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First Nations Version: An Indigenous Bible Translation of the New Testament
"The Great Spirit loves this world of human beings so deeply he gave us his Son--the only Son who fully represents him. All who trust in him and his way will not come to a bad end but will have the life of the world to come that never fades--full of beauty and harmony. Creator did not send his Son to decide against the people of this world, but to set them free from the worthless ways of the world." John 3:16-17
"Love is patient and kind. Love is never jealous. It does not brag or boast. It is not puffed up or big-headed. Love does not act in shameful ways, nor does it care only about itself. It is not hot-headed, nor does it keep track of wrongs done to it. Love is not happy with lies and injustice, but truth makes its heart glad. Love keeps walking even when carrying a heavy load. Love keeps trusting, never loses hope, and stands firm in hard times. The road of love has no end." 1 Corinthians 13:4-8
The First Nations Version (FNV) is a retelling of the Creator's Story--the Scriptures--following the tradition of the storytellers of these oral cultures. Many First Nations tribes communicate 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 First Nations people. The FNV is a dynamic equivalence translation that captures the simplicity, clarity, and beauty of Native storytellers in English, while remaining faithful to the original language of the New Testament. Whether you are Native or not, you will experience the Scriptures in a fresh and new way.
"Love is patient and kind. Love is never jealous. It does not brag or boast. It is not puffed up or big-headed. Love does not act in shameful ways, nor does it care only about itself. It is not hot-headed, nor does it keep track of wrongs done to it. Love is not happy with lies and injustice, but truth makes its heart glad. Love keeps walking even when carrying a heavy load. Love keeps trusting, never loses hope, and stands firm in hard times. The road of love has no end." 1 Corinthians 13:4-8
The First Nations Version (FNV) is a retelling of the Creator's Story--the Scriptures--following the tradition of the storytellers of these oral cultures. Many First Nations tribes communicate 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 First Nations people. The FNV is a dynamic equivalence translation that captures the simplicity, clarity, and beauty of Native storytellers in English, while remaining faithful to the original language of the New Testament. Whether you are Native or not, you will experience the Scriptures in a fresh and new way.
512 pages, Paperback
Published August 31, 2021
536 people are currently reading
957 people want to read
About the author
Terry M. Wildman
10 books32 followersTerry Wildman was born and raised in lower Michigan. He is of Ojibwe (Chippewa) and Yaqui ancestry. Terry is a published author, recording artist, songwriter, storyteller, and public speaker.
He is the "Chief" of Rain Ministries, a nonprofit organization based in Arizona. Since the year 2000 as "RainSong", he and his wife Darlene have invested their lives in sharing the message of Jesus with Native Americans.
Terry is the author and project manager of the First Nations Version: New Testament published by InterVarsity Press.
He is also the Director of Spiritual Growth and Leadership Development for Native InterVarsity.
RainSong has produced four music CD's: Sacred Warrior, Rising Sun, Rise Up and Dance and Hoop of Life. Their music style is a folk-rock blend with Native American instruments and melodies.
In 2004 RainSong was nominated for a Grammy award and two Nammy awards. In 2005 they won the "American Christian Music Award" for the category of "Favorite Band/Duo-Breakout." In 2008 they were nominated for two Nammy Awards, one for "Best Song of the Year," All Colors Together, and for "Best Gospel Recording" for their CD Rise Up and Dance. Terry and Darlene were presenters that year at the awards ceremony held in Niagara Falls, New York.
As RainSong Terry and Darlene have also produced a storytelling CD with a musical background called The Great Story from the Sacred Book. This CD won the Nammy (Native American Music Award) for "Best Spoken Word" in 2009. Soon after they released a booklet to complement the CD through Indian Life Ministries based in Manitoba, Canada, (indianlife.org).
He is the "Chief" of Rain Ministries, a nonprofit organization based in Arizona. Since the year 2000 as "RainSong", he and his wife Darlene have invested their lives in sharing the message of Jesus with Native Americans.
Terry is the author and project manager of the First Nations Version: New Testament published by InterVarsity Press.
He is also the Director of Spiritual Growth and Leadership Development for Native InterVarsity.
RainSong has produced four music CD's: Sacred Warrior, Rising Sun, Rise Up and Dance and Hoop of Life. Their music style is a folk-rock blend with Native American instruments and melodies.
In 2004 RainSong was nominated for a Grammy award and two Nammy awards. In 2005 they won the "American Christian Music Award" for the category of "Favorite Band/Duo-Breakout." In 2008 they were nominated for two Nammy Awards, one for "Best Song of the Year," All Colors Together, and for "Best Gospel Recording" for their CD Rise Up and Dance. Terry and Darlene were presenters that year at the awards ceremony held in Niagara Falls, New York.
As RainSong Terry and Darlene have also produced a storytelling CD with a musical background called The Great Story from the Sacred Book. This CD won the Nammy (Native American Music Award) for "Best Spoken Word" in 2009. Soon after they released a booklet to complement the CD through Indian Life Ministries based in Manitoba, Canada, (indianlife.org).
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Displaying 1 - 30 of 72 reviews
April 30, 2021
You don't really noticed how much your idea of Scripture has been influenced by your particular culture (written vs oral, Western vs Eastern, etc.) until you read a Bible translation from another culture. I quite enjoyed the interesting experience of reading this, seeing how the language shifts and how I noticed subtleties I hadn't picked up on before.
January 29, 2022
I love this version very very much. I am Acjachemen, a band of California Indians that are very small and since I grew up away from my ancestral land, often feel very sad and far away from the spirit of my history. I feel so much love when I read this translation. It is simply phrased and makes me feel very loved. I hope they will eventually translate the whole Bible. I have read snd collected many translations but only this one has brought me to tears. I would highly recommend this version.
September 19, 2021
The First Nations Version of the New Testament is an 'equivalence translation', not meant to be word for word. Instead--and I quote-- "...following the tradition of Native storytellers' oral culture...simple yet profound beauty and rich cultural idioms... "
So far, it is lovely and moving. I want to just read and read! It's like I can hear the words being spoken in my head!
I'm excited to keep reading it.
So far, it is lovely and moving. I want to just read and read! It's like I can hear the words being spoken in my head!
I'm excited to keep reading it.
February 25, 2022
The First Nations Version is a New Testament paraphrase that retells the story of Jesus and the early church using First Nations cultural and linguistic thought patterns in order to make Scripture come alive to Native people. The project was the brainchild of Terry M. Wildman, who wrote the first draft of the paraphrase under the guidance of twelve individuals who formed the First Nations Translation Council.
Some of the most significant distinctions is its decision to translate names and places into the literal meaning of those names. For example, Paul’s first letter to the Corinthians becomes the First Letter from Small Plan to the Sacred Family in the Village of Pleasure. Every person and place name in the text is followed up by the typical transliteration from Greek in a smaller font-sized parenthetical. This is a simple thing, but does align well with Native naming structures and opens up readers to think about why people and places were named what they are. The names of God are also treated this way, so that God is often translated “Great Spirit” while Jesus is named “Creator Sets Free.”
