Saka Tsaka
Baptist zai “ja” kalma zuwa alkiblar tiyolojin Baptist. Methodist kuma zuwa alkiblar tiyolojin Methodist. Mormon zai takaita kalma domin ta dace da tasu. Katolika, Musulmi, har ma da farfesan Ibraniyanci zai yi haka. Mazhabobin Yahudawa dabam-dabam sun yi haka tun ƙarnuka. Masoretes sun yi haka shekaru 1200 da suka wuce zuwa wani mataki da ba a taɓa ji ba—suka ƙara alamomin wasali fiye da 1,300,000 kuma suka canja kalmomi fiye da 1300 (Ketiv, abin da aka rubuta, zuwa Qere, abin da ake karantawa). Har ma fassarar Septuagint (LXX) ta Helenanci tana ƙunshe da son rai a fassara da kuma fasara a taƙaice. Wannan hali na siffanta fassarori yana nuna son ran ɗan Adam da sha’awar samun ma’anar da ta yi daidai da imani da/ko al’adunsa. Yana da muhimmanci a gane son rai a hanyar fassara domin abin da muke nema a ƙarshe shi ne rai da salama. Kowace fassara tana amfani da son rai. Amma ba kowace fassara ce take da gaskiya game da shi. Idan na fassara kalmar chesed a matsayin “alheri” sau 99, sannan na fassara ta sau ɗaya a matsayin “lalacewa,” kuma ban gaya wa kowa ba, wane irin son rai ne ke aiki? Idan na mayar da aikatau na karɓa zuwa aikatau mai aikatawa, wane irin son rai ne wannan? Idan na tsallake dubban kalmomi ba tare da fahimtar dalilin da ya sa suke nan ba, kuma ban fassara su kwata-kwata ba domin abu mafi muhimmanci shi ne a samar da bugu na hukuma da aka amince da shi saboda ikon hukuma, me nake yi? Idan babu gaskiya a cikin son rai, ta yaya zai zama son rai zuwa rai ko salama? Ta yaya wani zai amince da shi? Ba wanda zai amince. Kuma shi ya sa duk wannan ƙazantar da ke rarrafe a ƙarƙashin saman ake ɓoye wa jama’a. Malamai suna dasa (saka tsaka) son rai da ya samo asali daga rashin gaskiya kuma ba sa gaya wa kowa.
Aikin RBT yana komawa ga asali, yana kuma tona komai. Ƙoƙari ne na gano da sake gina dogon ɓoyayyun “kango” na tsoffin harsuna kamar yadda aka rubuta su ta hanyar gaskiya. Yana kauce wa ruɗanin alamomin Masorete, yana manne wa bugu na Helenanci masu iko, masu sukar rubutu na NT, kuma yana binciken rubuce-rubucen kamar yadda aka rubuta su, harafi bayan harafi, layi bayan layi. An ajiye shekaru dubu biyu na al’adar fassara da ilmin fassara gefe, domin a kai ga ainihin abu.
Amfani
Tsawon ƙarnuka malamai suna ruɗewa game da “accusative na lokaci da wuri” da ba a iya warwarewa a cikin harshen Ibraniyanci. Hakan saboda sun ɗauka tun farko cewa harshe ne na lokaci na duniya wanda aka rubuta da son ran lokaci na duniya, kamar kowane harshe. Harshe na lokaci na mutane kamar Helenanci yana da bayyananniyar tsarin nahawu don accusative na sarari da lokaci. Amma ta yaya harshe madawwami zai yi magana a accusative na lokaci da wuri, alhali abin da yake madawwami, bisa ma’ana, ya wuce wuri kuma ya wuce lokaci? Muna kallon Ibraniyanci a matsayin harshen proto-aonic na dalili marar lokaci, kuma mun ga cewa amfani da Koine Greek yana bin wannan a kusa.
RBT yana fahimta (yana da son rai) cewa komai—tsarin nahawu, alamomi, ma’anonin asalin kalma, da ɓangarorin ƙamus, jimloli masu wuya, kalmomi masu rubutu ɗaya amma ma’ana daban, “ban mamaki na rubutun haruffa,” da kuma abin da ake kira “kalmomin da ba a iya fassarawa” da ake samu cikin nassosi masu tsarki—da gangan aka yi su. Yana ɗauka marubucin yana so su kasance haka, kuma bai buƙaci a “gyara” kalmomi 1,300 ba. Idan aka rubuta waƙa, mawaƙi yana rubutu cikin salo, hanya, ko tsari da aka nufa. Haka ma annabi. Sai dai, annabi zai rubuta cikin asiri sosai—har ma da kulawa ƙwarai, musamman idan zama annabi na ɗauke da haɗarin a ware shi, a jefa shi cikin rami, ko a kashe shi. Ta “rubuta abin da yake gani” tun gabanin zamaninsa, yana shiga kai tsaye wajen tsara wannan gaba ɗin. Ta irin wannan tunani, wanda yake karantawa kuma yake ji daga wannan ƙarshen yana shiga kai tsaye wajen tsara abin da ake rubutawa a bayansa “a baya.” Da’awar kasancewar ikon annabci ba magana ce kan yin hasashe ba, amma tashar watsawa ce ta gaske tsakanin wurare biyu na lokaci a lokaci guda.
