Unit Shifts In The Interpreting Of Reverend’s English Sermon Into Bahasa Indonesia.

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UNIT SHIFTS IN THE INTERPRETING

OF REVEREND’S ENGLISH SERMON

INTO BAHASA INDONESIA

A THESIS

BY

DHANY NOVI ANESTHASIA

Reg. No. 050705032

ENGLISH DEPARTMENT

FACULTY OF LETTERS

UNIVERSITY OF SUMATERA UTARA

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ACKNOWLEDGEMENTS

Firstly, I would like to thank The Almighty God, Jesus Christ whose blessings and Might strengthen every step I make in life and make this thesis possible to accomplish.

I address my gratitude to the Dean of Faculty of Letters, University of Sumatera Utara, Prof. Syaifuddin, M.A. Ph.D, for facilitating all students’ academic needs and support their study. I am also grateful to the Head and the Secretary of Department of English for their concern and the facilities given during my study. I am thankful to be a student of this English Department.

I also would like to express my gratitude to Dr. Eddy Setia, M.Ed TESP and Dr. Roswita Silalahi, Dip. TESOL M.Hum, as my Supervisor and my Co-Supervisor. I am grateful for their helps, guidance, understanding, and contributions to my thesis.

I feel grateful for greatest supports and prayers from my family, especially my parents. I can hardly find any proper words to express the greatest gratitude I have to my parents, brother and sisters for their understanding and help. I feel thankful as well to my beloved brothers and sisters in Persekutuan Babtisan Roh Kudus dan Api, Jubel, Cita, kak Fitmelia, Riko, ayah and Leo for their support in either my life or the process of accomplishing this thesis. My gratitude is also addressed to my colleagues, Yuda, Yakub, Catherine, Ira, Windy and others for supporting me during my campus life. Special gratitude goes to Monalisa Pasaribu, Ratih, and Nayla for their supports in my life and their help during my campus life and accomplishing this thesis.

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ABSTRAK

Skripsi ini berjudu l Unit Shifts in the Interpreting of Reverend’s English Sermon into Bahasa Indonesia. Skripsi ini menganalisis pergeseran unit (unit-shifts) yang terjadi pada pengalihbahasaan khotbah bahasa Inggris ke dalam bahasa Indonesia. Analisis ini bertujuan untuk menemukan pergeseran pergeseran unit bahasa (unit-shifts) dalam pengalihbahasaan tersebut. Teori yang digunakan untuk mengidentifikasikan pergeseran tersebut ialah teori Catford tahun 1965 yang menyatakan pergeseran terjadi dalam unit bahasa dalam tataran manapun yang sesuai. Metode penelitian yang digunakan adalah metode deskriptif kualitatif. Data diperoleh dari rekaman pengalihbahasaan khotbah bahasa Inggris ke dalam bahasa Indonesia. Adapun metode pengumpulan data yang digunakan adalah Purposive Sampling atau Metode Sampel Bertujuan. Data yang dianalisis dalam skripsi ini adalah ujaran pada khotbah bahasa Inggris dan bahasa Indonesia, yang dibawakan oleh Penginjil John Ollis. Dari analisis yang telah dilakukan, ditemukan 158 pergeseran unit dengan 8 jenis pergeseran tataran; 23 pergeseran kata ke frasa atau 14,56%, 47 pergeseran kata ke klausa atau 29,75 %, 73 pergeseran frasa ke kata atau 46.2%, 8 pergeseran kata ke klausa atau 5,06%, 3 pergeseran kata ke kalimat atau 1,9%, 1 pergeseran klausa ke kalimat atau 0,63%, 1 pergeseran kalimat ke frasa atau 0,63%, dan 2 pergeseran kalimat ke klausa atau 1,27%. Dari analsis, diketahui bahwa pergeseran unit (unit shifts) yang dominan terjadi pada pengalihbahasaan khotbah tersebut ialah pergeseran frasa ke kata. Kata kunci: pergeseran unit, frasa, kata, klausa, kalimat.

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ACKNOWLEDGEMENTS ... i

ABSTRAK ... ii

TABLE OF CONTENTS ... iii

LIST OF ABBREVIATIONS ... vi

CHAPTER I INTRODUCTION 1.1 Background of Analysis ... 1

1.2 Scope of Analysis ... 4

1.3 Problems of Analysis ... 5

1.4 Objectives of Analysis ... 5

1.5 Significances of Analysis ... 5

1.6 Review of Related Literature ... 6

CHAPTER II THEORETICAL FRAMEWORK 2.1 Translation ... 7

2.1.1 Definitions of Translation ... 7

2.1.2 Functions of Translation ... 9

2.1.3 Process of Translation ... 9

2.1.4 Types of Translation ... 11

2.2 Interpreting ... 12

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2.2.2 Function of Interpreting ... 13

2.2.3 Process of Interpreting ... 13

2.2.4 Types of Interpreting ... 14

2.2.5 Difficulties in Interpreting ... 19

2.3 Shifts ... 21

2.3.1 Level Shifts ... 21

2.3.2 Category Shifts ... 22

2.3.2.1 Structure-Shifts ... 23

2.3.2.2 Class-Shifts... 24

2.3.2.3 Unit-Shifts ... 24

2.3.2.4 Intra-System-Shifts ... 24

CHAPTER III METHODOLOGY OF RESEARCH 3.1 Research Method ... 26

3.2 Population and Sample ... 26

3.3 Data Analysis Procedure ... 27

CHAPTER IV ANALYSIS AND FINDINGS 4.1 Data Analysis ... 28

4.2 Data Findings ... 44

CHAPTER V CONCLUSIONS AND SUGGESTIONS 5.1 Conclusions ... 47

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BIBLIOGRAPHY ... 48 APPENDIX ... 51

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LIST OF ABBREVIATIONS

Adj Adjective

Adv Adverb

C-S Clause to Sentence

N Noun

P-C Phrase to Clause P-S Phrase to Sentence P-W Phrase to Word(s) SL Source Language

S-P Sentence to Phrase TL Target Language

V Verb

W-C Word(s) to Clause W-P Word(s) to Phrase S-C Sentence to Clause

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ABSTRAK

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CHAPTER I

INTRODUCTION

1.1 Background of Analysis

Language as a means of communication has been used by human for thousands years. The role of language is very important in human being to help them in conveying thoughts, ideas, and even to do transactions, commerce and international cooperation. One thing that cannot be denied is the diversity of languages. There are thousands of languages in this world, include the traditional languages. This diversity can be a barrier to international communications. This barrier is definitely a problem needing solution that can transfer the language. It is translation.

Basically, translation is transferring the same message in one language (Source Language) to another language (Target Language) by considering the equivalences of both languages, e.g. semantic and stylistic equivalences.

Translation functions as a means to transfer equivalent message from one language to another, so that the communication of human keeps going on, especially in international communication. Translation plays great role in human life. It engages people around the world since it enables people with different languages to understand one text, such as history of pyramid, governmental system of one’s country, Einstein’s theory, etc. translation can be done in any text either written or oral. The oral translation can also be called as direct translation, or it is generally called as interpreting.

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Interpreting is not a new subject. Interpreting as well as translation has been used for centuries. For instance, in the end of World War II, there were many war criminals sent to the court. Some of the criminals spoke different languages with others on the court. So, in order to solve the language barriers, interpreting was used there. Interpreting is simply defined as transferring messages from one language to another language orally in one occasion.

Interpretation or language interpretation is an activity to facilitate oral communication in between two or more users of different languages. Pöchacker (2004: 10) states, “Interpreting as form of translation in which a first and final rendition in another language is produced on the basis of one-time presentation of an utterance in a source language”

Interpreting shows a situation of oral communication involving three participants: person speaking in source langue, an interpreter (the one interpreting the language) and another person(s) speaking in different language, the target language. The situation of interpreting shows the interpreters processes the information given in SL spontaneously and transfer it into TL.

Nida (1964) in Venuti (2000: 126) says that there can be no absolute correspondence between languages since no two languages are identical. Hence, it can be concluded that due to no two identical languages, shifts may occur in translation. It occurs in either translation or interpreting.

Catford (1965) in Venuti (2000: 141) states that shifts mean the departures from formal correspondence in the process of going from SL to TL. Catford says that there are two major types of shifts occur. They are level shifts and category shifts.