The text also occasionally adds contextual interpolations in bold and italic font meant to add depth and understanding. For example, in Acts 4, Stands on Rock (Peter) and He Shows Goodwill (John) speak before the Sanhedrin and defy the Sanhedrin’s order to not preach in the name of Creator Sets Free (Jesus). After verse 20, the text adds The council could not believe their ears! How could these backward people from the Circle of Nations (Galilee) stand up to them? Then, the text moves into verse 21, which is the Sanhedrin’s warning to Peter and John. It is clear within the text that these interpolations are not a part of the original text and make contextual educated assumptions about the feelings or thoughts of those in the background. It’s not unlike a pastor reading the text aloud, then explaining some of the assumed cultural elements.
Wildman and his team have obviously put in the work and taken care to faithfully and accurately paraphrase the text into their cultural context. For me, a white pastor, it takes a familiar text and makes me slow down and look at it through a different lens while retaining faithfulness to the original context. For First Nations people, the response has been tremendous with many reporting how this version felt authentic to their heritage. In that sense, I feel that First Nations Version was a needed work that contributed greatly to biblical scholarship by decolonizing English language translations and countering the narrative of Christianity as a “white man’s” religion. If First Nations people are finding themselves drawn closer to the Great Spirit through this work, then it has accomplished its purpose.
One Major Criticism
However, I do have one major criticism. The most important thing that I would take note of is that the First Nations Version does not appear to be a translation from the established Greek critical text. Without getting too academic, most modern New Testament English translations are made from the Novum Testamentum Graece (The New Testament in Greek). This is what is known as a “critical text” as it takes into account all known manuscripts and variations and collates them one, academically-recognized standard. Most new translations come from that understanding of the original language.
Wildman is not an expert in Greek and the website for the project is unclear as to the original sources from which Wildman and the Translation Council based their translation, simply saying that “a draft was prepared, verse-by-verse.” In an interview with Christians for Social Action, Wildman says that David Ohlson, CEO of Wycliffe Bible Translators “checked each verse against other English translations and, when necessary, looked into the original Greek.” This seems to indicate that Wildman’s translation was based primarily on English-language translations. Thus, the First Nations Version is what I would consider a cultural paraphrase, not a translation.
In fact, in a since-deleted “About” post concerning the project, Wildman wrote “The word ‘translation’ doesn’t really describe this project; it is more of retelling of the Scriptures in the tradition of the storytellers of oral cultures—some might call it a paraphrase… The FNV is not intended to replace standard translations but to present the scriptures with word textures and choices that relate in a general way to Native Americans and other First Nations English speaking people.”
This does not negate the cultural value or accuracy of the text, it simply means that the purpose of the text is cultural and not linguistic. Other examples of paraphrased Bible versions are Eugene Peterson’s The Message and Brian Simmons’ The Passion Translation. My personal rule for reading paraphrases is to always read them alongside more academically rigorous translations to make sure that the cultural connotations of the paraphrase fit the realities of the original text. This is especially important for white readers like myself who are not part of either ancient Near Eastern or modern First Nations culture.
I wish that Wildman, InterVarsity Press, and the First Nations Version project as a whole had not deleted that original “About” section. Even in May 2021, the site retained text that said referred to the project as a “a contextual translation in English, in the tradition of the storytellers of oral culture.” The site appears to have been overhauled sometime between May and September 2021, in preparation for the project’s publication, and this language was removed from the site and does not appear in the project’s preface.
Instead, the official language of the First Nations Version introduction refers to the project as a “dynamic equivalence” (thought-for-thought) translation. This would place the project in the same category as versions such as the New Living Translation (NLT) and even the New International Version (NIV). Both of these versions were translated from the best critical texts by full teams of credentialed scholars. It is categorically incorrect to call the First Nations Version a dynamically equivalent translation of Scripture and it is unfortunate that they have chosen to present their work as such.
Conclusion
In the end, the First Nations Version is a valuable cultural paraphrase that holds meaning for First Nations peoples and exists as a labor of love of First Nations pastors to present a retelling of Scripture through the lens of First Nations culture. As someone who is not of First Nations ancestry, I am not qualified to critique the validity or authenticity of that cultural lens personally. However, in reading about this paraphrase from First Nations readers and understanding the paraphrasing process, I’m inclined to say they’ve done a great job.
The text is useful because it presents Scripture through a lens that is neither culturally Ancient Near Eastern nor Western European. By presenting Scripture to readers through a different lens—whether familiar (as someone from a First Nations background would encounter it) or unfamiliar (as I and other white Americans may encounter it)—First Nations Version gives us a unique and refreshing perspective, reinvigorating the text by forcing us to read it anew.
Despite my concerns regarding the presentation of the text as a translation rather than a paraphrase, there were no texts that immediately jumped out to me as obfuscating or changing valid interpretations of Scripture. Even reading some negative reviews, I found no complaints concerning specific passages that were not also well-attested translational choices in other academically rigorous translations.
The full effect of First Nations Version remains to be seen. However, I have to commend Wildman and the translation council for their long work toward making Scripture culturally accessible to indigenous people. While the story of Scripture is from the ancient Near East, it is a story for all people at all times in all places. Translating the cultural context into something understandable and relevant helps Scripture come alive. It is no longer an Eastern text or the White Man’s religion, but universal good news for all people that lives within all cultures, pervades all contexts, and finds life in all expressions of humanity. The Great Spirit, I believe, is pleased.
Some of the most significant distinctions is its decision to translate names and places into the literal meaning of those names. For example, Paul’s first letter to the Corinthians becomes the First Letter from Small Plan to the Sacred Family in the Village of Pleasure. Every person and place name in the text is followed up by the typical transliteration from Greek in a smaller font-sized parenthetical. This is a simple thing, but does align well with Native naming structures and opens up readers to think about why people and places were named what they are. The names of God are also treated this way, so that God is often translated “Great Spirit” while Jesus is named “Creator Sets Free.”
The text also occasionally adds contextual interpolations in bold and italic font meant to add depth and understanding. For example, in Acts 4, Stands on Rock (Peter) and He Shows Goodwill (John) speak before the Sanhedrin and defy the Sanhedrin’s order to not preach in the name of Creator Sets Free (Jesus). After verse 20, the text adds The council could not believe their ears! How could these backward people from the Circle of Nations (Galilee) stand up to them? Then, the text moves into verse 21, which is the Sanhedrin’s warning to Peter and John. It is clear within the text that these interpolations are not a part of the original text and make contextual educated assumptions about the feelings or thoughts of those in the background. It’s not unlike a pastor reading the text aloud, then explaining some of the assumed cultural elements.
Wildman and his team have obviously put in the work and taken care to faithfully and accurately paraphrase the text into their cultural context. For me, a white pastor, it takes a familiar text and makes me slow down and look at it through a different lens while retaining faithfulness to the original context. For First Nations people, the response has been tremendous with many reporting how this version felt authentic to their heritage. In that sense, I feel that First Nations Version was a needed work that contributed greatly to biblical scholarship by decolonizing English language translations and countering the narrative of Christianity as a “white man’s” religion. If First Nations people are finding themselves drawn closer to the Great Spirit through this work, then it has accomplished its purpose.
