Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis Ae ISSN: 1411-6855 .
2548-4737 .
Vol.
No.
2 (Juli 2.
, hlm.
522-544, doi: 10.
14421/qh.
https://ejournal.
uin-suka.
id/ushuluddin/qurdis/index Article History: Submitted: 31-12-2024 Revised: 11-01-2025 Accepted: 12-06-2025 Translating Sacred Scriptures in Sundanese: A Comparative Analysis of the Bible and the QurAoan in West Java.
Indonesia Menerjemahkan Kitab Suci ke dalam Bahasa Sunda: Analisis Komparatif atas Alkitab dan Al-QurAoan di Jawa Barat.
Indonesia Roni Nugraha* .
Intan Permanik .
Jajang A Rohmana .
(*) Corresponding Author, roninugraha@iaipibandung.
id https://orcid.
org/0000-00026040-9911 .
Institut Agama Islam PERSIS Bandung.
Jl.
Ciganitri No.
Cipagalo.
Kec.
Bojongsoang.
Kabupaten Bandung.
Jawa Barat 40287.
Indonesia.
UIN Sunan Gunung Djati Bandung.
Jl.
Nasution No.
Cibiru.
Kota Bandung.
Jawa Barat.
Indonesia Abstract This study critically examines the various characteristics of the Sundanese translations of the Bible and the QurAoan.
It focuses on two translations of each scriptureAiS.
CoolsmaAos 1891 and the LAI 1991 editions of the Bible, alongside Miwah Tarjamahna .
and MORA .
translations of the QurAoan.
Using library research and employing VenutiAos theory of foreignization-domestication, as well as VermeerAos Skopos theory, this study examines linguistic orientations in both target and source The findings reveal significant distinctions in translation strategies.
Bible translations into Sundanese predominantly adopt domestication strategies, emphasizing fluency and accessibility in the target language.
In contrast, the QurAoanic translations preserve source language structures through foreignization, reflecting fidelity to original Arabic forms.
These tendencies are shaped not only by textual and doctrinal considerations but also by historical and sociolinguistic contexts.
Specifically.
Bible translations are characterized by colloquial expression and dynamic shifts in Indonesian Bible translation movements, while QurAoanic translations maintain formal diction and syntactic patterns rooted in Arabic.
The analysis further identifies lexical, semantic, and syntactic patterns that reveal each scriptureAos translation ideology.
These differences illustrate how theological authority, religious tradition, and institutional policy influence linguistic choices.
The study highlights the importance of understanding translation as a cultural and ideological act, particularly in multilingual and multireligious regions such as West Java.
Keywords: Translation.
Source Language.
Target Language.
Scripture.
Sundanese Abstrak Penelitian ini secara kritis membahas karakteristik yang berbeda dalam terjemahan Alkitab dan AlQurAoan ke dalam bahasa Sunda.
Fokus kajian diarahkan pada dua versi terjemahan masing-masing kitab suci, yaitu Alkitab edisi S.
Coolsma .
dan LAI .
, serta Al-QurAoan edisi Miwah Tarjamahna .
dan Kementerian Agama RI .
Dengan menggunakan metode studi pustaka dan pendekatan teori foreignisasi-domestikasi dari Venuti serta teori Skopos dari Vermeer, penelitian ini mengkaji orientasi kebahasaan dalam bahasa sumber maupun bahasa sasaran.
Hasil temuan menunjukkan adanya perbedaan signifikan dalam strategi penerjemahan kedua kitab.
Terjemahan Alkitab ke dalam bahasa Sunda cenderung mengadopsi strategi domestikasi dengan menekankan kelancaran dan keterjangkauan makna dalam bahasa sasaran.
Sebaliknya, terjemahan Al-QurAoan A 2025.
The Author Creative Commons Attribution-NonCommercial-NoDerivatives BY-NC-ND: This work is licensed under a Jurnal Studi Ilmu-ilmu AlQurAoan dan Hadis Creative Commons Attribution-NonCommercial-NoDerivatives 4.
0 International License .
ttps://creativecommons.
org/licenses/by-nc-nd/4.
0/) which permits non-comercial use, reproduction, and distribution of the work whitout further permission provided the original work is attributed as spesified on Jurnal Studi Ilmu-ilmu Al-QurAoan dan Hadis and Open Access pages.
Nugraha.
Permanik.
Rohmana mempertahankan struktur bahasa sumber melalui strategi foreignisasi yang merepresentasikan kesetiaan terhadap bentuk bahasa Arab asli.
Kecenderungan ini tidak hanya dipengaruhi oleh aspek tekstual dan doktrinal, tetapi juga konteks historis dan sosiolinguistik.
Terjemahan Alkitab ditandai oleh penggunaan bahasa sehari-hari serta dinamika pergeseran gerakan penerjemahan Alkitab di Indonesia, sedangkan terjemahan Al-QurAoan menekankan diksi formal dan pola sintaksis yang mengakar pada bahasa Arab.
Analisis lebih lanjut menunjukkan pola leksikal, semantik, dan sintaktis yang mencerminkan ideologi penerjemahan masing-masing kitab.
Perbedaan tersebut memperlihatkan bagaimana otoritas teologis, tradisi keagamaan, dan kebijakan institusional memengaruhi pilihan Studi ini menegaskan pentingnya memahami penerjemahan sebagai tindakan kultural dan ideologis, terutama dalam konteks masyarakat multibahasa dan multiagama, seperti di Jawa Barat.
Kata Kunci: Terjemahan.
Bahasa Sumber.
Bahasa Sasaran.
Kitab Suci.
Bahasa Sunda Introduction Islam and Christianity have the largest number of adherents in Indonesia.
These two religions are significant that coexist and develop in West Java.
1 As a religion of daAowa and mission, efforts have been made to spread and strengthen faith, one of which involves translating the Bible and the QurAoan into Sundanese.
The main objective is to ensure that the teachings of their religions are readily accessible and accepted by the Sundanese people.
It is essential for missionaries in West Java to use Sundanese in the translation of the Bible.
Compared to translations of the QurAoan, the Bible is one of the the earliest Sundanese books printed in West Java.
Christian missionaries used print media supplied by the Dutch colonial government to distribute the Bible through Sundanese 3 In the beginning of the twentieth century.
Muslims began printing Sundanese translations of the QurAoan.
This is shown in the writings of Sundanese ulamas, both individually and collaboratively, from 1927 to 2020.
The translations indicate a significant number of Sundanese interpretations of the QurAoan, particularly those that emerged in the early twentieth century.
