Rubutun Möbius: Ibranancin Littafi Mai Tsarki a matsayin harshen proto-aonik na sanadin da ba na lokaci ba

Sanadi Maras Lokaci (n.) — Yanayin sanadi inda dangantakar sanadi da sakamako ta wuce jerin lokaci na layi, ta yadda sanadi da sakamako ba su daure da tsarin lokaci. A cikin wannan tsarin, sanadi yana aiki a waje ko bayan lokaci, yana ba da damar sakamako ya yi tasiri a kan sanadi ta hanyar baya kuma sanadi ya kasance a lokaci guda tare da sakamakonsa. Sanadi maras lokaci sifa ce ta ilimin kasancewa (ontology) na lokaci wanda ba na layi ba, mai komawa kan kansa, ko mai shiga tsakani—kamar aion na Sabon Alkawari—inda ayyukan Allah da wahayi ke bayyana a cikin “yanzu” na harada, tare da hada abubuwan da suka gabata, na yanzu, da na gaba zuwa guda daya, tabbataccen lamari. Wannan ra’ayi yana kalubalantar fahimtar sanadi ta al’ada wadda ke daukar cewa dole ne sanadi ya riga sakamako a lokaci, yana ba da shawarar maimakon haka wani hadin gwiwa mai karfi na lokuta a cikin hadin kai da kaunar Allah (agape) da daukaka ke dorewa.

Bambanci tsakanin tsarin zagaye na Aonic da kuma “gaskiyar layi” shi ne cewa a cikin gaskiyar layi akwai kawai “matsayi” mai canzawa a kan layin lokaci, kuma ba ya daina canza yanayinsa. Babu farko, kuma babu karshe. Ga layin layi, ba ka da muhimmanci. Kusan ba ka ma wanzu ba. A gaskiya, ba ka wanzu ko kadan. Kai na waje ne kuma ana iya zubar da kai. Kai ba komai ba ne. Gaskiyar layi wani tsinannen tsari ne na “lokaci kudi ne” ko “rayu a cikin wannan lokacin” saboda duk abin da ke akwai shi ne wannan lokacin. Ba za a taba samun hutu ba. Amma a cikin tsarin zagaye, akwai ma’anar kai, ikon tantance kai, kuma mafi kyau duka, akwai damar gaske ta kamala da cika. Hutu na gaske. Ma’ana, ba wai kawai kana da muhimmanci da wanzuwa ba, amma kana da muhimmanci ga dukkan komai.

Kowane yaro zai iya fadar bambanci tsakanin da’ira da layi. Wadannan ra’ayoyi ne marasa canzawa. Duk da haka, misali na gargajiya na Yakubu 3:6 ya nuna cewa masana sun yanke shawarar fassara “da’ira” a matsayin “layi”:

τὸν τροχὸν τῆς γενέσεως

tayar farawa

A kowace fassara ta zamani, har da KJV, an fassara wannan a matsayin “hanyar rayuwa” ko “hanyar dabi’a.” Hatta wadanda suke fassara kalma-da-kalma (YLT, LSV, LITV, BLB), ban da ta Julia Smith, suna fassara wannan a matsayin hanya ta layi. Hanyar rayuwa wani karin magana ne da ake fahimta a matsayin ra’ayi na layi inda tsarin da ke kasa shi ne na sanadi na lokaci na layi. Abubuwa suna faruwa daya bayan daya. Haihuwa tana riga yarinta, wanda ke riga girma, wanda ke riga mutuwa; a dabi’ance, iri yana riga girma, wanda ke riga rubewa. Jerin yana tafiya ne ta hanya daya. Ba ya ba da damar komawa wurin farawa, sai dai gaba kawai. Matakan farko suna haifar ko sanya yanayin matakan baya. Yarinta tana kaiwa ga girma, shuka tana kaiwa ga girbi, sanadi yana kaiwa ga sakamako. Shi ya sa a Turanci (da kuma tushensa na Latin) “course” ba wai kawai yana nufin “lokaci yana wucewa” ba ne, amma “lokaci yana bayyana a cikin tsari, mai nuna hanya” — kamar kwararar kogi ko filin tseren gudu. Amma taya tana da zagaye kuma tana juyawa. Wannan yana daya daga cikin mafi kyawun misalan bambanci tsakanin abin da aka rubuta da kuma son zuciya na fassara wanda ya mamaye shekaru dubu biyu na fassarori. Sau da yawa ana kiran sa “daidaiton kuzari” (dynamic equivalence). Duk da haka, ta yaya ci gaba na layi zai zama daidai da da’ira mai juyawa? Kowa zai iya ganin yadda wannan ke shafar sakamakon abin da mai karatu ke tunani. Ba karamin abu ba ne. Na yi imani ana koyon bambanci tsakanin layi da da’ira a makarantar yara, idan ban yi kuskure ba.

