagint (Greek) version of the Hebrew Scriptures. Theos is a general term for the divine and can be used of Yahweh (the Hebrew name for God) or for lesser divine beings. The English term god most likely came from a Germanic language root which was originally used for a lesser Germanic deity. In the Hebrew Scriptures, there is also a generic word for deity, the word El, used of both foreign gods and Yahweh. There are many names, designations, and titles used in the Bible that refer to God.

  For the First Nations Version we preferred to use names, designations, and titles for God that are more relevant to our First Nations people. Even though all Christians believe in one God, they certainly have different doctrinal statements and ideas of what to correctly believe about God. Our hope is that our Native people will make the connection, through this translation, with the one who reveals perfectly who the Great Spirit is—that is Creator Sets Free (Jesus) the Chosen One.

  PROLOGUE

  LONG AGO, IN THE TIME BEFORE ALL DAYS, before the beginning of all things, the Great Spirit created the spirit-world above and the earth below. At that time our mother earth was an empty wasteland with no form or beauty, and great darkness was over the face of the ancient deep waters. The Breath of the Great Spirit moved over the surface of the waters like an eagle brooding over her nest. Creator sounded his voice. “Let light be!” he said. And light was! The Great Spirit could see that light was good, so he separated the light from the darkness. Creator gifted the light with the name day, and to the darkness he gave the name night. Then night faded and morning came. The first day.

  In six days the Great Spirit made all things seen and unseen. He made the spirit-world above and the earth below. He created spirits to be his messengers and helpers. He also made the sun, moon, and stars, and all plants and animals. He made the great waters and all who swim in them. The winged ones who fly in the sky, the four-legged ones who walk on the ground, every creeping thing that crawls—all were sha
ped and molded by his hands.

  On the sixth day Creator made the first man and woman and placed them in the Garden of Beauty and Harmony to be caretakers of the earth.

  On the seventh day the Great Spirit rested from his work of creation, not because he was tired but because he was finished. The Great Spirit blessed the seventh day and made it a holy day. So humankind was created to enter into his day of rest and remain in harmony with Creator and care for all of creation.

  But the evil snake, sometimes called Accuser (Satan), a spirit being who opposes the Great Spirit, twisted the words of Creator. He planted a seed of doubt into the minds of the first humans, so they ate the fruit of the only tree that Creator had told them not to eat from, the tree of the knowledge of good and evil. By listening to the evil snake and disobeying the Maker of Life, they brought death with all its bloodshed, violence, and destruction to all the generations of humankind that would follow.

  The life of beauty and harmony was lost and the circle of life was broken. A powerful curse came upon the ground that affected all living things. Spiritual and physical death came to all. The hearts of human beings became broken, twisted together with good and evil. They could no longer live in harmony on the land and began to follow evil ways and hurt and kill one another.

  Creator revealed what would come from the curse brought about by the ancient snake, then he made a promise to all humankind. He promised to one day send another human being, born of a woman, who would crush the head of the ancient snake and restore human beings and all of creation back to the life of beauty and harmony again.