Lihat sumber Alkitab Luther

{{Infobox Bible translation
|translation_title = Luther Bible
|image = [[Berkas:Lutherbibel.jpg|200px|jmpl|pus|Martin Luther's 1534 bible]]
|full_name = ''Biblia / das ist / die gantze Heilige Schrifft Deudsch''
|abbreviation = LUT
|language = [[:enLEarly New High German|Bahasa Jerman Tinggi Baru Awal]]
|NT_published = 1522
|OT_published = 1534
|complete_bible_published = 1534
|apocrypha_books = {{hlist|[[Deuterokanonika]]|[[Doa Manasye]]}}
|author_info = {{hlist|[[Martin Luther]]|[[Philipp Melanchthon]]|[[Caspar Creuziger]]|[[Justus Jonas]]|[[Johannes Bugenhagen]]|others<ref name="Mathesius"><!--
    -->{{cite book|last=Mathesius|first=Johannes|authorlink=Johannes Mathesius|editor=Georg Loesche|year=1906|title=Ausgewählte Werke|trans_title=Selected Works|publisher=J.G. Calvesche k.u.k. Hof- u. Universitäts-Buchhandlung (Joseph Koch)|location=Prague|edition=2nd|volume=Dritter Band: Luthers Leben in Predigten [Third Volume: Luthers Life in Sermons]|chapter=Die dreyzehnde predig, vom viertzigsten jare in Doctor Luthers historien. [Thirteenth Sermon: About the Fortieth Year of Doctor Luthers Biography]|page=316|oclc=12595454|url=http://www.archive.org/details/ausgewhltewerke00loesgoog|language=Early New High German
      |quote=''Wenn nun Doctor [Luther] zuvor die außgangen Bibel vbersehen und darneben bey Juden vnnd frembden sprachkündigen sich erlernet vnd sich bey alten Deutschen von guten worten erfragt hatte, Wie er ihm etlich [[wikt:wether|Schöps]] abstechen ließ, damit jn ein Deutscher Fleischer berichtet, wie man ein jedes am Schaf nennete, kam Doctor in das [[wikt:consistory|Consistorium]] mit seiner alten Lateinischen und newen Deutschen Biblien, darbey er auch stettigs den Hebreischen text hatte. [[Philipp Melanchthon|Herr Philippus]] bracht mit sich den Greckischen text, [[Caspar Creuziger|Doctor Creuziger]] neben dem Hebreischen die Chaldeische Bibel. Die Professores hatten bey sich jre Rabinen, [[Johannes Bugenhagen|D. Pommer]] het auch ein Lateinischen text für sich, darinn er sehr wol bekant war.  Zuvor hat sich ein jeder auff den text gerüst, davon man rathschlagen solte, Greckische unnd Lateinische neben den Jüdischen außlegern vbersehen. Darauff proponirt diser President [Luther] ein text und ließ die stimm herumb gehen und höret was ein jeder darzu zu reden hette, nach eygenschaft der sprache oder nach der alten Doctorn außlegung.''<br/><!--
         -->[Rough translation: After Doctor Luther had translated the original Bible, learning from Jews, from foreign language scholars, and from old Germans in the process (for example, he asked a German butcher to slaughter some wethers for him so he could tell him how the different entrails are called), he came to the [[Consistory (Protestantism)|consistory]] with his old Latin Bible and with his new German Bible. He also always carried the Hebrew text with him. [[Philipp Melanchthon|Herr Philippus]] contributed the Greek text, [[Caspar Creuziger|Doctor Creuziger]] contributed the Hebrew text and the [[Targum|Chaldaic Bible]]. The Professors also brought their [[Masoretic Text|Rabbinic Bibles]], and [[Johannes Bugenhagen|Doctor Pommer]] had a Latin text which he knew very well. Before the meetings, everyone of them studied the text that was to be translated, to discuss the translation of the Greek and Latin version along with the Hebrew exegesis. Luther then proposed a text and asked and listened to what everyone had to say concerning the language or the interpretation.]}}</ref><!--end hlist:-->}}
|textual_basis = {{ublist|{{nowrap|'''NT:''' ''[[Textus Receptus]]'' {{smaller|(Luther)}}<br/>{{pad|1.5em}}[[Vulgata]] {{smaller|(Bugenhagen)}}<ref name="Mathesius"/>}}|{{nowrap|'''OT:''' [[Septuaginta]] {{smaller|(Melanchthon)}}<br/>{{pad|1.5em}}[[Teks Masoret#Critical study|2nd Bomberg Edition]] {{smaller|(Creuziger)}}<ref name="Mathesius"/>}} }}
|version_revised = 1984 (revisi resmi terakhir)
|publisher = [[Hans Lufft]]
|copyright = Ranah publik karena usia
|religious_affiliation = {{ublist|[[Lutheranisme|Lutheran]]|Beberapa [[Gereja Reformasi]]}}
|online_address = http://lutherbibel.net/
|genesis_1:1-3 = <!---Please note that this passage is from the 1545 revised, 5th edition of the Luther Bible, and NOT from the 1534 1st edition.  Unfortunately, this version could not be found online.--->''AM Anfang schuff Gott Himel vnd Erden. Vnd die Erde war wüst vnd leer{{\}}vnd es war finster auff der Tieffe{{\}}Vnd der Geist Gottes schwebet auff dem Wasser. VND Gott sprach{{\}}Es werde Liecht{{\}}Vnd es ward Liecht.''<br/>{{smaller|(1545 edisi revisi ke-5)}}<ref>{{cite book|last=Luther|first=Martin|authorlink=Martin Luther|year=1545|title=Die gantze Heilige Schrifft Deudsch|trans_title=The German Holy Scriptures|publisher=[[Hans Lufft]]|location=Wittenberg|edition=5th|chapter=Genesis 1:1–3|isbn=978-3-933070-56-2|chapterurl=http://enominepatris.com/biblia/biblia2/B001K001.htm|url=http://lutherbibel.net/|language=Early New High German}}</ref>
|john_3:16 = <!---Please note that this passage is from the 1545 revised, 5th edition of the Luther Bible, and NOT from the 1534 1st edition. Unfortunately, this version could not be found online.--->''Also hat Gott die Welt geliebet{{\}}das er seinen eingeboren Son gab{{\}}Auff das alle die an jn gleuben{{\}}nicht verloren werden{{\}}sondern das ewige Leben haben.''<br/>{{smaller|(1545 edisi revisi ke-5)}}<ref>{{cite book|last=Luther|first=Martin|authorlink=Martin Luther|year=1545|title=Die gantze Heilige Schrifft Deudsch|trans_title=The German Holy Scriptures|publisher=[[Hans Lufft]]|location=Wittenberg|edition=5th|chapter=John 3:16|isbn=978-3-933070-56-2|chapterurl=http://enominepatris.com/biblia/biblia2/B043K003.htm|url=http://lutherbibel.net/|language=Early New High German}}</ref>
}}
{{Topik Alkitab}}
'''Alkitab Luther''' ({{lang-de|Lutherbibel}}, disingkat '''LB''') adalah versi [[Alkitab]] [[Kristen]] dalam [[bahasa Jerman]], yang terjemahkan dari [[bahasa Ibrani]], [[bahasa Aram]] dan [[bahasa Yunani]] kuno oleh [[Martin Luther]]. Bagian [[Perjanjian Baru]] pertama kali diterbitkan pada tahun [[1522]] dan [[Alkitab]] lengkap, memuat [[Perjanjian Lama]] dan Baru serta kitab-kitab [[apokrif]], pada tahun [[1534]].