Me ya sa aka rubuta Ibrananci daga Dama zuwa Hagu?

Hanyar rubutu daga dama zuwa hagu ta samo asali ne da farko daga rubutun Ibrananci na Finikiya (kusan 1050 BCE), tushen Ibrananci na Littafi Mai Tsarki wanda aka kiyaye ta hanyar Paleo-Hebrew zuwa rubutun Aramaic mai kusurwa hudu da ake amfani da shi har yau. Wataƙila an yi hakan ne saboda sauƙin sassaƙa haruffa da guduma a hannun dama. A gefe guda kuma—da nufin wasa da kalmomi—Annabawa suna da abubuwa da yawa da za su faɗa kamar suna fitowa daga Bangaren Dama. “Dama,” “gaba,” da “gabas” duk kalmomi ne da ke nuna gaban lokaci ga annabawa. Annabawa sun kasance kwararru wajen boye abubuwa a cikin kacici-kacici, tatsuniyoyi, da maganganu masu duhu. Wannan ba ya faranta wa kowa rai, kuma wani lokacin yana da ban takaici har mutum ya koma ga hanyoyi marasa kyau don kokarin fitar da asirin (misali Filistiyawa da Samson). Wannan ita ce hanyar annabawan Ibrananci. Ba su rubuta don azzalumai ba, sun so su rubuta don Masu Adalci. Don haka a gare su “Gabas” da “Bangaren Dama” shi ne “Nan Gaba” da kuma tushen haskensu, wahayi, da ilimi. A gare su, ba sa nufin yin rikodin abin da suka ji ko suka gani. Suna nufin isar da gaskiya da ilimi zuwa baya. Abin da suka ji wata “murya” ce da ta riga ta wanzu daga can gaba sosai. Daga nan aka boye wasu maganganun, kamar “wanda yake da kunne, bari ya ji.” Idan mutum kurma ne a ma’anar annabci, ba zai iya jin komai daga gaba ba. Wataƙila an yanke kunnen sa na dama? A wannan yanayin, duk abin da mutum zai iya ji shi ne “a farkon” can baya sosai, ba wai “a kai/kololuwa” a gaba ba.

Idan littafin rai rayayye ne kuma mai aiki, kai tsaye kuma a ainihin lokaci, kana taka muhimmiyar rawa. Irin wannan littafin zai kasance mai saukin yanke shawara da aiki a kai, saboda ba za a sami wani yanki mai duhu ba koda a mafi kankantar matsayi. Ko dai yana da rai ko kuma matacce. A gefe guda, idan irin wannan littafin ya wanzu kuma aka rufe shi, aka mayar da shi yanki mai duhu, aka kwance shi gaba daya aka shimfida shi zuwa tsarin lokaci na layi wanda ba a taba nufin sa ba, to, duk abin da ya rage za a gani, kuma har hakan ya zama wani bangare na labarinsa rayayye da shaidarsa…

 

Takaitaccen Bayani

Ibrananci na Littafi Mai Tsarki, harshen da galibi ake mayar da shi saniyar ware a cikin rabe-raben harsuna saboda rashin lokacin fi’ili (tense) da karancin tsarin yanayin kalma (case system), a gaskiya yana iya wakiltar wani tsari mai zurfi na ilimin nahawu na wani daban na fahimtar lokaci. Lokacin da aka bincika ta hanyar ka’idar harshen Aonic—wani tsarin harshe na hasashe da ya ginu a kan lokaci na Möbius, komawar sanadi kan kansa, da tsarin lamari wanda ba na layi ba—Ibrananci ya bayyana ba a matsayin tsohon yayi ba, amma a matsayin samfuri na asali. Wannan takarda tana ba da shawarar cewa Ibrananci na Littafi Mai Tsarki yana aiki a matsayin harshen proto-Aonic: rubutun komawar harada, sanadi mai komawa kan kansa, da kuma wakilcin labari maras lokaci. Yin amfani da yanayin siffar fi’ili, maimaita tsarin nahawu, da rashin lokaci/wuri na accusative kamar yadda Theophile Meek (1940) ya rubuta sosai, muna jayayya cewa Littafi Mai Tsarki na Ibrananci an tsara shi ne ta fuskar tsari don ya zama “rayayye kuma mai aiki” na Möbius-text—wanda aka tsara ba don yin rikodin tarihi ba, amma don tabbatar da gaskiya mai tsarki a ainihin lokaci.