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A level shift is a shift from grammar to lexis. It means that a grammatical unit in English, such as noun, affixes, etc, has a lexical unit in Bahasa Indonesia as its translation equivalent (Machali, 1998: 14). An illustration of this is Leonardo has stopped working in that company, and its translation Leonardo sudah berhenti

The interpreter does unit-shifts in the interpreting to create equivalent meaning in TL to carry out the interpreting of the English sermon naturally and communicatively so that audiences can comprehend what the reverend conveys. An example of unit-shifts is:

bekerja di perusahaan itu. The form ‘has + past participle’ as a unit in English grammar is translated into Bahasa Indonesia by the lexis ‘sudah’.

Category shift is about unbounded and rank-bounded translation. It is a matter of finding SL-TL equivalences that are set up at whatever rank is appropriate.

This thesis focuses on category shifts. These category shifts have four subs, namely structure-shifts, class-shifts, unit-shifts, and intra-system-shifts. However, in order to avoid the excessive discussion of category shift, the shift becoming the main focus in this thesis is unit-shifts.

Unit-shift is simply defined as changes of rank. It is about departures from formal correspondence wherein the translation equivalent of a unit at one rank in the SL is a unit at a dissimilar rank in the TL. For instance, adjective in SL translated into modifier (a clause) in TL.

The source data in this thesis is the interpreting of English sermon done by interpreter assisting a reverend, recorded in a cassette. The record that is going to be analyzed in this thesis is English sermon brought by Rev, John Ollis.

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SL (English) Understanding minds Adjective

TL (Bahasa Indonesia) Pemikiran

Clause yang memahami

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From the example above, it is clearly seen that there is a change of rank in unit-shift, namely the adjective ‘understanding’ turning into modifier (a clause) ‘yang memahami

1.2 Scope of Analysis

’. The reason of choosing the data is writer had ever watched a video of one reverend, an English native speaker assisted by an Indonesian interpreter, and she finally found that the interpreting of sermons have never been touched by any research, especially in English department in University of Sumatera Utara. In addition, she also thinks that this field is interesting to analyze since it relates to her belief as well.

In order to avoid excessively large discussions, the analysis is focused on unit-shifts. The data that are going to analyze are found in the interpreting of reverend’s English sermon recorded in a cassette.

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1.3 Problems of Analysis

Followings are the problems of analysis in the thesis:

1. What are the unit-shifts found in the interpreting of reverend’s English sermon into Bahasa Indonesia?

2. What is the most dominant unit-shifts occurred in the interpreting of reverend’s English sermon into Bahasa Indonesia?

1.4 Objectives of Analysis

Followings are the problems of analysis in the thesis:

1. To figure out the unit-shifts found in the interpreting of reverend’s English sermon into Bahasa Indonesia.

2. To figure out the most dominant unit-shift occurred in the interpreting of reverend’s English sermon into Bahasa Indonesia.

1.5 Significances of Analysis

This thesis is intended to be helpful theoretically and practically. Theoretically, this thesis is expected to enlarge the comprehending of interpreting, since readers quite seldom learn interpreting, especially the students. This thesis may also be a reference for those who are interested in learning interpreting.

Practically, this thesis is expected to be helpful for people especially by the student who wants to be an interpreter or currently work as an interpreter, to learn how to commit interpreting, especially in the case of English sermon.

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1.6 Review of Related Literature

This thesis is referred to some books and thesis related to translation and shifts in order to support the analysis.

Hatim (1990) in Discourse and the Translator places the translator at the centre of communicative activity. Within this point of view, the translator has the part as the mediator between different cultures, each of which has its own vision s of reality, ideologies, myths and so on.

Simatupang (2000) in Pengantar Teori Terjemahan explains that each language has its own rules that might be different from another language and the consequence of the differences is shifts in the translation.

Sahrial (2003) in An Analysis of Grammatical Unit Shifts in the Translation of John Grisham’s the Street Lawyer to Pengacara Jalanan sums up that the grammatical unit shifts occur due to the differences in language systems and grammatical structure between SL and TL.

Pasaribu (2009) in Functional Shifts in the Translation of “Guidelines For The Better Management Practices on Avoidance, Mitigation and Management of Human – Orangutan Conflict in and Around Oil Palm Plantations” in Bahasa Indonesia, discusses one of the subs of category shifts, namely functional shifts. She comes to a conclusion that shifts can be found in any kinds of translation.

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CHAPTER II

THEORETICAL FRAMEWORK

2.1. Translation

2.1.1 Definitions of Translation

As it is generally stated in Oxford Advanced Learner’s Dictionary (2000: 1382), translation is the process of changing something is written or spoken into another language. Nevertheless, the definition of translation is not that simple. Further elaboration is needed to make it obvious. Many experts in translation theory define translation in different ways.

In universal point of view, translation is the matter of transferring something from one language to another language. As Newmark (1981: 7) states, “Translation is a craft consisting in the attempt to replace a written message and/or statement in one language by the same message and/or statement in another language”.

However, translation is not limited only about transferring matter but it also deals with the equivalence. Catford (1969: 20) says, “Translation is the replacement of textual material in one language (SL) by equivalent textual material in another language (TL)”

Furthermore, translating a text deals with the meaning too. Translation with correct structure is useless without meaning. Larson (1984: 3) states that translation means transferring the meaning of the source language into receptor language. Moreover, Newmark presents further view towards the transferring meaning in a translation. He says (1988: 5), “Translation is rendering the meaning of one text into another language in the way that the author meant the text”. Simatupang (2000: 2), an Indonesian expert in translation theory, says that translation is transferring meaning in SL into TL and

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restructures the meaning into TL in as natural as possible according to valid rules of TL. Hence, structure is not the one that is transferred, but meaning is. He states the previous statement in his book:

“menerjemahkan adalah mengalihkan makna yang terdapat dalam bahasa sumber ke dalam bahasa sasaran dan mewujudkan kembali di dalam bahasa sasaran dengan bentuk – bentuk yang sewajar mungkin menurut aturan-aturan yang berlaku dalam bahasa sasaran. Jadi, yang dialihkan adalah makna bukan bentuk”

Moreover, translation also deals with semantic and culture aspects. Hatim and Mason (1997:1) say, “Translating … as an act of communication which attempts to relay, across cultural and linguistic boundaries, another act of communication (which may have been intended for different purposes and different readers / hearers)”. Kridalaksana, an Indonesian expert in translation theory, supports their statement. On his book (1983: 128), he states that translation is transferring message among cultures or among languages in grammatical and lexical point by preserving the message, effect or structure as possible as it can be. In his book, he writes, “Terjemahan ialah pengalihan amanat antarbudaya dan/atau antarbahasa dalam tataran gramatikal dan leksikal dengan maksud, efek atau ujud yang sedapat mungkin tetap dipertahankan”. In brief, he views translation as transferring message which across culture among languages. Regarding to the semantic case in translation, Bell (1991: 5) says, translation is the expression in another language (or target language) of what has been expressed in another, source language, preserving semantic and stylistic equivalences.

2.1.2 Functions of Translation

Basically, translation functions as a medium of communications. As Nida (1981: 2) states, “Translation means communication because it has three essential elements to

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form a process of communication. The three essential elements are source, message, and receptor, and these elements must be found in all communication activities”. In brief words, translation means inter-lingual communication by involving two different languages.

Moreover, Duff (1989: 5) says, “As a process of communication, translation functions as the medium ‘across the linguistic and cultural barriers’ in conveying the messages written in the foreign languages”. In other words, the function of translation is as a bridge, that is, to carry the messages (meanings) from the SL to the TL. Translation is very helpful for people facing a barrier in understanding a text written in a foreign language, for example.

2.1.3 Process of Translation

According to Oxford Advanced Learner’s Dictionary (2000: 1008), process is a series of things that are done in order to achieve a particular result. In relation to process of translation, Larson says (1984: 17), when translating a text, the aim of the translator is an idiomatic translation making each effort to communicate their meaning of the Source Language (SL) text into the natural forms of the receptor language. In addition, he says that translation is concerned with a lexicon study, grammatical structure, communication situation, and cultural context of the SL text, which is analyzed to determine its meaning. The discovered meaning is then re-constructed or re-expressed using grammatical structure and the lexicon that are appropriate in the receptor language and its cultural

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context. Larson (1984), in Choliludin (2006: 31) simply presents the diagram of the translation process (Figure 1) as follows:

Figure 1

Diagram of the Translation Process

The different forms between square and triangle illustrate the forms of the text to be translated and the translation results. They explain that in translation text, the forms of the source language may be altered into appropriate forms of the receptor language to reach the idiomatic translation.