Proyek ini menyita tahun-tahun terakhir kehidupan Luther.<ref>Martin Brecht, ''Martin Luther: Shaping and Defining the Reformation, 1521–1532'', Minneapolis: Fortress, p.&nbsp;46.</ref> Berkat penemuan mesin cetak tidak lama berselang,<ref>Mark U. Edwards, Jr., ''Printing, Propaganda, and Martin Luther'' (1994).</ref> hasil terjemahan ini segera tersebar luas dan berkontribusi signifikan pada perkembangan [[bahasa Jerman]] modern yang dipakai sekarang.
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==Luther's New Testament translation==
Ketika ia dikurung di dalam [[Wartburg Castle]] (1521–22) Luther began to translate the [[New Testament]] from Koine Greek into [[German language|German]] in order to make it more accessible to all the people of the "[[Holy Roman Empire]] of the German nation." He translated from the Greek text, using [[Erasmus of Rotterdam|Erasmus]]' second edition (1519) of the Greek New Testament, known as the ''[[Textus Receptus]]''. Luther did not translate from the Latin [[Vulgate]] translation, which is the Latin translation officially used by the Roman Catholic Church.{{citation needed|date=October 2013}} Like Erasmus, Luther had learned Greek at the Latin schools led by the [[Brethren of the Common Life]] (Erasmus in [[Deventer]], the Netherlands, and Luther in [[Magdeburg]]). These lay brothers added Greek as a new subject to their curriculum in the late 15th century. At that time Greek was seldom taught even at universities.

