Krisis & Praxis (http://www.krisispraxis.com)
(1) More Academic Resources on Pre-Islamic Use of Allah, 20 November 2009
by Dr. Ng Kam Weng
Rejoinder – Allah is Not a Personal Name: More Evidence Needed, Not Mere Assertions
Again in response to some comments on the article “ Allah is not a Personal Name" I have decided to post my own rejoinder as a full post:
Further comments on use of allah
I am not concerned with how Muslims understand Allah (whether personal or generic; that is their personal liberty that I have no wish to interfere). But the thrust of the argument of my articles is that the Christian use of allah is consistent with the centuries of usage among the various Semitic languages/dialects. This argument has not been addressed, much less challenged.
There is no such thing as proprietary rights by earlier linguistic users over later users. Such a claim would render most 21 century language speakers unable to use much of their own languages (apart from some barely surviving Phoenicians, marginalized non-Muslims tribes in the Middle East, some Indo-Aryan tribes and the Han Chinese) since every language is somehow influenced by its unavoidable interactions with the languages of neighboring and longer existing societies. The outcome of universal linguistic restriction is patently so absurd that it is not much worth the effort to refute the claim of proprietary linguistic right
But for the sake of argument, and working from the premise of the right of prior user, I may first point again to the wide spread use of el, eloah and allah in Hebrew, Syraic and Nabataea (proto/paleo-Arab) dialects. From this historical observation, I can offer the following argument:
1) The earlier user has more rights to use a word than later user
2) Christians use the word allah (in related semitic dialects) before Muslims
3) Conclusion: Christians have more right to use the word allah than Muslims
Note that Muslims would reject the proposition (2) since they assume there was such a thing as a pure Arabic language that does not draw any influence from other earlier Semitic dialects. Of course there have to maintain dogmatically a pure linguistic system since any concession to proposition (2) will undermine their arrogation of propriety right to the word allah. Worse still, on their (debatable) premises, they might then have to concede greater rights to use allah to other people who could demonstrate any linguistic continuity with any Semitic dialect that is earlier than Quranic Arabic.
I doubt there is a linguist who accepts the myth of a pure linguistic system without any influence from earlier neighboring languages. As to Quranic language, I refer to the book by Arthur Jefferey, Professor of Semitic Languages. School of Oriental Studies, Cairo, The Foreign Vocabulary of the Quran (Oriental Institute Baroda, 1938) who listed and discussed hundreds of foreign words in the Quran. In particular, read his discussion on the word allah and allahumma (pp. 66-67).
I shall for the moment only point to some academic sources for anyone interested to pursue further research in the area of the use of allah in pre-Islamic Arabia. Further tapping into the expertise of people from the United Bible Society also confirms the following historical reality:
1. The Arabs used the word Allah for the supreme being before the time of Muhammad.
See H.A.R. Gibb & J.H. Kramers, Shorter Encyclopaedia of Islam (Ithaca, NY: Cornell University Press, 1974), 33. Even Muhammad’s father was named Abd Allah, God’s servant;
See also Philip Hitti, History of the Arabs: From the Earliest Times to the Present,Tenth Edition (New York: St. Martin’s Press, 1970), p. 101.
2. Inscriptions with Allah have been discovered in Northern and Southern Arabia from as early as the fifth century B.C.
See René Dussaud, Les Arabes en Syrie avant l’Islam (Paris, Ernest Leroux, 1907), pp. 141f., and Hitti, loc. cit., pp. 100f., citing the work of F. V. Winnett, A Study of the Lihyanite and Thamudic Inscriptions (Toronto: 1937), p. 30.
In the old days when I was able to read Gothic German, I found citations of pre-Islamic references in Julius Wellhausen’s book Reste arabischen Heidenthums (Berlin, 1897)
3. Christians have used the word Allah from pre-Islamic times, and Allah has been used continuously in Arabic translations of the Bible from the earliest known versions in the eighth century to this day. One Arabic translation of the New Testament using the word may even be pre-Islamic.
One existing manuscript may be pre-Islamic. See A. Baumstark, “Das problem eines vorislamischen christlichen-kirchlichen Schrifttums in Arabischer Sprache,” Islamica 4 (1929/1930): 562-567, in Kenneth Bailey, “Early Arabic New Testaments of Mt. Sinai and the Task of Exegesis (with special focus on Sinai Ar.72 and Luke 15),” Theological Review, XII/2 (1991): 49. See also Meira Polliack, The Karaite Tradition of Arabic Bible Translation (Leiden: E. J. Brill, 1997), p. 6.