אראנו ולא עתה אשורנו ולא קרוב
Ina ganinsa, amma ba yanzu ba: ina dubansa, amma ba kusa ba…
Littafin Ƙidaya 24:17 RBT
Wannan ya ta’allaka ne kan fahimtar cewa harshen Ibraniyanci kansa an rubuta shi daga “madawwamiyar hankali” ko “madawwamiyar kai,” wato, rayayyen kuma mai aiki halitta da ya wuce ƙuntatawarmu na sarari-lokaci. Wannan ya riga ya ƙalubalanci kimiyyar da aka fi bi wadda ta tsaya kan jari-hujjar abu (ra’ayin cewa abu ne yake haifar da hankali), amma ba dukkan iyakokin kimiyya ba (misali, ka’idojin quantum na sani). Kalmar “madawwami” kanta ta samo asali daga Latin aeternus wadda malaman Kirista a Tsakiyar Zamani suka yi amfani da ita wajen fassara Helenancin aionios da Ibraniyancin olam. Kalmar ta zama ginshiƙin tiyolojin addinin Yamma. Kalmomi irin su “kimiyyar madawwami” ko “madawwama ta kimiyya” cikakkun saɓanin ma’ana ne a fahimtar gargajiya. Shin ma zai yiwu a sadar da wani abu mai ma’ana ba tare da lokaci ba? Kuma mene ne sakamakonsa ga tarin rubuce-rubuce? Yawancin nazarin ilimin harshe (wato, dukansu) ba sa yin la’akari da irin wannan yanayin tunani. Idan wani zai yi ƙoƙarin rubuta wani saƙo daga matsayin gobe, yaya zai kasance? Shin ma zai yiwu? Amma kafin a tabbatar da kowace irin fahimta ta ka’ida, dole mutum ya saka kansa cikin wannan yanayin tunanin harshe. Ba wannan kaɗai ba, dole ne akwai wani irin lissafi—lissafi madawwami. A nan ne wasu suka yi hujja cewa duniya ba kawai lissafi ne yake bayyana ta ba, amma ita ce lissafi. Misali lambar ko ka’idar Pythagoras () ba ta “tsufa” ko “mutuwa.” Saboda haka ainihin “Madawwamiyar Kai” dole ne ta zama hadaddiyar tsarin lissafi da ba ya mutuwa. Inda al’adun addini suka kauce daga lissafi da hankali zuwa duniyar ruɗin sihiri, RBT yana nufar lissafin wanzuwa kai tsaye.
Alamomin Ma’ana
Tare da RBT, ana yin ƙoƙari na musamman wajen fassara kalmomin Ibraniyanci (da Helenanci) a kai a kai yadda za a bambanta su da juna, don haka a kiyaye ma’anoninsu na musamman gwargwadon iko. Wannan ba sabuwar hanya ba ce, amma wata mata mai suna Julia Smith ma ta yi haka a ƙarshen shekarun 1800.
Kalma tana wakiltar jerin haruffa da aka gina wanda yake isar da ma’ana takamaimai. Misali, miqneh (#4735), behemah (#929), da beir (#1165) ana yawan fassara su ba tare da daidaito ba da kalmomi masu kama (dukiya, shanu, garke, dabba, dabbar daji, da sauransu). Irin waɗannan hanyoyin fassara suna ɗauka cewa an zaɓi kalmomi ba tare da kulawa sosai ba ko kuma ba su da wata manufar adabi a kansu. Ka ɗauki kalmar Ibraniyanci nephesh, alal misali, wadda ainihin ma’anarta ita ce “numfashi/rai” amma ana “fassara” ta ta hanyoyi iri-iri a NASB da ake girmamawa:
kowane (1), kowa (2), kowa* (1), ci (7), halitta (1), halittu (3), jiki (1), numfashi (1), gawa (2), halitta mai rai (6), halittu masu rai (3), matacce (1), mamaci (2), mai kisa (1), mutuwa (1), marar kariya* (1), buri (12), buri* (2), marar gamsuwa* (1), jimre* (1), ji (1), mai tsanani* (2), mai haɗama* (1), zuciya (5), ta zuciya (2), kanta (12), Kansa (4), kansa (19), mutum (1), ɗan Adam (1), yunwa (1), rai (146), rai* (1), jinin rai* (2), rayuka (34), halitta mai rai (1), marmari* (1), namiji (4), na namiji (1), maza* (2), hankali (2), Kaina (3), kaina (2), lamba (1), waɗanda (1), wasu (1), kanmu (3), nasa (1), sha’awa* (1), mutane (2), mutane* (1), turare* (1), mutum (68), mutum* (1), mutane (19), bawa (1), wasu (1), rai (238), na rai (1), rayuka (12), ƙarfi (1), kansu (6), ƙishirwa (1), maƙogaro (2), nufi (1), fata (1), fata (1), kanka (11), kanku (13).