Furthermore, Nababan (2003: 25) states three steps in the process of translation. He says that process of translation consists of three steps, namely 1) the analysis of source of SL, 2) transferring the message, 3) restructuring. In Teori Menerjemahkan Bahasa Inggris (2003, 25), he writes, “Proses penerjemahan terdiri atas tiga tahap, yaitu 1) analisis teks bahasa sumber (BSu), 2) pengalihan pesan, 3) restrukturisasi.”.

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2.1.4 Types of Translation

Catford (1965: 21) formulates categories of translation into three parts, namely extent, levels, and rank of translation. Based on the extent, he categorizes translation into a full translation and a partial translation. Based on levels of translation, he classifies translator in terms of total and restricted translation whilst on the ranks there are bound and unbounded translation.

In the case of full translation, the whole text is submitted to the process of translation, namely each part of the SL text is substituted by text material. According to Catford (1965: 21), text is any stretch of language, spoken or written, which is under discussion and according to circumstances, a text may be a whole library of books, a single volume, a chapter, a paragraph, a sentence, a clause, etc. In contrast with full translation, a partial translation is some part(s) of the SL text are left untranslated. They are merely transferred to the target language text. In a literary translation, it is unusual for some SL lexical items to be treated that way.

There are total translation and restricted translation based on the levels of translation. A total translation is a replacement of SL grammar and lexis by equivalent grammar in TL and lexis with important replacement of SL phonology/graphology by non-equivalent TL graphology/phonology. Nonetheless, a restricted translation is a replacement of textual material in SL by equivalent textual material in TL at only one level, i.e. translation that is performed only at the graphological or at the phonological level, or at only one of the two levels of lexis and grammar.

Rank-bound translation is a translation wherein the selection of TL equivalents is intentionally restricted to one rank or few ranks in the hierarchy of grammatical units,

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typically at word or morpheme rank, namely setting up word-to-word or morpheme-morpheme equivalence. On the contrary, normal translation wherein the equivalence shifts freely up and down the rank scale is identified as unbounded translation. Occasionally it tends to be at the higher ranks and sometimes between larger units than the sentences.

As stated by Larson (1984: 15), translation is classified into two major types. They are form-based and meaning-based translation. Form-based translation is known as literal translation since it makes every effort to follow the SL form. On the other hand, meaning-based translation attempts to communicate the meaning of SL text in natural forms of the receptor language. This kind of translation is called as idiomatic translation.

2.2. Interpreting

2.2.1 Definitions of Interpreting

Pőchhacker (2004:10) formulated the definition of interpreting as “Form of

translation in which a first and final rendition in another language is produced on the basis of one-time presentation of an utterance in a source language”. Riccardi in Hung (2002: 116) supports the point of one-time presentation above by stating that interpreting is something evanescent that vanishes as soon as it is presented.

Interpreting is relatively similar with translation. The difference is merely on the characteristic of the result. Translation result is to be read while interpreting requires listening.

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Translation is basically similar with translation.

th, 2009) states,

“Translation is the a in another language”

Previous reference supports that function of translation is also the functions of interpreting since translation is interpreting as well. Their difference only lies on which on the result of the translation process, whether it is in written or in oral.

Referring to Duff’s statement (1989: 5), interpreting functions in a process of communication. Interpreting functions as a means that across the barriers of linguistic and cultural in expressing the messages spoken in the foreign languages. In brief, interpreting has a function as a bridge, namely, to carry the messages (meanings) from the SL to the TL.

2.2.3 Process of Interpreting

Due to the similarity of interpreting and translation, their process is similar as well. Referring to Nababan’s book, Teori Menerjemahkan Bahasa Inggris, the process of translation or it can also be stated as oral translation (interpreting) breaks down into three steps. He (2003: 25) says that process of translation consists of three steps. They are 1) the analysis of source of SL, 2) transferring the message, 3) restructuring. In the book (2003, 25), he writes, “Proses penerjemahan terdiri atas tiga tahap, yaitu 1) analisis teks bahasa sumber (BSu), 2) pengalihan pesan, 3) restrukturisasi.”.

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2.2.4 Types of Interpreting

Keiser (1978) and Weber (1984) in Nababan (2000: 115) divide types of interpreting on how they are performed. They are sight translation, consecutive interpretation, simultaneous interpretation, and whispered interpretation.

In sight translation, interpreter performs his job by translating written text in SL orally. In short, the SL is written text and the product of translation is oral.

Consecutive interpretation occurs normally in a conference or a meeting. The interpreter sits or stands beside the SL speaker and takes notes what the speaker says. Every time the speaker pauses or finishes his speaking (usually after one or two sentences), the interpreter translates the speech into TL with or without the assistance of the notes she / he made.

Nowadays, the segments of consecutive interpretation tend to shorter than fifty years ago. (http://en.wikipedia.org/wiki/Interpreting, accessed on March 2nd

In simultaneous interpretation, the interpreter is not in the same room with the SL speaker. The rooms are separated by a window of the special room. The interpreter works in the other room where he listens to the SL speaker through earphones and watches the , 2009). Last fifty years, the interpreter would interpret the SL speech in 20 or 30 minutes while today, 10 or 15 minutes is regarded as a long duration since audiences do not like to sit during 20 minutes to wait for a speech they are not able to comprehend.

Sometimes, the interpreter especially the inexperienced interpreter finds difficulties in doing the oral translation because of the rare terms or the terms he does not know. Therefore, he occasionally pauses his interpreting and asks the words he does not recognize to the SL speaker.

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mimic or the body language of the speaker at the same time. The interpreter then renders the TL message by speaking into a microphone. This simultaneous interpretation is performed by turning the SL into the language of target listeners via their earphones.

Whispered interpretation is also called as chuchotage in French. Whispered interpretation can be committed into two ways. First, the interpreter is sitting among the conference’s participants whisper the TL message to them. Second, the interpreter sits in a particular room and then whispers the oral translation through a microphone to the target listeners.

According to http://en.wikipedia.org/wiki/Interpreting (accessed on September 14th, 2009), interpreting is divided into eight parts, namely conference interpreting, legal and court interpreting, focus group (marketing) interpreting, escort interpreting, public sector interpreting, medical interpreting, sign language interpreting and media interpreting. They are differentiated by the place they are performed.

Conference interpreting is the interpretation of a conference; it is performed either consecutively or simultaneously. This interpretation is divided into two markets: the institutional and private. International institutions holding multi-lingual meetings frequently favor interpreting some foreign languages to the mother tongues of the interpreters. In contrast, local private markets tend to have bi-lingual meetings (the local language plus another), the interpreters work both into, and out of their mother tongues.

Legal and court interpreting takes place in justice courts, administrative tribunals, and wherever a legal proceeding is conducted (e.g. a conference room used for taking a sworn statement). Legal interpreting can also be a consecutive interpretation of testimony of witnesses.

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Depending on the standards and regulations that are adhered to per state and venue, court interpreters usually do the job alone in consecutive interpreting, or they work as a team in simultaneous interpreting. The interpreters are frequently required to have formal authorization from the State to work in the Courts. Thus, they are called certifie part of the evidence. Unskilled interpretation can direct to a mistrial.

Focus group (marketing) interpreting is the condition that an interpreter sits in the soundproof booth or in the observer's room with the clients. Usually, there is can watch the participants, but the participants can only see their own reflection. The interpreter hears the conversation in the source language via headphones and interprets the language simultaneously into the target language for the clients. In any given focus group, the numbers of participants are usually between 2 to 12 (or even more). Hence, experienced interpreters will not only interpret the meanings and phrases but also mimic intonation, speech patterns, laughs, emotions, and tone.

In escort interpreting, an interpreter accompanies a person on a tour, a visit, a meeting or to an interview. The interpreter in this case is called an escort interpreter or an escorting interpreter. This is also called as liaison interpreting.

