Q&A | Bible Talk | Rev. Anwar Tjen, Ph.D.
Question 1
Why does God allow bad things to happen to humans, such as genocide, disease, and natural disasters?
Answer:
This question is one of the most fundamental and far-reaching theological questions in the Christian faith tradition. The Bible itself does not speak with one single voice regarding suffering. The Book of Genesis affirms that the world, when created, was in a state of טוֹב (ṭôḇ), “ very good ” (Genesis 1). However, from Genesis 3, the good world began to fracture: human relationships with God, each other, and creation were disrupted, leading to violence between people and major disasters such as the flood.
Often the blame for suffering is placed squarely on the Creator, even though the Bible also affirms that humans received a mandate to manage and care for creation from the beginning. In many cases, including genocide, humans are clearly the direct perpetrators. For natural disasters, the question becomes more complex, as it touches on the issue of whether the world has been “finished” created or is still an ongoing process, with humans as God's responsible partners in it.
The Bible itself displays a diversity of approaches. The book of Deuteronomy emphasizes an unequivocal cause-and-effect relationship: human disobedience brings calamity. The book of Proverbs formulates the moral order of life, although as proverbs they are not meant to be absolute. In contrast, the books of Job and Ecclesiastes challenge that order and question the direct relationship between suffering and God's will.
In this context, the Bible does not always provide answers to the question of "why", but encourages humans to respond to suffering through ethical responsibility and concrete action. The culmination of God's response to suffering is seen in the cross of Christ: God did not remain a spectator, but entered into human suffering in the most radical way. Therefore, the question of suffering cannot be answered simplistically, but must be understood within the framework of the rich and varied testimony of Scripture.
Question 2
Will there be a newer version of the Bible after the New Translation 2 (TB2), and will it be available in electronic or desktop form?
Answer:
The New Translation 2 Bible was officially launched on February 9, 2023 and the launch marked a beginning, not an end. It will take time for TB2 to become widespread and used by churches and Christians throughout Indonesia, including remote areas. Therefore, the initial priority is the deployment of the print version.
As for the electronic version, LAI is carefully considering it and will determine an appropriate time for its publication. Regarding the naming, TB2 is referred to as the "second edition" with the realization that there will be subsequent editions in the future. LAI does not intend to update this translation in the near future; the process of updating usually takes a long time, even up to half a century.
In the meantime, believers are invited to take a close look at the TB2 text. If print errors or other technical matters are found, such input can be submitted to LAI and will be stored as part of the evaluation data.
Question 3
How do you respond to the accusation that the Bible, particularly TB2, is no longer authentic?
Answer:
This kind of accusation arises from differences in interfaith understanding of the concept of scripture. In the Christian tradition, the biblical source texts of Hebrew, Aramaic and Greek are available and form the basis of any translation. Translations are not meant to replace the source texts, but rather bridge the message of the Word for people to understand across time and language.
Since the beginning of church history, translation has been an integral part of the life of faith, as seen in the Septuagint used by the New Testament writers. Therefore, translation is not an aberration, but rather a means of proclamation. LAI is committed to translating the Bible based on the source texts, through a team of experts who have high academic competence in biblical and linguistic fields.
The existence of various translations, including translations for children such as Good News for Children (KBUA), shows that translation clarifies meaning, not obscures it. Ultimately, the Christian faith believes that God Himself has "translated Himself" through the incarnation of Christ. This is the most important theological foundation of the work of Bible translation.
Question 4
In 1 Chronicles 26:28, why is the term "bin" translated as "son"?
Answer:
In the Hebrew text, the term used is indeed the same, בֶּן (ben). However, the translation is influenced by the context of the name צְרוּיָה (Ṣərûyāh: Zeruyah), which can be linguistically understood as a female name. In Hebrew genealogical tradition, the term bin generally refers to the relationship to the father. Since there is ambiguity regarding Zeruya's gender, the translator chose the more neutral term "son". This choice reflects the translator's caution in maintaining the openness of meaning according to the source text.
Question 5
Why in 1 Chronicles 24:26, the name Beno does not appear in TB2, while it does in the English translation?"