One Major Criticism
However, I do have one major criticism. The most important thing that I would take note of is that the First Nations Version does not appear to be a translation from the established Greek critical text. Without getting too academic, most modern New Testament English translations are made from the Novum Testamentum Graece (The New Testament in Greek). This is what is known as a “critical text” as it takes into account all known manuscripts and variations and collates them one, academically-recognized standard. Most new translations come from that understanding of the original language.
Wildman is not an expert in Greek and the website for the project is unclear as to the original sources from which Wildman and the Translation Council based their translation, simply saying that “a draft was prepared, verse-by-verse.” In an interview with Christians for Social Action, Wildman says that David Ohlson, CEO of Wycliffe Bible Translators “checked each verse against other English translations and, when necessary, looked into the original Greek.” This seems to indicate that Wildman’s translation was based primarily on English-language translations. Thus, the First Nations Version is what I would consider a cultural paraphrase, not a translation.
In fact, in a since-deleted “About” post concerning the project, Wildman wrote “The word ‘translation’ doesn’t really describe this project; it is more of retelling of the Scriptures in the tradition of the storytellers of oral cultures—some might call it a paraphrase… The FNV is not intended to replace standard translations but to present the scriptures with word textures and choices that relate in a general way to Native Americans and other First Nations English speaking people.”
This does not negate the cultural value or accuracy of the text, it simply means that the purpose of the text is cultural and not linguistic. Other examples of paraphrased Bible versions are Eugene Peterson’s The Message and Brian Simmons’ The Passion Translation. My personal rule for reading paraphrases is to always read them alongside more academically rigorous translations to make sure that the cultural connotations of the paraphrase fit the realities of the original text. This is especially important for white readers like myself who are not part of either ancient Near Eastern or modern First Nations culture.
I wish that Wildman, InterVarsity Press, and the First Nations Version project as a whole had not deleted that original “About” section. Even in May 2021, the site retained text that said referred to the project as a “a contextual translation in English, in the tradition of the storytellers of oral culture.” The site appears to have been overhauled sometime between May and September 2021, in preparation for the project’s publication, and this language was removed from the site and does not appear in the project’s preface.
Instead, the official language of the First Nations Version introduction refers to the project as a “dynamic equivalence” (thought-for-thought) translation. This would place the project in the same category as versions such as the New Living Translation (NLT) and even the New International Version (NIV). Both of these versions were translated from the best critical texts by full teams of credentialed scholars. It is categorically incorrect to call the First Nations Version a dynamically equivalent translation of Scripture and it is unfortunate that they have chosen to present their work as such.
Conclusion
In the end, the First Nations Version is a valuable cultural paraphrase that holds meaning for First Nations peoples and exists as a labor of love of First Nations pastors to present a retelling of Scripture through the lens of First Nations culture. As someone who is not of First Nations ancestry, I am not qualified to critique the validity or authenticity of that cultural lens personally. However, in reading about this paraphrase from First Nations readers and understanding the paraphrasing process, I’m inclined to say they’ve done a great job.
The text is useful because it presents Scripture through a lens that is neither culturally Ancient Near Eastern nor Western European. By presenting Scripture to readers through a different lens—whether familiar (as someone from a First Nations background would encounter it) or unfamiliar (as I and other white Americans may encounter it)—First Nations Version gives us a unique and refreshing perspective, reinvigorating the text by forcing us to read it anew.
Despite my concerns regarding the presentation of the text as a translation rather than a paraphrase, there were no texts that immediately jumped out to me as obfuscating or changing valid interpretations of Scripture. Even reading some negative reviews, I found no complaints concerning specific passages that were not also well-attested translational choices in other academically rigorous translations.
The full effect of First Nations Version remains to be seen. However, I have to commend Wildman and the translation council for their long work toward making Scripture culturally accessible to indigenous people. While the story of Scripture is from the ancient Near East, it is a story for all people at all times in all places. Translating the cultural context into something understandable and relevant helps Scripture come alive. It is no longer an Eastern text or the White Man’s religion, but universal good news for all people that lives within all cultures, pervades all contexts, and finds life in all expressions of humanity. The Great Spirit, I believe, is pleased.
December 31, 2023
It's possible to become so familiar with the Bible that you can become jaded with it. Reading and listening to the First Nations Version were refreshing and like hearing the NT for the first time. The translations of the names were meaningful especially Jesus - "Creator Sets Free."
September 27, 2021
“Father,” he prayed, “honor your name and show the world the beauty of it.” Suddenly, a voice from above spoke out of the sky, “I have honored my name, for it represents who I am, and I will once again honor and show the beauty of it.” —John 12:28 (FNT)
I'm enjoying perusing this new translation of the Bible. It helps me see the same passages through a fresh perspective and new insights. I think it is beautifully and thoughtfully done and the stylistic choices, like having the traditional name of people/places after the First Nations Translation but in a smaller font, allow for comfortable reading without confusion and without interfering with the flow of the text.
Apart from being a fascinating translation, seeing the words preform in a different cultural context also helps us see how our western eyes shape and bring preconceived ideas to texts that the original writers may have read very different.
This is a lovely translation to read alongside my more traditional translations. I'm enjoying the poetic language and reworking of familiar phrases that help reorient and refresh over familiar passages.
I'm enjoying perusing this new translation of the Bible. It helps me see the same passages through a fresh perspective and new insights. I think it is beautifully and thoughtfully done and the stylistic choices, like having the traditional name of people/places after the First Nations Translation but in a smaller font, allow for comfortable reading without confusion and without interfering with the flow of the text.
Apart from being a fascinating translation, seeing the words preform in a different cultural context also helps us see how our western eyes shape and bring preconceived ideas to texts that the original writers may have read very different.
This is a lovely translation to read alongside my more traditional translations. I'm enjoying the poetic language and reworking of familiar phrases that help reorient and refresh over familiar passages.
October 12, 2024
Okay, all I’ve got to say is that the First Nations version of the New Testament is cool. Our church has been going through Romans, and I’ve been exclusively reading the First Nations translation through the YouVersion app.
Getting to experience the New Testament through the storytelling traditions of Native speakers is a gift. The best part to me is how all people are referred to by their name meanings (Jesus = Creator Sets Free, Luke = Shining Light, etc).
Getting to experience the New Testament through the storytelling traditions of Native speakers is a gift. The best part to me is how all people are referred to by their name meanings (Jesus = Creator Sets Free, Luke = Shining Light, etc).
Read
January 16, 2023What a great project! I am always curious about different translations because of the fresh perspective they bring to such familiar text. This version definitely caught my attention and I loved listening to it. The language itself is warm and gentle, and the audio narrators are great. It makes me wonder what other flavors of the Bible could exist!
August 16, 2021
I'm very much enjoying this version of Scripture. The Indigenous translation is rich and much more descriptive than plain English. Not all the way through it yet but it has definitely made me more interested in reading the bible.