This study focuses on the different characteristics of the translation of the Bible and the QurAoan into Sundanese in Indonesia.
There are some research questions presented here.
How do the characteristics of the Sundanese translations of the Bible Leo Suryadinata.
Evi Nurvidya Arifin, and Aris Ananta.
IndonesiaAos Population: Ethnicity and Religion in a Changing Political Landscape (Institute of Southeast Asian Studies, 2.
Koernia Atje Soejana et al.
AuChristianity in Javanese Culture And SocietyAy in Jan Sihar Aritonang and Karel Steenbrink .
A History of Christianity in Indonesia (Leiden-Boston: Brill, 2.
, 651.
Ajip Rosidi.
AuTerjemahan Bahasa Sunda,Ay in Henri Chambert-Loir .
Sadur : Sejarah Terjemahan di Indonesia dan Malaysia ( Jakarta: Kepustakaan Populer Gramedia, 2.
, 299.
Jajang A Rohmana.
AuSundanese Translations of the QurAoAn in West Java: Characteristics and the Limits of Translation,Ay Dinika 4, no.
: 168Ae169.
https://doi.
org/10.
22515/dinika.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
hlm : 522-544 Translating Sacred Scriptures in Sundanese:.
and the QurAoan compare? Why do the Bible translations tend to be in the target language, while the QurAoan translations tend to be in the source language? The study of the Sundanese translation of the scriptures is significant not only to illustrate the influence of the source language on the target language but also to highlight the diversity of Sundanese terms in the translation.
5 The translation generally contains the subjectivity of the translator in bridging the source language and the target language.
It is an expression of Christianity and Islam embodied in the translations of the Bible and the QurAoan.
There have been some studies on the translation of the Bible and the QurAoan.
6 However, comparative studies focusing on the characteristics of these two scriptures in Sundanese have not been widely conducted.
While several studies on the translation of the QurAoan tend to focus on the complexities of translating into nonArabic languages and related debates, few have addressed the Sundanese context.
For instance.
Ismail Lubis examined the official Indonesian translation of the 1990 edition by the Ministry of Religious Affairs (MORA), while Ichwan focused on the political context surrounding MORAAos translation in Indonesia.
8 In addition.
Muhammad .
Faizin .
, and Rodin .
published studies on MORAAos translation as the official translation in Indonesia.
9 The most recent publication is from Lukman .
, who presented his dissertation at the University of Freiburg in Germany, with a focus on changes in MORAAos translation.
10 Rohmana conducted Mikihiro Moriyama.
AuBahasa Sunda dalam BerdoAoa,Ay in Julian Millie and Dede Syarif .
Islam dan Regionalisme (Bandung: PT.
Dunia Pustaka Jaya, 2.
, 114.
Rahmatullah Rahmatullah.
AuHermeneutika Intertekstualitas Muqatil bin Sulayman,Ay Jurnal Studi Ilmuilmu Al-QurAoan dan Hadis 20, no.
: 126-142.
https://doi.
org/10.
14421/qh.
Nur Afra Afifah Amani Amatullah.
Nur Laili Nabilah Nazahah Najiyah.
Inayah Rohmaniyah.
AuIntertextuality and Late Antiquity in Michael E.
PregillAos Interpretation of the Worship of the Golden Calf in Surah Thaha:
83-97,Ay Jurnal Studi Ilmu-ilmu Al-QurAoan dan Hadis 24, no.
: 1-21.
https://doi.
org/10.
Fahmi Gunawan.
AuThe ideology of translators in Quranic translation: lessons learned from Indonesia,Ay Cogent Arts & Humanities, 9:1 .
: 1-14.
https://doi.
org/10.
1080/23311983.
Ismail Lubis.
Falsifikasi Terjemahan Al-QurAoan Departemen Agama Edisi 1990 (Yogyakarta: Tiara Wacana, 2.
, 8Ae9.
Moch.
Nur Ichwan.
AuNegara.
Kitab Suci dan Politik: Terjemahan Resmi Al-QurAoan di Indonesia,Ay in Henri Chambert-Loir .
Sadur : Sejarah Terjemahan di Indonesia Dan Malaysia ( Jakarta:
Kepustakaan Populer Gramedia, 2.
, 418Ae419.
Muhammad Muhammad.
AuDinamika Terjemah Al-QurAoan (Studi Perbandingan Terjemah Al-QurAoan Kementerian Agama RI dan Muhammad Thali.
,Ay Jurnal Studi Ilmu-ilmu Al-QurAoan dan Hadis 17, no.
: 1-24.
https://doi.
org/10.
14421/qh.
Hamam Faizin.
Sejarah Penerjemahan AlQuran di Indonesia (Ciputat: Gaung Persada, 2.
Dede Rodin.
AuThe Sunni Ideology in AoAl-QurAoan dan TerjemahannyaAo by the Ministry of Religious Affairs,Ay Suhuf 16:2 .
: 245-266.
https//doi.
org/10.
10 Fadhli Lukman.
The Official Indonesian QurAoAn Translation: The History and Politics of Al-QurAoan dan Terjemahnya (Cambridge.
UK: Open Book Publishers, 2.
https://doi.
org/10.
11647/OBP.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 522-544 Nugraha.
Permanik.
Rohmana a study on other translations of the QurAoan, particularly those in Sundanese.
However.
Rohmana has not compared the Sundanese translation of the QurAoan with the Sundanese translation of the Bible.
Therefore, comparative studies between the Bible and the QurAoan in Sundanese translation remain scarce.
These studies are very limited to the dynamics of QurAoanic translation in Indonesia, which is not at all related to the context of the existence of Bible translation.
In fact, the historical context of QurAoanic translation cannot be separated from the development of Bible translation which indirectly influences QurAoanic translation, as seen in the translation of the Ahmadiyya QurAoan in India.
The objects of this study were the printed Sundanese translation of the Bible and the QurAoan as primary sources: translations of the Bible compiled by Coolsma .
Indonesian Bible Society or LAI .
Al-QurAoan Miwah Tarjamahna dina Basa Sunda published by the Provincial Government of West Java .
and Terjemahan Al-QurAoan Bahasa Sunda published by MORA .
These texts of Sundanese translations were chosen due to their status as official versions acknowledged by respective religious authorities in West Java during the Dutch colonial period and after Indonesian independence.
The study uses the method of library research with the focus on textual analysis of two official versions of Sundanese translations of the Bible and the QurAoan.
It will be used some examples of these primary sources to show the different characteristics of its translations.