To help him in translating into contemporary German, Luther would make forays into nearby towns and markets to listen to people speaking. He wanted to ensure their comprehension by translating as closely as possible to their contemporary language usage.  His translation was published in September 1522, six months after he had returned to [[Wittenberg]]. In the opinion of the 19th century theologian and church historian [[Philip Schaff]],
{{Quote | The richest fruit of Luther's leisure in the Wartburg, and the most important and useful work of his whole life, is the translation of the New Testament, by which he brought the teaching and example of Christ and the Apostles to the mind and heart of the Germans in life-like reproduction. It was a republication of the gospel. He made the Bible the people's book in church, school, and house.<ref name=Schaff>{{Citation | last = Schaff | first = Philip | author-link = Philip Schaff | title = History of the Christian Church | place = New York | publisher = CCEL | origyear = Charles Scribner's Sons, 1910 | volume = 7 | page = xxx | url = http://www.ccel.org/s/schaff/history/7_ch04.htm#§%2062.%20Luther's%20Translation%20of%20the%20Bible | chapter = 4. Luther’s Translation of the Bible}}, 8 vols.</ref>}}
-->
{{Wikiquote|Philip Schaff on Luther's Bible}}

== Publikasi terjemahan Alkitab lengkap ==
Terjemahan seluruh Alkitab ke dalam bahasa Jerman di diterbitkan dalam enam bagian pada tahun 1534, hasil kerjasama Luther dan banyak orang lain seperti [[Johannes Bugenhagen]], [[Justus Jonas]], [[Caspar Creuziger]], [[Philipp Melanchthon]], [[Matthäus Aurogallus]], dan [[Georg Rörer]]. Luther bekerja menyempurnakan terjemahan itu sampai meninggalnya pada tahun 1546: ia mengerjakan edisi yang dicetak pada tahun itu.

Ada 117 gambar pahatan kayu asli yang disertakan pada edisi tahun 1534 yang diterbitkan oleh percetakan Hans Lufft di Wittenberg. Karya-karya itu mencerminkan tren modern (sejak tahun 1522) untuk mengikutsertakan karya seni dalam penekanan pesan teks.<ref>Carl C. Christensen, "Luther and the Woodcuts to the 1534 Bible," ''Lutheran Quarterly,'' Winter 2005, Vol. 19 Issue 4, pp 392–413</ref>
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==Theology==
Luther added the word "alone" (''allein'' in German) to Romans 3:28 controversially so that it read: "So now we hold, that man is justified without the help of the works of the law, '''alone''' through faith"<ref>{{Citation | year = 1522 | title = Testament | chapter = Romans 3:28 | quote = So halten wyrs nu, das der mensch gerechtfertiget werde, on zu thun der werck des gesetzs, '''alleyn''' durch den glawben (emphasis added to the German word for ‘alone.’) | url = http://de.wikisource.org/wiki/Lutherbibel/R%C3%B6mer_%281522%29#Das_Dritte_Capitel}}.</ref> The word "alone" does not appear in the Greek [[Biblical manuscript|texts]],<ref>{{Citation | quote = λογιζόμεθα γάρ δικαιоῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου ("for we reckon a man to be justified by faith without deeds of law") | url = http://www-users.cs.york.ac.uk/~fisher/cgi-bin/gnt?id=0603 | publisher = York | title = New testament | language = Greek}}.</ref> but Luther defended his translation by maintaining that the adverb "alone" was required both by idiomatic German and the [[Paul the Apostle|apostle Paul's]] intended meaning,<ref>Martin Luther, ''On Translating: An Open Letter'' (1530), Luther's Works, 55 vols. (St. Louis and Philadelphia: Concordia Publishing House and Fortress Press), 35:187–189, 195; cf. also Heinz Bluhm, ''Martin Luther Creative Translator'' (St. Louis: Concordia Publishing House, 1965), 125–137.</ref> and that ''sola'' was used in theological tradition before him.

