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Doa Bapa Kami dalam Dua Terjemahan Bahasa Melayu pada Awal Abad Ke-Tujuh Belas

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Abstract

Dalam tulisan ini kita akan melihat salah satu buku pegangan ajaran katekisasi yang memuat terjemahan pertama dari Doa Bapa Kami ke dalam bahasa Melayu. Buku yang penulis pelajari ini adalah buku ke dua yang diterbitkan oleh VOC untuk Hindia Timur, setelah penerbitan Kamus susunan Frederick de Houtman. Kalau buku pertama yang mereka terbitkan adalah sebuah kamus bahasa Melayu, buku yang ke dua adalah sebuah buku katekisasi yang diterbitkan pada tahun 1611. Upaya Belanda untuk menerbitkan buku katekisasi ini menunjukkan bahwa mereka sangat serius untuk menanamkan ajaran Calvinisme kepada penduduk setempat. Yang lebih menarik lagi, para pendeta Belanda tidak segera menerjemahkan Alkitab ke dalam bahasa Melayu, tetapi mereka menerbitkan dan mencetak terlebih dahulu kamus, buku katekisasi, dan khotbah-khotbah. Baru pada tahun 1629 Injil Matius diterjemahkan ke dalam bahasa Melayu oleh Albert Ruyl. Dalam tulisan ini kita akan menelaah dua terjemahan paling awal dari Doa Bapa Kami ke dalam bahasa Melayu. Terjemahan pertama adalah Doa Bapa Kami yang dimuat di dalam buku katekisasi yang berjudul Sovrat ABC dan buku ini kemungkinan besar ditulis oleh Albert Ruyl. Walaupun nama Ruyl tidak ditulis dalam buku ini sebagai penulisnya, berbagai kesaksian orang-orang pada zamannya menyatakan bahwa Ruyl adalah penulis dari buku katekisasi ini. Terjemahan ke dua dari Doa Bapa Kami yang akan kita pelajari adalah terjemahan dari Sebastian Danckaerts yang dicantumkan dalam khotbah-khotbahnya yang kemungkinan besar dibawakan pada tahun 1619. Khotbah-khotbah ini tidak diterbitkan, tetapi masih disimpan dalam bentuk manuskrip. Kedua terjemahan Doa Bapa Kami ini memiliki beberapa perbedaan yang sangat penting untuk dikaji. Dengan mempelajari kedua terjemahan ini kita bisa melihat upaya-upaya para pendeta Belanda untuk mengajarkan ajaran agama Kristen yang benar kepada penduduk asli Hindia Timur. Dari penelitian ini kita akan melihat bahwa penekanan pemahaman doktrinal merupakan hal yang sangat penting dalam pandangan para pendeta Belanda. Walaupun pada masa itu mereka belum menerjemahkan Alkitab ke dalam bahasa Melayu, mereka terlebih dahulu mengajarkan agar orang Kristen di Hindia bisa berdoa dan bisa mengerti arti dari doa yang mereka panjatkan kepada Tuhan. Hal ini sangat penting, mengingat pada saat itu mereka berhadapan dengan pengikut ajaran gereja Katolik Roma yang masih tidak diizinkan berdoa dalam bahasa asli mereka. Orang-orang Katolik Roma berdoa dan menghafalkan Doa Bapa Kami dalam bahasa Latin. Hanya dengan melihat bagaimana Doa Bapa Kami diterjemahkan ke dalam bahasa Melayu kita dapat memahami betapa para pendeta Calvinis dari Belanda itu menginginkan pengetahuan dan pemahaman yang benar dari ajaran kekristenan. Bagi orang Kristen di Indonesia pada masa kini penelitian ini juga berharga untuk melihat bagaimana iman Kristen ditanamkan di tanah air 400 tahun yang lalu. Walau nampaknya sederhana, penelitian bagaimana Doa Bapa Kami diterjemahkan ke dalam bahasa Melayu, yang kemudian menjadi bahasa Indonesia memberikan kepada kita pemahaman mengenai identitas kita sebagai orang Kristen. Dari penelitian ini penulis berharap agar orang Kristen di Indonesia juga bisa melihat benang merah yang mengikat kita pada masa kini dengan orang-orang percaya pada masa lalu yang telah memperkenalkan pengajaran iman Kristen di bumi Nusantara.
... Therefore, it is no exaggeration to consider this prayer as 'the pearl of great value' (Hammerling 2008). In the Calvinist tradition, this prayer is the main pillar in every activity and the starting point in teaching the basic doctrines of the church (Bosch 2011;Thianto 2011). As Calvin and Martin Luther believed, it is important for Christians to listen to sermons, read the Bible, sing hymns and also pray in their own language (Thianto 2011). ...
... In the Calvinist tradition, this prayer is the main pillar in every activity and the starting point in teaching the basic doctrines of the church (Bosch 2011;Thianto 2011). As Calvin and Martin Luther believed, it is important for Christians to listen to sermons, read the Bible, sing hymns and also pray in their own language (Thianto 2011). In addition, this prayer is the most commented on Bible text in the history of Christian literature (Lampe 1975). ...