April 21, 2025
An absolutely gorgeous translation of the New Testament that captures the wonder, the joy, and the completely miraculous hope of the gospel.
March 10, 2022
There is a myriad of translations. We likely will have a favorite or a go-to translation. Mine is the NRSV. But it's good to check other translations to see how they interpret and translate the biblical books. This New Testament is intriguing in that it was created in consultation with and for Native Americans. In many ways it's no different than most other translations, but there are differences. You will notice this in the way persons and God are identified. At first glance this might look like the Cotton Patch version but it's a more traditional translation than that. The goal here is to offer an English language translation that is culturally relevant. We read in the introduction that the "FNV is a retelling of Creator's Story from the Scriptures, attempting to follow the tradition of the storytellers of our oral cultures." The translation was done in conversation with a team that included Native American pastors, church leaders, and church members, who engaged in conversation with the primary translator/coordinator, Terry Wildmann.
I'm not Native American, but having a review copy handy I've spent time with it and found it intriguing. In part that has to do with my need to stop and pay attention to the ways in which God is described and named, along with other figures Jesus.
I'm not Native American, but having a review copy handy I've spent time with it and found it intriguing. In part that has to do with my need to stop and pay attention to the ways in which God is described and named, along with other figures Jesus.
September 2, 2021
Beautiful translation. I use this when I meet with Spiritual Direction directees and it's been a wonderful experience. It's been helpful to bring a freshness to Scripture. Very readable and lovely to read out loud.
December 18, 2022
For those of us who are settlers, we take for granted when reading the Bible that the way it is translated is meaningful to everyone. That is not so. I realized that as I read The First Nations Version of the New Testament. This translation was created to be culturally sensitive and meaningful to Indigenous people in North America. For example, the word "sin" is translated throughout as walking the "bad road," or having "broken ways." The reason behind this was that for many Indigenous people, the Western Church's attitude toward "sin" manifested itself in things such as having long hair, or speaking their own language. To present the truth of Scripture in a way that was not triggering in that way, other language was chosen. No doubt, some over zealous Evangelical out there would say that "broken ways" is not serious enough, but the principle behind the word, to an Indigenous person is very meaningful. I don't think we realize how crucial cultural context is when translating any text.
Many of the translations were beautiful; far more beautiful than English translations. The language was simple, but not simplistic. This is a version I will return to for comparisons. For anyone who is a student of the Bible, I believe it is important to visit as many translations as we can. No translation is perfect, and every translation involves interpretation. Once we accept that, I think we will get a lot more out of reading the Bible.
Many of the translations were beautiful; far more beautiful than English translations. The language was simple, but not simplistic. This is a version I will return to for comparisons. For anyone who is a student of the Bible, I believe it is important to visit as many translations as we can. No translation is perfect, and every translation involves interpretation. Once we accept that, I think we will get a lot more out of reading the Bible.
October 28, 2025
Teresa and I started reading this together April 18, 2023. We’re both the most talkative talkers in our house, so instead of assaulting our quiet spouses’ eardrums we blessed each other over the phone at 6am… or 7… sometimes 8😜. In the process she’s become one of my best friends, we’ve learned how to recontextualize the Bible as a book written in a language/culture with deeply meaningful names, stories and heritage. I highly recommend this book to anyone that accidentally thinks of any of the heroes in the Bible as caucasian, capitalistic, or through the lens of power. In general, the Bible is written from the perspective of the marginalized and this translation by a marginalized group was eye-opening in a way I not only did not expect, but needed so thoroughly. No translation is perfect; but I learned more from this journey through the Bible than any of the other times that I’ve read it (obviously knowledge builds upon itself and I’m in a different place as a learner than I used to be and blah blah blah, still). I found it refreshing, hopeful, and meaningful. It helped me combine my spirituality with my religion—American Christianity has been separating the two lately and I don’t think that’s for me. We are multifaceted, fearfully and wonderfully made beings. We are spiritual, physical, emotional, and intellectual. If we try to deny any of our fascets we become dim all the way through. Stay bright, my jewels🤩
This entire review has been hidden because of spoilers.
May 4, 2022
One of my ongoing goals is to spend time each morning reading the Bible from cover to cover. For several decades now I have been delighted by the various versions and varieties of commentary and additional information that is given to assist in the understanding and application of the Scriptures. When I first came across information about this version I couldn’t buy a copy fast enough! This is such a powerful and beautiful rendering of the New Testament and one that delighted me time and time again with phrasing just unique enough to bring to light yet another layer of nuance that I find to be true with each reading of the Bible, no matter the version. I would love to see the Old Testament translated in similar manner and will be keeping an eye out for that.
March 20, 2023
This was one of two translations/paraphrases that I read recently of the Bible (or in this case the New Testament,) for a personal project.
The First Nations Version is a hard thing to judge because it gives mixed signals. When Terry Wildman talks about it he talks about it as a paraphrase, but obviously the text presents itself as a "translation." It does this not only in its subtitle, but also in the opening it bills itself as a translation in the "dynamic equivalence" tradition. After reading it I think that describing it as a paraphrase really is the best way of describing this text, because it reads a lot more like a Message version for American Indians than an actual translation.
The reason this exists is because Wildman identified the need of American Indians to have a Bible that speaks to them and their experience. Most do not speak the traditional languages and so have to use English versions, but many view the English versions with suspicion. So he and a group of scholars decided to put this together. Obviously, I am not the intended audience but I still care about my Native brothers and sisters and want them to get the best that they can when it comes to the Bible, so from my perspective I could see how this is useful, but also even patronizing a little bit.
Here's what I thought was cool though. They translate all of the names of people and place names into forms that we would more associate with American Indians. So Jesus becomes "Creator Sets Free," Bethlehem becomes "House of Bread," etc. Which I thought was pretty cool. Some of it ends up falling just more into stereotyping or non-accurate translations of names especially when it moves outside of the Biblical lands. For instance Corinth is called "City of Pleasure," and the Romans are called "The people of Iron," which I know why they did, but I'm not really sure why the Greeks and Romans weren't extended the same courtesy of accurate place names all the time, other than the team that put it together thought they communicated more powerful ideas than translating it accurately or with a nod to what the name signified (Romans could have been "Children of Romulus," for instance.)
They keep all of the key theological ideas intact as best they can which I appreciated. They don't try to hide the eight ball with any of the harder and sometimes they actually just veer into a more modern English view of things for some of the more controversial passages (like Paul's view of sexual sins.) The one issue I had is they refuse to use the word "sin" and instead use different concepts. They claim that this is because American Indians wouldn't like that word, but not having a concept of sin that is translated accurately kills a pretty foundational worldview for Christians. I don't think this was done maliciously, but it's a pretty major oversight. If they end up putting out a second version they should improve on their language or trust that their readers whether Indian or not will be able to extend them the charity of not thinking they are like a forced boarding school, and if they can't it's on them.