Me?
Irin waɗannan falsafofin fassara sun kauce sosai daga ainihin ƙimar ma’anar kalmar. Abin da kake gani ba faɗin zangon ma’ana kawai ba ne, amma wani lokaci wuce gona da iri, ko ma ƙetare iyakar ma’ana, inda fassarar mahallin take maye gurbin amincin ƙamus. Suna amfani da kusan kalmomin Turanci tamanin dabam domin wakiltar kalma guda ta Ibraniyanci, kuma wannan kalma guda ce kawai. Shin fassarar da take da’awar “daidaiton tsari” amma har yanzu a koyaushe take yarda da maye gurbin mahallin za a iya amince da ita?
Wannan da makamantan hanyoyi/falsafofi suna ɗauka cewa harshen Ibraniyanci ya bunƙasa da lokaci daga hotunan alamomi kamar kowane harshe, kuma ana amfani da shi a aikace kamar kowane harshe. Yana watsi da fahimtar cewa ta wurin “Musa” an ƙaddamar da “harshe daga can gaba” mai karya dukan ƙa’idojin harshe na yau da kullum, har yana amfani da tsoffin abubuwan Phoenician.
Fassarar RBT tana rage shigar da kalmomin cikawa. Idan wani abu bai yi ma’ana ba, ba ma ƙara kalmomi don sa ya yi ma’ana. Muna dubawa da kyau domin ma’anar. Mun ƙi zama rago a fassara wani abu. A lokuta da yawa ana binciken kalma guda ko sashen jimla na kwanaki da dama, domin tabbatar da cewa ba mu rasa wani abu ba. Ƙara kalmomi, yin watsi da gabatarwa, canja ma’anar wakilin suna, wucewa kan “ɓangarori,” ko ƙirƙirar “ma’anoni na musamman” waɗanda suka bambanta gaba ɗaya ko ma suka saɓa wa ma’ana ta farko domin a sa wani abu da bai yi ma’ana ba ya yi ma’ana, magudi ne kuma yaudara ne.
Littafin Maganganun Duhu(nta), An Kawo zuwa Haske
Maimakon nisanta daga ko ɓoye rikitattun abubuwan asiri da ke cikin harshen, wannan fassarar tana nutsar da mai karatu cikin tsarin tunani mai ban mamaki, na sama na “duka cikin ɗaya” yadda ya fi sauƙi, domin wanda ya fito daga sama ya kamata ya haifar da hasken sama—wanda yake da kunne don ji, bari ya ji.
Babban buri shi ne a kawar da “son ran jiki”—tunani na duniya tun farko, manufofi, zato, fassarori, halin “dukanmu an ƙaddara mu mutu”—daga tsarin fassara, tare da kiyaye ma’anonin asalin kalma ko na ƙamus yadda aka san su gwargwadon iko. Wannan yana ba masu karatu damar fahimtar nassosi masu duhu da kansu. Bari mai karatu ya fahimta (Matt. 24:15).
Ibraniyancin Littafi Mai Tsarki yana ƙalubalantar fahimtar zamani ta ka’ida game da ilimin harshe da marubuta. Misali, mene ne manufar rubuta harafi a juyayyen hali?
“Babban rukuni na nun da aka juya ana samunsa kewaye da rubutun Littafin Ƙidaya 10:35–36.” Shin alamar sukar rubutu ce? Bayanin edita? Shin baka ne masu nuna wani “ɓataccen” littafi daban, don haka suna nuna cewa a haƙiƙa akwai littattafai bakwai na Attaura kamar yadda Talmud ya faɗa? Muhawarar kan ma’anar tana da ban sha’awa. Kwatanta (https://en.wikipedia.org/wiki/Inverted_nun)
Harafin נ (nun) a gargajiya yana da alaƙa da ci gaba, yaɗuwa, zuriya—abin da ya riga ya bayyana a fagen ma’anarsa (נין “zuriya,” נוּן “yin toho,” alamar kifi ta Aramaic, da sauransu). A wata ma’ana, nun yana ƙunshe da faɗaɗawar rai zuwa gaba. A yanayinsa na al’ada, yana nuna tsararraki suna gudana gaba. Nun da aka juya, saboda haka, ba ya soke wannan ma’ana; yana juya alkiblarta ne. Yana nuna iri yana komawa ga asalinsa, yaɗuwa tana naɗewa zuwa tushenta. Ba mutuwa ba, amma maimaituwa.