Qualitative data categorization or coding procedures are carried out by analyzing from documentary sources.
It employs a comparative linguistic analysis, examining lexical, semantic and syctactic variations in the Sundanese translations of the Bible and the QurAoan.
Data validity is carried out using data source triangulation techniques based on comparisons of categorization confirmed by theory, so that validity and reliability can be maintained.
The study uses VenutiAos translations theory to assess foreignization and domestication in the translation process.
Venuti locates the translation theories and practices in British.
American and European cultures which aim to communicate linguistic and cultural differences.
It is different with this study which critically interrogate or adapt his framework for the Sundanese context.
This study employed translation theory to analyze the interplay between the source and target languages, focusing on the concepts of foreignization and domestication .
ee table .
11 Jajang A Rohmana.
AuMetrical Verse as a Rule of QurAoanic Translation: Some Reflections on R.
WiranatakoesoemaAos Soerat Al-Baqarah .
,Ay Al-JamiAoah Journal of Islamic Studies 53, no.
439Ae467.
https://doi.
org/10.
14421/ajis.
12 Lawrence Venuti.
The TranslatorAos Invisibility: A History of Translation (London: Routledge, 1.
, 5Ae20.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
hlm : 522-544 Translating Sacred Scriptures in Sundanese:.
Table 1.
Summarizing key comparative features No Primary sources Semantic Sentence Lexical Units CoolsmaAos Domestication Domestication Domestication Sundanese translation LAI 1991Aos Sundanese Domestication Domestication Domestication Miwah Tarjamahna Foreignization Foreignization Foreignization MORAAos translation Foreignization Foreignization Foreignization The table shows that the problem of Sundanese translation, both in the Bible and the QurAoan, will always be related to the problems of foreignization and domestication between the source and target languages.
Bible translations that tend to the target language use the domestication approach.
This is different from the Sundanese translation of the QurAoan which tends to use a foreignization approach.
However.
Hans J.
VermeerAos theory of Skopos is also used.
This theory asserts that translation activity does not only transfer language, from the source language to the target language, or foreignization and domestication, as Venuti states.
Translation also transfers the culture of the source language to the target language in order to achieve the translatorAos goal as a subject who has full power in presenting the translated work.
This study contributes to the expansion of QurAoanic studies in Indonesia and to elaborate the diverse expressions of Sundanese in translation of the two scriptures as well.
It is a development of the scripture studies in an effort to build good Muslim-Christian relations in Southeast Asia.
The novelty of this study is that it does not simply compare, but analyzes the complexities of both translations.
It is a unique contribution to the development of QurAoanic translation studies in Indonesia is limited to the production of a variety of QurAoanic translations in the world and the issue of interlinear translation, as discussed by the Global QurAoan (GloQu.
project in Germany and Macrocosmos Text in Israel.
It is important to see QurAoanic translation in the context of its relationship with Bible translation since the Dutch colonial era.
Whereas Sundanese Bible translation was linked to Christian missionary activity supported by the Dutch government in the nineteenth century.
QurAoanic translation developed in line with the Islamization of West Java in the early twentieth century.
Hans J.
Vermeer.
AuSkopos and Commission in Translational Action,Ay in Lewrance Venuti .
The Translation Studies Reader, trans.
Andrew Chestermen (London: Routledge, 2.
, 1989.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 522-544 Nugraha.
Permanik.
Rohmana Sundanese Translation of the Bible The translation of the Bible in Indonesia cannot be separated from the trade and colonization by European powers, particularly the Dutch, during the sixteenth The translation of Christian scriptures began from the arrival of the colonists.
It is reported that 35 years after the first Dutch ship sailed and docked in Indonesia, the Gospel of Matthew was translated into Malay by Albert Cornelisz Ruyl in 1629.
This translation was subsequently printed by Jan Palenstein with financial support from the East India Trade Union.
Since that time, the Bible has been translated into hundreds of languages across the Malay-Indonesian Archipelago.
As of 1998, among the 715 languages spoken in Indonesia, there were 142 complete translations of the Bible .
, translations of the New Testament .
, or translations of individual books .
The translation of the Bible into Sundanese is one of the 16 complete translations.
Therefore, compared to translations of the QurAoan, the Sundanese Bible was one of the earliest Sundanese books printed in West Java.
Christian missionaries used print media to expand the spread of the Bible through Sundanese.
This Bible translation also cannot be separated from the Sundanese people who converted to Christianity.
The conversion of some Sundanese to Christianity resulted from the efforts of Christian missionaries to promote their religion, including the translation of the Bible into Sundanese.
15 In addition to socioeconomic motivations, conversion heavily relied on the ability of missionaries to adapt Christian practices to local cultures and identities, which facilitated the development of a Sundanese Christian The history of Bible translation in Indonesia, including Sundanese translation, has been described by de Vries .
as divided into several periods, namely 1800s-1950s .
ioneering perio.
and 1950s-present .
evelopment perio.
ee table 14 Lourens de Vries.
AuIkhtisar Sejarah Penerjemahan Alkitab di Indonesia,Ay in Henri Chambert-Loir .
Sadur: Sejarah Terjemahan di Indonesia dan Malaysia ( Jakarta: Kepustakaan Populer Gramedia, 2.
, 459.
Th.
van den End.
Sumber-Sumber Zending tentang Sejarah Gereja di Jawa Barat, 1858-1963 ( Jakarta:
Gunung Mulia, 2.
, 222.
16 Chaider S Bamualim.
AuNegotiating Islamisation and Resistance: A Study of Religions.
Politics and Social Change in West Java from the Early 20th Century to the PresentAy (Leiden: Leiden University, 2.
, 19.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
hlm : 522-544 Translating Sacred Scriptures in Sundanese:.
Table 2.
Historical Periodization of Sundanese Bible Translation17 Period Translation Forms 1800s-1950s Oe The Sundanese Bible .
ranslation from Dutc.
by J.
Esser was first printed in 1854 using Latin script.
Oe The Dutch mission organization NZV (Nederlandsche Zendingsvereenigin.
sent G.
(Gerhardus Ja.
Grashuis .
Albers and Linden to the Dutch East Indies Grashuis successfully translated the Bible into Sundanese, then returned to the Netherlands in 1865.
Oe In 1886, the Netherlands Missionary Union commissioned Grashuis to translate the Gospel of Luke into Sundanese until it was published by the British and Foreign Bible Society.
Oe Albers and Geerdink, zending missionaries from the Nederlandsch Bijbelgenootschap (NBG) translated parts of the Bible.