Apologist James Swan lists numerous Catholic sources that also translated Romans 3:28 with the word "alone," or testified to others doing so before Luther.<ref>{{cite web | last=Swan|first=James|title=Luther Added The Word "Alone" to Romans 3:28?|url= http://beggarsallreformation.blogspot.com/2006/02/luther-added-word-alone-to-romans-328.html |work=February 05, 2006|accessdate=29 March 2014}}</ref> A Bible commentary published in 1864 reports that

{{cquote|Catholic translators before the time of Luther had given the same translation. So in the Nuremberg Bible, 1483, "Nur durch den glauben." And the Italian Bibles of Geneva, 1476, and of Venice, 1538, ''per sola fede''. The Fathers also often use the expression, "man is justified by faith alone;"<ref>Hodge, Charles, ''Commentary on the Epistle to the Romans'' (New Edition), 1864, p100</ref>}}

==View of canonicity==
Initially Luther had a low view of the Old Testament book of [[Book of Esther|Esther]] and of the New Testament books of [[Epistle to the Hebrews|Hebrews]], [[Epistle of James|James]], [[Epistle of Jude|Jude]], and the [[Book of Revelation|Revelation of John]]. He called the Letter of James "an epistle of straw," finding little in it that pointed to Christ and His saving work. He also had harsh words for the Revelation of John, saying that he could "in no way detect that the Holy Spirit produced it."<ref>{{cite web|url=http://www.wels.net/sab/qa/luther-03.html|archiveurl=http://web.archive.org/web/20090415024016/http://www.wels.net/sab/qa/luther-03.html|archivedate=2009-04-15|title=Martin Luther&nbsp;– Questions and Answers|publisher=Wisconsin Evangelical Lutheran Synod}}</ref> In his translation of the New Testament, Luther moved Hebrews and James out of the usual order, to join Jude and the Revelation at the end, and differentiated these from the other books which he considered "the true and certain chief books of the New Testament. The four which follow have from ancient times had a different reputation."<ref>http://www.bible-researcher.com/antilegomena.html</ref> His views on some of these books changed in later years, and became more positive.<ref>{{cite book|last1=Montgomery|first1=John Warwick|title=God's Inerrant Word|date=1974|publisher=Canadian Institute for Law, Theology & Public Policy, Inc.|location=Chapter 3|pages=79-80}}</ref>

Luther chose to place the [[Biblical apocrypha]] between the Old and New Testaments. These books and addenda to [[Biblical canon]] of the Old Testament are found in the ancient Greek [[Septuagint]] but not in the Hebrew [[Masoretic text]]. Luther left the translating of them largely to [[Philipp Melanchthon]] and [[Justus Jonas]].<ref>Martin Brecht, ''Martin Luther'', James L. Schaaf, trans., 3 vols., (Minneapolis: Fortress Press, 1985-1993), 3:98.</ref> They were not listed in the table of contents of his 1532 Old Testament, and in the 1534 Bible they were given the well-known title: "Apocrypha: These Books Are Not Held Equal to the Scriptures, but Are Useful and Good to Read".<ref>ibid.</ref> Lihat pula [[Biblical canon]], [[Development of the Christian Biblical canon]], and [[Biblical Apocrypha]].

==Influence==

The Luther Bible was not the first [[German Bible translations|German Bible translation]], but it was the most influential.