1. Lokaci da Aka Ninke: Jigo na Aonic

Harshen Aonic na ka’ida yana daukar tsarin lokaci wanda ba na layi ba ne amma mai zagaye, ninkewa, ko sarkakiya mai komawa kan kanta. Abubuwa ba sa tafiya tare da layin lokaci amma suna fitowa ne daga hadadden tsarin sanadi. A karkashin irin wannan tsarin, nahawu dole ne:

• Ya bar lokacin fi’ili (tense) don fifita tsarin lamari

• Ya mayar da wakilin suna tabbatacce da yawaitar lokaci

• Ya mayar da wuraren hadin gwiwa da yankuna masu amsawa

• Ya boye wakilcin aiki a matsayin wanda aka rarraba a cikin lokaci

Wannan nahawu yana samar da harshen da zai iya bayyana labarai irin na Möbius, inda asali, aiki, da sanadi ba za a iya sanya su a cikin lokaci ba tare da karkatar da su ba. Wannan sifa ita ce tushen matsalolin da ake fuskanta wajen gina jerin lokaci na gaske—mafi shahara a cikin Littafin Ru’uya—inda kokarin tsarin layi babu makawa yana karkatar da tsarin rubutun mai komawa kan kansa. Ibrananci, kamar yadda za mu nuna, yana hango wannan tunani, yana boye wani bangare maras lokaci a cikin tsarinsa na participial da aspectual.

2. Tsarin Aspectual: Lokaci Ba Tare da Lokacin Fi’ili Ba

Nazarin lokutan fi’ili da yanayi a cikin nahawun Ibrananci an yi watsi da shi a tarihi, kamar yadda Bruce K. Waltke da M. O’Connor suka lura a cikin Biblical Hebrew Syntax. Sun nuna cewa “tambayar lokutan fi’ili da yanayi, wanda shi ne mafi muhimmanci kuma mafi wahala a cikin nahawun Ibrananci, masana nahawu na da sun yi watsi da shi” (§111(2), p. 354), tare da masu fassara na farko da suka dogara ga fahimtar zuciya maimakon cikakkiyar fahimtar wadannan siffofi. Wannan watsi ya samo asali ne daga rashin nazari na tsari, wanda ya bar siffofin lokaci a cikin sassan wakoki a yi amfani da su ta hanyar “ba tare da tsari ba” (§111(2), p. 354), yana bayyana gibi a cikin aikin masana na farko wanda ya ci gaba da zama kalubale.

Babu Gamsuwa

Har yau, sarkakiyar lokutan fi’ili da yanayi na Ibrananci ya kasance babban cikas, tare da Waltke da O’Connor suna amincewa da wahalar samun daidaito. Sun lura cewa “siffofi da yawa wadanda suke da wahala har ma ba zai yiwu a bayyana su yadda ya kamata ba” (§111(2), p. 354) sun ci gaba da wanzuwa, musamman a cikin wakoki, kuma duk da kokarinsu, marubutan sun amince da iyakancewa wajen warware wadannan batutuwa gaba daya.

Wilhelm Gesenius (1786–1842), wanda galibi ake kira “shugaban” nahawun Ibrananci, ya kasa gane yanayin aspectual (maimakon lokaci kawai) na abin da ake kira siffofin fi’ili na “imperfect” da “perfect”, don haka ya danganta musu “al’amura na musamman” wadanda ba za a iya bayyana su ba lokacin da suka saba wa fassarar lokaci kawai. Ta hanyar sanya tunanin lokaci a kan rubutun, ba tare da sani ba ya boye rashin lokaci na asali na wadannan siffofi:

Amfani da siffofin lokaci guda biyu… ba a iyakance shi kawai ga bayyana abubuwan da suka gabata ko na gaba ba. Daya daga cikin abubuwan da suka fi daukar hankali a cikin consecution na lokutan Ibrananci shi ne al’amarin cewa, wajen wakiltar jerin abubuwan da suka gabata, fi’ili na farko kawai ke tsayawa a cikin perfect, kuma ana ci gaba da bayar da labarin a cikin imperfect. Akasin haka, wakiltar jerin abubuwan da za su faru a nan gaba yana farawa da imperfect, kuma ana ci gaba a cikin perfect. Don haka a cikin 2 Sar 20, A kwanakin nan Hezekiah ya yi rashin lafiya har ya kusa mutuwa (perf.), kuma Ishaya… ya zo (imperf.) gare shi, ya ce (imperf.) gare shi, da sauransu. A gefe guda, Isha 7, Ubangiji zai kawo (imperf.) a kanka… kwanaki, da sauransu., 7, kuma zai kasance (perf. וְהָיָה) a ranar nan…