Wannan fassarar tana gabatar da rubutun a yanayinsa ɗanye, ba tare da tacewa ba (marar gurɓatawa), tana bayyana labaran sun fi zurfi ƙwarai fiye da yadda aka taɓa ɗauka—har ma gaba ɗayansu taron abu guda mai jituwa. Fassara da fassarori a cikin fiye da shekaru dubu biyu da suka gabata sun lalace ƙwarai da zato tun farko da al’adun tsarin lokaci masu son mutuwa. Sun yanke kunnen dama sarai.
Sabon Alkawari na Helenanci ma ya fuskanci irin waɗannan falsafofi, manufofi, al’adu, da fassarorin addini. Muhimman kalmomi kamar “fuskar farawa,” “sabuwar mace,” “wanda aka haifa daga sama,” “zurfin sani,” “asiri,” da “dabaran farawa,” “rai-zoe,” “psyche,” “jefawa ƙasa,” “moo,” “ji daga ƙasa” ba a fassara su haka. A maimakon haka ana ba masu karatu harshen addini kamar “tashin matattu” maimakon “tsayuwa,” ko “adalci” maimakon “gaskiya,” “zunubi” maimakon “rasa.” RBT yana manne gwargwadon iko ga ma’anoni na farko kuma sahihai, ba na misali ko faɗaɗa ba, yana amfani da ma’anonin Helenanci na gargajiya maimakon salon “na mahalli,” “faɗaɗa,” “na misali,” “na ragewa” ko karin maganar addini.
“Amfani” na Addini
Shin “amfani na addini” da kalma yana canja ma’anar kalmar da gaske? Sake ayyana kalmomi masu yawa ta addini da alama ya shiga cikin tunanin malamai, har ƙamusai na duniya sau da yawa suna ƙara ƙananan ma’anoni (ba na farko ba) a cikin bayanan ƙamusansu domin “amfani na musamman na Sabon Alkawari.” Amfani na Sabon Alkawari? Amma wa ya ɗauki alhakin ƙirƙirar waɗannan sabbin ma’anoni ko amfani ga kalmomin Helenanci da suke akwai? Shin da gaske marubutan suna ƙirƙirar sabbin amfani da ma’anoni ga kalmomin da suka riga suna da sanannen amfani? Kuma wa zai faɗi mene ne ainihin waɗannan sababbin ma’anonin da ake zargi? Marubutan Sabon Alkawari ba su bar mana “Ƙamus na Sabon Alkawari” ga dukan sabbin ma’anonin da ake zargin suna ƙirƙira ba. Ko kuwa wani iko ne daban ya ƙirƙira “sabbin amfani” na Helenanci a ƙarnuka na baya, lokacin da aka fara fassara shi, kwafe shi, da yaɗa shi zuwa ƙasashen waje?
Sakamakon wannan ba za a iya raina shi ba, domin a ƙarshe ya bar abin da wani zai iya kira “Bishara ta Farko” a binne sosai ƙarƙashin “Bisharar Sabon Amfani na Helenanci.” Ƙari ga haka, amfani na addini ya bar “bambance-bambancen rubutu” da yawa (wato, canje-canje da gogewa) waɗanda suka ba masu fassara damar zaɓar rubuce-rubucen da za su bi, suna manne wa majiyoyi masu iko kawai lokacin da ya dace da su, kamar yadda ake iya gani a Romawa 2:16 misali.
A Romawa 2:16 rubuce-rubuce masu iko suna da,
ἐν ᾗ ἡμέρᾳ “a ranar wadda” — tare da ᾗ a matsayin wakilin suna mai dangantaka, dative mace guda ɗaya mai daidaituwa da ἡμέρᾳ “rana”.
Saboda ba za a iya fassara wannan daidai a matsayin rana takamaimai ba, “a ranar da” (babu harafin tantancewa don nuna rana takamaimai) kwafe-kwafe na baya suka cire wakilin suna na mace mai dangantaka ᾗ kuma suka ƙara ὅτε “lokacin da” domin tilasta wasu karatu:
ἐν ἡμέρᾳ ὅτε “a ranar lokacin da” — ὅτε a matsayin mahaɗin lokaci, yana gabatar da jimla mai cikakken aikatau.
Wakilin suna na mace mai dangantaka ᾗ yana mayar da mai karatu zuwa kalmomin da suka gabata, misali Zuciya, wadda tare take ba da shaida…
Ba mu sami fassarori da suka bi rubuce-rubuce masu iko a wannan aya ba.
Kowace fassara tana bin canjin — wato, kusan dukan fassarorin zamani suna fassara Romawa 2:16 da jimlar lokaci, misali, “a ranar da Allah zai yi shari’a…,” ko da yake rubutun suka yana kiyaye ἐν ᾗ ἡμέρᾳ, jimlar dangantaka.