Luther's German Bible and its widespread circulation facilitated the emergence of a standard, modern [[German language]] for the German-speaking peoples throughout the [[Holy Roman Empire]], an empire extending through and beyond present-day Germany. It is also considered a landmark in [[German literature]], with Luther's vernacular style often praised by modern German sources for the forceful vigor (''"kraftvolles Deutsch"'')<ref>Schreiber, Mathias (2006). [http://www.spiegel.de/spiegel/print/d-49067625.html ''Deutsch for sale''], [[Der Spiegel]], no. 40, October 2, 2006 (''"So schuf er eine Hochsprache aus Volkssprache, sächsischem Kanzleideutsch (aus der Gegend von Meißen), Predigt und Alltagsrede, eine in sich widersprüchliche, aber bildhafte und '''kraftvolle''' Mischung, an der die deutschsprachige Literatur im Grunde bis heute Maß nimmt."'')</ref><ref>Köppelmann, K. (2006) . [http://www.immanuelkirche-muenchen.de/Kirchenmusik/Kantorei/Repertoire/Mendelssohn_2006/Mendelssohn%20Programm%20Immanuel%20Druckfassung.pdf ''Zwischen Barock und Romantik: Mendelssohns kirchliche Kompositionen für Chor''] ("Between [[Baroque]] and [[Romanticism]]: [[Felix Mendelssohn|Mendelssohn]]'s ecclesiastic choir compositions"), Mendelssohn-Programm 2006, p. 3 (''"Martin Luthers '''kraftvolle deutsche Texte''' werden durch Mendelssohns Musik mit emotionalen Qualitäten versehen, die über die Zeit des [[Johann Sebastian Bach|Bachschen]] Vorbildes weit hinaus reicht und das persönlich empfindende romantische Selbst stark in den Vordergrund rückt."'')</ref><ref>Werth, Jürgen. ''Die Lutherbibel'' ("The Luther Bible"), in [http://www.schoeneberg-evangelisch.de/download/gem/mi/michaelsbote_0702.pdf ''Michaelsbote: Gemeindebrief der Evangelischen Michaeliskirchengemeinde''] ("St. Michael's Messenger: Parish newsletter of the Protestant Community of St. Michael's Church"), no. 2, May/June/July, 2007, p. 4. (''"Gottes Worte für die Welt. Kaum einer hat diese Worte so '''kraftvoll in die deutsche Sprache''' übersetzt wie Martin Luther."'')</ref><ref>Lehmann, Klaus-Dieter (2009). [http://www.goethe.de/prs/int/05/de4375742.htm ''Rede von Klaus-Dieter Lehmann zur Ausstellungseröffnung von "die Sprache Deutsch"''] ("Speech held by Klaus-Dieter Lehmann upon the opening of the exposition 'The German language'"), [[Goethe-Institut]] (''"Und so schuf der Reformator eine Sprache, indem er, wie er selbst sagt, 'dem Volk auf's Maul schaut', '''kraftvoll''', bildhaft und Stil prägend wie kein anderes Dokument der deutschen Literatur."'')</ref><ref>Weigelt, Silvia (2009). [http://www.mitteldeutsche-kirchenzeitungen.de/2009/12/24/das-griechlein-und-der-wagenlenker/ ''Das Griechlein und der Wagenlenker - Das kommende Jahr steht ganz im Zeichen Philip Melanchtons''] ("The Greek writer and the charioteer: 2010 to be the official [[Philipp Melanchthon]] year"), mitteldeutsche-kirchenzeitungen.de, online portal of the two print church magazines ''[[:de:Der Sonntag (Sachsen)|Der Sonntag]]'' and ''Glaube und Heimat'' (''"Wenn auch die '''kraftvolle und bilderreiche Sprache''' des Bibeltextes zu Recht als Luthers Verdienst gilt, so kommt Melanchthon ein gewichtiger Anteil am richtigen sprachlichen Verständnis des griechischen Urtextes und an der sachlichen Genauigkeit der Übersetzung zu."'')</ref><ref>Hulme, David (2004). [http://www.visionjournal.de/visionmedia/article.aspx?id=673&rdr=true&LangType=1031 ''Die Bibel - ein multilinguales Meisterwerk''] ("The Bible: A multi-lingual masterpiece"), visionjournal.de, no. 2, 2006, the German version of the spiritual magazine ''Vision: Insights and New Horizons'' published by [[Church of God, an International Community]] available in English at www.vision.org (''"Luthers Bibelübersetzung mit ihrer '''kraftvollen''', aus ostmitteldeutschen und ostoberdeutschen Elementen gebildeten Ausgleichssprache hatte auf die Entwicklung der neuhochdeutschen Sprache großen Einfluss."'')</ref><ref>Salzmann, Betram; Schäfer, Rolf (2009). [http://www.bibelwissenschaft.de/nc/wibilex/das-bibellexikon/details/quelle/WIBI/referenz/15285/cache/1ee18574e2ab8d0957ddde9a8aea4571/#h8 ''Bibelübersetzungen, christliche deutsche''] ("Bible translations, Christian and German"), ''www.wibilex.de: Das wissenschaftliche Bibellexikom im Internet'' (''"die Orientierung an der mündlichen Volkssprache, die zu '''besonders kräftigen und bildhaften Formulierungen''' führt"'')</ref><ref>Schmitsdorf, Joachim (2007). [http://home.sdirekt-net.de/jschmitsdorf/texte/bibeluebersetzungen.html ''Deutsche Bibelübersetzungen: Ein Überblick''] ("German Bible translations: An overview") (''"'''Kraftvolle''', melodische Sprache, die gut zum Auswendiglernen geeignet, aber auch oft schwer verständlich und altertümelnd ist"'')</ref><ref>[http://www.mehner.info/html/lutherdeutsch.html ''Lutherdeutsch''] ("Luther's German") (''"Luthers Sprache ist saft- und '''kraftvoll'''."'')</ref> with which he translated the Holy Scripture.