The field is open to further research. Let’s demonstrate academic integrity by offering historical evidence rather than pronouncing dogmatic assertions and threatening legal sanctions over alleged violation of proprietary rights to the word allah
Postscript – Beware of people who comment boldly behind pseudo-names:
A quick technical check shows that Cosmic Boy and Ego Eimi is the same person – how interesting.
By the way, anyone who uses the name ego eimi as a self-designation commits blasphemy. Exodus 3:14 and some verses from Isaiah, like 45:22 show how stupendous Jesus Christ’s claim was in John 8:58. The hostile Jews would not believe that Jesus was God. For them, Jesus was committing blasphemy when he used the word ego eimi. They naturally sought to stone Jesus. You can see the connection clearly from the Greek text of the Septuagint. Is Cosmic Boy etc acting out of sheer ignorance or deliberate blasphemy? I can tolerate provocative rudeness, but blasphemy?…
(2) Translating the Names of God, 5 January 2010
by Dr. Ng Kam Weng
TRANSLATING THE NAMES OF GOD: Recent experience from Indonesia and Malaysia in THE BIBLE TRANSLATOR, Practical Papers Vol. 52, No. 4, October 2001: pp. 414-423
Written by D. Soesilo
(Note) This is partial reproduction of the original article. Reproduced with permission from the author.
The Situation in Malaysia
The situation in Malaysia in regard to the use of the divine names is different to that in Indonesia in one important respect, which has more to do with politics than with language. It is that some years ago some states and the federal government prohibited the use of the name Allah by non-Muslims.
It is partly fear of this that has led some organisations to make changes in the rendering of the names of God in Malay and Indonesian, in both their own writing and in quoting of Scripture. (Each time the word Allah “God” occurs, it has been consistently changed to Tuhan “Lord”, with the result that there is no difference between the renderings of the two Hebrew names YHWH and Elohim.)
In response to this situation the Heads of Malaysian Churches met in Kuala Lumpur in 1985 (sponsored by the Bible Society of Malaysia) as well as in the 1989 Kuching Consultation of the Heads of Churches (sponsored by the Christian Federation of Malaysia). At both these
meetings there were unanimous decisions to keep the name Allah; and as the servant of the Malaysian churches, the Bible Society of Malaysia honoured this decision when it published the revised Malay Bible (including the deuterocanonical books), Alkitab Berita Baik, (1996).There are five reasons why it is legitimate to use Allah among Christians.
They are as follows:
1. The loan word Allah is the Arabic equivalent of the Hebrew names of God El, Elohim, Eloah in the Hebrew Old Testament.
2. Arab Christians from before the dawn of Islam have been praying to Allah, and Allah was used by Christian theologians writing in Arabic. So the Christian usage of Allah is actually older than Islam.
3. Allah is the word used for “God” in all Arabic versions of the Bible from the old Arabic Bible all the way to the modern Arabic Bible (Today’s Arabic Version).
4. Christians in countries like Algeria, Egypt, Iraq, Jordan, Lebanon, Indonesia, Malaysia, Brunei, and other places in Asia and Africa where the languages are in contact with Arabic, have almost all been using the word Allah as the Creator God and the God and Father of the Lord Jesus Christ.
5. Last but not least, in Malay and Indonesian the word Allah has been used continuously from the time of the first printed edition of Matthew’s Gospel in Malay (A.C. Ruyl, 1629). It was used in the first complete Malay Bible (M. Leijdecker, 1733), and in the second complete Malay Bible (H.C Klinkert, 1879), and has been used in other published Scriptures up to the
present day.
The situation in Indonesia
It is worth pointing out that, unlike Malaysia, in Indonesia Allah is accepted as the Supreme Being for all people. Thus there has never been a prohibition such as the one in Malaysia. The definition of Allah in the Indonesian Dictionary Kamus Besar Bahasa Indonesia is an all inclusive definition:
Allah Nama Tuhan dalam bahasa Arab, pencipta alam semesta yang mahasempurna; Tuhan yang Maha Esa yang disembah oleh orang yang beriman
“The name of the Lord in Arabic, creator of the universe who is most perfect; the Lord, the one and only God who is worshipped by people of faith.”Recently, however, 30 000 copies of a translation of the Bible, Kitab Suci: Torat dan Injil were printed by an organisation in Indonesia, where the text of the Indonesian formal translation published by the Indonesian Bible Society has been systematically changed. This has been done by using some kind of consistency table, so that the name Jesus is written as Yesua, “Jesus Christ” is translated Yesua Hamasiah, the name YHWH is transliterated as YAHWE, and “God” is transliterated from the Hebrew Elohim as Eloim. This form Eloim is also used for “God” in the New Testament (Greek Theos); thus readers find Eloim all over the New Testament as well as the Old Testament.