The biggest problem for me with this paraphrase is how stereotypical it feels. I understand that this was made by American Indians for American Indians but I just can't shake the feeling that American Indians are incredibly diverse and always have been with very different ways of living and speaking and understanding the world. I think this falls prey to a lot of the pretty bad scholarship that happened when it came to understanding American Indian spirituality and ideas as though all natives had a concept of the Great Spirit or all hunted buffalo and grew corn and lived in teepees. It just seemed to me to be a little too much. For instance, here is the Lord's Prayer from the Gospel of Matthew in the FNV:
"O Great Spirit, our Father from above,
we honor your name as sacred and holy.
Bring your good road to us,
where the beauty of your ways in the spirit-world above
is reflected in the earth below.
Provide for us day by day--
the elk, the buffalo, and the salmon.
The corn, the squash, and the wild rice.
All the things we need for each day.
Release us from the things we have done wrong,
in the same way we release others for the things done wrong to us.
Guide us away from the things that tempt us to stray from your good road,
and set us free from the evil one and his worthless ways.
Aho! May it be so!"
So as a paraphrase of the Lord's Prayer it is fine when it comes to communicating these ideas within traditional native beliefs or customs, but obviously see here this isn't a translation even a dynamic equivalent one (compare it with the Good News Translation for example.) And you can probably also see the universalizing of the native experience and assumptions about belief. Even the use of the word "Aho!" a Kiowa word that was spread through the Native American Church shows that this comes from a very particular lens.
Do I hate this? No. I just lack the expertise to be safe in saying it's a wholly useful way of reading scripture. As a gateway, which to their credit the authors present it as, then it is useful, but the problems I have with it would keep from really recommending this beyond a very particular ministry use or as an interesting way of viewing the Bible.
The First Nations Version is a hard thing to judge because it gives mixed signals. When Terry Wildman talks about it he talks about it as a paraphrase, but obviously the text presents itself as a "translation." It does this not only in its subtitle, but also in the opening it bills itself as a translation in the "dynamic equivalence" tradition. After reading it I think that describing it as a paraphrase really is the best way of describing this text, because it reads a lot more like a Message version for American Indians than an actual translation.
The reason this exists is because Wildman identified the need of American Indians to have a Bible that speaks to them and their experience. Most do not speak the traditional languages and so have to use English versions, but many view the English versions with suspicion. So he and a group of scholars decided to put this together. Obviously, I am not the intended audience but I still care about my Native brothers and sisters and want them to get the best that they can when it comes to the Bible, so from my perspective I could see how this is useful, but also even patronizing a little bit.
Here's what I thought was cool though. They translate all of the names of people and place names into forms that we would more associate with American Indians. So Jesus becomes "Creator Sets Free," Bethlehem becomes "House of Bread," etc. Which I thought was pretty cool. Some of it ends up falling just more into stereotyping or non-accurate translations of names especially when it moves outside of the Biblical lands. For instance Corinth is called "City of Pleasure," and the Romans are called "The people of Iron," which I know why they did, but I'm not really sure why the Greeks and Romans weren't extended the same courtesy of accurate place names all the time, other than the team that put it together thought they communicated more powerful ideas than translating it accurately or with a nod to what the name signified (Romans could have been "Children of Romulus," for instance.)
They keep all of the key theological ideas intact as best they can which I appreciated. They don't try to hide the eight ball with any of the harder and sometimes they actually just veer into a more modern English view of things for some of the more controversial passages (like Paul's view of sexual sins.) The one issue I had is they refuse to use the word "sin" and instead use different concepts. They claim that this is because American Indians wouldn't like that word, but not having a concept of sin that is translated accurately kills a pretty foundational worldview for Christians. I don't think this was done maliciously, but it's a pretty major oversight. If they end up putting out a second version they should improve on their language or trust that their readers whether Indian or not will be able to extend them the charity of not thinking they are like a forced boarding school, and if they can't it's on them.
The biggest problem for me with this paraphrase is how stereotypical it feels. I understand that this was made by American Indians for American Indians but I just can't shake the feeling that American Indians are incredibly diverse and always have been with very different ways of living and speaking and understanding the world. I think this falls prey to a lot of the pretty bad scholarship that happened when it came to understanding American Indian spirituality and ideas as though all natives had a concept of the Great Spirit or all hunted buffalo and grew corn and lived in teepees. It just seemed to me to be a little too much. For instance, here is the Lord's Prayer from the Gospel of Matthew in the FNV:
"O Great Spirit, our Father from above,
we honor your name as sacred and holy.
Bring your good road to us,
where the beauty of your ways in the spirit-world above
is reflected in the earth below.
Provide for us day by day--
the elk, the buffalo, and the salmon.
The corn, the squash, and the wild rice.
All the things we need for each day.
Release us from the things we have done wrong,
in the same way we release others for the things done wrong to us.
Guide us away from the things that tempt us to stray from your good road,
and set us free from the evil one and his worthless ways.
Aho! May it be so!"
So as a paraphrase of the Lord's Prayer it is fine when it comes to communicating these ideas within traditional native beliefs or customs, but obviously see here this isn't a translation even a dynamic equivalent one (compare it with the Good News Translation for example.) And you can probably also see the universalizing of the native experience and assumptions about belief. Even the use of the word "Aho!" a Kiowa word that was spread through the Native American Church shows that this comes from a very particular lens.
Do I hate this? No. I just lack the expertise to be safe in saying it's a wholly useful way of reading scripture. As a gateway, which to their credit the authors present it as, then it is useful, but the problems I have with it would keep from really recommending this beyond a very particular ministry use or as an interesting way of viewing the Bible.
February 5, 2022
I found this translation to be very refreshing.
January 16, 2023
this is such an interesting way to listen to the New Testament. I really enjoyed this perspective.
September 29, 2023
5 stars ++++++++++++++++
Thank you for this Bible version---it has encouraged and surprised me with new insights even after being a believer in Creator Sets Free for many years.
Thank you for this Bible version---it has encouraged and surprised me with new insights even after being a believer in Creator Sets Free for many years.
October 20, 2024
I obviously haven’t read every single chapter, but I’ve been using it as my main bible all year and it’s just fantastic!
October 30, 2021
Creator who sets free is the most beautiful name depiction for Jesus I have ever come across. That beauty is all throughout this translation. I strongly recommend this translation.
February 9, 2023
Summary: A dynamic equivalent English translation of the New Testament by and for the First Nations people in North America, using the cultural idioms resonating with First Nations people.
“Creator’s blessing rests on the ones who walk a trail of tears, for he will wipe the tears from their eyes and comfort them.”
MATTHEW 5:4, FIRST NATIONS VERSION
I had just begun reading through the First Nations Version of the New Testament when this translation of Matthew 5:4, amid what we call the Beatitudes, stopped me in my tracks. The Trail of Tears is a reference to one of the most tragic episodes of American history, when the administration of Andrew Jackson forcibly removed the “Five Civilized Tribes,” the peoples of the Cherokee, Muscogee (Creek), Seminole, Chickasaw, and Choctaw Nations from the southeastern United States to land west of the Mississippi. Over 60,000 were removed and many never made it, dying from exposure, disease, and starvation. If another nation were doing this, we might call it genocide. I was talking with Richard Foster during a recent interview and he observed that there is not a Native Person in this country who has not walked a trail of tears. The actions of Jackson’s administration epitomized what happened throughout this continent.