A large part of Luther's significance was his influence on the emergence of the German language and national identity. This stemmed predominantly from his translation of the Bible into the vernacular, which was potentially as revolutionary as canon law and the burning of the papal bull.<ref name="Carter">[[Carter Lindberg]], The European Reformations (Oxford: Blackwell Publishing, 1996), 91</ref> Luther's goal was to equip every German-speaking Christian with the ability to hear the Word of God, and his completing his translation of the Old and New Testaments from Hebrew and Greek into the vernacular by 1534 was one of the most significant acts of the Reformation.<ref>A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 206</ref> Although Luther was not the first to attempt such a translation, his was superior to all its predecessors. Previous translations had contained poor German, and had been from the Vulgate Latin translation, i.e. translations of a translation rather than a direct translation into German from the originals.<ref name="Carter"/> Luther sought to translate as closely to the original text as possible, but at the same time his translation was guided by how people spoke in the home, on the street and in the marketplace.<ref>ibid, 91</ref> Luther's faithfulness to the language spoken by the common people was to produce a work which they could relate to.<ref>Mark Antliff, The Legacy of Martin Luther (Ottawa, McGill University Press, 1983), 11</ref> This led German writers such as Goethe and Nietzsche to praise Luther's Bible.<ref name="Carter_2">Carter Lindberg, The European Reformations (Oxford: Blackwell Publishing, 1996), 92</ref> Moreover, the fact that the vernacular Bible was printed also enabled it to spread rapidly and be read by all. Hans Lufft, the Bible printer in Wittenberg, printed over one hundred thousand copies between 1534 and 1574, which went on to be read by millions.<ref>Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 5</ref> Luther's vernacular Bible was present in virtually every German-speaking Protestant’s home; and there can be no doubts regarding the Biblical knowledge attained by the German common masses.<ref>A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 134</ref> Luther even had large-print Bibles made for those who had failing eyesight.<ref name="Carter_2"/> German humanist [[Johann Cochlaeus]] complained that

<blockquote>Luther's New Testament was so much multiplied and spread by printers that even tailors and shoemakers, yea, even women and ignorant persons who had accepted this new Lutheran gospel, and could read a little German, studied it with the greatest avidity as the fountain of all truth. Some committed it to memory, and carried it about in their bosom. In a few months such people deemed themselves so learned that they were not ashamed to dispute about faith and the gospel not only with Catholic laymen, but even with priests and monks and doctors of divinity."<ref>Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 6</ref></blockquote>

The spread of Luther's Bible translation had implications for the German language. The German language had developed into so many dialects that German speakers from different states could barely understand each other. This led Luther to conclude that “I have so far read no book or letter in which the German language is properly handled. Nobody seems to care sufficiently for it; and every preacher thinks he has a right to change it at pleasure and to invent new terms."<ref name="Ibid">Ibid, 12</ref> Scholars preferred to write in the Latin which they all understood. Luther popularized the ''Saxon dialect'' of German{{citation needed|date=January 2014}} and adapted it for theology and religion; which subsequently made it the common literary language used in books. He enriched the vocabulary with that of German poets and chroniclers.<ref name="Ibid"/> For this accomplishment a contemporary of Luther's, [[Erasmus Alberus]], labeled him the German Cicero, as he reformed not only religion but the German language also. Luther's Bible has been hailed as the first German 'classic', comparable to the English [[King James version]] of the Bible, which became one of the first English classics. German-speaking Protestant writers and poets such as Klopstock, Herder and Lessing owe stylistic qualities to Luther's vernacular Bible.<ref>Philip Schaff, History of the Christian Church (New York: Charles Scribner's Sons, 1910), 13</ref> Luther adapted words to the capacity of the German public and through the pervasiveness of his German Bible created and spread the modern German language.<ref>Ibid, 13</ref>

Luther's vernacular Bible also had a role in the creation of a German national identity. Because it penetrated every German-speaking Protestant home,  the language of his translation became part of a German national heritage.<ref>Gerhard Ritter, Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 216</ref> Luther's program of exposure to the words of the Bible was extended into every sphere of daily life and work, illuminating moral considerations for Germans. It gradually became infused into the blood of the whole nation and occupied a permanent space in a German history.<ref>Idib, 216</ref> The popularity and influence of his translation gave Luther confidence to act as a spokesperson of a nation and as the leader of an anti-Roman movement throughout Germany.<ref>Hartmann Grisar, Luther: Volume I (London: Luigi Cappadelta, 1914), 402</ref> It made it possible for him to be a prophet of a new German national identity<ref>V.H.H Green. Luther and the Reformation (London: B.T. Batsford Ltd, 1964), 193</ref> and helped form the spirit of a new epoch in German history.<ref>Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 213</ref>