Oe In 1872, the NZV sent Sierk Coolsma .
, a missionary Sundanese linguist, to translate the Gospel of Matthew and the Gospel of Luke.
The result was published by the Netherlands Bible Society in Amsterdam in 1891.
Oe NBG commissioned Coolsma again to translate the entire Bible until it was finally published in 1877, 1882 and 1891.
The Gospel of Johannes was published in 1895, the Gospel of Mark in 1907 and the Gospel of Matthew in 1928.
Oe In 1929, a revised edition of CoolsmaAos translation was published by the NBG and NZV.
Oe Almost none of the Dutch missionaries translated the Bible after S.
Coolsma.
1950s-present Oe The Indonesian Bible Institute (LAI) was established on February 9, 1954.
Oe In 1991.
LAI published a Sundanese translation of the Bible.
Kitab Suci Nganggo Basa Sunda Sadidinten.
Oe Despite the launch on February 9, 2023 of the New Indonesian Translation of the Bible 2nd Edition, there has been no effort to update the Sundanese translation of the Bible.
17 Th.
van den End.
Sumber-Sumber Zending tentang Sejarah Gereja di Jawa Barat, 1858-1963 ( Jakarta: Gunung Mulia, 2.
Michael Laffan.
Sejarah Islam di Nusantara, trans.
Indi Aunullah and Rini Nurul Badariah (Yogyakarta: Penerbit Bentang, 2.
, 129.
Hendri F Isnaeni.
AuPenerjemahan Alkitab Ke Bahasa Sunda,Ay last modified 2020, https://w.
com/penerjemahan-alkitab-ke-bahasa-sunda/.
Lembaga Alkitab Indonesia.
AuIbadah Syukur 69 Tahun LAI & Peluncuran Alkitab Terjemahan Baru Edisi 2 (Tb.
,Ay last modified 2023, accessed February 21, 2023, https://w.
com/live/IAsTmTt_N2g.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 522-544 Nugraha.
Permanik.
Rohmana The above condition shows that the Sundanese translation of the Bible has been done in long period especially in the second period .
after VOC governed in the first period.
It is also related to the existence of the Bible as one of the first Sundanese language books printed in colonial West Java and continued into the post-independence era.
Sundanese Translation of the QurAoan The translation of the QurAoan has taken a considerable amount of time to be carried out into various local languages (Indonesian mother tongue.
across different ethnic groups in Indonesia.
18 From the beginning, the translation of Islamic teachings into Sundanese became an integral part of the vernacularization of these teachings.
This has encouraged the absorption of Arabic into Sundanese language, which is evident in the religious and cultural life of the Sundanese people.
This influence can also be seen from the significant number of Arabic words incorporated into Sundanese spoken and written that use old Sundanese and pegon script (Sundanese in Arab scrip.
, especially in Islamic boarding schools or pesantren.
Since the end of the sixteenth century, with the establishment of Islamic rule in Cirebon and Banten, the vernacularization of Islamic teachings into Sundanese began to emerge.
This is evidenced in the manuscript of Carita Parahiyangan (Parahiyangan Stor.
and Sri Ajnyana, which serves as one of the oldest records of the entry of Arabic vocabulary into Sundanese.
In later times, as Islam became increasingly pervasive in the hearts and all aspects of Sundanese life.
Arabic vocabulary entered the Sundanese lexicon to such an extent that it ceased to be perceived as borrowed.
The Sundanese translations were considered insufficient to fully capture the meanings of the QurAoan which is viewed as inadequate for translation, as it cannot be fully rendered into any other language.
It is undeniable that efforts to translate the Arabic QurAoan were undertaken in the Sundanese environment, particularly in Javanese, following the increasing establishment of Islamic rule in Cirebon and Banten in 1579.
Numerous manuscripts 18 Hartmut Bozbin.
AuTranslations of the QurAoan,Ay in Jane Dammen McAuliffe ed.
Encyclopaedia of the QurAoan, vol.
3 (Leiden-Boston-Koln: Brill, 2.
, 340.
Moch Nur Ichwan.
AuDiffering Responses to an Ahmadi Translation and Exegesis: The Holy QurAoyn in Egypt and Indonesia,Ay Archipel 62 .
https:// fr/doc/arch_0044-8613_2001_num_62_1_3668.
19 Jajang A Rohmana.
AuQurAoan Translation and Reformist daAowa: Ideology.
Literacy, and Modernity in West Java,Ay Journal of QurAoanic Studies 26:2 .
, 37.
20 Ajip Rosidi.
Ensiklopedi Sunda.
Alam.
Manusia Dan Budaya ( Jakarta: Pustaka Jaya, 2.
, 620.
J Noorduyn.
Tiga Pesona Sunda Kuna, ed.
A Teeuw ( Jakarta: Pustaka Jaya, 2.
, 168.
21 Benjamin G Zimmer.
AuAl-AoArabiyyah and Basa Sunda: Ideologies of Translation and Interpretation among the Muslims of West Java,Ay Studia Islamika 7, no.
: 31Ae65.
http://dx.
org/10.
15408/sdi.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
hlm : 522-544 Translating Sacred Scriptures in Sundanese:.
of the QurAoanic muuaf from the eighteenth century serve as strong evidence of these early translation attempts.
22 These manuscripts were generally written on various media, such as dluwang or sayh bark.
European paper, and others.
The Sundanese translation of the QurAoan is considered to have developed later, particularly in the pesantren of Priangan, coinciding with the waning power of Mataram in Java.
In this section, we identify the translation of Sundanese into several important Rohmana has mapped it into three periods, namely the 1600s-1900s, 1900s-1930s, and 1930s until now.
24 They grow continuously until now.
The following table explains these three periods:
Table 3.
Historical Periodization of Sundanese QurAoan Translation and Its Characteristics Period Translation Forms 1600s-1900s Oe The absorption of Arabic in Sundanese script manuscript, as in the Carita Parahiyangan and Sri Ajnyana manuscripts from the sixteenth century.
Oe The manuscript of the old QurAoanic muuaf.
Oe Three collections of the QurAoanic translation at the National Library of Jakarta (A 51.
A 54.
Oe One collection of of the QurAoan translation at Banten Great Oe 13 manuscripts of the QurAoan and 6 manuscripts of QurAoan translation or tafsr.
Oe Manuscript of the QurAoan at Museum Cangkuang.
Garut.
1900s-1930s Oe Old Sundanese translation of the QurAoan in Pegon and Roman scripts.