Public sector interpreting is also known as community interpreting. It is the type of interpreting which occurs in certain fields such as legal, health, and local government, environmental health, social, housing, welfare services, and education. In this kind of interpreting, there are some factors determining and affecting language and the

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communication production, namely speech's emotional content, hostile or polarized social surroundings, the power of relationships among participants, and the interpreter's degree of responsibility

Medical interpreting is a public service interpreting which consist of communication among medical personnel and the patient and his or her family. It is facilitated by an interpreter who is usually formally certified. In some conditions, medical employees who are multilingua l persons may participate. The medical interpreters must have a deep and strong knowledge of medicine, general medical procedures, the patient interview, the processes of medical examination, and the daily workings of the personnel effectively. In addition, medical interpreters frequently ar those (regardless of language) who are not familiar with or uncomfortable in clinical, hospital, or medical settings.

In sign language interpreting, at the time an interpreter will render the speaker's meaning into the sign language used by the deaf party. When a signs into the spoken language for the hearing party. It sometimes refers to as voice interpreting or voicing. It may be conducted either as simultaneous or consecutive interpreting. Experienced sign language interpreters will place themselves in a room or space allowing them both to be seen by deaf participants and heard by hearing participants and to see and hear participants. In some cases, an interpreter may interpret from one sign language into an alternate sign language.

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Media interpreting has to be performed simultaneously. The illustrations of this interpreting are press conferences, live or taped interviews with political figures, artists, sportsmen musicians, or people from the business world. In this interpreting, the interpreter has to sit in a sound-proof booth where ideally he can see the speakers on a monitor and the set. As a usual job of an interpreter, all equipment should be checked before recording starts. Particularly, satellite connections must be double-checked to make sure that the interpreter's voice is not sent back and the interpreter will hear only one channel at a time. The interpreter who works for a media must sound as confident and slick as a television presenter must.

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2.2.5 Difficulties in Interpreting

Each field of study has its own difficulties and so are translation and interpreting. However, difficulties in translation are less complex than difficulties in interpreting. In general, difficulties in translation are created by the language factor and background of both translator’s and reader’s culture. Meanwhile, difficulties in interpreting are commonly categorized into three factors, namely non-physical factor, physical factor and psychological factor.

Non-physical factor consists of the language factor and the culture background of both speaker and listener. First, structure is one example of the language factor case. For instance, the difference between position of adjective and noun in English and Bahasa Indonesia. In English, adjective is placed before the noun. In contrast, adjective is positioned after noun in Bahasa Indonesia. Followings are the illustration of the differences:

English New

Bahasa Indonesia building

Adj N

Bangunan N Adj

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The interpreter is expected to master the structure of both SL and TL and comprehend the culture of both languages in order to present the equivalent oral translation.

Physical factors mean the difficulties created by the physical surroundings where the interpreting takes place. The physical factors refer to the equipments provided in the place, such as loudspeakers, microphones, and earphones. Thiery (1974) in Nababan (2000: 123) describes the physical aspects lessening the quality of interpreting. He states:

“…if the interpreters cannot hear properly; if they cannot see the speakers and audience properly, and of course the screen if slides are to be shown; … if they are expected to squat for a full working day in ill-ventilated rabbit-hutches; …if the participants cannot hear the interpreters properly over the head phones; or if they hear the interpreters only too well because of bad sound-proofing of the booths; if there is interference between the simultaneous interpreting system and the loudspeaker system.”

Hence, the interpreter needs to check and re-check the equipments before the interpreting occurs.

The last is physiological factor. Generally, interpreting takes places in official meetings. The situation in the meetings can create strains inside of the interpreter (Nababan, 2000: 117). Another psychological factor, as stated by Nababan, (2000: 117), is inferiority. The interpreter feels this inferiority because he is facing official people at the moment and working as a “bridge” between the communications of two important sides. As a result, the meetings expect professional experienced interpreters who have broad vision.

Moreover, interpreters are expected to be sensitive to the speaking act of the speaker and his body language. The speaking act refers to the speaker’s accent in speaking one language. Some speakers do not state their speech in

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straightforward way. In that condition, the interpreter must be careful in comprehending what actually the speakers intend to say. He also should wait until the speakers finish their speech and then he should restructure the speakers’ speech into a more straightforward and brief statements without lessening the original message of the speech. In brief, interpreters should pay attention on the speaker’s intonation and his body language.

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2.3 Shifts

There can be no absolute correspondence between languages (Nida (1964) in Venuti (2000: 126)). Consequently, shifts may occur in translation. Shifts occur in either translation or interpreting. As stated by Catford (1965) in Venuti (2000: 141), shifts are departures from formal correspondence in the process of going from the source language (SL) to the target language (TL). He also classifies the shifts into two major types, namely level shift and category shift.

2.3.1 Level Shift

In brief, Catford (1965) in Venuti (2000:141) means level shift as a shift from a grammatical unit in SL to a lexical unit in TL. For instance, in the case of English and Bahasa Indonesia, a grammatical unit in English (i.e. affixes, noun, verb, etc) has a lexical unit in Bahasa Indonesia. The followings are the examples of level shift:

1. (a) Ricky and Tanaka have accomplished (b) Ricky dan Tanaka

the assignment. telah menyelesaikan

2. (a) Ayah

tugas tersebut. pun

(b)

tidak suka berbelanja di pusat perbelanjaan. Even father dislikes shopping at shopping centre.

In example (1), it can be seen that in English if ‘have’ comes together with past participle of ‘accomplish’ then it indicates the act of ‘accomplishing’ has begun before the time of speaking and the effect of the action still resumes at the time of speaking. The form ‘have + past participle’ in English is translated into ‘sudah’, a lexis in Bahasa Indonesia. Similarly, ‘pun’ in (2 a), a unit (morpheme) in Bahasa Indonesia grammar is translated into ‘even’ a lexis in English.

(32)

2.3.2 Category Shift

The second type of shift, category shift, deals with unbounded and rank-bound translation. The term “rank-rank-bound” translation simply refers to particular cases where equivalence is intentionally limited to ranks below the sentences. Meanwhile, unbounded translation means the translation equivalences may take place in any appropriate rank whether it is a sentence, clause, phrase (group), word, or morpheme.

Halliday (1985) in Machali (1998: 13) identifies five units representing ranks in English, namely sentence, clause, group (or phrase), word, and morpheme. 1) Sentence

Sentence is a group of words conveying a question, a statement, etc. E.g. ‘Quinn will visit me this coming December.’

2) Clause

Clause is a group of words having a subject and a verb.

E.g. ‘Quinn will visit me this coming December and bring me a present.’ Example above consists of two clauses based on the verbs used.

3) Group (phrase)

Group (phrase) means a group of words which do not have a finite verb. Phrase forms a part of a sentence. In some cases, phrase is a group of words containing a certain meaning if they are used together. There are five kinds of phrase, namely noun phrase, adjective phrase, adverb phrase, verb phrase and prepositional phrase.

(33)

Example above is an illustrations of noun phrase where a noun ‘table’ is modified by three adjectives ‘new’, ‘brown’ and ‘wooden’.

4) Word

Word is a letter or a group of letters which have meaning. E.g., ‘brown’

5) Morpheme

Morpheme means a smallest unit of meaning which a word can be separated into.

E.g., the suffix ‘ence’ in the word ‘correspondence’ indicates that the word is a noun in English.

Those units of language are found in Bahasa Indonesia as well (Machali, 1998: 13). The recognition of their distribution, status, and meaning are not similar in Bahasa Indonesia.

In the group of category shift, there are four shifts. They are structure-shifts, class-structure-shifts, unit-structure-shifts, and intra-system-shifts.

2.3.2.1 Structure-shifts

Structure-shift deals with a grammatical change between the structure of the SL and that of the TL. Moreover, in grammar, this type of shift is able to take place at all ranks.

An illustration of this shift is: (a) That pretty doll

Adj. N

is bought by my cousin yesterday.

(b) Boneka yang cantik N which+modifier

(34)

2.3.2.2 Class-shifts

In brief, Catford (1965) in Venuti (2000: 145) views class-shifts as shifts occurred when the equivalent translation of a SL item is a component of a different class in TL. For instance:

(a) corridor

Adj N

development

(b) Membangun Verb N 2.3.2.3 Unit-shifts

Unit shift refers to changes of rank. It is about departures from formal correspondence wherein the translation equivalent of a unit at one rank in the SL is a unit at a different rank in the TL. In brief, unit shift engages with changes of rank. For instance, adjective in SL translated into modifier (a clause) in TL.

koridor

(a) understanding

Adj. N

mind

(b) pemikiran

N a clause 2.3.2.4 Intra-system-shifts

The last shifts, intra-system-shifts, are the shifts occurring internally within the system of the language concerned. The system involves a selection of a non-corresponding word in the system of TL. An example of this is:

yang memahami

(a) a pair of

N (+ plural) scissors

(b) sebuah

N (singular) gunting

(35)

It is obviously seen from the example above that though we have a corresponding plural form of ‘scissors’ (e.g. through repetition of the word ‘gunting’ in Bahasa Indonesia), system in Bahasa Indonesia needs the use of the singular form of ‘a pair’.