In a sense the vernacular Bible also empowered and liberated all Protestants who had access to it. The existence of the translation was a public affirmation of reform, such as might deprive any elite or priestly class of exclusive control over words, as well as over the word of God.<ref name="Carter"/> Through the translation Luther was intending to make it easier for "simple people" to understand what he was teaching. In some  major controversies of the time, even some evangelicals, let alone the commoners, did not understand the reasons for disagreement; and Luther wanted to help those who were confused to see that the disagreement between himself and the Roman Catholic Church was real and had significance. So translation of the Bible would allow the common people to become aware of the issues at hand and develop an informed opinion.<ref>Mark Edwards, Luther and the False Brethren (Stanford: Stanford University Press, 1975), 193</ref> The common individual would thus be given the right to have a mind, spirit and opinion, to exist not as an economic functionary but as subject to complex and conflicting aspirations and motives. In this sense, Luther's vernacular Bible acted as a force towards the liberation of the German people. The combination of Luther's social teachings and the vernacular Bible undoubtedly had a role in the slow emancipation of western European society from a long phase of clerical domination.<ref>A.G. Dickens, The German Nation and Martin Luther (New York: Harper and Row Publishers, 1974), 226</ref> Luther gave men a new vision of perhaps the exaltation of the human self.<ref>Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 210</ref> Luther's vernacular Bible broke the domination and unity of the Roman Catholic Church in Western Europe. He had claimed Holy Scripture to be the sole authority, and through his translation every individual would be able to abide by its authority, and might nullifying his or her need for a monarchical pope. As Bishop Fisher put it, Luther's Bible had “stirred a mighty storm and tempest in the church” empowering the no longer clerically dominated public.<ref>V.H.H Green. Luther and the Reformation (London: B.T. Batsford Ltd, 1964), 10</ref>

Although not as significantly as on German linguistics, Luther's Bible also made a large impression on educational reform throughout Germany. Luther's goal of a readable, accurate translation of the Bible became a stimulus towards universal education, since everyone should be able to read in order to understand the Bible.<ref name="Carter"/> Luther believed that mankind had fallen from grace and was ruled by selfishness, but had not lost moral consciousness: all were sinners and needed to be educated. Thus his vernacular Bible could become a means of establishing a form of law, order and morality which everyone could abide by, if all could read and understand it. The possibility of understanding the vernacular Bible allowed Luther to found a State Church and educate his followers into a law-abiding community.<ref>Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 241</ref> The Protestant states of Germany became educational states, which encouraged the spirit of teaching which was ultimately fueled by Luther's vernacular Bible.

Finally, Luther's translated Bible also had international significance in the spread of Christianity. Luther's translation influenced the English translations by [[William Tyndale]] and [[Myles Coverdale]] who in turn inspired many other translations of the Bible such as the [[Bishops' Bible]] of 1568, the [[Douay–Rheims Bible]] of 1582–1609, and the [[Authorized King James Version|King James Version]] of 1611.<ref name="Carter_2"/> It  also inspired translations as far as Scandinavia and the Netherlands. In a metaphor, it was Luther who 'broke the walls' of translation in western Europe and once such walls had fallen, the way was open to all, including some who were quite opposed to Luther's beliefs.<ref>B.A. Gerrish, Reformers in Profile (Philadelphia: Fortpress Press, 1967), 112</ref> Luther's Bible spread its influence for the remolding of Western European culture in the ferment of the sixteenth century. The worldwide implications of the translation far surpassed the expectations of even Luther himself.<ref>Gerhard Ritter , Luther: His life and Work ( New York: Harper and Row Publishers, 1963), 212</ref>
-->
Di [[Amerika Serikat]], Alkitab Luther masih dipergunakan oleh orang [[Amish]], yang lebih fasih dalam bahasa Jerman daripada bahasa Inggris.