Malamai na iya kiran hakan “sassauta ma’ana” ko wataƙila “guje wa tsattsaurar fassara ta zahiri” ko wani irin magana mai wayo da harshe zai iya karkatar da tunani da ita ta hanyoyi marasa iyaka. Amma wannan ba batun “tsattsaurar zahiri” da “sauƙin magana” ba ne. Lamari ne na maye gurbin kalma da ke goge tsarin da ke ciki wanda marubucin yake ƙoƙarin isarwa. Kwamitocin fassara ɗaya da za su ɗaukaka majiyoyi “masu iko” za su kuma, a lokaci guda, karkata zuwa fassarar gargajiya, son ran tiyoloji, da abin da mai karatu ya saba da shi, sama da majiyoyi masu iko lokacin da ya dace da su. Ta wannan hanya karatu mabambanta suna zama fiye da kayan aiki don taimaka wa malamai su fassara yadda suke so abubuwa su kasance. Da rubuce-rubuce mabambanta, suna iya zaɓar abin da suke so yayin da suke ci gaba. Wannan yana rushe fahimtar rubutun suka a matsayin ainihin “iko na ƙarshe” a aikace, kuma yana nuna hakikanin yanayin “harshe mai rassa biyu” na ayyukan fassarar gargajiya. Shin rubuce-rubuce masu iko masu iko ne ko ba su ba? Kuma idan haka ne, me ya sa akwai karkacewa masu yawa daga gare su?
A namu ɓangaren, RBT yana manne wa rubuce-rubuce masu iko yadda zai yiwu ba tare da sauyawa ba. Idan muka ga bayyanannun canje-canje, gogewa, ƙari, da sauransu waɗanda suka saɓa wa masu iko, muna manne wa masu iko, a sauƙaƙe.
Muhimmancin Nahawun Ibraniyanci: Isma’ila da Ishaku a Matsayin Iri (mai maimaituwa) na Ɗaya
Ka sake duba Galatiyawa 4:28-29 a fassarar zahiri marar tacewa, za ka lura cewa bambance-bambance tsakanin Ishaku da Isma’ila ba su da bayyani kamar yadda aka taɓa ɗauka:
“Kuma ku ’yan’uwa, bisa ga Shi-Yi-Dariya (“Ishaku”), ku ’ya’yan alkawari ne. Amma kamar yadda a wancan lokaci wanda aka haifa bisa ga jiki yake binsa wanda yake bisa ga ruhu, haka ma yanzu.” Galatiyawa 4:28-29 RBT
Farawa 21:12-13 tana bayyana alkawuran ga Ishaku da Isma’ila duka:
“…gama a cikin Shi-Yi-Dariya (“Ishaku”) ana kiran iri zuwa gare ka. Kuma kuma, את-ɗan Baiwar zuwa al’umma ina mai sa (“Isma’ila”) shi, gama irin kanka shi ne kansa.” Farawa 21:12-13 RBT
Ka lura yadda rubutun yake nuna Isma’ila a matsayin irin Ibrahim, yayin da Ishaku ma irin Ibrahim ne. Waɗannan iri biyu ne. Amma jira,
“An faɗi alkawuran ga Ibrahim da irinsa. Bai ce ‘Da irai,’ kamar na masu yawa ba, amma kamar na ɗaya, ‘Da Irin kanka’ wanda shi ne Shafaffe (“Kristi”).” Galatiyawa 3:16 RBT
Shin watakila yana cewa Isma’ila da Ishaku kwatanci ne na iri ɗaya tak? Babu wani mai sharhi ko malami da ya taɓa fahimtar yadda Isma’ila ya “tsananta wa” Ishaku domin babu ambaton irin wannan lamari a labarin Farawa. A zahiri, asirin dukan wannan ya ƙara zama baƙo idan muka karanta Farawa 21:9 (tushen rubutun zato cewa Isma’ila yana “tsananta wa” Ishaku) a zahiri:
“Kuma Mai-Daraja (“Saratu”) tana ganin את-ɗan Hajara na Kewaye-Biyu (“Masar”), wanda ta haifa wa Uban-Yawa (“Ibrahim”), yana shi-mai-dariya.”
Marubucin yana nufin Isma’ila a cikin participle “shi mai dariya,” wanda ya dace ya zama ma’anar sunan Ishaku, Shi Yana Dariya. Shin zai yiwu Bulus yana ganin irai guda ɗaya kamar na ɗaya? Idan aka sake duba rubutun, da alama lalle yana yi,
“…ba ga irai ba, kamar na masu yawa, amma [ga irai] kamar na ɗaya.”
Malamai sau da yawa sun bayyana Bulus a matsayin marubuci mai wahala, mai son gajerun tsaruka masu ragewa, mai matuƙar wahalar fahimta. Amma kamar yadda ake iya gani, bambanci mai ƙarfi da abubuwa masu zurfi suna fitowa daga rubuce-rubucen idan ba a sassauta su ko a rufe su da bayani ba. Watakila malamai da kansu ne suke mai da Bulus marubuci mai wahala, gajere sosai?