Oe Polemic of the translation of the QurAoan.
Oe From handwriting manuscript to lithograph.
Oe Haji Hasan MustapaAos Quranul Adhimi.
Oe Works of the Sundanese interlinear translation of the QurAoan by Ahmad Sanusi in his Rausat al-AoIrfAn.
Oe R.
Moehamad Moesa translated the QurAoan from Dutch to Sundanese.
22 Ervan Nurtawab.
AuQurAoanic Readings and Verse Divisions in 18th Century Banten QurAoans A.
277 and Ras Arabic 4,AyIndonesia and the Malay World 51:150 .
: 119-142.
DOI: 10.
1080/13639811.
23 Taufiq Hanafi.
AuContemporary Sundanese QurAoan.
A departure or divine proximity?,Ay Wacana 26:2 .
DOI: 10.
17510/wacana.
24 Rohmana.
AuSundanese Translations of the QurAoAn in West Java,Ay 163Ae200.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 522-544 Nugraha.
Permanik.
Rohmana 1 9 3 0 s Ae Oe The peak of the development of Sundanese translation of the QurAoan after the fatwas of Egyptian ulamas in the 1940s and the issue of Islamic reform in West Java.
Oe Print publication of Sundanese translations of the QurAoan in Roman script.
Oe QurAoan translations in Sundanese language standard .
anguage level.
Oe Various translator of the QurAoan: individuals, teams, official and private.
Oe Various translation techniques, from translations in the form of dangding and pupujian or nadoman poetry, the use of parentheses, footnotes, dictionary/literal techniques to the use of Roman transliteration.
Oe The dominance of tafsriyya translation over uarfiyya, communicative translation over semantics translation.
Oe Some translations also appear to include other translations in Indonesian as their source translations.
Oe More and more Sundanese tafsr automatically include translations as well.
Oe It is not only the whole translation of the surah, but also the translation of one juzAo or one particular surah.
As the table indicates, the publication of Sundanese translations from the pre-independence era to the present shows a fairly high level of diversityin terms of script .
egon and Roma.
, various translation sources, forms .
iteral or uarfiyya and tafsriyya, semantic and communicativ.
, methods .
oetry, prose, dictionar.
, translatorsAo background .
ndividuals, teams, institution.
, translationsAo scope .
elected surahs, complete translations, translations in tafs.
and dialects of translated The diversity of translations is related to the translatorsAo backgrounds .
ducation, family, regional origin, and social environmen.
resulting in various translation works.
However, from the many translated publications, only certain translations are then considered high quality and often used as references, both by other Sundanese translations and Sundanese tafsr.
Two Translations of the Bible and the QurAoan This study describes two translations of the scriptures in Sundanese.
Two translations of the Bible and two translations of the QurAoan.
The following sections discuss all four translations in terms of the internal aspects of the text.
Kitab Soetji by S.
Coolsma .
This translation is written in Dutch entitled De Heilige Schrift Alde Boeken Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
hlm : 522-544 Translating Sacred Scriptures in Sundanese:.
Des Ouden en Nieuwen Testaments in het Soendaneesch.
It consists of two parts:
Perdjangdjian Lawas hartosna Sadajana Kitab anoe kasebat Toret.
Djaboer sareng Para Nabi .
ages 1-1.
and Perdjangdjian Anjar hartosna Sadajana Kitab anoe Kasebat Indjil Goesti Oerang Jesoes Kristoes .
ages 1015-1.
The Book Perdjangdjian Lawas consists of 39 chapters.
Meanwhile, the Perdjangdjian Anjar consists of 27 chapters.
This Bible was written in the old Sundanese language in Roman script.
The language tends to be smooth and uses old vocabulary or buhun which is now rarely used by Sundanese people.
The writing is made in two columns.
Each book is divided into chapters.
Kitab Moesa .
he Book of Mose.
, for instance, consisted of 50 chapters.
Each chapter consists of a number of verses.
The paragraph number is placed to the left of the text column of the verse with a smaller number.
Although CoolsmaAos Kitab Soetji is not the first Bible in Sundanese, it is considered one of the oldest Bibles among the others.
Coolsma most likely used a Dutch translation of the Bible as a reference before it was later translated into Sundanese.
Kitab Suci Nganggo Basa Sunda Sadidinten by LAI .
This Sundanese Bible was compiled by the Lembaga Alkitab Indonesia (LAI.
Indonesian Bible Societ.
, the official institution established to compile and print various Bible translations in Indonesia.
LAI is located in Jakarta.
There is no mention of who harmonized the Sundanese language in the 1991 edition of the LAI Bible.
Kitab Suci Nganggo Basa Sunda Sadidinten was compiled in 1991.
The original title is Kitab Suci nyaeta Kitab Perjangjian Lawas sareng Perjangjian Anyar Nganggo Basa Sunda Sadidinten (The Holy Book is the Book of Old Testament and the New Testament uses daily Sundanes.
The term Audaily SundaneseAy most likely indicates that this version of the Sundanese translation is the result of aligning CoolsmaAos version of Sundanese with the contemporary daily Sundanese language commonly used by the Sundanese today.
Al-QurAoan Miwah Tarjamahna dina Basa Sunda by the Provincial Government of West Java .
This is a Sundanese translation of the QurAoan compiled by a team of translators formed by the government with a much larger number of personnel.
It was published by the Provincial Government of West Java in 2000.
26 Around 2001, the Tilawatil QurAoan Development Institute (Lembaga Pengembangan Tilawatil QurAoan.
LPTQ) 25 S.
Coolsma.
Kitab Soetji Hartosna Sadajana Kitab Anoe Kasebat Perdjangdjian Lawas Sareng Perdjangdjian Anjar (Amsterdam: Uitgegeven door het Nederlandsch Bijbelgenootschap, 1.
, viiAevi.
26 LPTQ Propinsi Jawa Barat and Handam Citamatra Studio.
Al-QurAoan Miwah Tarjamahna dina Basa Sunda (Bandung: Kerjasama Pemprov Jabar.
MUI.
LPTQ.
Kanwil Depag, 2.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 522-544 Nugraha.
Permanik.
Rohmana of West Java Province in collaboration with Handam Citamatra Studio began publishing Al-QurAoan Miwah Tarjamahna.
This is the second official translation of the QurAoan produced by the West Java Provincial Government after the Tarjamah Al-QurAoan Basa Sunda as a result of the five years project (Pembangunan Lima Tahun.
PELITA) 1974-1979.