(36)

CHAPTER III

METHODOLOGY OF RESEARCH

3.1 Research Method

This thesis deals with descriptive qualitative method. It refers to a research explaining the analysis or a hypothesis of a research. The formula dealing with calculating data is merely used to support the data analysis. The formula is not intended to be the main focus on the research.

This thesis is simply about fact-finding. Nawawi (1993: 31) states a research method that is limited on the effort of finding a problem or a condition or an event as the way it is. In another words, this method is simply about fact-finding:

“Penelitian ini terbatas pada usaha mengungkapkan suatu masalah atau keadaan atau peristiwa sebagaimana adanya sehingga bersifat sekedar untuk mengungkapkan fakta (fact finding)”

In collecting the required data, purposive sapling in applied in this thesis. As Bailey (1987:94) states in his book:

“In purposive sampling the investigator does not necessarily have a quota to fill from within various strata, as in quota sampling, but neither does he or she just pick the nearest warm bodies, as in convenience sampling. Rather, the researcher uses his or her own judgment about which respondents to choose and picks only those who best meet the purposes of the study.”

3.2 Population and Sample

The data are gathered from a cassette recording the process of interpreting English sermon done by an interpreter. The cassette’s title is Suatu Perjanjian (A Covenant) and the English sermon was brought by Rev. John Ollis.

(37)

3.3 Data Analysis Procedures

Followings are the steps done in collecting and analyzing the data: 1. Obtaining the record of interpreting.

2. Transferring the record of interpreting event into text form.

3. Comparing the transformed texts, the sermon in English text (SL) and its translation in Bahasa Indonesia (TL).

4. Contrasting the words in SL and TL in order to figure out the unit-shifts.

5. Listing the unit-shifts occurred as the data findings. 6. Identifying the changes of rank occurred in the unit-shifts. 7. Classifying the changes of ranks occurred in the interpreting.

8. Finding out the most dominant change of rank occurred in the interpreting of reverend’s sermon.

In order to figure out the most dominant change of rank occurred in the interpreting, this thesis is going to apply a formula referring to Nawawi’s social analysis method. Following is the formula of calculating the percentage of the data.

X: Number of subcategory of unit-shifts Y: Number of all data

N: The percentage of subcategory of unit-shifts X x 100% = N

(38)

CHAPTER IV

ANALYSIS AND FINDINGS

4.1 Data Analysis

Table 1: Table of Data Analysis NO.

DATA

SOURCE TEXT TARGET TEXT

UNIT SHIFTS

Holy Spirit is here in a very special

Roh Kudus pagi ini hadir dengan cara

wides one. Adjective

yang sangat

istimewa. W - C

Clause

and the Holy Spirit always puts the spotlight

dan Roh Kudus selalu mengarahkan

on Jesus. Phrase

perhatian P - W

Noun kita kepada Tuhan Yesus.

That’s why there is some students are on their knees this morning bowing before Almighty

Itu sebabnya ada beberapa siswa yang sedang berlutut saat ini menyembah di hadapan Dia

God. Adjective

Yang Maha Kuasa

W - C .

Clause 4.

In our flesh, we want the Glory

Di dalam badan atau daging kita, kita ingin .

Phrase kemuliaan

P - W .

Noun

But when the Holy Spirit puts spotlight on

Tapi kalau Roh Kudus mengarahkan perhatian kita kepada Jesus Noun Tuhan Yesus

W - P .

Phrase

then we really wanna give Him the Glory

nanti kita jadi ingin memberikan

. Phrase

kemuliaan

P - W

Noun kepada Dia.

7. Give us obedient hearts Beri kami hati Adjective

today.

yang taat

W - C

Clause pada hari ini.

(39)

Give us obedient hearts today

Beri kami hati yang taat pada

. Adverb

hari ini

W - P .

Phrase

Let the weak say Biar dia Adjective

‘I am strong’

yang lemah

W - C

Clause berkata‘aku kuat’

10.

Let the poor say Biar Adjective

‘I am rich’

yang miskin

W - C berkata

Clause ‘aku kaya’

11.

Give us a revelation around in heritance in Christ today

Berilah kami pewahyuan akan kekayaan warisan kami di dalam Kristus pada

. Adverb

hari ini

W - P .

Phrase

12.

Father, let everything is going to happen today

Biarlah segala sesuatu ya Bapa

yang akan terjadi pada

Adverb

W - P

hari ini

Phrase

13.

We only wanna see Him today

Yang satu satunya yang ingin kami

lihat sepanjang .

Adverb

W - P

hari ini

Phrase

14.

and give Him the Glory. dan biarlah segala Phrase kemuliaan

P - W bagi Dia.

Noun

15.

Are you asking Jesus to tie you down on

Apakah tiap hari anda minta Tuhan Yesus mengikatkan dirimu

di atas the altar

Phrase

everyday? mezbah

P - W ?

Noun

16.

I use the example Saya menggunakan Phrase

of Jesus tie me down.

contoh

P - W bagaimana Yesus

Noun

mengikat tangan saya. 17.

that you know the script says ‘tie the sacrifice

ayat Kitab Sucinya mengatakan ‘ikatkanlah to

Phrase the... to the horns of the altar’

korban

P - W itu pada tanduk

Noun

(40)

18.

that you know the script says ‘tie the sacrifice to the... to the horns

ayat Kitab Sucinya mengatakan ‘ikatkanlah korban itu pada

of the Phrase

altar’

tanduk tanduk

P - W mezbah’

Noun

19.

that you know the script says ‘tie the sacrifice to the... to the horns of

ayat Kitab Sucinya mengatakan ‘ikatkanlah

korban itu pada tanduk

tanduk the altar’

Phrase

P - W

mezbah’

Noun

20.

These four horns on the four corners

Phrase

P - S

dan di mezbah korban bakaran itu ada empat tanduk di empat ujung

Sentence 21.

If you lay on the altar Kalau saudara berbaring di atas

Phrase mezbah

P - W ,

Noun

22.

You can stay on Maka saudara akan tetap tinggal di

the altar Phrase 24 seven.

mezbah itu 24 P - W

Noun jam sehari, tujuh hari seminggu.

23.

I don’t know whether many of you even had much teaching on the

surrendered

Saya juga bahkan bertanya tanya apakah anda pernah dapat pengajaran yang cukup banyak berkenaan dengan hidup

life. Adjective

dalam penyerahan

W - P

. Phrase

24. the crucified life atau kehidupan

Adjective W - C

yang tersalibkan

Clause 25. the crucified life

Phrase P - C

atau kehidupan yang tersalibkan

Clause 26.

you know there’s gonna be something

saudara tahu seharusnya ada sesuatu

more Adjective

yang lebih

W - C

Clause disini

27. Have you been spending time thanking the Lord

Apakah saudara ambil waktu untuk bersyukur pada

Phrase Tuhan

P - W ?

(41)

Noun

28.

How many of you feel that you starting to worship the Lord

Berapa banyak diantara saudara merasa mulai menyembah

like never before? Phrase

P - W

Tuhan

Noun

lebih daripada sebelumnya?”

29.

Don’t be ashamed live in the presence of God. You want to kiss the Lord

Jangan malu kalau saudara ada di hadirat Tuhan

. Sentence

S - C dan ingin mencium Tuhan

Clause

30.

sing in a Spirit dan menyanyi dalam Phrase

P - W

Roh

Noun

31.

worship, kiss, adore sembah, puja, cium the Lord

Phrase

Tuhan

P - W ”

Noun

32.

How many are spending time, interceding and praying for others

Berapa banyak ambil waktu bersyafaat berdoa untuk

? Noun

orang lain

W - P ?

Phrase

33.

And how many have been hearing the Lord

Berapa banyak mendengar

speak Phrase

today?