Ibraniyanci a Matsayin Abin da Ya Wuce Lokaci da Wuri: Zama, Na Farko, Na Ƙarshe, Farko, Ƙarshe
Ɗaya daga cikin asirai mafi zurfi yana cikin yadda tsohon harshen Ibraniyanci yake ɗaukar accusative na lokaci da sarari. Ilimin da ake da shi kan wannan batu yana da babban gibi kuma bai kai ga ƙarshe ba. Ya dace a lura cewa har yau, masana ilimin taurari suna fama da fahimtar sarari-lokaci, kuma ka’idojin da hazikan mutane suka gabatar tun daga Einstein suna rikita hankali sosai.
Ɗaya daga cikin abubuwan da masu fassara suka fi wucewa kai tsaye shi ne rashin zamanin da, yanzu, ko na gaba takamaimai a cikin aikatau na Ibraniyanci. A maimakon haka, Ibraniyanci yana amfani da siffofin “cikakke” da “marar cikawa” kawai. Masu fassara a gargajiya sun ɗauka cewa waɗannan siffofi iyakoki ne na harshe kawai kuma tsoffin marubuta sun yi amfani da su cikin salo mai ƙirƙira wajen isar da “ma’anar” da, yanzu, ko gaba, kuma dole malamai su “fassara” su. An bar fassara ainihin ma’ana ga mahalli da “zato” na masu ilimi. Amma ba su da tabbas ko tsoffin marubuta ma sun fahimci lokaci cikin tsarin da-yanzu-gaba. Hakan kuwa domin an nufa tsarin Ibraniyanci ya zama, kamar yadda ainihin ma’anar ‘Ibraniyanci’ kanta take nuna, daga can gaba.
Game da siffofin “Cikakke/Marar Cikawa” da aka gabatar a fassarar RBT, muna nufin mu jaddada, maimakon mu ɓoye, bambanci tsakaninsu gwargwadon yadda Turanci ya yarda. Wannan hanya tana taimakawa wajen bambanta a sarari tsakanin aiki da aka gama ko cikakke da kuma wanda yake gudana ko bai cika ba. A gargajiya, ana jingina zamanu na zamani ga aikatau na Ibraniyanci bisa abubuwan mahalli kamar gabatarwa, karin magana, tattaunawa, da sauransu, maimakon tsarin aikatau kansa.
Harshen Ibraniyanci yana kama da yana kallon lokacin sama a matsayin raka guda—“kafin” da “bayan” duka. Kwatanci mafi dacewa zai iya zama mu ga lokaci yana kewaye da mu daga gaba da baya, kamar sararin sama biyu ko kamar ci gaba da zagayowar ruwa. Ana iya kamanta wannan tunani da zoben ruwa mai gudana a sabanin alkibla daga tushe guda. Rubutun Ibraniyanci yana nuni da waɗannan hotuna da tsare-tsare a hankali sau da yawa. Wannan fahimta ta bambanta sosai da tunaninmu na Yamma mai layi, mai tsarin lokaci, na sanya maki daga hagu zuwa dama. A bayyane yake cewa tunanin Ibraniyanci ya bambanta sosai da namu. Sun ga Farawa a matsayin baya da gaba, kuma tunaninsu na “yanzu” da “yau” yana da ma’ana mai zurfi, kasancewarsa kamar yadda yake, ba a ayyana shi bisa tsarin lokaci ba. An fahimci lokaci cikin cikawa ko rashin cikawa, fahimtar da take da wuya a gane idan aka kwatanta da fahimtarmu ta al’ada game da lokaci. Saboda haka, fahimta da fassara accusative na lokaci da sarari na Ibraniyanci koyaushe ya zama matsala ga malamai da masu fassara domin bai dace da tunanin Yamma game da lokaci ba.*
Idan wannan yanayin tunani marar tsarin lokaci, na aionic, ya kamata a ɗauke shi a matsayin na farko, marar ma’ana, ko kuma wanda ya rasa hakikanin kimiyya da muke da tabbaci game da su yau, shin hakan ba zai sa fassarorin zamani da suke ƙoƙarin ɓoye shi su zama masu yaudara da ɓatarwa fiye da haka ba, kowannensu yana da babbar da’awar kasancewa “wahayi hurarriyar maganar Allah”?
Haka kuma, Nassosin Ibraniyanci suna kama da suna bayar da tsawon lokaci inda mu, a mahallinmu na zamani, muke neman takamaiman wurare a lokaci. Hakan ya kuma shafi wuri da alkibla, kamar arewa, yamma, gabas, da kudu. Har Sheol (wanda aka fi kira Jahannama) ba a bayyana shi a matsayin takamaiman ko ƙarshen maki ko wuri ba amma a matsayin alkiblar ƙarshe (duba bayanin Farawa 37:35 a RBT).