This work is also based on the Sundawi Mushaf QurAoan Publishing Project 1995-2000 which highlights the beauty of illuminations derived from cultural richness in Sundanese region.
27 The collaboration made between these two works is then incarnated in this luxurious-impressed translation work.
This work is recognized as evidence of the closeness of Sundanese people with the QurAoan.
The personnel who compiled this work were determined under the direction of the Governor of West Java at that time.
Danny Setiawan.
While the expert forum consists of Sundanese commentator of the QurAoan .
and linguists.
The position of the QurAoan Miwah Tarjamahna is considered to be the last official Sundanese translation compiled by a team of translators.
Many of these translations still use old Sundanese or buhun.
Terjemahan Al-QurAoan Bahasa Sunda by MORA .
This is Sundanese translation of the QurAoan which called Terjemahan Lektur published by the Research and Development and Training Agency of MORA in This project was carried out by academics from the Faculty of Ushuluddin.
UIN Sunan Gunung Djati Bandung and Padjadjaran University (Unpa.
There are two categories of expert teams in the translation project, namely the QurAoan expert team and Sundanese linguists.
The involvement of these two categories of expert teams is based on the complexity of translation of the QurAoan into Sundanese.
The preparation of the Sundanese translation was then taken through a series of activities, from translation team meetings to validation through public testing and publishing.
This latest Sundanese translation is part of a series projects to translate the QurAoan into regional languages in Indonesia.
Comparison of Sundanese Translations of Bible and QurAoan As already explained, this section will explain the comparison of Sundanese translations of the Bible and the QurAoan in terms of the relationship between the 27 Tim Pelaksana Penulisan Al-QurAoan Mushaf Sundawi.
Al-QurAoan Al-Karim Mushaf Sundawi (Bandung, 1.
, 3.
28 Jajang A Rohmana.
AuNegosiasi.
Ideologi, dan Batas Kesarjanaan: Pengalaman Penerjemah dalam Proyek Terjemahan Al-QurAoan Bahasa Sunda,Ay Suhuf 12, no.
: 21Ae55.
https://doi.
org/10.
22548/shf.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
hlm : 522-544 Translating Sacred Scriptures in Sundanese:.
source and target languages.
There is an assumption that the translation of the Bible, because it was not written in the original language (Hebre.
but from the Greek translation and then into an European language.
This Bible translation is structurally tends to be oriented towards the target language, while translations of the QurAoan sourced from Arabic tend to refer to the source language.
We uses a translation of the Bible compiled by S.
Coolsma .
LAI .
Al-QurAoan Miwah Tarjamahna published by the Provincial Government of West Java .
and Terjemahan AlQurAoan Bahasa Sunda published by MORA .
Target Language Orientation in the Bible Translation In the history of Bible translation, history began in the third century when the Jews began translating the Hebrew Old Testament into Greek.
This translation was intended for Greek-speaking Jews.
Since then.
Greek translations of the Bible have continued to emerge as Christianity spread to various regions of the world.
Generally.
Bible translations were done from Greek into other languages in Europe, such as Roman.
Dutch.
English.
German, and many others.
In the first two decades of the third period of Bible translation in Indonesia .
0-presen.
become a new type of Bible translation emerged called colloquial version or Bible translation which is communicative with translation and explaining at the same time.
29 However, if we see it from the style of translation, the Sundanese translation of the Bible has not given rise to a communicative translation style.
These Bible translations (Coolsma and LAI) tend to be influenced by Greek.
English.
Dutch, and Indonesian structures.
However, the translation tends not to be literal, but rather refers to the message to be conveyed.
This is because the Sundanese translation of the Bible does not refer to the first language of the Bible.
Hebrew, but to the translation of the Bible into these non-Hebrew languages.
This is partly related to the so-called Skopos, in which the social and cultural functions referred to or expected from a text in the target congregation, play a decisive role in the patterns of choice that translators take.
30 The Sundanese translation of the Bible emphasizes the skopos.
This, for instance, is seen in the limitations of the Coolsma and LAIAos translations to translate the source language into Greek then into Dutch/English/Indonesian and then into Sundanese.
These translations was also carried out from Greek to Sundanese.
This is based on the impossibility of absolute synonymous between one language and another, including Greek to Sundanese.
The universal fact of language 29 Vries.
AuIkhtisar Sejarah Penerjemahan Alkitab di Indonesia,Ay 459, 479-480.
30 Hans J.
Vermeer.
AuSkopos and Commission in Translational Action,Ay 1992.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 522-544 Nugraha.
Permanik.
Rohmana about the absence of absolute synonyms between two words in one language led to the belief that inequality in the translation of different languages is a linguistic phenomenon that it can be predicted.
It is often found that no word is exactly the same in one language and much less with words in another language.
The absence of a truly equal language at the lexical, textual, syntactic, grammatical or pragmatic level is a common fact and a problem that translators always deal with.
Here are some examples of limitations of Greek.
English.
Indonesian, and Sundanese Bible translations that tend to be freer and unlimited by only its source language than the QurAoan.
An example of a Sundanese Bible translation in Genesis verse 1 shows significant differences between one Sundanese translation and another in Sundanese as an indicator of free translation of the source language:
English Bible LAIAos Indonesian Translation CoolsmaAos Sundanese LAI 1991Aos Sundanese Genesis 1:1 In the beginning God created the heaven and the Genesis 1:2 And the earth was without form, and void.
upon the face of the deep.
And the Spirit of God moved upon the face of the waters.
Au1.
Pada mulanya Allah menciptakan langit dan bumi.
Bumi belum berbentuk dan kosong.
gelap gulita menutupi samudera raya, dan Roh Allah melayang-layang di atas permukaan airAy.
Dina mimiti Allah ngajadikeun langit djeung boemi.
Demi Boemi teja asalna soewoeng sarta kosong, djeung poek di loehoereun sagara, sarta Roh Allah ngalajang di loehoereun tjai teja.
Nalika Allah nyiptakeun jagat raya, 2.
harita bumi teh teu puguh wangunna, kaayaanana kacida matak geueumeunana.
Sagara motah ngaliputan satangkaraking jagat.
Alam poek Pangawasa Allah murba saluhureun sagara.
The translation shows the basic difference between Sundanese translations of the Bible with English and Indonesian.
The Sundanese translation of LAI 1991, for instance, uses vocabulary that does not exist in other languages, such as the word nalika Allah nyiptakeun jagat raya .
hen God creates the univers.
The English 31 Huseein Abdul-Raof.
QurAoan Translation.
Discourse.
Texture and Exegesis (London and New York: Routledge, 2.