What a powerful idiom for a First Nations person! I do not think “Blessed are those who mourn, for they will be comforted” (Mathew 5:4, NIV) would speak in the same way. It doesn’t for me. I found myself lamenting our terrible history of displacing people from their ancestral lands across this country, certainly in my own state where the name of every river, and even the name of the state, attest to the people whose ancestral home is where I have lived my whole life.
This one verse illustrates the basic approach of the First Nations Version translators. It is a “thought for thought” or dynamic equivalence approach, seeking to use cultural idioms that speak, in English, to the hearts of First Nations people. Terry M. Wildman, the lead translator of a council of twelve all represented the diverse tribal and denominational heritages of North America. Wycliffe Associates of Orlando provided technical support and funding to gather this council. Between the council and reviewers and cultural consultants, thirty-three tribal heritages were represented. They also enjoyed the collaborative support of Rain Ministries, OneBook of Canada, Wycliffe Associates, Native InterVarsity, and Mending Wings.
I was struck that this translation reflects an oral, story-telling culture. This is reflected in this video in which Terry Wildman renders the translation of the Lord’s prayer and teaching on prayer (Luke 11:1-4; 9-10)
Video link: https://www.youtube.com/watch?v=iWA4u...
One of the other distinctions of this translation is the translation of the meaning of Greek and Hebrew names and titles. Jesus is “Creator Sets Free.” Abraham is “Father of Many Nations.” Jerusalem is “Village of Peace.” Both Jewish and tribal cultures believe names have meaning, and so they chose to translate the meaning of names. Other concepts are idiomatically translated: rabbis are “wisdomkeepers,” temples are “sacred lodges,” angels are “spirit-messengers.” The Gospel of John is “He Shows Goodwill Tells the Good Story.” More information about the translation process may be found at the First Nations Version website.
At times, the text includes insertions of explanatory or transitional material, aiding in the understanding of the story. This is set off with a sidebar and italics. I did not find this to be intrusive. I also felt that the dynamic equivalent, idiomatic rendering brought out meaning in the text but seemed less interpretive to me than Eugene Peterson’s The Message, which is more of a paraphrase. I suspect this reflects the careful control of a translation council and Wycliffe Associates technical assistance. The only challenge is that when you have a number of translated names in a passage, the reading aloud of the passage may be cumbersome, as I found in using this version for a reading that included the names of the twelve apostles.
It is subtle, but I also thought this version captured the context of Jews under Roman Rule–the People of Iron. Reading scripture through indigenous eyes seemed to emphasize the realities of being subject tribes, that we may not so readily see in other dominant Western culture translations. The use of Outside Nations rather than “Gentile” gave much more a sense of the “otherness” of these people, and the remarkable thing that happens when the good story goes to those “outside.”
The primary audience for this translation are the over six million First Nations people of North America. But this is also a translation for those who want to read scripture through indigenous eyes. I want to use this side by side with other translations in study. I’m also heartened to hear that work has begun on a translation of Psalms and Proverbs. Under God’s grace and provision, I hope we will see the remainder of the Old Testament translated someday. There is so much of God’s good story yet to be rendered. But this is a good beginning.
____________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
“Creator’s blessing rests on the ones who walk a trail of tears, for he will wipe the tears from their eyes and comfort them.”
MATTHEW 5:4, FIRST NATIONS VERSION
I had just begun reading through the First Nations Version of the New Testament when this translation of Matthew 5:4, amid what we call the Beatitudes, stopped me in my tracks. The Trail of Tears is a reference to one of the most tragic episodes of American history, when the administration of Andrew Jackson forcibly removed the “Five Civilized Tribes,” the peoples of the Cherokee, Muscogee (Creek), Seminole, Chickasaw, and Choctaw Nations from the southeastern United States to land west of the Mississippi. Over 60,000 were removed and many never made it, dying from exposure, disease, and starvation. If another nation were doing this, we might call it genocide. I was talking with Richard Foster during a recent interview and he observed that there is not a Native Person in this country who has not walked a trail of tears. The actions of Jackson’s administration epitomized what happened throughout this continent.
What a powerful idiom for a First Nations person! I do not think “Blessed are those who mourn, for they will be comforted” (Mathew 5:4, NIV) would speak in the same way. It doesn’t for me. I found myself lamenting our terrible history of displacing people from their ancestral lands across this country, certainly in my own state where the name of every river, and even the name of the state, attest to the people whose ancestral home is where I have lived my whole life.
This one verse illustrates the basic approach of the First Nations Version translators. It is a “thought for thought” or dynamic equivalence approach, seeking to use cultural idioms that speak, in English, to the hearts of First Nations people. Terry M. Wildman, the lead translator of a council of twelve all represented the diverse tribal and denominational heritages of North America. Wycliffe Associates of Orlando provided technical support and funding to gather this council. Between the council and reviewers and cultural consultants, thirty-three tribal heritages were represented. They also enjoyed the collaborative support of Rain Ministries, OneBook of Canada, Wycliffe Associates, Native InterVarsity, and Mending Wings.
I was struck that this translation reflects an oral, story-telling culture. This is reflected in this video in which Terry Wildman renders the translation of the Lord’s prayer and teaching on prayer (Luke 11:1-4; 9-10)
Video link: https://www.youtube.com/watch?v=iWA4u...
One of the other distinctions of this translation is the translation of the meaning of Greek and Hebrew names and titles. Jesus is “Creator Sets Free.” Abraham is “Father of Many Nations.” Jerusalem is “Village of Peace.” Both Jewish and tribal cultures believe names have meaning, and so they chose to translate the meaning of names. Other concepts are idiomatically translated: rabbis are “wisdomkeepers,” temples are “sacred lodges,” angels are “spirit-messengers.” The Gospel of John is “He Shows Goodwill Tells the Good Story.” More information about the translation process may be found at the First Nations Version website.
At times, the text includes insertions of explanatory or transitional material, aiding in the understanding of the story. This is set off with a sidebar and italics. I did not find this to be intrusive. I also felt that the dynamic equivalent, idiomatic rendering brought out meaning in the text but seemed less interpretive to me than Eugene Peterson’s The Message, which is more of a paraphrase. I suspect this reflects the careful control of a translation council and Wycliffe Associates technical assistance. The only challenge is that when you have a number of translated names in a passage, the reading aloud of the passage may be cumbersome, as I found in using this version for a reading that included the names of the twelve apostles.
It is subtle, but I also thought this version captured the context of Jews under Roman Rule–the People of Iron. Reading scripture through indigenous eyes seemed to emphasize the realities of being subject tribes, that we may not so readily see in other dominant Western culture translations. The use of Outside Nations rather than “Gentile” gave much more a sense of the “otherness” of these people, and the remarkable thing that happens when the good story goes to those “outside.”