The explanation for this use of Eloim given in the brochure distributed by the organisation is that Allah is a pagan god, the god of the Arabs – thus Christians cannot use Allah. (This organisation is working among communities and groups of people that include Muslims.) Some examples from the text of this Bible are:
Dengarlah, hal orang Israel: YAHWE itu Eloim kita. YAHWE itu esa!
“Listen O nation of Israel: YAHWE is our Eloim. YAHWE is one!”(Deut 6.4)
Jawab Yesua: “Hukum yang terutama ialah: Dengarlah, hai orang Israel, YAHWE Eloim kita, YAHWE itu esa.”
Joshua replied, “The most important commandment is: ‘Listen, O nation of Israel! YAHWE is our Eloim. YAHWE is one.’ “ (Mark 12.28)
Yesua Hamasiah, anak Dawid, anak Abraham
“Jesus Christ, son of David, son of Abraham” (Matt 1.1)
… di bubungan Bet Eloim
“… on the pinnacle of the Bet Eloim” (Matt 4.5)
Roh Eloim “Spirit of Eloim” (1 Cor 12.3)
Yesua adalah Tuhan “Joshua is Lord” (1 Cor 12.3)
After a lengthy discussion with the Indonesian Bible Society Translation Advisory Committee, it was decided that it is important and preferable to preserve the Old Testament usage of YHWH and its translation tradition in the Septuagint. This has been the long term practice and the established tradition of the Indonesian speaking churches (that is, following the widely circulated Indonesian Bible translations since 1629). Subsequently the Indonesian Bible Society Board passed a resolution on this matter. Among other things it resolved that: “… when, in the process of translation, there is any significant exegetical deviation from the standard Indonesian Bible Society (LAI) versions, then LAI will not publish the said Bible, even if the ranslation/adaptation process has been under the guidance of a LAI Translation Adviser or Consultant.”
The Revised Shellabear Bible: sorting out the issues
As we have just noted, the team responsible for the revision of the Shellabear Bible into Indonesian want to keep the original way of rendering the divine names; that is, rendering the Hebrew name YHWH as Allah and the Hebrew term for “God” Elohim as Tuhan. I will mention some of their reasons for wanting to continue in this way and discuss them in the rest of the article below.
Upon closer examination it has become clear that the problem is not how to translate YHWH or Elohim, but it is a linguistic problem in the Malay/Indonesian language. Some of those who favour this Bible and who have some knowledge of Arabic think that Allah cannot be combined with the possessive pronoun even in Bahasa Indonesia.
From the linguistic point of view, it is claimed that the Christian practice of saying Allahku “my God”, Allahmu “your God”, or Allah kami “our God” is quite offensive to Muslim readers who have some knowledge of Arabic. In Arabic Allah is short for Hah “the God” (as are Hebrew ha eloah and Greek ho theos), so you cannot say Allahku, since it will be awkward to hearers, as is the English construction “my the God”. Contrary to the different meanings and functions of the general Hebrew word elohim “god” or “God”, in Arabic Allah is the revealed name of God only; so those who feel more Arabic than Indonesian cannot say “my God” Allahku, “your God” Allahmu, “our God” Allah kita, or “the God of the Philistines” Allah Filistin, and so on. Similarly it will be offensive to say Allah Ibrahim, Ishak dan Yakub “the God of Abraham, Isaac and Jacob”. You can say Allah Tuhanku “God my Lord”, but not Tuhan Allahku “the Lord my God”. In the old Shellabear edition, the name YHWH is usually translated as Allah. This is quite acceptable to Muslims among its readers, especially because it goes along with the Islamic creed la ilaha illa Allah which is usually rendered into Indonesian as Tiada Tuhan selain Allah “There is no other Lord besides God” (a more correct translation would be “There is no other deity besides God”, since “the Lord” is the equivalent of the Arabic word Rabb).