, 9.
32 The Holy Bible.
Containing the Old and New Testaments (King James Versio.
(Washington: University Place, ), 9.
33 Lembaga Alkitab Indonesia.
Alkitab: Perjanjian Lama dan Perjanjian Baru dalam Terjemahan Baru ( Jakarta:
Lembaga Alkitab Indonesia, 2.
, 1.
34 S.
Coolsma.
Kitab Soetji, 1.
Lembaga Alkitab Indonesia.
Kitab Suci Nganggo Basa Sunda Sadidinten ( Jakarta: Lembaga Alkitab Indonesia, 1.
, 2.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
hlm : 522-544 Translating Sacred Scriptures in Sundanese:.
translation of the Bible (King Jame.
, the Indonesian translation of LAI and the CoolsmaAos Sundanese translation mention the words Auheaven and the earth,Ay not the It is also with the sentence AuBumi belum berbentuk dan kosong.
gelap gulita menutupi samudera rayaAy (And the earth was without form, and void.
and darkness .
upon the face of the deep of ocea.
from the Indonesian edition of LAI and the English King James similarly translated by Coolsma into Demi boemi teja asalna soewoeng sarta kosong, djeung poek di loehoereun sagara.
However, these translations are very different from the sentence structure of LAI 1991Aos translation: harita bumi, teu puguh wangunna, kaayaanana kacida matak geueumanana (And the earth was without form.
It is frighten and uneartl.
This shows that the Sundanese translation of LAI 1991 choose words that are more focused on the target language, rather than following the source language as the English.
Indonesian, and Sundanese translations of Coolsma.
One of the reasons why the LAI 1991 is different from CoolsmaAos translation is because it is influenced not only by the difference in translation sources but also by the style of translation that uses daily language style .
asa sadidinte.
36 The LAI 1991 may have used the Greek Bible and compared it with other languages, such as Dutch.
English, and Indonesian.
In addition, the use of daily Sundanese style makes the structure of the language not obedient to the source language, but in line with the tendency of the target language to be more communicative.
Therefore, the Sundanese translation of LAI 1991 looks different from CoolsmaAos translation.
The later translation tends to be the same as the English and Indonesian translations that adhere to the source In addition, this is also related to the tradition of Bible translation in the Christian in Indonesia which recognizes the existence of formal equivalent translation methods and dynamic or functional equivalents.
Until the late 1960s, most Bible translations were based on the Formal Equivalent translation method, which preserved the original forms of the languages as much as possible.
It is likely that CoolsmaAos translation refers to this formal equivalent method.
However, this changed after the introduction of a new translation method by Eugene A.
Nida in the form of Dynamic Matching .
ater known as Functional Equivalen.
This dynamic matching method emphasizes shifting meaning and function away from the original languages of scripture rather than maintaining their original form.
This new method of Bible translation was applied to both Malay and Indonesian translations of the Bible.
37 Most likely the translation of the LAI 1991 refers to the method of 36 Sonny Hermawan.
AuInterview by Roni NugrahaAy (Bandung: 5 February, 2.
37 Daud Soesilo.
AuTerjemahan Alkitab ke dalam Bahasa Melayu dan Indonesia: Masa Lalu dan Kini,Ay in Henri Chambert-Loir .
Sadur: Sejarah Terjemahan di Indonesia dan Malaysia ( Jakarta: Kepustakaan Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 522-544 Nugraha.
Permanik.
Rohmana dynamic translation or functional equivalents, so the translation refers to the transfer of meaning from on preserving the original language forms of the Bible.
Source Language Orientation in the QurAoan Translation Unlike the Sundanese translation of the Bible, the Sundanese translation of the QurAoan shows its tendency towards the source language rather than the target Although it is also inseparable from language limitations between the source language and the target language.
Here are some examples of the limits of Sundanese translation that can be easily obtained, especially seen in lexical changes, changes in word types and semantic units and changes in sentence structure:
Types of words and semantic units The trend in the source language is seen in the translatorAos attempts to follow the structure of the QurAoanic Arabic syllable and semantic units.
For example, it can be seen in the translation of the verse in QS.
Al-Rum/30:42 in the QurAoan Miwah Tarjamahna and MORAAos translation:
Au.
Most of them are people who consider another as an ally .
f Go.
or Ay (QS.
Al-Rum/30:.
Miwah Tarjamahna kapan nyata lolobana maranehna teh musrik.
Alkitabul Mubin apan kalolobaanana maranehna teh jelema-jelema nu MORAAos translation Kalolobaan maranyhna tyh nya yta jalma-jalma musrik.
At the end of the Arabic verse, the source language uses a plural noun .
ushrikn, polytheist.
However, both Sundanese translations use singular nouns .
usyrik, polytheis.
This shows that there are differences in the selection of different word structures between the source language and the target language that the translator may not be aware of.
Translators prefer the word musyrik to follow the tendency of the target language that does not recognize the term musyrik.
Populer Gramedia, 2.
, 498.
38 Al-QurAoan Dan Terjemahnya ( Jakarta: Departemen Agama RI, 1.
, 647.
39 LPTQ Propinsi Jawa Barat and Handam Citamatra Studio.
Al-QurAoan Miwah Tarjamahna, 644.
40 Terjemahan Al-QurAoan Bahasa Sunda ( Jakarta: Pusat Penelitian dan Pengembangan Lektur.
Khazanah Keagamaan dan Manajemen Organisasi Badan Litbang dan Diklat Kementerian Agama, 2.
, 592.
41 K H Muhammad Romli.
AuAl-Kitabul Mubin Tafsir Basa Sunda Jilid 2Ay (Bandung: PT.
Al-MaAoarif, 1.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
hlm : 522-544 Translating Sacred Scriptures in Sundanese:.
However, the MORAAos translation recognizes the use of plural words in the source language, so it uses the word jalma-jalma musrik .
eople who polytheist.
, not individual musrik.
This indicates a translator awareness of the source language on the translation.
Interestingly, there are even translations that attempt to translate it into the target language from mushrikn to AumalusyrikAy .
ith al insert.
, as seen in Alkitabul al-Mubin, another Sundanese translation of the QurAoan by M.
Romli.
This reinforces the tendency of the orientation of choosing formal equivalents in Sundanese translations of the QurAoan that follow the form of the source language.
Sentence Structure The tendency in the source language is also seen in the attempts of translators to follow the grammatical structure .
ord rule.
of the source language and tend to ignore the grammatical structure of the target language in Sundanese.
