PET

PET adalah Plain English Translation yang mirip dengan Plain Indonesian Translation, yaitu TSI.
The Plain English Translation is the translation which is made to be like the Plain Indonesian Translation (TSI).

Read the PET on your computer:
         pet.bahasakita.net
The link points to our Door43.org wiki. Log into the wiki in order to offer corrections and suggestions.


Download PET Acts below.

Downlad PET-TSI Acts on this page.


We of course desire that the PET be as faithful as possible to the meaning of the Greek original language, expressed in a way similar to other meaning-based translations. We welcome comments and suggestions on this translation, as we also do for the Plain Indonesian Translation.



Forward to the Terjemahan Sederhana Indonesia (TSI) and the Plain English Translation (PET)

About the status of these two translations:
These two translations are still in the checking process. The translation team (the BahasaKita Team) asks that suggestions and comments be sent so that these translations can become more natural and clear, and more faithful to the original writer’s intent. Please send suggestions and comments via the Response Form found on the Internet at bahasakita.net. The translation team can also be contacted by e-mail addressed to tim.kita@bahasakita.net.

About the Plain English Translation (PET):
The PET is not a previously published translation, but is a translation of the TSI into English. This was done originally as part of the checking process for the TSI. Afterwards, the PET was revised by native English speakers in order to make it sound as natural as possible in English while still following the Indonesian quite closely. The PET was not created to be a translation of the Greek (like the TSI), but was created to help Indonesians who are learning English.

About the method of translation used in the TSI:
The TSI was created to be a bridge to understanding the translations of the Bible that already exist in Indonesian. The TSI was not created to replace the dominant translation.

The people of God need two kinds of Bible translations so that people who are not able to read the original languages can maximally understand God’s Word. These two kinds of translations are literal and meaning-based. A literal translation, also called word-for-word translation, is useful to show the shape and structure of the Scripture text in the original languages. (Examples of literal translations are the Terjemahan Baru (TB) and Kitab Suci Injil (KSI). While the Bahasa Indonesia Sehari-hari (BIS/BIMK) is a meaning based translation.) A meaning based translation is not judged by how many words are used in the translation. The important thing is if the meaning that is conveyed is the same as what was received by the original readers in the age in which the Scripture was written.

The TSI is a meaning-based translation. As an example, in the TSI, a group of phrases A B C D in the original language might be restructured C A B D, if that will help todays readers to better understand the true meaning. A meaning-based translation can also make ideas explicit which were implicit (not needing to be written) for the original readers. It is clear that modern Indonesian readers often need some originally-implicit information to be supplied explicitly. This can be done directly in the text or in footnotes.

However a meaning-based translation is not the same as what is called a “paraphase.” (An example of a paraphase is Firman Allah Yang Hidup (FAYH).) It is permissible for a paraphase to add things that were not in the original text and also were not even implicit in the text. Or sometimes there are paraphrases that take away ideas from the original meaning. In contrast, a meaning-based translation may not add or take away from the intent of the original writer. So really, a meaning-based translation is the hardest method, because the translation team must choose the meaning for every verse that is in accordance with what is most accepted by exegetical experts or commentators.

For those wanting to compare the TSI with other translations or the Greek, the OurLanguage Team recommends comparing verses on the Internet at alkitab.sabda.org. Especially helpful are NLT, NIV, NET, CEV, ERV and Deibler.

About Biblical terms used in the TSI:
In the TSI, several new terms have been used which are not used in other previously published Indonesian translations. This was done because the goal of this translation was to use the simplest language that is generally used all over Indonesia. The translation team avoided using terms that are only known by people who are familiar with “churchy language” or theological terms. Among those terms are some frequently heard in churches, but almost never used in normal daily conversations, are “kasih-karunia/grace,” “damai-sejahtera/peace,” and “daging/meat/flesh.” (That is, when “daging” is used with the special Biblical meaning of “desires that originate from the human body.”) The translation team hopes that readers will understand that when the text of the Bible was written, for the most part writers used daily language of that day, and did not use terms that were only known inside the church.

About the usage of pronouns and using capital letters for pronouns referring to Jesus:
In traditional translations in Indonesia, “kamu” is always used for you-plural, while “engkau” is always used for you-singular. This is not in accordance with how contemporary Indonesian is spoken. In Indonesian, pronouns are used to show whether the relationship between the speaker and listener is relaxed and friendly or formal, and whether the relative social status between the speaker and listener is the same or different. So in this translation, “kamu” is frequently used for you-singular when in a friendly context or where the social status is the same. “Kamu” is also used for you-plural. An example is when the Apostle Paul gives instructions to a congregation about something that is done individually. While instructions which are to be done together by the whole church usually are translated using “kalian.” “Engkau” is often used if the speaker has a high social status or to show that the speaker is angry. Neither Hebrew or Greek have a first person inclusive pronoun like “kita.” In the TSI, the translation team has tried hard to use “kita” in ways that are natural for Indonesian.

In traditional translations in Indonesia, capital letters are always used for deity, including pronouns for Jesus. In the TB, capital letters are still used when the speakers are people who do not believe that Jesus is the Son of God. However that can make readers misunderstand the story about Jesus, for example when the Jews opposed Jesus. So by using small letters, the TSI makes it clear that the speakers in John 8:57 do not believe in the deity of Jesus when they say, “What?! You are not yet fifty years old, and you say that you have seen Abraham!”

About God, Elohim, LORD and the name YAHWEH:
This translation uses the traditional method in Indonesia for translating “God” and “LORD.” From the beginning until now, the Jews have always considered that the name written “YHWH” is too holy to be spoken. When they read that name, they always pronounce “Adonai.” (“Adonai” berarti “Tuhan.”) Because of this tradition and because vowels are unwritten in Hebrew, Moses’ exact pronunciation of that name is not known today. So, like traditional translations in Indonesia, TSI menerjemahkan “YHWH” as “TUHAN,” with all letters capitalized. The TSI translation team considers it better for God’s people in Indonesia to respect the name of God in the Jewish manner and in accordance with traditional translations that have been used by the people of God in all countries and in all previous centuries. The name “Yahweh” will be used in the TSI only in places where His name is the topic being discussed.

In Indonesian and even in Arabic, “Allah” is not a personal name, but is a word that shows God’s position or identity. This can be compared to how “President” is not a person’s name, but identifies a function in society. (As another example, “the devil” is not a name for the evil one. There are many names for him, including Lucifer, Beelzebul, etc.) And that is the reason why, similar to English, the word “Allah” can be used for false gods (allah-allah palsu). In Hebrew, “Elohim” is used like this to differentiate between God and “elohim” (false gods).

When Jesus lived on this earth, it is certain He often used Aramaic, which was the contemporary form of the Hebrew language. In Aramaic “Elohim” is pronounced “Alaha.” Christians in the country of Syria still use Aramaic and still speak of God as “Alaha.” The word Allah came into Arabic from Aramaic, and before the prophet Mohamed was born in 570, there were already Christians in Arab lands who spoke of the Lord as “Allah.” So the word “Allah” is not the property of just one religion.

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