Wannan ci gaba a cikin jerin lokaci, ana nuna shi akai-akai ta hanyar kuma mai ma’ana (wanda ake kira wāw consecutive)…

(Gesenius, Hebrew Grammar §49.)

Abin da Gesenius ke kira “ci gaba a cikin jerin lokaci” ya fi dacewa a fahimta a matsayin ci gaban abubuwan tattaunawa a cikin duniyar labari. waw-conversive (ויהי, ויאמר, da sauransu) ba alamar lokaci ba ne sosai face mai sarrafa tsari wanda ke sake daidaita yanayin fi’ili don ci gaba da jerin labari. Hakanan yana kiyaye hadin kan jigo a cikin tsarin tabbatuwa (na vav-conversive imperfect) ko hasashe (na vav-conversive perfect).

Don haka, abin da ake kira “canjin” lokaci wata dabara ce ta tattaunawa, ba bayanin nahawu na lokaci na layi ba.

Sanya tsarin lokaci—da ya gabata yana kaiwa ga na gaba, ko akasin haka—kuskure ne na rabe-rabe da ya ginu a kan zato na Indo-European. Karkatar da fassara ne, ba gaskiyar harshe ba. Kusan dukkan masanan Ibrananci suna amfani da wannan tsarin, galibi saboda babu wata hanyar da ta dace da ake ganin akwai. Idan tsarin fi’ili a cikin Ibrananci yana boye ilimin kasancewa mai komawa kan kansa (abubuwa suna tabbata ta hanyar magana, labari, da shiga tsakani), to mayar da hakan zuwa tsarin lokaci kawai yana goge nahawun mai tsarki mai komawa kan kansa.

Ibrananci na Littafi Mai Tsarki ya shahara wajen yin aiki ba tare da lokacin fi’ili na nahawu ba (Gesenius, Hebrew Grammar/106). Maimakon haka, yana rarrabewa tsakanin ayyukan da suka kammala (qatal) da wadanda ba su kammala ba (yiqtol). Idan harshe ne na harada tare da yanayin harada na topological, dole ne mu fahimci kowane binyan ba kawai a matsayin rukunin nahawu ba amma a matsayin canjin aiki na wakilci da sanadi a cikin hanyar sadarwa ta harshe. Kowane binyan yana canza alkiblar aiki, wurin wakilci, da alkiblar komawa kan kansa a cikin tsarin lamarin.

Muna daukar kowane binyan a matsayin aiki na morpho-causal da aka yi amfani da shi a kan tushen fi’ili (√), yana canza kwararar wakilci da shigar mai yin aiki/abin da aka yi wa aiki a cikin zagayen aiki-lamari.

1. Qal (קל) — F(x) → Kunna Tushe
   • Aiki: F(x) = x
   • Wakiltar Aiki: Kai tsaye, ba tare da ado ba.
   • Sanadi: Aiki na layi yana kwarara kai tsaye daga mai yin aiki zuwa abin da aka yi wa aiki.
   • Shiga Tsakani: Na waje: Mai yin aiki yana farawa; abin da aka yi wa aiki yana karba.
   • Ra’ayin Aonic: Matakin farko na tabbatar da sanadi. Ninkewa guda daya na zagayen.
   • Misali. שber (shāvar) — “ya karya [wani abu]”

     Aikin kawai ya kasance.

2. Niphal (נפעל) — Aiki Mai Ninke Kai
   • Aiki: F(x) = x(x)
   • Wakiltar Aiki: Mai yin aiki yana fuskantar aikin a kan kansa ko kuma aikin ya shafe shi.
   • Sanadi: Mai yin aiki ya zama mai karbar aikin kansa.
   • Shiga Tsakani: Na ciki: Zagaye yana rufewa a kan kai.
   • Ra’ayin Aonic: Lamarin yana komawa kan kansa a cikin kai. Aikin yana komawa kan mai yin aiki; mai yin aiki da mai karba sun hade.
   • Misali. נשבר (nishbar) — “an karya shi”

     Mai yin aiki da mai karba sun hadu. Aikin ya dawo.