== Contoh-contoh kutipan ==
[[Berkas:NTLutherBible1769.jpg|ka|150px|Halaman judul Perjanjian Baru dari Alkitab Luther yang dicetak pada tahun 1769]]
{| class="wikitable"
! Ayat
! Alkitab Luther
! Terjemahan
! Versi [[Terjemahan Baru]]
! Catatan
|-
! {{Alkitab|Kejadian 2:23}}
| "[...] Man wird sie '''Männin''' heißen, darum daß sie vom Manne genommen ist."
| "Orang akan menyebutnya '''manusia-perempuan''', dikarenakan ia diambil dari manusia."
| "[...] Ia akan dinamai '''perempuan''', sebab ia diambil dari laki-laki."
| Di sini Luther mencoba melestarikan kemiripan kata [[bahasa Ibrani|Ibrani]] ''ish'' (manusia laki-laki) dan ''ishah'' (perempuan) dengan menambahkan akhiran feminin bahasa Jerman "''-in''" pada kata benda maskulin "''Mann''", karena kata yang tepat (pada waktu itu), ''Weib'', tidak mirip sama sekali. (Kata modern ''Frau'' juga tidak mirip.) Penambahan akhiran "''-in''" pada kata "''Mann''" dalam bahasa Jerman dianggap kaku secara gramatika.
|-
!{{Alkitab|Matius 12:34}}
| "[...] Wes das Herz voll ist, des geht der Mund über."
| "Apa yang memenuhi hati, akan meluap dari mulut."
| "[...] Karena yang diucapkan mulut meluap dari hati.."
| Penekanan pada penyampaian makna.
|-
! {{Alkitab|Yohanes 11:35}}
| "Und Jesus gingen die Augen über."
| "Dan Yesus meluap airmata-Nya."
| "[[Maka menangislah Yesus]]."
| Penekanan puitis.
|-
! {{Alkitab|Yohanes 19:5}}
| "[...] Sehet, welch ein Mensch!"
| "Lihatlah, manusia semacam itu!"
| "[...] Lihatlah manusia itu!"
| Penekanan pada kemuliaan Yesus meskipun dalam keadaan tercela. Sekarang dianggap terjemahan yang kurang tepat. Lihat pula: [[Ecce Homo]].
|}

== Lihat pula ==
* [[Elector Bible|Kitab Suci Elektor]]
* [[German Bible translations|Terjemahan Kitab Suci Jerman]]

== Referensi ==
{{Reflist}}

== Pustaka tambahan ==
* Antliff, Mark. The Legacy of Martin Luther. Ottawa, McGill University Press, 1983
* Atkinson, James. Martin Luther and the Birth of Protestantism. Middlesex: Penguin Books, 1968
* Bindseil, H.E. and Niemeyer, H.A. ''Dr. Martin Luther's Bibelübersetzung nach der letzten Original-Ausgabe, kritisch bearbeitet''. 7 vols. Halle, 1845–55. [The N. T. in vols. 6 and 7. A critical reprint of the last edition of Luther (1545). Niemeyer died after the publication of the first volume. Comp. the Probebibel (the revised Luther-Version), Halle, 1883. Luther's Sendbrief vom Dolmetschen und Fürbitte der Heiligen (with a letter to Wenceslaus Link, Sept. 12, 1530), in [[Johann Georg Walch|Walch]], XXI. 310 sqq., and the Erl. Frkf. ed., vol. LXV. 102–123.]
* Bluhm, Heinz. ''Martin Luther: Creative Translator''. St. Louis: Concordia Publishing House, 1965.
* Brecht, Martin. ''Martin Luther''. 3 Volumes. James L. Schaaf, trans. Philadelphia: Fortress Press, 1985–1993. ISBN 0-8006-2813-6, ISBN 0-8006-2814-4, ISBN 0-8006-2815-2.
* {{Citation | last = Dickens | first = AG | title = The German Nation and Martin Luther | place = New York | publisher = Harper & Row | year = 1974}}.
* {{Citation | last = Edwards | first = Mark | title = Luther and the False Brethren | place = Stanford | publisher = Stanford University Press | year = 1975}}.
* Gerrish, B.A. Reformers in Profile. Philadelphia: Fortpress Press, 1967
* Green, V.H.H. Luther and the Reformation. London: B.T. Batsford, 1964
* Grisar, Hartmann. Luther: Volume I. London: Luigi Cappadelta, 1914
* [[Carter Lindberg|Lindberg, Carter]]. The European Reformations. Oxford: Blackwell, 1996
* Reu, [John] M[ichael]. ''Luther and the Scriptures''. Columbus, [[Ohio|OH]]: The Wartburg Press, 1944. [Reprint: St. Louis: Concordia Publishing House, 1980].
* {{Citation | last = Reu | first = John Michael | author-mask = 3 | title = Luther's German Bible: An Historical Presentation Together with a Collection of Sources | origyear = Columbus, OH: The Lutheran Book Concern, 1934 | place = St. Louis | publisher = Concordia Publishing House | year = 1984}}.
* Ritter, Gerhard. Luther: His life and Work. New York: Harper & Row, 1963

== Pranala luar ==
{{Wikisourcelang|de|Lutherbibel|Luther Bible}}
{{Commons category|Luther Bible}}
* [http://lutherbibel.net/ Luther's Biblia Germanica 1545], Last Hand Edition.
* [http://www.bible-researcher.com/luther02.html Luther's Translation of the Bible] in Philip Schaff's History of the Christian Church.
* {{Internet Archive author |sname=Luther Bible}}
* {{Librivox author |id=1202}}

{{Martin Luther}}

{{Authority control}}

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