Sundanese translations are also often overly saturated with formal translations resulting from the complexity of rarely used words.
The translation is characterized by being too adherent to the syntax of the source language and oriented towards the source Most of these translations use the same source text rules by breaking down word elements that should be placed in front, so that the translation arrangement can be more accurately understood by users of the target language.
Here is an example of how Sundanese translators are very obedient to the source language when translation min nutfah khalaqah (QS.
Abasa/80:.
AuFrom a drop of semen.
God created it.
Ay42 Miwah Tarjamahna Tina mani sakeclak.
Mantenna ngayugakeunA43 MORAAos translation Mantenna nyiptakeunana tina sakeclak cai mani, terus nangtukeun .
The Sundanese translation above appears to follow the structure of the source Translators use uncommon Sundanese structures by putting the word tina nuthfah .
rom a drop of seme.
at the beginning of sentences, although the sentence structure may still be understandable to the reader.
42 Al-QurAoan dan Terjemahnya, 1025.
43 LPTQ Propinsi Jawa Barat and Handam Citamatra Studio.
Al-QurAoan Miwah Tarjamahna, 1036.
44 Terjemahan Al-QurAoan Bahasa Sunda, 1024.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 522-544 Nugraha.
Permanik.
Rohmana Lexical The orientations of the source language are also seen in aspects of the internal system of the language, such as the presence of plural lexical items in the source language .
wAf, awbAr, ashAoA.
that are not loaded into the the same form in the lexical of the target language.
See the translation QS.
Al-Nahl/16:80:
Au.
and (He als.
made of sheepAos hair, camelAos hair, and goatAos hair, household Ay(QS.
Al-Nahl/16:.
Miwah Tarjamahna MORAAos sarta papaes imah jeung parabot .
u dijieu.
tina bulu-bulu domba, onta, jeung embe.
(Mantenna oge ngajantenkeu.
tina bulu-bulu domba, onta, jeung embe parabot oge papaes nepika waktu .
nu tangt.
In the source language, the words used .
wAf, awbAr, ashAoA.
are all plural.
In the target language system of Sundanese, translators should use singular noun forms .
ulu domba, bulu onta, bulu emb.
However, the Miwah Tarjamahna translation has an awareness of the use of the plural word, bulu-bulu domba, onta, jeung emby, although the translation has become somewhat less common due to the word AubuluAy in Sundanese is definitely plural and there is almost never the word AubulubuluAy for animals because all their bodies are covered with AubuluAy.
In addition, the orientation of the source language in Sundanese translations of the QurAoan is also seen in a number of Arabic vocabulary words that are believed to be special words with language style .
and sentence structure .
which cannot be fully represented by Sundanese.
The Sundanese translation of the QurAoan follows the peculiarities of the Arabic character of the QurAoan which has high standards cannot be ignored and even must be prioritized, because of its position as the word of God.
Theologically, it is believed that there is a certain purpose why God chose Arabic which are similar and have such close meanings.
Here the position of QurAoanic Arabic is considered higher than Sundanese.
Zimmer calls it a diglossia between QurAoanic Arabic and Sundanese.
Therefore, the Sundanese language must conform to the distinctive character of the Arabic QurAoan.
48 This is in contrast to Bible translations which tend to be more free and unfettered by the source language than the QurAoan.
From the Sundanese 45 Al-QurAoan dan Terjemahnya, 414.
46 LPTQ Propinsi Jawa Barat and Handam Citamatra Studio.
Al-QurAoan Miwah Tarjamahna, 418.
47 Terjemahan Al-QurAoan Bahasa Sunda, 441.
48 Zimmer.
AuAl-AoArabiyyah and Basa Sunda,Ay 38Ae39.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
hlm : 522-544 Translating Sacred Scriptures in Sundanese:.
translation of the Bible, it appears that the translation of the Bible is more diverse, freer and unfettered by the source language.
This shows that the problem of Sundanese translation, both in the Bible and the QurAoan, cannot be separated from the problem of tug-of-war between the source and target languages, between foreignization and domestication.
49 Bible translations that tend to the target language use the domestication approach.
This is different from the Sundanese translation of the QurAoan which tends to use a foreignization The influence of Arabic, which is considered the language of scripture, has a greater influence on the issue of foreignization of the Sundanese translation of the QurAoan, compared to the influence of Hebrew and Greek in translation Bible into the lives of Sundanese Muslims.
Until now.
Sundanese people are more influenced by the Arab Islamic tradition that is increasingly strengthened.
This is not widely seen in Hebrew and Greek in the culture of Sundanese Christians in West Java.
Conclusion The above explanation shows that the comparison of two Bible and QurAoan translations shows some characteristics of translation that are not much different in Sundanese language usage.
The most prominent characteristic in these translations is seen in the use of Sundanese language levels, the confirmation words, and idiomatic However, there are differences in translation orientation.
Sundanese translations of the Bible tend to be in target languages.
This is different from translations of the QurAoan that tend to be in the source language.
Bible translations use the approach of domestication of the word structure of the source language (Gree.
directed on the word structure of the target language (Sundanes.
This is different from the translation of the QurAoan, which tends to use a foreignization approach, because the translation is directed at the Arabic structure of the QurAoan.
The reason why these scripture translations are different is because they are influenced by the translation sources and the style of translation that uses colloquial language, and are also related to the shift from formal equivalent translation to dynamic or However, there are limitations in this study.
It is limited only to textual analysis of the Bible and the QurAoan in Sundanese without empirical validation.
It is necessary to conduct further research into the practice of translating these two scriptures in daily Sundanese worship.
It also needs to explore the impact of translation choices on reader comprehension or conduct comparisons with translations in other languages 49 Venuti.
The TranslatorAos Invisibility: A History of Translation, 5Ae20.
Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
2 (Juli 2.
: hlm 522-544 Nugraha.
Permanik.
Rohmana in Indonesia and Southeast Asia.
Acknowledgments Author Contributions All listed authors contributed to this study.
drafted the original manuscript, conducted the formal analysis, compiled the resources, conceptualized the study, and managed the project administration.
was responsible for the methodology and reviewed and edited the manuscript and supervised the project.
Data Availability Statement All data underlying the results are available as part of the article and no additional source data are required.
Conflicts of Interest The authors declare that they have no conflict of interest related to this Funding The authors received financial support from the Research Assistance Program Based on Output Cost Standards at PTKI for the 2023 Fiscal Year, provided by the Directorate General of Islamic Education.
Ministry of Religious Affairs.
Republic of Indonesia.
References