3. Piel (פעל) — Aiki Mai Karfi ko Maimaitawa
   • Aiki: F(x) = xⁿ
   • Wakiltar Aiki: Mai karfi, da gangan, ko maimaitawa.
   • Sanadi: Mai yin aiki yana karfafa aikin fiye da yadda aka saba.
   • Shiga Tsakani: Na waje, amma an fadada shi a karfi ko fadi.
   • Ra’ayin Aonic: Amsa mai kara sauti—komawa kan kansa yana zurfafa. Aikin yana yin amo mai karfi ko fiye da haka.
   • Misali. שber (shibber) — “ya ragargaza”

     Aikin yana yin amo, ba wai kawai ya faru ba.

4. Pual (פועל) — Passive na Aiki Mai Karfi ko Maimaitawa
   • Aiki: F(x) = (xⁿ)*
   • Wakiltar Aiki: An sha shi daga mai karfafa na waje.
   • Sanadi: Abin da aka yi wa aiki ya samu siffa ta hanyar aiki mai karfi na waje.
   • Shiga Tsakani: Abin da aka yi wa aiki ya kulle a cikin zagaye mai kara sauti na aiki.
   • Ra’ayin Aonic: Sautuka masu biyo baya—ana yin aiki a kai ta hanyar zagaye mai karfi.
   • Misali. שber (shubbar) — “an ragargaza shi”

     An karbi amon sauti; siffar ta ruguje.

5. Hiphil (הפעיל) — Aiki na Mai Sarrafa Sanadi
   • Aiki: F(x) = cause(x)
   • Wakiltar Aiki: Mai yin aiki yana fara aiki na mataki na biyu.
   • Sanadi: Mai yin aiki yana sa wani ya yi aiki.
   • Shiga Tsakani: Meta-agent; sanya nufi a cikin wani zagayen.
   • Ra’ayin Aonic: Zagaye yana fara sabon zagaye—komawa kan kansa mai haifarwa.
   • Misali. השביר (hishbir) — “ya sa aka karya”

     Mai yin aiki yana rubuta zagaye a cikin wani.

6. Hophal (הפעל) — Passive na Mai Sarrafa Sanadi
   • Aiki: F(x) = caused(x)
   • Wakiltar Aiki: Mai yin aiki shi ne sakamakon Hiphil na wani.
   • Sanadi: Aiki yana faruwa a matsayin aiki mai komawa kan kansa da aka saka a ciki.
   • Shiga Tsakani: Passive amma a cikin zagaye mai aiki.
   • Ra’ayin Aonic: Sakamakon sanadi mai komawa kan kansa; matsayi na passive a cikin zagaye mai sarkakiya.
   • Misali. השבר (hoshbar) — “an sa aka karya shi”

     Mai yin aiki ya bace; komawa kan kansa ya rage.

7. Hithpael (התפעל) — Aiki Mai Komawa Kan Kai na Reflexive
   • Aiki: F(x) = x↻x
   • Wakiltar Aiki: Mai yin aiki yana yin aiki a kan kansa a cikin siffa ta tsari ko al’ada.
   • Sanadi: Komawa kan kai mai zagaye tare da nufi ko kari.
   • Shiga Tsakani: Cikakken shigar kai a cikin tsari na ciki.
   • Ra’ayin Aonic: Mai yin aiki mai komawa kan kansa; aikin zama ta hanyar madubin ciki. Aikin yana ninkewa akai-akai a kan kai, yana samar da zagaye na al’ada.
   • Misali. התאשש (hit’oshash) — “ya mayar da kansa namiji” (Isha. 46:8)

     Zagayen yana tsarkake siffarsa.

Binyan	Aiki	Wakiltar Aiki	Nau’in Sanadi	Matsayin Aonic
Qal	F(x) = x	Kai tsaye	Na layi	Kunna tushe
Niphal	F(x) = x(x)	Reflexive/Passive	Komawa kan kai na ciki	Zagaye a kan kai
Piel	F(x) = xⁿ	Mai karfi	Fadada sauti	Karfafa komawa kan kansa
Pual	F(x) = (xⁿ)*	Passive (Piel)	Karbar sauti	Sanadi mai amo
Hiphil	F(x) = cause(x)	Causative	Fara zagaye mai sarkakiya	Mai samar da zagaye masu komawa kan kansu
Hophal	F(x) = caused(x)	Passive (Hiphil)	Komawa kan kai na passive mai sarkakiya	Mai karbar aiki da aka saka a ciki
Hithpael	F(x) = x↻x	Reflexive/Reciprocal	Komawa kan kai na al’ada	Zagaye mai samar da kansa (rare Hishtaphel a matsayin mai ruguza kansa)