P - W

Tuhan

Noun

berbicara kepada diri mereka?”

34.

Okay. Let’s go over here. What did

Apa yang dikatakan the Lord

Phrase say to you?

Tuhan kepada anda? P - W

Noun

35.

Let me give you a very important

Tolong..eee..biar saya memberi prinsip

principle.

Adjective yang penting

W - C .

Clause 36. That was a great Word.” Itu Firman

Adjective

yang baik.” W - C

Clause 37.

But you must build it according to the pattern the …the design that I give

, Phrase

Tapi Kemah Suci itu harus sesuai pola

P - W dan

Noun disain yang kuberikan

(42)

to you. padamu.

38.

But you must build it according to the pattern, the… the design

Tapi Kemah Suci itu harus sesuai pola dan that

Phrase I give to you.

disain

P - W yang

Noun

kuberikan padamu

39.

And God told the Moses Tuhan memberi tahu pada

Phrase all dimensions all the

materials that needed to go in to the Tabernacle.

Musa dimensi P - W

Noun

dimensinya dan juga bahan bahan untuk Kemah Suci.

40.

And God told the Moses all dimensions all

the materials

Tuhan memberi tahu pada Musa dimensi

dimensinya dan juga

that needed Phrase

to go in to the Tabernacle.

bahan bahan

P - W untuk

Noun Kemah Suci. 41.

God use the same Tuhan juga memberi kata kata

word Adjective with King David.

yang sama kepada W - C

Clause Raja Daud.

42.

But you must build it according to the pattern the design

Maaf, Aku mau kamu membangun sebuah Bait Suci, tapi kamu harus bangun dengan

that I give you.

Phrase disain

P - W

Noun yang Aku berikan.

43.

The priests could not Sehingga

Phrase

stand to minus day.

imam imam

P - W

Noun

tidak bisa…tidak sanggup berdiri untuk melayani.”

44.

And they are gaining man’s pathetic

Dan akibatnya… hasilnya adalah hasil manusiawi results.

Adjective yang menyedihkan

W - C .

Clause

45.

And the Lord said, Dan Phrase

“I want you first to be a witness in Jerusalem

Tuhan

P - W berkata

Noun

bahwa,“Aku mau kamu pertama tama menjadi saksi di Yerusalem. 46.

The same people group, Yang punya budaya Adjective

the same culture.

yang

sama dan kelompok W - C

Clause

(43)

47.

The same people group, the same

Yang punya budaya yang sama dan kelompok suku culture.

Adjective yang sama

W - C .”

Clause 48.

The same people group, the same culture.

Phrase

P - C

Yang punya budaya yang sama dan kelompok suku yang sama

Clause

49.

and then God goes a step further

kemudian Tuhan memberi langkah

. Adjective

lebih jauh

W - P .

Phrase

50.

but you are to be a living

tapi kamu harus jadi saksi witness

Adjective

W - C

yang hidup

Clause

51.

Two thousand years ago, Dua ribu tahun Word

the Holy Spirit was poured out.

yang lalu

W - C ,

Clause Roh Kudus tercurah.

52.

And only one third of the world profess

Dan hanya sepertiga dari dunia ini

to be Verb

Christian.

yang ngaku W - C

Clause sebagai orang Kristen.

53.

I said why there’s so many people no longer in the church

Dan saya sudah eee…beritahukan juga mengapa ada banyak orang tidak lagi di

Phrase gereja

P - W .

Noun 54.

I have a dream. Saya punya Phrase

mimpi. P - W

Noun

55.

you receive a rhema word kau terima Phrase

P - W

rema

Noun

56.

He does want you to seek Him more

Memang Tuhan mau anda cari Dia

. Adjective

lebih lagi

W - P .

Phrase 57. That’s when the rite of Disitulah

Phrase circumcision was instituted

ritus

P - W

Noun

(44)

58.

the more you seek Him, Phrase

semakin engkau mencari P - W

Adverb Dia,

59.

the more you’ll be ready Phrase

for battle,

semakin

P - W engkau siap

Adverb

untuk pertempuran,

60. Good Word. Itu Firman Adjective

yang bagus

W - C .

Clause 61. Good Word. Itu Firman

Adjective

yang bagus

W - C .”

Clause

62.

A painful Word.” Phrase

Menyakitkan ya? P - W

Adjective

63.

Wonderful! Adjective

W - P

Indah sekali!

Phrase

64.

He will bring it to pass. Dia Phrase

yang akan P - C

Clause

membuatnya berhasil.

65. Good Word. Firman Adjective

yang bagus

W - C .

Clause 66. Anyone else? Ada

Adverb

yang lain

W - C ?

Clause

67.

The Psalms says, Phrase

“Sing to God”

Mazmur berkata, P - W

Noun

“Bernyanyilah kepada Tuhan”

68.

He rides on the clouds. Dia mengendarai Phrase

awan awan

P - W .

Noun

69.

He’s greater than us. Dia Adjective

lebih besar dari kita. W - P Phrase

(45)

70.

He’s the God above all Dialah Phrase

gods.

Tuhan di atas P - W

Noun segala Tuhan.

71.

whose builder and maker is God

yang pembangunnya dan penciptanya adalah .

Noun Tuhan sendiri

W - P .

Phrase

72.

The Bible said he would Phrase

stop

Alkitab berkata dia akan P - W Noun

berhenti

73.

And he called out the name Kemudian dia memanggil Phrase

of the Lord.

nama

P - W

Tuhan.

Noun

74.

And he called out the name of the Lord

Kemudian dia memanggil nama

. Phrase

Tuhan

P - W .

Noun

75.

The God he never known Yaitu

Phrase before.

Tuhan yang tidak P - W

Noun

pernah dikenal sebelumnya.

76.

And God says, ‘I am the Lord

Tuhan berkata, ‘Akulah ’

Phrase

P - W

Tuhan’

Noun

77.

I want to be your shield and your

Aku ingin menjadi perisaimu dan menjadi pahalamu exceeding great Adjective reward. yang sangat berlimpah

W - C .

Clause

78.

We read the David Kita membaca bagaimana Phrase

and Jonathan

Daud

P - W dan Yonatan.

Noun

79.

and the Bible said they Phrase

really loved to each other.

Alkitab

P - W berkata mereka

Noun

sungguh saling menyayangi.

80.

And the Bible says Phrase

that they each took off their coat

Alkitab berkata, mereka P - W

Noun

masing masing

(46)

81.

and said the same thing. dan mengatakan hal Adjective

yang

sama. W - C

Clause

82.

That’s really a similar Ini bahasa Adjective

language to what God said in Genesis 15.”

yang setara

W - C

Clause

dengan apa yang

dikatakan Tuhan dalam Kejadian 15”

83.

But I’ll also be your exceeding great

Tapi Aku juga akan menjadi pahalamu

reward

Adjective W - C

yang sangat besar

Clause

84.

Something else happened Ada sesuatu Adverb

in the covenant service as well

yang lain

W - C

Clause terjadi di dalam kebaktian perjanjian itu

85.

God wants to enter into covenant

Tuhan ingin masuk di dalam

with Abram” Noun

ikatan perjanjian

W - P

Phrase dengan Abraham 86.

And then the interesting Hal Adjective

thing happened

yang menarik

W - C terjadi

Clause

87.

and God would be his shield and exceeding great

yaitu bahwa Tuhan akan menjadi perisainya dan pahalanya

Adjective reward

W - C

yang sangat besar Clause 88. kill them Phrase

bunuh, sembelih P - W

Verb

89.

When he woke up, he saw something.

It was

Waktu dia bangun, dia lihat sesuatu

very strange Phrase

yang sangat

mengherankan, yang W - C

Clause aneh”

90.

He saw a smoking oven Dia lihat perapian Adjective

and a burning torch”

yang

berasap dan suluh W - C

Clause

(47)

91.

He saw a smoking oven and a burning

Dia lihat perapian yang berasap dan suluh atau obor

torch

Adjective yang berapi W - C

Clause

92.

Have you ever seen a oven or a torch walking

Saudara pernah melihat obor atau perapian obor ?

Verb yang berjalan sendiri W - C

Clause

93. I am sure you haven’t

Sentence S - P

Pasti belum

Phrase

94.

Why…or first of all, who was that burning torch and smoking… or smoking

Tetapi siapakah itu perapian

Adjective torch and burning oven?

yang berasap

W - C

Clause

dan suluh yang berapi itu?