... This prayer is one of the universal prayers taught and practised by many Christians around the world. Therefore, translation into the local languages of these adherents becomes urgent (Thianto 2011). Wendland, who researched processes of oral-based translation into the Chewa language in Africa, put forward an approach using poeticising (Wendland 2012). ...
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This research focused on one of the messages in the Lord’s Prayer, particularly Matthew 6:12 about prayer for forgiveness and forgiveness to others in order to suggest a concept revision for the sake of a rather normative modern Arabic audience. In the Smith-Van Dyck version, asking God for forgiveness serves as the basis for forgiving sinners by using the present and future form of the verb نغفر كما (as we will forgive). This translation is in contrast to 1881 Jesuit Arabic Bible, which used the past tense غفرنا كما and أعفينا فقد (as we have forgiven) as written in the Greek Bible as ὀφειλήματα ‘debts’ by referring to the debt metaphor. This study examined the Arabic translation of Matthew 6:12 in the perspective of Nida and Taber’s semantic adjustments. In light of the research findings, it was clear that the semantic adjustment and grammatical adjustment in the translation did not run on the grammatical structure of the Arabic language. The translation into Arabic also did not comply with the original source of the text, but it was accentuated by the interpretation of ‘debts’ into ‘sins’. Contribution: In conclusion, this fact can be seen from the choice of the word ‘نغفر’ and the use of the future tense ( fi’l muḍār’i ) as opposed to the source text that uses the past tense ( fi’l māḍy ).
... Therefore, it is no exaggeration to consider this prayer as 'the pearl of great value' (Hammerling 2008). In the Calvinist tradition, this prayer is the main pillar in every activity and the starting point in teaching the basic doctrines of the church (Bosch 2011;Thianto 2011). As Calvin and Martin Luther believed, it is important for Christians to listen to sermons, read the Bible, sing hymns and also pray in their own language (Thianto 2011). ...
... In the Calvinist tradition, this prayer is the main pillar in every activity and the starting point in teaching the basic doctrines of the church (Bosch 2011;Thianto 2011). As Calvin and Martin Luther believed, it is important for Christians to listen to sermons, read the Bible, sing hymns and also pray in their own language (Thianto 2011). In addition, this prayer is the most commented on Bible text in the history of Christian literature (Lampe 1975). ...
... This prayer is one of the universal prayers taught and practised by many Christians around the world. Therefore, translation into the local languages of these adherents becomes urgent (Thianto 2011). Wendland, who researched processes of oral-based translation into the Chewa language in Africa, put forward an approach using poeticising (Wendland 2012). ...
Article
Full-text available
This research focused on one of the messages in the Lord’s Prayer, particularly Matthew 6:12 about prayer for forgiveness and forgiveness to others in order to suggest a concept revision for the sake of a rather normative modern Arabic audience. In the Smith-Van Dyck version, asking God for forgiveness serves as the basis for forgiving sinners by using the present and future form of the verb نغفر كما (as we will forgive). This translation is in contrast to 1881 Jesuit Arabic Bible, which used the past tense غفرنا كما and أعفينا فقد (as we have forgiven) as written in the Greek Bible as ὀφειλήματα ‘debts’ by referring to the debt metaphor. This study examined the Arabic translation of Matthew 6:12 in the perspective of Nida and Taber’s semantic adjustments. In light of the research findings, it was clear that the semantic adjustment and grammatical adjustment in the translation did not run on the grammatical structure of the Arabic language. The translation into Arabic also did not comply with the original source of the text, but it was accentuated by the interpretation of ‘debts’ into ‘sins’.Contribution: In conclusion, this fact can be seen from the choice of the word ‘نغفر’ and the use of the future tense (fi’l muḍār’i) as opposed to the source text that uses the past tense (fi’l māḍy).
Article
Full-text available
The Smith and Van Dyck Arabic Bible Translation, which first appeared in 1865, is the most widely used translation in the Christian Arab community. The expressions that appear in the translation have some quite striking differences with other Arabic translations of the Bible. This research will focus on one of the messages in Lord's Prayer, specifically Matthew 6:12 about prayer for forgiveness and forgiveness to others which has different diction from the Jesuit Arabic Bible of 1881. This study will use a post-colonialism perspective in Bible studies through semantic and intertextual analysis. This research concluded two main things. First, the quality of the SVD Bible translation from English to Arabic, as seen in Matthew 6:12 has a low level of accuracy and legibility. This can be seen from the choice of words "نغفر” as well as the use of verbs in the future form for source language texts that use the past tense. Second, the results of the SVD Bible translation also provide an overview of Western Christian ideology, which is quite dominant. The representation of this is the choice of the word "sin" rather than "debt", because debt is not a problem in a capitalist lifestyle. In fact, this mindset normalizes the existence of debt to meet the needs of human life. This shows that the translation movement carried out in the 19th century AD became one of the media for spreading the ideas of capitalism and colonialism to various colonial areas.
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