Watakila an rubuta Nassosin Ibraniyanci daga dama zuwa hagu da wata manufa. Abin da muke gani a matsayin motsi zuwa gaba zai iya zama, a tunanin Ibraniyanci, kamar motsi zuwa baya. A ko’ina cikin nassosi, akwai bayyanannen “wasa” na adabi ko alama ta asiri, mai tattare da juya tunani, kishiyoyi, madubi, iri da abin da yake wakilta, tagwaye, nau’i-nau’i, da ’yan tagwaye. Tambayar, kuma watakila ɓoyayyiyar gaskiya, ta rage: Mene ne muka rasa? Ana samun kalmomi masu yawa a cikin yanayin dual mai ban mamaki ko na nau’i biyu, suna nuna cewa ba guda ba ne kuma ba jam’i ba ne. Waɗannan kalmomin sun haɗa da “ido,” “ruwaye,” “sammai,” “ƙugu,” “nono,” “ƙafafu,” “biyu,” “hanci,” “sawun ƙafa,” “fuka-fuki,” da ƙari. Har kalmomi kamar “duwatsu” da “Urushalima” wani lokaci suna bayyana a yanayin dual, suna ƙara wa harshen wannan yanayi na “nau’i biyu” mai ban mamaki.
Lokaci da sarari suna kama da suna ƙarƙashin wannan ƙaƙƙarfan asirin adabi na madawwami, kamar yadda kalmomin Mai-Wa’azi 3:15 suka nuna: “Wane ne wanda ya zama? Ya daɗe can. Kuma wane ne zai zama? Ya zama tun daɗe. Kuma Elohim yana neman wanda ake binsa.” (Mai-Wa’azi 3:15 RBT)
Irin wannan magana tana samun daidaito idan muka hango lokaci kamar dabara mai “madawwami” a “sama” a tsakiyarta. Wannan ya haifar da fahimtar Ibraniyanci ta a nan—can—sannan a dawo nan kuma. Wannan asiri mai sassa uku, mai ƙalubalantar lokaci, yana bayyana kuma a kalmomin game da Yohanna: “shi, kansa Iliya ne, wanda aka ƙaddara/yana gab da zuwa” (Matt. 11:14). A zahiri, yana kama Yesu yana nufin Yohanna yana cikin “wurare” biyu (ko ma uku) a lokaci guda, tare da mutumin da ke tsakiya ba a cikin wani wuri a tsarin lokaci ba, amma a tsakiyar dawwama. Idan haka ne, zai zama allahntakarsa uku, ko ba haka ba? Ɗaya, biyu, uku, tare da mutumin a tsakiya.
Domin fahimtar wannan tsohuwar fahimtar Ibraniyanci ta sarari-lokaci, dole ne mu yi la’akari da tunanin ci gaban lokaci mai zagaye, kuma har ma da haka, yana da wuya a gane. Amma a ciki ne muke karanta Littafi Mai Tsarki yana yawan gaya mana dole ne mu “riƙe” madawwami. Malamai da masu fassara sun yi fama wajen fahimtar waɗannan tunane-tunane na Ibraniyanci, wanda ya haifar da fassarori da sau da yawa suke rasa waɗannan sirrikan nahawu.
Julia Smith da Robert Young wasu keɓantattu ne, domin sun yi ƙoƙarin kiyaye wannan baƙon ɓangaren harshen a cikin Fassarar Smith Parker da Fassarar Zahiri ta Young (YLT) bi da bi. Duk da haka, a tarihi, malamai Kiristoci masu yawa sun ɗauki sauyawa daga Littafi Mai Tsarki na Ibraniyanci zuwa Sabon Alkawari na Helenanci a matsayin dalilin ganin tunanin Ibraniyanci ya tsufa ko ba shi da amfani ga fahimtar zamani. Saboda haka, suka maye gurbin salon rubutu mai asiri na Littafi Mai Tsarki da labarai “da aka ruwanta,” suna mai da hankali ga wasu “saƙonni” na “sanannun labarai.”
Amma marubutan Ibraniyanci suna kama da sun ga farko a matsayin ƙarshe ma. Daga mahangar madawwami a tsakiya, farko ma ƙarshe ne. Wannan tunani yana kama da an kwatanta shi ta hotuna-asirai daban-daban a Mai-Wa’azi 1:1-11, a kalmomin Hajara, har ma cikin tsarin iyalin Yakubu yayin da suka ƙetare kwarin rafi a Farawa 33. An nufa Mai-Wa’azi a karanta shi a zahiri, domin marubucin ya ƙera maganganu kamar kacici-kacici cikin rubutun:
Tururi[Habila #1892] na tururai, mai-tattarawa ya ce, tururi na tururai: Duka tururi ne.
Mene ne ribar da Adam yake samu daga dukan wahalarsa da yake wahala a ƙarƙashin Rana?