95.

Why…or first of all, who was that burning torch and smoking… or smoking torch and burning

Tetapi siapakah itu perapian yang berasap dan suluh

oven? Adjective

W - C

yang berapi

Clause itu?”

96. Jesus took on that form Yesus Verb

yang mengambil

W - C

Clause bentuk seperti itu 97.

It requires the words dan juga menuntut Phrase

of the covenant.

perkataan

P - W dari orang

Noun

orang yang mengikat janji

98.

It requires the words of the covenant

dan juga menuntut perkataan dari .

Phrase

P - C

orang orang yang mengikat janji

Clause 99.

I’m gonna be a shield and exceeding great

Aku akan jadi perisai dan pahala

reward Adjective

to you.

yang sangat besar

W - C

Clause bagimu

100.

But then, there must be the seal

Tetapi kemudian harus ada

, the proof of the Phrase

covenant.

meterai dari P - W

Noun perjanjian itu.

(48)

101.

What was the word of the Apakah Phrase

covenant that Jesus spoke?

perkataan di P - W

Noun

dalam perjanjian itu yang dikatakan Yesus?”

102.

And then, has Jesus Apakah Noun

fulfilled the covenant?

Tuhan Yesus

W - P

Phrase

sudahmenggenapi bagian perjanjianNya?

103.

That was a proof of the Itulah Phrase

covenant.

bukti

P - W dari

Noun perjanjian.

104. That was a proof of the covenant

Itulah bukti dari .”

Phrase

perjanjian.” Noun 105.

They put the knife in the fire

Mereka ambil pisau itu, masukkan ke

. Phrase

api” P - W Noun

106.

It was a permanent Itu adalah ingat ingatan Adjective

reminder.

yang permanen. W - C

Clause

107.

The Bible says, since that day David lived in

the palace

Alkitab berkata sejak hari itu, Daud tinggal di

. Phrase

P - W

istana

Noun

108.

And David was preparing…. God was preparing David for bigger

Daud sedang dipersiapkan Tuhan untuk

perkara perkara things.

Adjective

yang lebih besar

W - C .

Clause

109.

He killed the lion Dia membunuh Phrase

and he killed the bear.

singa

P - W ,

Noun membunuh beruang.

110.

He killed the lion and he killed the bear

Dia membunuh singa, membunuh

. Phrase

beruang

P - W .

Noun 111. who was serving in the

army

yang sedang melayani di dalam

. Phrase

ketentaraan. P - W

(49)

112.

And the lead of Philistines was a big giant

Dan pemimpin dari pasukan Filistin adalah raksasa besar called Verb Goliath. yang bernama

W - C Goliat.

Clause

113.

And the Bible says, Tapi Phrase

the Spirit of God came on David.

Alkitab

P - W berkata,

Noun

Roh Tuhan turun atas Daud.

114.

You know, he took the five stones on the brook

Dan saudara tahu, dia ambil lima batu dari .

Noun

tepi sungai

W - P .

Phrase

115.

Some of you have come Ada beberapa diantara saudara

Phrase to school of Acts

yang datang di P - C

Clause school of Acts

116.

with the giants in your life. dengan Phrase

raksasa yang ada P - W

Noun dalam hidupmu.

117.

with the giants in your life. dengan raksasa Phrase

yang ada dalam hidupmu

P - C .

Clause

118.

He said, ‘how the Mighty Dia bilang, ‘betapa orang Adjective

are fallen’

yang perkasa

W - C itu telah

Clause jatuh’

119.

The Prophet Samuel had been instructed to go down to the household

Nabi Samuel telah diperintahkan untuk pergi ke

of Jesse. Phrase

rumah

P - W

Isai.

Noun

120.

God says to Samuel, ‘you must denote a new

Tuhan berkata pada Samuel, ;kamu harus mengurapi raja

king’.

Adjective W - C

yang baru’

(50)

121.

He says to Jesse, ‘bring your elder

Samuel berkata pada Isai, ‘bawa anakmu

son’.

Adjective yang tertua

W - C ’.

Clause 122.

David became the king Daud menjadi Phrase

of Judah.

raja

P - W Yehuda.

Noun

123.

He was the tribe of Judah. Dia berasal dari Phrase

suku

P - W

Noun Yehuda.

124.

and instituted the whole new form of worship.

Clause C - S

Kemudian dia melembagakan suatu bentuk penyembahan yang baru Sentence 125.

See, what you do here is not western

Yang saudara lakukan di sini ini bukan penyembahan

worship.

Adjective ala barat

W - P .

Phrase

126.

It is Davidic worship. Melainkan penyembahan Adjective ala Daud

W - P .

Phrase

127.

He might be walking around the walled

Mungkin dia berjalan sebentar di taman

garden

Adjective yang kecil W - C

Clause

128. Yes!

Noun W - C

Dan bilang,’iya!’

Clause

129.

He’s living in that dirty dusty

Dan dia tinggal di kota Lo Debar

town Adjective called Lo Debar.

yang kotor dan

bau itu. W - C

Clause

130.

And the king said, ‘you bring Memphibosheth to the palace

Akhirnya Raja Daud

bilang, ‘bawa Memphibosheth ke

’ Phrase

istana

P - W

’

Noun 131. The king wants you in

the palace

Raja ingin kamu ada di

. istana

P - W .

(51)

Phrase Noun

132.

So, he’s taking him to the palace

Lalu dibawanya ke .

Phrase

istana. P - W Noun

133.

I want you to come and live in the palace

Aku mau kamu hidup, tinggal di

. Phrase

istana

P - W .

Noun

134.

I’m gonna feed you. Aku akan memberi kamu makan,

I’m gonna cloth you.

Sentence

memberi kamu pakaian

S - C

Clause

135.

Mel Gibson so emphasized the suffering

Mel Gibson memberikan tekanan yang begitu kuat kepada

, the agony, Phrase

the pain of Jesus.

penderitaan, P - W

Noun

sengsara, rasa sakit dan pengorbanan

Yesus.

136.

Mel Gibson so emphasized the suffering, the agony

Mel Gibson memberikan tekanan yang begitu kuat kepada penderitaan, ,

Phrase

the pain of Jesus.” sengsara

P - W , rasa sakit dan

Noun

pengorbanan Yesus.

137.

You know what Jesus says to you today

Saudara tahu apa yang dikatakan Yesus pada anda

. Adverb

W - P

hari ini.

Phrase 138.

The covenant scars. Phrase

P - S

Itu bekas luka perjanjian.

Sentence

139.

God revealed Himself Tuhan mengungkapkan Noun

as Jehovah.

diriNya sendiri sebagai W - P Phrase

Yehovah.

140.

Do you know what God says to you today

Tahu Tuhan bilang apa pada saudara

? Adverb

hari ini

W - P ?

Phrase 141. I am the Lord, Akulah

Phrase The Provider.

Tuhan

menyediakan segala

yang

(52)

kebutuhanmu.”

142.

I am the Lord, The Provider Akulah Tuhan . Phrase yang menyediakan segala kebutuhanmu

P - C .

Clause

143.

He is The Lord, Our Dialah Phrase

Shepherd

Tuhan

P - W , Gembala

Noun kita.

144.

He wants to gather you like little lambs to Himself

Dia ingin mengumpulkan anda seperti anak anak

domba dikumpulkanNya

kepada .

Pronoun

diriNya sendiri

W - P .

Phrase

145.

He is the Lord, our Healer. Yaitu Phrase

Tuhan

P - W , Penyembuh

Noun kita.

146.

He is the Lord, our Yaitu Phrase

righteousness.

Tuhan, kebenaran P - W

Noun kita.

147.

The Jewish man put his head out the window

Orang Yahudi mengeluarkan kepalanya

dari .

Phrase jendela

P - W .

Noun

148.

I’ve said a lot about that simple

Saya sudah cerita banyak hanya dari ayat verse this

Adjective morning.

yang

sederhana tadi pagi. W - C

Clause

149.

Covenant is a beautiful Perjanjian adalah kebenaran

Adjective truth.

yang sangat

indah. W - C

Clause

150.

Because there are two relationships in

the body

Kar’na ada dua macam relasi dalam

of Christ Phrase

P - W

tubuh

Noun Kristus.

(53)

151.

the Paul and Timothy. yaitu

Phrase

Paulus

P - W and

Noun Timotius.