Shellabear’s reversal of Elohim and YHWH was most probably an attempt to respond to Malay language usage in the early 20th century. However, as every living language changes from time to time, the present Bible translation in Malay (1996) has reversed the 1912 Shellabear decision. (As already mentioned, this change was based on the recommendation of the Heads of Churches and Biblical scholars in Malaysia.) Likewise the Anglican Diocese of Kuching, Sarawak, asked the Bible Society of Malaysia for a similar reversal in their Biatah New Testament, in which the first edition had followed the Shellabear early version.
What must be taken into consideration is the distinction between the class word and the proper name for “God”. In Arabic ilah is the class word and Allah is the proper name. However, in Hebrew the opposite is true. Elohim is the general word and YHWH is the proper name, the revealed name in the Hebrew Bible.
Another important factor is that borrowed terms always change in meaning when they come into another language. Ilah as a loan word in Indonesian no longer has the meaning of the original Arabic. In Indonesian it means “god”. Moreover the loan word Allah has been absorbed as a true Indonesian word, and thus it can and should follow the current Indonesian grammatical rules. There were two linguists (including one with a Muslim readership background) on a team of Biblical scholars and linguists appointed by the Indonesian Bible Society to work on the revision of the Indonesian formal translation. They both state that in Bahasa Indonesia as a national language, it is grammatical and quite acceptable to say Allahku, Allahmu, Allah kita, and so on. They also state that, linguistically speaking, if a small minority of Muslim leaders who read Indonesian with an Arabic frame of mind are offended by Allahku, Allahmu, Allah kita, and such terms, it does not mean that the accepted current Indonesian usage of Allahku and the rest should be considered wrong.
Over the centuries the Indonesian churches have been translating, teaching, preaching YHWH as TUHAN, and Elohim, El, Eloah and Theos as Allah. In addition all Indonesian Bible dictionaries, Biblical commentaries, Christian books and theological text books, and scholarly journals have taken this historical position. Thus the Shellabear team’s request
for the reversal of Allah and Tuhan in the over 2000 cases will contradict the current accepted Christian usage and confuse Christian communities. The Indonesian Bible Society is not prepared to accept this, as it serves all churches, not just a minority of Christians.
Along with the issue of following or not following accepted Christian usage is the issue of being accurate and faithful to the meaning and intent of the original (Hebrew) biblical texts. It is one thing to attempt to be meaningful and natural as far as the intended audience is concerned, but it is another to adjust to the theology of the target audience. Of course Shellabear’s way is closer to the Islamic statement of faith: la ilaha illa Allah “There is no other deity beside God.” However, it has to be recognised that in the process of making the translation more acceptable to the audience, the Biblical text has actually been changed.
As a comment on this criticism, we should take note of the usage in translation of the Bible into the Arabic language itself. The Septuagint (Old Testament in Greek) was first translated into Arabic during the time of Harun al Rasyid in the ninth century AD. Since then Arabic Bibles have rendered the names of God as follows:
Hebrew Arabic
YHWH al Rabb, al Rabbu
Elohim (and its variants) Allah
Elohim + pronoun or name Ilah + pronoun or name
Adonal Saidi and some other termsI have already mentioned a discussion with the Indonesian Bible Society Translation Advisory Committee about this revision project…
If the revision team were to follow the guidelines of the UBS Statement on Translating Divine Names (see the opening paragraphs of this article), the following options might be considered:
Transliteration: YHWH Allah kita, Tuhan itu esa, “Yahweh our Allah (‘God’), the Lord is one.”
(This would be suitable for academic audiences.)Translation as “Lord”: TUHAN Allah kita, TUHAN itu esa, “The LORD our Allah (‘God’), the Lord is one.”
(This is very similar to the form that is in common use by Indonesian Christians nationwide: TUHAN Ilah kita, Tuhan itu esa.)
Translation of the presumed meaning: Yang abadi adalah Allah kita, Yang Abadi itu esa, “The everlasting one is our God. The everlasting is one,”
OR
Yang kita sembah adalah Yang Abadi, Yang Abadi itu esa, “The One we worship is the everlasting. The everlasting is one.” (These are examples of renderings that should be suitable for audiences that include Muslims.)