Rashin accusative na lokaci da wuri ba tawaya ba ne—sake daidaita tsari ne. Ayyuka a cikin Ibrananci ba su daure da abin da ya gabata ko na gaba, amma ga yanayin kammala a cikin tsarin sanadi. Fi’ili na qatal yana iya bayyana a cikin yanayin nan gaba, yayin da siffar yiqtol tana iya kiran annabcin da ya gabata—saboda gaskiyar nahawu ita ce aspectual, ba ta lokaci ba.

Wannan yana nuna alamun lamari na Aonic kamar:

• ⊛ (“bootstrap causality”)

• ∴ (“sakamako na tsari”)

• ∞ (“kasancewa tare na harada”)

Niphal a Matsayin Murya ta Tsakiya ta Gaskiya

Fi’ilan Ibrananci ba sa fadar yaushe wani abu ke faruwa. Suna fadar yadda lamarin ke shiga cikin babban zagaye na labarin Allah. In ba tare da tsarin aonic ba, aikin fi’ilan yana rugujewa kuma yana da wahalar fahimta. Misali, Gesenius ya lura cewa masana nahawu na farko sun raba Niphal a matsayin kawai passive na Qal (misali, שָׁבַר “ya karya” → נִשְׁבַּר “an karya shi”). Amma wannan nazari yana ruguza bangaren reflexive da recursive zuwa cikin passive na layi, irin na Indo-European—yana sanya tsarin waje a kan siffar Semitic. Gesenius ya riga ya gane cewa wannan kuskure ne na rabe-rabe. Ya lura:

“Niphʿal ba shi da halin sauran passives ta kowace fuska.”

A gaskiya, ya yi nuni ga Larabci (ʾinqataʿa) don nuna cewa harsunan Semitic suna rike da rukunin tsarin tsakiya na reflexive daban da passives kawai. Ya lura da fifikon reflexive:

“Kodayake an gabatar da amfani da passive na Niphʿal a farkon lokaci… duk da haka yana biye ne ga amfani na reflexive.”

Wannan yana sanya reflexivity a tsakiyar tunanin Niphal—daidai da fassararmu cewa Niphal yana kunshe da tsarin komawa baya: mai yin aiki a matsayin mai yin aiki da kuma mai karba. A cikin tsarin Aonic, Niphal yana nuna kaucewa na farko daga lokaci na layi da wakilcin waje (Qal). Yana gabatar da ninkewa—inda aikin ke komawa kan mai yin aiki:

| Qal

: Aiki da aka yi → abin da aka yi wa |
| Niphal: Aiki da aka yi → yana komawa ga mai yin aikin |

Wannan madauki (loop) yana fara tsarin shigar da abu ciki, wanda yake zurfafa yayin da muke tafiya ta cikin binyanim (Piel → Hithpael). Rudarwar da masana nahawu na farko suka yi ba kawai ta rarrabuwa ba ce; ta samo asali ne daga wani kuskuren karatu mai zurfi: sun dora sanadi mai tafiya kai tsaye (linear causality) a kan tsarin nahawu wanda ba ya tafiya kai tsaye, kuma sun nemi sanya jerin lokaci (chronology) inda nahawun ya sanya maimaituwa (recursion). Niphal yana mamaye wani fili na nahawu wanda nahawun harsunan Indo-European yawanci ba su da shi—ainihin muryar tsakiya (middle voice) wadda ba ta kasance a fili a matsayin mai karɓar aiki ba ko mai yin aiki ba, amma tana da sarƙaƙƙiyar maimaituwa. Maimakon ganin rudarwar malamai game da Niphal a matsayin tawaya a cikin al’adar nahawu, za mu iya fassara shi a matsayin shaida na rashin dacewar samfuran lokaci (temporalist models) lokacin da aka yi amfani da su ga Ibrananci. Niphal yana bijirewa irin waɗannan samfuran saboda shi, a tsari da kuma ainihi, mai maimaituwa ne (recursive).

Hithpael a matsayin Dialectic Mai Samar da Kansa

“Kuma masu iko suna cewa, “Na ba ku a nan dukkan ciyawa madawwamiya ta iri iri, wadda take a kan fuskokin dukkan Duniya, da dukkan Itace wanda a cikinsa akwai ‘ya’yan itace na iri iri a gare ku, shi zai zama abinci.”