The primary audience for this translation are the over six million First Nations people of North America. But this is also a translation for those who want to read scripture through indigenous eyes. I want to use this side by side with other translations in study. I’m also heartened to hear that work has begun on a translation of Psalms and Proverbs. Under God’s grace and provision, I hope we will see the remainder of the Old Testament translated someday. There is so much of God’s good story yet to be rendered. But this is a good beginning.
____________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
December 18, 2021
This was a really good read.
I appreciated the Indigenous voice to the Bible.
It was quite interesting to read the familiar stories with an Indigenous spin to them. Really intriguing book.
Would recommend for fans of the Bible.
4.1/5
I appreciated the Indigenous voice to the Bible.
It was quite interesting to read the familiar stories with an Indigenous spin to them. Really intriguing book.
Would recommend for fans of the Bible.
4.1/5
Read
November 29, 2023He dies in the end.
This entire review has been hidden because of spoilers.
December 30, 2022
The First Nations Version is a translation/paraphrase of the New Testament geared towards indigenous tribes of America, meaning they shape the translation to make sense to tribal people of the Americas. This does make for interesting reading because the value of a translation like this is that the English reader gets a sense of how difficult it is to translate Hebrew and Greek and Ancient Near East culture into another language and culture. So for instance, a boat is a "canoe," in this translation. A trumpet is an "eagle bone whistle," things like that.
Things I liked about this translation:
1. Rather than use names of biblical people, the FNV uses names that would make sense to indigenous tribes, so Moses is "Drawn from the Water," and Pilate is "Spear of the Great Waters." Peter is "Stands on the Rock," etc.
2. If you read it, you really do get a sense of how Bible translators have to work to bring the biblical languages to life into another language and culture. It isn't easy and it takes long and painstaking work to get it right.
Things I thought could be better:
1. The one big problem with this translation is that it just didn't sing for me. When I really like a translation, I'll underline and mark verses and phrases that make me consider the biblical text in a fresh way. The FNV did this occasionally, but not very often. Here are a couple of examples that I liked:
“But a donkey, which cannot talk, spoke with a human voice and gave him a good tongue-lashing, turning the prophet away from his madness.” —2 Pet. 2:16 FNV-NT
“Creator Sets Free (Jesus) had passed every test. The evil snake could think of nothing more, so he slithered away to wait for another time.” —Luke 4:13 FNV-NT
This passages I really liked because of the vivid nature of the translation/paraphrase, but there just wasn't enough of this to make me really like the FNV.
Here is a good general example of the FNV where you see what the translators were after:
“Then he said, “Listen closely, for I tell you that this man is only one of many who will come from the four directions to sit in a great lodge and feast with our ancestors. They will sit down with Father of Many Nations (Abraham), He Made Us Laugh (Isaac), and Heel Grabber (Jacob) in the Land of Creator’s good road from above. But the ones who were first born to walk the good road will be forced out into the night. Outside in the darkness, they will howl with tears and grind their teeth together in anger and frustration.”” —Matt. 8:11–12 FNV-NT
Things I liked about this translation:
1. Rather than use names of biblical people, the FNV uses names that would make sense to indigenous tribes, so Moses is "Drawn from the Water," and Pilate is "Spear of the Great Waters." Peter is "Stands on the Rock," etc.
2. If you read it, you really do get a sense of how Bible translators have to work to bring the biblical languages to life into another language and culture. It isn't easy and it takes long and painstaking work to get it right.
Things I thought could be better:
1. The one big problem with this translation is that it just didn't sing for me. When I really like a translation, I'll underline and mark verses and phrases that make me consider the biblical text in a fresh way. The FNV did this occasionally, but not very often. Here are a couple of examples that I liked:
“But a donkey, which cannot talk, spoke with a human voice and gave him a good tongue-lashing, turning the prophet away from his madness.” —2 Pet. 2:16 FNV-NT
“Creator Sets Free (Jesus) had passed every test. The evil snake could think of nothing more, so he slithered away to wait for another time.” —Luke 4:13 FNV-NT
This passages I really liked because of the vivid nature of the translation/paraphrase, but there just wasn't enough of this to make me really like the FNV.
Here is a good general example of the FNV where you see what the translators were after:
“Then he said, “Listen closely, for I tell you that this man is only one of many who will come from the four directions to sit in a great lodge and feast with our ancestors. They will sit down with Father of Many Nations (Abraham), He Made Us Laugh (Isaac), and Heel Grabber (Jacob) in the Land of Creator’s good road from above. But the ones who were first born to walk the good road will be forced out into the night. Outside in the darkness, they will howl with tears and grind their teeth together in anger and frustration.”” —Matt. 8:11–12 FNV-NT
December 16, 2021
First Nations Version
An Indigenous Translation of the New Testament
by Terry M. Wildman
Pub Date 31 Aug 2021 | Archive Date Not set
InterVarsity Press, IVP
Christian | OwnVoices | Religion & Spirituality
I am reviewing a copy of First Nation’s Version through InterVarsity Press and Netgalley:
The Great Spirit loves the world of human beings so deeply he gave us his Son. His only son who fully represents him. Those who trust in him and his way will not come to a bad end, but will have the life of the world to come that never fades full of beauty and harmony. Creator did not send his Son to decide against the people of this world, but to set them free from the worthless ways of the world. John 3:16-17 "Love is patient and kind. Love is never jealous. It does not brag or boast. It is not puffed up or big-headed. Love does not act in shameful ways, nor does it care only about itself. It is not hot-headed, nor does it keep track of wrongs done to it. Love is not happy with lies and injustice, but truth makes its heart glad. Love keeps walking even when carrying a heavy load. Love keeps trusting and never loses hope, love stands firm at all times. The road of love has no end." 1 Corinthians 13:4-8 Many First Nations tribes communicate with the cultural and linguistic thought patterns found in their original tongues. The First Nations Version (FNV) recounts the Creator's Story the Christian Scriptures—following the tradition of Native storytellers' oral cultures.
In this way of speaking with its simple yet profound beauty and rich cultural idioms, still resonates in the hearts of First Nations people. The FNV is a dynamic equivalence translation that captures the simplicity, clarity, and beauty of Native storytellers in English, while remaining faithful to the original language of the New Testament. Whether you are Native or not, you will experience the Scriptures in a fresh and new way.
I give The First Nation’s Version five out of five stars!
Happy Reading!