Thus, instead of revising the existing rendering of Mark 12.29, Allah Tuhan kita, yaitu Tuhan yang esa “God, our Lord is the only God” to Tuhan Allah kita adalah Tuhan yang esa “The Lord our God is the only Lord,” that statement could be modified in line with the principle of translating the presumed meaning, as follows:
Dengarlah, bani Israel! Tuhan Allah yang kita sembah ialah Tuhan yang Esa
“Listen, children of Israel! The Lord, the God we worship is the only Lord.”
Likewise the rendering of this verse in Today’s Indonesian Version Alkitab Kabar Baik (1985) could be:
Dengarlah, hai bangsa Israel! Tuhan Allah kita, Tuhan itu esa “Listen, O nation of Israel! The Lord is our God, the Lord is one.”
Similarly the rendering in the 1996 Revised Today’s Malaysian Version Alkitab Berita Baik could be:
Dengarlah, hai bangsa Israel! Tuhan Allah kita, Dialah Tuhan yang esa
“Listen, O nation of Israel! The Lord is our God, he is the only Lord.”
With changes like these we can be faithful to the biblical texts, and at the same time be acceptable contextually. Though the concept is different from what is familiar to Muslims among the intended audience (especially regarding the revealed name), the proposed revision is appropriate and should not be offensive because it does not attach the possessive pronoun to the word Allah.
Other names of God can be handled as follows:
Yahweh TUHAN “LORD”
Adonai Tuhan “Lord”
Adonai Yahweh TUHAN Raja “LORD, King” (TMV). Compare
GNB “Sovereign LORD”, CEV “LORD
All-Powerful”; also TB Tuhan ALLAH, RSV, REB,
NRSV “Lord GOD”
Adonai Yahweh TUHAN Raja yang Maha Kuasa
Zebaoth “LORD, Almighty King”
(TMV).
Compare GNB “Sovereign LORD Almighty”; also
TB Tuhan, TUHAN semesta alam, RSV “the Lord,
the LORD of Hosts”
Ely on Allah yang Maha Tinggi (TB, BIS, TMV).
RSV “God Most High”….
Conclusion
To sum it up, Bible translators are called to translate the meaning of the text following guidelines of responsible biblical scholarship, and not following sectarian interpretation. They must try very hard to keep their personal views and theological agendas to an absolute minimum. Anything that will distort the meaning and function of the original text must be avoided at all cost. As stated in the working principles and guidelines, the Shellabear revision must follow the most up-to-date biblical scholarship and the most up-to-date usage of the Indonesian language.
Thus, the Bible Society suggests that the Shellabear revision team consider other options, rather than the proposed reversal of Allah and Tuhan in the over 2000 occurrences of the Hebrew words Elohim, El, Eloah and the Greek word Theos when they are used with possessive pronouns – that is, if they want the revised Shellabear edition in Indonesian to be circulated for wider Christian audiences. As discussed by the ecumenical team of biblical scholars in the Formal Indonesian Old Testament Revision team, and as recommended by the Indonesian Bible Society Translation Advisory Committee, the following are some of the possible options:
1. Following the Arabic transliteration whenever Elohim, El, Eloah (or Theos in New Testament) are followed by possessive pronouns; for example, Ilahi instead of Allahku “my God”, and for the other pronouns, Ilahu, Ilahokom, and so on.
2. Translating the word Elohim with possessive pronouns into Indonesian as Ilah; for example, Ilahku, Ilahmu, Ilah kita, and so on.
3. Though it does not cover all components of meaning, it is still acceptable from the point of view of both interpretation and language to say Allah yang kusembah or Allah sembahanku
“God, the one I worship”, which can be shortened into either two words, Yang kusembah, or one word, Sembahanku.
(3) Allah and Tuhan in Bible Translation, 5 January 2010
by Dr. Ng Kam Weng
Why It is Not Possible to Substitute Allah with Tuhan in Bible Translation
Muslims in other parts of the world (Arabs, Persians, North Africans, Pakistanis and Indonesians) have no objection and are not worried about getting confused when Christians use the word Allah. In contrast, some Malaysian Muslims claim to be confused; a strange phenomenon indeed. This observation lends credence to the suggestion that the Allah issue is an artificial Malay issue and not a genuine Muslim issue. The truth is that the current orchestrated protests against the recent High Court decision to allow the Catholic Herald (and Christians) to use the word Allah must be seen as cynical manipulations by Malay politicians to gain votes from their community.