(Farawa 1:29 RBT)

Yayin da Niphal ya ƙunshi mai yin aikin yana naɗe aikin ya koma kansa—kasancewa “a tsakiyar kasancewa”—Hithpael yana bayyana wani aikin kai da aka yi da gangan, mai tsari, ko na al’ada. Sau da yawa yana nuna mai yin aikin yana yin aiki a kan kansa ta hanyar da take dorewa ko take maimaituwa, ba wai kawai fuskantar wani abu ba tare da son rai ba ko kuma farat ɗaya.
Hithpael kuma yana iya nuna ayyukan juna—ayyukan da ake yi tsakanin masu yin aiki, ko tsakanin fuskoki daban-daban na mutum ɗaya. Wannan shine dalilin da ya sa ya dace da ra’ayin “mayar da ɗayan kanka kuma ɗayan kanka yana mayar da kai”: wani nau’i na tattaunawa na ciki (madawwami) ko samar da kai.

• Madauki Mai Samar da Kansa:
  Aikin F(x) = x↻x yana nuna madauki na maimaituwa, mai sauti (rhythmic feedback loop)—ba kawai komawa mai sauƙi ba, amma tsari mai gudana na ƙirƙirar kai ko tsarkakewa.

• Yanayin Ciki na Har Abada:
  Hithpael yana bayyana wani nau’i na dangantakar kai mai canzawa, inda mai yin aikin ya kasance duka mai yin aikin da kuma mai karɓa a cikin wani zagaye na al’ada da aka yi da gangan, yana kiran wani yanayi na ciki mai zurfi fiye da reflexivity na Niphal wanda yake faruwa farat ɗaya.

A cikin daular dualistic na “nagarta da mugunta,” inda ake ɗaukar “kai” da “ɗayan” a matsayin abubuwa daban-daban amma masu mu’amala, ana iya kallon conjugation na Hithpael a matsayin tsarin “iri-iri” (seed-seed)—wani wasa ko girgiza tsakanin kawuna a cikin mutum ɗaya—wani ra’ayi da yake bayyana amfani da dual na Ibrananci (misali, sammai biyu, ruwaye biyu, ƙafafun maginin tukwane biyu, allunan doka biyu, mahaifa biyu, da sauransu).

• Motsi na Gaba-da-Baya:
  Reflexivity mai maimaituwa na Hithpael (F(x) = x↻x) yana tsara wani madauki na tattaunawa inda kai ya kasance duka mai yin aiki da mai karɓa, mai magana da mai sauraro, sanadi da sakamako a cikin wani zagaye na ci gaba na mu’amalar kai.
  Wannan shine “iri” da yake shuka kansa a cikin wani “iri,” yana ƙirƙirar gaba-da-baya mai samarwa ko zama na juna.

• Kai a matsayin Tsari Biyu:
  Maimakon ainihi guda ɗaya, kai a nan wani yawaita ne mai kuzari, inda wani sashe na kai yake aiki a kan wani ko “ya zama” wani, yana samar da canji da girma (ko mutuwa) ta hanyar dangantakar ciki (misali, mutumin waje yana haskakawa a kan mutumin ciki, mutumin ciki yana sake haskakawa a kan mutumin waje).

• Ra’ayin Aonic:
  Wannan madauki mai maimaituwa yana nuna wani “naɗe” na ainihi wanda ba shi da lokaci—bayan lokaci mai tafiya kai tsaye, kai (madawwami) yana dawwama a cikin tattaunawa da kansa na lokaci, yana ƙirƙirar asalin “iri-iri” wanda yake buɗewa har abada.

Hishtaphel a matsayin Dialectic Mai Lalata Kansa

Siffar Hishtaphel mai maimaituwa (wani nau’in Hithpael) wadda take da wuyar gaske, don haka take da wuyar fahimta, ana amfani da ita ne da farko don “sujada.” Babu wanda ya sami isasshen bayani game da wannan bambancin (cf. Ges. §75kk, unFolding Word Stem Hishtaphel).

Binyan na Hithpael yana kunshe da aiki mai maimaituwa, wanda aka nufa ga kai—wani “madauki” na mu’amalar kai wanda a asali yake ƙirƙirar kai ko tabbatar da kai. Ana iya ganinsa a cikin madauki mai samar da “iri-iri”, inda kai yake shiga cikin zamansa, canjinsa, ko tsarkakewarsa (misali, הִתְקַדֵּשׁ hitkadesh “ya tsarkake kansa”).