Tsara mai tafiya, tsara mai zuwa, kuma Ƙasa zuwa madawwami ita ce-mai-tsayuwa-dar.
Rana ta fito, Rana kuma ta faɗi. Kuma zuwa wurin tsayuwarta tana huci [gudun tsere, Zab. 19:5, Ibr. 12:1], shi-mai-fitowa shi kansa yana can.
Shi-mai-tafiya zuwa ’yanci [kudu/dama] kuma shi-mai-zagayawa zuwa ɓoye [arewa/hagu], shi-mai-zagaya, shi-mai-zagaya, shi-mai-tafiya shi ne Iska, kuma a kan zagayensa Iska shi ne-mai-juyowa-baya [kwatanta Yoh. 3:8].
Dukan Rafuffuka su ne-masu-tafiya zuwa Teku, kuma Teku bai cika [ƙoshi] ba. Zuwa wurin tsayuwa inda Rafuffuka suke-masu-tafiya can, su ne-masu-juyowa-baya don tafiya.
Dukan Kalmomi sun gaji. Mutum ba ya iya magana [bebe]. Ido ba ya ƙosuwa da gani [makaho]. Kunne ba ya cika da ji [kurma].Wane ne wanda YA ZAMA? Wanda YAKE ZAMA. Kuma wane ne wanda aka yi? Wanda ake yi. Kuma babu sabon abu a cikin duka ƙarƙashin rana.
Shin akwai kalmar da yake cewa game da ita, ‘Duba, wannan sabuwa ce’? Ita kanta TA ZAMA tun-dāɗe zuwa zamanai, wadda TA ZAMA daga-zuwa fuskokinmu [daga fuskokinmu zuwa fuskokinmu, 1 Kor. 13:12]. Babu tunawa [hangen gaba] ga Na Farko; kuma kuma ga Na Ƙarshe WAƊANDA SUKE ZAMA. SHI YANA ZAMA ba tunawa gare su tare da WAƊANDA SUKE ZAMA zuwa Na Ƙarshe.”Mai-Wa’azi 1:2-11 RBT
Wannan zahirin Ibraniyanci ba shi da sauƙin fahimta. Amma ka lura yadda Mai-Wa’azi 1 yake cike da aikatau participle waɗanda suke magana game da ayyuka tare da takamaiman ƙararrakin wakilin suna (shi/ita/su), amma ba tare da wani tabbataccen nuni ga lokaci ko wuri ba. Siffar participle a Ibraniyanci ba ta da accusative na lokaci ko wuri. Ana yawan kiran participle na Ibraniyanci siffar aikatau “marar ƙarewa.” A wata ma’ana, yana ɗauke da ma’ana marar lokaci.
Saboda haka, kowace zagaya za a ɗauke ta a matsayin “tunawa” kamar yadda ake kiran kowace rana ƙwaƙwalwa. Ka yi tunanin kanka kana shiga cikin wata ƙwaƙwalwa. Muna kiran irin wannan ƙwarewa déjà vu. Ya faru “a baya.” Dukan Littafi Mai Tsarki na Ibraniyanci an tsara shi haka—akwai cikakke da marar cikawa kawai. Abin da yake zama, yana gab da zama, kuma ya riga ya zama “tun daɗe.” Wannan shi ne ainihin “madawwami,” da waɗanda aka haifa daga madawwami.
Iska ita ce-mai-yin zagayenta, ana rubuta kalmomi a “tarihi,” sannan a cika su, daidai, domin abin da aka yi shi ne wanda ake yi, wato abin da ya cika har yanzu ana cikawa. Daga fuskarsa, zuwa fuskarsa kansa. Tunanin Nassosin Ibraniyanci bai ginu kan sannan ba, amma a yanzu kamar yadda ake kiran Ranar Asabbaci “Yau,” don haka “Yau, idan kun ji muryarsa” (Ibr. 3:7,15 4:7, Zab. 95:7). Kuma fahimtar “Sama” ita ce sannan da yanzu ɗaya ne. Ko ya kamata su zama. Duba, yanzu ne lokacin alheri [durƙusawa]; duba, yanzu ne ranar ceto.
Kiyaye ainihin rubutu, cikin dukan ɗaukakarsa mai ban mamaki, har ma mai kama da rashin ma’ana, yana ba kowane mai karatu damar sanin ainihin tunanin da ke bayansa, domin ko da wani bai yarda ba, zai iya saɓa wa ainihin rubutu. Ko kuma idan wanda bai yarda da Allah ba ya ɗauke shi a matsayin tsohon tunani na farko, yanzu yana da damar ya kafa hujjarsa a kan ainihin rubutu maimakon ya dogara ga fassarorin da aka gina daga maye gurbin mahalli.
Bayanan kula:
*Duba Meek, Theophile James. “The Hebrew Accusative of Time and Place.” Journal of the American Oriental Society 60, no. 2 (1940): 224-33. doi:10.2307/594010.