152.

Some of you have never really known the love

Beberapa di antara saudara belum pernah mengenal

Phrase of a natural father

kasih P - W

Noun

sesungguhnya dari bapa alami, bapa biologis anda.”

153.

It is such a fulfilling Ini suatu pengalaman Adjective

experience.

yang sangat memuaskan

hatimu. W - C

Clause

154.

You have spoken in so many ways today

Engkau pagi hari ini...

. Adverb

hari ini telah W - P

Phrase

berbicara kepada kami dengan berbagai macam cara.

155.

Father, let the word of Bapa, biarlah Phrase

our mouth

perkataan P - W

Noun mulut kami

156.

let the meditation of dan Phrase

our hearts

perenungan hati P - W

kami

Noun

157.

please You. menyenangkan Pronoun

hatiMu. W - P

Phrase

158.

Because we pray in the name

Oleh karena kami berdoa dalam

of Jesus. Phrase

nama

P - W Yesus.

Noun

4.2 Data Findings

It is figured out from the data analysis that there are 158 unit shifts containing 8 types of rank changes, namely the changes from word(s) to phrase

(1)

Rev. John Ollis : “And then as the bus went by.”

Interpreter : “Kemudian ada lewat lagi sebuah bis.”

Rev. John Ollis : “The Jewish man put his head out the window.”

Interpreter : “Orang Yahudi mengeluarkan kepalanya dari jendela.” Rev. John Ollis : “And he said, ‘Shammah... shammah... shammah’” Interpreter : “Dan dia bilang, ‘Shammah... shammah... shammah’” Rev. John Ollis : “No... I don’t know a lot of Hebrew.”

Interpreter : “Saya ‘gak tahu banyak bahasa Ibrani.” Rev. John Ollis : “But I know that word.”

Interpreter : “Tapi saya tahu bahasa itu.”

Rev. John Ollis : “He would saying, ‘The bus for Jerusalem is over there’” Interpreter : “Dia sedang berkata, ‘eee... Bis ke Yerusalem ada di

sana.”

Rev. John Ollis : “Jehovah Shammah is the Lord who is always there.” Interpreter : “Yehovah Shammah berarti adalah Tuhan yang selalu ada

di sana.”

Rev. John Ollis : “You see. It is also a part of covenant.” Interpreter : “Ini juga adalah bagian dari perjanjian.” Rev. John Ollis : “He is obligated”

Interpreter : “Dia wajib”

Rev. John Ollis : “to always be there for us.”

Interpreter : “untuk selalu ada di sana bagi kita.”

Rev. John Ollis : “I’ve said a lot about that simple verse this morning.” Interpreter : “Saya sudah cerita banyak hanya dari ayat yang

(2)

sederhana tadi pagi.”

Rev. John Ollis : “Covenant is a beautiful truth.”

Interpreter : “Perjanjian adalah kebenaran yang sangat indah.” Rev. John Ollis : “We don’t cut our wrists anymore.”

Interpreter : “Dan kita tidak lagi memotong ..ee..menyayat pergelangan kita.”

Rev. John Ollis : “But I pray that God would give you David and Jonathan experiences.”

Interpreter : “Tapi saya berdoa supaya Tuhan memberikan kepadamu pengalaman Daud dan Yonatan.”

Rev. John Ollis : “I pray that everyone of you find the Paul.”

Interpreter : “Saya harap anda masing masing menemukan seorang Paulus.”

Rev. John Ollis : “Because there are two relationships in the body of Christ.”

Interpreter : “Kar’na ada dua macam relasi dalam tubuh Kristus.” Rev. John Ollis : “the Paul and Timothy.”

Interpreter : “yaitu Paulus and Timotius.” Rev. John Ollis : “I said on Monday.”

Interpreter : “Dan saya sudah bilang hari Senin.”

Rev. John Ollis : “We have... Paul said, ‘you got 10,000 instructors’.” Interpreter : “Paulus berkata, ‘kamu punya 10.000 guru’.” Rev. John Ollis : “But so few fathers.”

(3)

Rev. John Ollis : “I am praying that God would raise up Pauls in this nations”

Interpreter : “Saya berdoa Tuhan membangkitkan Paulus Paulus di dalam bangsa ini”

Rev. John Ollis : “to be fathers to you who are Timothies.”

Interpreter : “untuk menjadi bapa bagi anda anda yang adalah Timotius Timotius.”

Rev. John Ollis : “We all need a spiritual father”

Interpreter : “Kita semua memerlukan bapa rohani” Rev. John Ollis : “or spiritual mom.”

Interpreter : “atau ibu rohani.” Rev. John Ollis : “Amen?”

Interpreter : “Amen?”

Rev. John Ollis : “Some of you have never really known the love of a natural father.”

Interpreter : “Beberapa di antara saudara belum pernah mengenal kasih sesungguhnya dari bapa alami, bapa biologis anda.”

Rev. John Ollis : “Some of you had trouble relating to God, The Father.” Interpreter : “Sehingga ada masalah berelasi dengan Bapa Sorgawi.” Rev. John Ollis : “Because if God is like my father,”

Interpreter : “Karena kalau Bapa itu seperti ayahku,” Rev. John Ollis : “I just can’t relate to God.”

(4)

Rev. John Ollis : “God wants to give you a spiritual father that will say to you like Paul said.”

Interpreter : “Tapi Ia ingin memberikan kepada anda seorang bapa rohani yang akan berkata kepada anda sebagaimana Paulus berkata pada Timotius.”

Rev. John Ollis : “You can follow me even like I follow the Christ.” Interpreter : “Kamu bisa mengikuti aku sebagaimana aku juga

mengikut Kristus.”

Rev. John Ollis : “God’s calling is in the covenant relationship.” Interpreter : “Tuhan memanggil kita masuk dalam ikatan janji.” Rev. John Ollis : “Look for spiritual father.”

Interpreter : “Dan cari seorang bapa rohani.”

Rev. John Ollis : “Look for a spiritual older brother if you needs him.” Interpreter : “Atau cari kalau perlu kakak rohani.”

Rev. John Ollis : “Get to know them.” Interpreter : “Dan kenali mereka.” Rev. John Ollis : “Relate to them.”

Interpreter : “Berelasi dengan mereka.” Rev. John Ollis : “Share life with them.” Interpreter : “Bagi hidup dengan mereka.” Rev. John Ollis : “It is such a fulfilling experience.”

Interpreter : “Ini suatu pengalaman yang sangat memuaskan hatimu.” Rev. John Ollis : “Let’s bow for a word to pray again.”

(5)

Rev. John Ollis : “Our father, we’ve been so concious of Your presence right from 8 o’clock this morning.”

Interpreter : “Bapa, kami sangat menyadari kehadiranMu dari sejak jam 8 pagi tadi.”

Rev. John Ollis : “You have spoken in so many ways today.”

Interpreter : “Engkau pagi hari ini...hari ini telah berbicara kepada kami dengan berbagai macam cara.”

Rev. John Ollis : “We said, we just wanna give You all the Glory.” Interpreter : “Dan kami berkata, kami hanya ingin memberi segala

kemuliaan kepada Bapa saja.”

Rev. John Ollis : “The Holy Spirit is helping us to put the spotlight on Jesus.”

Interpreter : “Roh Kudus telah menolong kami menyoroti Yesus... memusatkan perhatian pada Yesus.”

Rev. John Ollis : “Father, let the word of our mouth” Interpreter : “Bapa, biarlah perkataan mulut kami” Rev. John Ollis : “let the meditation of our hearts” Interpreter : “dan perenungan hati kami” Rev. John Ollis : “please You.”

Interpreter : “menyenangkan hatiMu.”

Rev. John Ollis : “Oh Father, let what has been said and done this morning” Interpreter : “Ya Bapa, biarlah apa yang telah dikatakan dan

dilakukan pada hari ini” Rev. John Ollis : “stand eternity in our life.”

(6)

Interpreter : “tetap berlangsung sampai kekekalan dalam hidup kami.” Rev. John Ollis : “Because we pray in the name of Jesus.”

Interpreter : “Oleh karena kami berdoa dalam nama Yesus.” Rev. John Ollis : “Amen.”

Interpreter : “Amin.”

Unit Shifts In The Interpreting Of Reverend’s English Sermon Into Bahasa Indonesia.