An Indigenous Translation of the New Testament
by Terry M. Wildman
Pub Date 31 Aug 2021 | Archive Date Not set
InterVarsity Press, IVP
Christian | OwnVoices | Religion & Spirituality
I am reviewing a copy of First Nation’s Version through InterVarsity Press and Netgalley:
The Great Spirit loves the world of human beings so deeply he gave us his Son. His only son who fully represents him. Those who trust in him and his way will not come to a bad end, but will have the life of the world to come that never fades full of beauty and harmony. Creator did not send his Son to decide against the people of this world, but to set them free from the worthless ways of the world. John 3:16-17 "Love is patient and kind. Love is never jealous. It does not brag or boast. It is not puffed up or big-headed. Love does not act in shameful ways, nor does it care only about itself. It is not hot-headed, nor does it keep track of wrongs done to it. Love is not happy with lies and injustice, but truth makes its heart glad. Love keeps walking even when carrying a heavy load. Love keeps trusting and never loses hope, love stands firm at all times. The road of love has no end." 1 Corinthians 13:4-8 Many First Nations tribes communicate with the cultural and linguistic thought patterns found in their original tongues. The First Nations Version (FNV) recounts the Creator's Story the Christian Scriptures—following the tradition of Native storytellers' oral cultures.
In this way of speaking with its simple yet profound beauty and rich cultural idioms, still resonates in the hearts of First Nations people. The FNV is a dynamic equivalence translation that captures the simplicity, clarity, and beauty of Native storytellers in English, while remaining faithful to the original language of the New Testament. Whether you are Native or not, you will experience the Scriptures in a fresh and new way.
I give The First Nation’s Version five out of five stars!
Happy Reading!
May 1, 2025
This translation has been out since 2021 and an upcoming leather-bound publication by InterVarsity Press is laid out well. (I cannot speak to the cover since I was given a digital, advanced version by the publisher.) The headings are clear and the fonts are well chosen to invoke sacredness and respect for First Nations traditions. People will enjoy reading this version and its easy-on-the-eyes format. For “students,” the margins are adequate but not great for taking notes. There are some references where other passages are quoted, but there are no cross-references to similar passages. I believe this would be a handsome addition to add for devotional reading.
As to the translation, I found it enlightening. The use of translated names (e.g. Small Man for Paul, Village of Pleasure for Ephesus) brings out new dimensions to understanding the people and places in the Greek Scriptures (New Testament). Likewise, modifying a bit of the terminology, without detracting from an accurate translation, to First Nation experience (e.g. tipis, sacred lodge, traveling by canoe, eagle bone whistle instead of ram’s horn) can draw readers from the familiar into the lived experience of the 1st century Middle Eastern writers. As the editor Terry Wildman and the committee write this is a thought-for-thought translation much like the New Living Translation [NLT] (versus word-for-word like English Standard Version ESV) in order to improve readability but still convey original and edifying intentions of the Scripture.
New or non-First Nations readers will learn from this publication by primarily reading the scripture translations and gleaning new understanding of these ancient texts but mostly from reading the explanatory dedication, introduction, prologue and glossary found in this edition on the how and why the translation committee did their work.
I am appreciative that the publisher provided an advanced copy.
As to the translation, I found it enlightening. The use of translated names (e.g. Small Man for Paul, Village of Pleasure for Ephesus) brings out new dimensions to understanding the people and places in the Greek Scriptures (New Testament). Likewise, modifying a bit of the terminology, without detracting from an accurate translation, to First Nation experience (e.g. tipis, sacred lodge, traveling by canoe, eagle bone whistle instead of ram’s horn) can draw readers from the familiar into the lived experience of the 1st century Middle Eastern writers. As the editor Terry Wildman and the committee write this is a thought-for-thought translation much like the New Living Translation [NLT] (versus word-for-word like English Standard Version ESV) in order to improve readability but still convey original and edifying intentions of the Scripture.
New or non-First Nations readers will learn from this publication by primarily reading the scripture translations and gleaning new understanding of these ancient texts but mostly from reading the explanatory dedication, introduction, prologue and glossary found in this edition on the how and why the translation committee did their work.
I am appreciative that the publisher provided an advanced copy.
December 18, 2024
The translation has caused me to read the New Testament with new insight, less speed and greater impact on my mind and soul.
I read several translations in my daily practice. The differences are a word here or there, but rarely is there something that is significant. The First Nations Version is very different - it resonates differently.
The editorial decision to integrate explanations into the body of the text instead of footnotes is refreshing. It reflects the role of the storyteller to explain more. I found the difference to be a great way to hold my attention to the thoughts more, encouraging a deeper reading of the previous paragraph.
I am looking forward to the upcoming Psalm and Proverbs translations, expected in 2024.
I plan on obtaining two copies -- one for me to read and one for me to lend out.
I read several translations in my daily practice. The differences are a word here or there, but rarely is there something that is significant. The First Nations Version is very different - it resonates differently.
The editorial decision to integrate explanations into the body of the text instead of footnotes is refreshing. It reflects the role of the storyteller to explain more. I found the difference to be a great way to hold my attention to the thoughts more, encouraging a deeper reading of the previous paragraph.
I am looking forward to the upcoming Psalm and Proverbs translations, expected in 2024.
I plan on obtaining two copies -- one for me to read and one for me to lend out.
December 27, 2024
The more I read the First Nations Version the more deeply I was drawn in. From language such as “bad hearts and broken ways” to names in First Nations style I found this text refreshing, illuminating and curiosity inducing.
For anyone who cares about centering voices of color or experiencing the New Testament from a different vantage point, this text is a wonderful one to consider. The translating received input from 5 different organizations (including Wycliffe) and had a translating council of 12 First Nations individuals representing at least 16 different ancestral tribes.
I deeply appreciated a couple different podcasts where Terry Wildman - chief council member overseeing the project - shared the heart behind this project of bringing First Nations language to the over 6 million English speaking First Nations people of North America.
For anyone who cares about centering voices of color or experiencing the New Testament from a different vantage point, this text is a wonderful one to consider. The translating received input from 5 different organizations (including Wycliffe) and had a translating council of 12 First Nations individuals representing at least 16 different ancestral tribes.
I deeply appreciated a couple different podcasts where Terry Wildman - chief council member overseeing the project - shared the heart behind this project of bringing First Nations language to the over 6 million English speaking First Nations people of North America.
December 30, 2024
It is made clear that the New Testament provided here is an “equivalence translation” and not meant to be word for word.
It proved a fascinating read and will be a staple in my home library though undecided if it joins my Chickasaw and other native writings or is placed with my biblical section.
Being of native heritage the storyteller vibe was captivating along with the naming of biblical persons. Jesus is Creator Sets Free, the Chosen One., John the Babtist is Gift of Goodwill as examples. Jerusalem is Sacred Village of Peace and GOD is Great Spirt. Don’t worry the common name we know in English is in parenthesis at every mention, though after a time you barely notice.
People get tangled in the accuracy of translations but the true intent here was a paraphrase of a cultural view.
It proved a fascinating read and will be a staple in my home library though undecided if it joins my Chickasaw and other native writings or is placed with my biblical section.
Being of native heritage the storyteller vibe was captivating along with the naming of biblical persons. Jesus is Creator Sets Free, the Chosen One., John the Babtist is Gift of Goodwill as examples. Jerusalem is Sacred Village of Peace and GOD is Great Spirt. Don’t worry the common name we know in English is in parenthesis at every mention, though after a time you barely notice.
People get tangled in the accuracy of translations but the true intent here was a paraphrase of a cultural view.
Displaying 1 - 30 of 72 reviews