Answer:
This distinction relates to the word בְּנוֹ (ben ˆ) in the Hebrew text. Grammatically, this word can be read either as a proper name (“Beno”) or as a possessive phrase meaning “his son”.
The NIV translation chooses to understand ben ô as a name, resulting in four names. TB2 and other translations understand the word as a relational description, resulting in only three names. Both choices are philologically valid and show that translation always involves careful contextual consideration.
Question 6
Will the vernacular Bibles also be updated like TB2, and what is the specialty of the Bible compared to other religious scriptures?"
Answer:
About the “specialty” of the Bible
Judging which scripture is “more special” is not easy, as each religious tradition has its own way and standard of treating its sacred texts. Therefore, this explanation is not intended to compare the Bible with other religious scriptures, but to explain how the Bible translation process is carried out by the Indonesian Bible Institute (LAI).
LAI as an extension of the church
Since its establishment on February 9, 1954, LAI has understood itself not merely as a publisher, but as an extension of the churches in Indonesia in the task of Bible translation and publishing. Therefore, every translation, including local language Bibles, is done within the framework of ecclesiastical service and for the benefit of the people.
Collective and interdisciplinary teamwork
Collective and interdisciplinary teamwork
Bible translation at LAI has always been done collectively. The translation team consists of pastors and theologians with a background in biblical studies, preferably with a doctoral degree, who have the ability to read the source texts in Hebrew, Aramaic and Greek. In this process, differences in interpretation become a means of testing and sharpening understanding, in line with the principle of "iron sharpening iron" (Proverbs 27:17).
In addition to biblical scholars, LAI also involves language experts and, especially in local language Bible translations, local cultural observers. This involvement is important so that the translation is faithful to the source text as well as reasonably understandable in the recipient's cultural context.
Regional and National Consultations
Each translation is tested through a multi-layered consultation process. In updating the New Translation, LAI organized six regional consultations followed by one national consultation in Caringin, West Java. The national consultation involved bishops, synod leaders, and leaders of national ecclesiastical organizations from various traditions and denominations.
Input from various circles (academic, pastoral, and congregational) was seriously considered. This process shows that Bible translation is not done in haste, but through a long and deep dialog.
Translation as a shared work of the people
Because it is a collective work, Bible translation is never attached to a particular personal name. There are no individual translations. Each translator, including the team leader, works as part of a wider community. The privilege of this process lies in the seriousness, openness, and shared responsibility to minimize errors and maintain the quality of the translation.
It is in this way that LAI endeavors to make the Bible, both in Indonesian and local languages, the Word of God that can be read, understood, and lived out responsibly by the church and people of Indonesia.
Question 7
Does the Bible embrace geocentrism or heliocentrism?
Answer:
The Bible uses the language of everyday human experience, reflecting the cosmological understanding of its day. Language like "sunrise" and "sunset" is still used today, even though we scientifically understand the earth's motion around the sun. The Bible is not meant to be a science book, but rather a testimony of faith about God the Creator. Therefore, the Bible and science need to be placed in their respective corridors, so that they can have a healthy dialog.
Question 8
What texts were used as the basis for translating the Old and New Testaments?
Answer:
The Old Testament was generally translated from Masoretic texts, particularly the Leningrad Codex. The Septuagint is used as an additional reference in difficult or obscure passages. For the New Testament, the translation is based on a compilation of thousands of ancient Greek manuscripts as well as quotations of the Church Fathers, which are analyzed by modern philological methods and digital technology. All translation considerations always go back to the ancient texts, not to modern translations alone.
Question 9
Why is Matthew 27:28 in TB2 translated "red robe", while Mark's Gospel has "purple robe"?
Answer:
This distinction stems from the Greek terms used. The Gospel of Matthew uses the word "kappa" (kokk&omicron), which refers to the color crimson, while the Gospel of Mark uses "porph" (porph&omicron), which covers the spectrum of purple to purplish red. TB2 chooses to translate according to the terms of each source text, so this difference reflects accuracy to the Greek, not a conflict of meaning.