See Malaysiakini 31/12/2009, “Court Declares Allah Ban Invalid” or Malaysiakini 5/1/2010. “Allah Row: Dr. Mahathir Says Law Cannot Solve it”
See Asia Sentinel 3/1/2010, “God and Allah in Malaysia”
I am more interested in going beyond these political maneuvers. Politicians (including government bureaucrats) are happy just to stay at the level of vague suggestions since they have no competence nor care to address real issues of translation. In contrast, Christians must ensure their arguments for the right to use the word Allah are based on concrete evidence supported by a coherent linguistic philosophy of translation of Scripture.
One major demand from the Malay protestors is that Christians stop using the word Allah on grounds that Christians can find a simple alternative, that is, simply substitute the word Allah with the word Tuhan. Unfortunately, this demand only betrays the ignorance of the protestors. I would have thought that any Malay would know that the meanings of the words Allah (God) and Tuhan (Lord, Rabb) are not the same. How can they suggest that Christians simply use the word Tuhan to substitute the word Allah? To express the issue linguistically, Allah and Tuhan have different senses even though they have the same reference.
Both the terms Allah and Tuhan are used in the Malay Bible. Following the precedent set by Arab Christians, Allah is used to translate el/elohim and Tuhan(or TUHAN in caps) is used to translate Yahweh (YHWH). The two words are sometimes paired together as Yahweh-Elohim in 372 places in the Old Testament (14 times in Genesis 2-3; 4 times in Exodus;8 times in Joshua; 7 times in 2 Samuel; 22 times in Chronicles; 12 times in Psalms; 32 times in Isaiah; 16 times in Jeremiah and 210 times in Ezekiel etc.).
More importantly, the word Tuhan is also applied to Jesus Christ in the New Testament. Thus we read of the LORD Jesus as Tuhan Yesus (The word LORD was used to translate the word kurios 8400 times in the Septuagint, the Greek version of the Old Testament. It refers to human beings only 400 times and refers to God 8000 times. Of these 8000 times, 6700 are substitutes for the word YHWH). The transference of the title kurios LORD/YHWH to Jesus Christ is testimony to the belief in the deity of Christ right at the beginning of Christianity.
This simple statistical survey shows clearly that the demand by Muslim demonstrators that Christians simply substitute the word Allah with Tuhan is unreasonable since it renders many Biblical references to God and Jesus Christ incoherent. First, the substitution is incorrect since the meaning of Allah and Tuhan are different. Second, it creates an absurd situation when Christians try to translate the paired words Tuhan Allah (LORD God). Are Christians now required to call the LORD God, Tuhan Tuhan? This sounds like committing linguistic redundancy. Worse still, the repeated words Tuhan Tuhan come across to Malay readers as suggesting that Christians believe in a plurality of Lords/Gods (since the plural form in Malay is expressed by repeating the noun and setting them in apposition). Finally, Christians are unable to express the Lordship of Jesus Christ as one who is distinct from the Father and yet shares with the God of the Old Testament, the name that is above every other name – kurios /Tuhan (Philippians 2:9, cf. Isaiah 45:23). In other words, Christians are rendered unable to affirm the deity of Jesus Christ and teach the doctrine of Trinity without the foundational words that maintain the semantic relationship between the words Allah and Tuhan as they are applied distinctively in the Malay Bible.
Christians in Malaysia would do their utmost to maintain religious harmony in Malaysia. Indeed, the Christian community has made many concessions to accommodate the concerns of the Malay community. However, it cannot accept the demand that it abandons the use of the word Allah and adopts the word Tuhan as a substitute simply because some ill-informed Malays take offence at their practice – an offence which would not have arisen if only these people set aside emotions and prejudices and examine the historical and linguistic evidence in a calm and rational manner. At the very least, Malays (or rather Muslims) should understand that believers are not at liberty to change the meaning of their Scriptures, the Word of God, to satisfy the unfounded scruples of man.
Postscript
I refer readers to the accompanying post, “Translating the Names of God” published in the learned journal (The Bible Translator) that gives more concrete examples of how the names of God are translated in the Malay Bible. The article also discusses the controversy among some scholars on how the words Allah and Tuhan should be used in the revision of Shellabear’s version of the Malay Bible. In any case, all the scholars in the controversy agree that Christians need to use both the words Allah and Tuhan in the Malay Bible.
Please note that the article is reproduced (partially) with permission from the author Dr. D Soesilo.
(End)