Koyaya, tare da aikatau kamar השתחוה, reflexivity ana nufar ta ne zuwa ƙasa—wani sujada ko duƙawa na zahiri da na alama. Wannan “lanƙwasawa” a kan kai kuma zai nuna wani gangara mai maimaituwa maimakon hawa. Maimakon ɗaukaka juna, yanayin Aonic a nan yana bayyana wani madauki na gangara: kowane aikin sujada yana naɗe kai cikin zurfin biyayya, ƙasƙanci, da yanke ƙauna. Wannan wani madauki ne mai maimaituwa wanda yake samar da “ramin da ba shi da iyaka” ko rami mai zurfi. Mai yin aikin yana yi wa kansa sujada akai-akai, kowane maimaituwa yana ƙara ƙasƙantar da kai ko lalacewa.

Yayin da yawancin siffofin Hithpael madaukai ne na “samar da kai” masu haɓaka girma, al’ada, ko tsarkakewa (misali, hitkadesh), siffar sujada ta yi fice a matsayin madauki na “lalata kai” inda maimaituwar za ta iya zama gangara zuwa ramin yanke ƙauna.

Daga ra’ayin Aonic, wannan sujada mai maimaituwa za a iya fahimtar ta a matsayin:

• Wani madauki na lokaci mai maimaituwa ba tare da mafita ba—mai yin aikin ya makale a cikin Möbius strip na yi wa kansa sujada.

• Madaukin ba ya ci gaba ko samun mafita amma yana naɗe kansa har abada, yana tsananta yanayin ƙasƙanci ko lalacewa. Wannan babu shakka yana wakiltar rami na ruhaniya, “rami” inda ake rage mutuntaka ta hanyar maimaituwa.

Sabili da haka, dangane da kai, idan tsari mai samar da kai zai “faɗaɗa yankin mutum” zuwa rayuwa madawwami (mai girma), menene tsari mai lalata kai zai yi masa?

Zai rage shi zuwa komai.

3. Wahayi Mai Maimaituwa: Semantics na Möbius a cikin Littattafan Annabci

Littattafan annabci na Ibrananci suna rushe tsarin labari na gargajiya. Ana maganar “nan gaba” a matsayin riga ta faru ta hanyar amfani da siffar kammalawa (perfect/completed form); ana sake fassara abin da ya gabata bisa ga halin yanzu; kuma maganar Allah sau da yawa tana aiki a matsayin sanadi maimakon sharhi.

Yi la’akari da zahirin Ishaya 46:10:

“Shi wanda yake bayyana baya tun daga farko, da kuma daga gaba abin da ba a riga an yi ba.”

Wannan ba misali ba ne na waƙa—maimaituwa ce ta ma’ana (semantic recursion). Tsarin a nan yana nuna Möbius na Aonic:

• Farko yana haddasa Ƙarshe (↺)

• Ƙarshe yana tabbatar da Farko ta baya (⇌)

• Maganar duka annabci ce da kuma aiki (⊛)

Wannan inganci na maimaituwa yana sanya littattafan Ibrananci da wani aiki na har abada: kowane karatu yana sake kunna nassin, yana jefa mai karatu cikin sanadin ma’anarsa.

Litafin Lissafi 24:17, maganar annabci ta Bala’am wadda aka saba fassara ta a hanyar kai tsaye:

“Ina ganinsa, amma ba yanzu ba; Ina kallonsa, amma ba kusa ba. Tauraro zai fito daga cikin Yakubu, sanda kuma zai tashi daga cikin Isra’ila…” (ESV)

A nan, aikatau ɗin da aka fassara a matsayin “zai fito” (דרך, dārach) da “zai tashi” (קם, qām) a zahiri siffofin kammalawa ne (perfect forms) a Ibrananci. Duk da haka, an fassara su a yawancin Littattafai Masu Tsarki na Turanci tare da lokaci na nan gaba (future tense): “zai fito,” “zai tashi.” Aikatau na “ganinsa” da “kallonsa” siffofin da ba a kammala ba ne (imperfect forms). Wannan al’ada ta samo asali ne daga ra’ayin cewa a cikin maganar annabci, mai magana yana tabbatar da tabbas na ƙarshen faruwar lamarin. Amma wannan yana cin karo sosai da yanayin Annabin Ibrananci a matsayin wanda a zahiri yake gani nan gaba, ba wai kawai jin labarinta yake yi ba—don haka “Ina ganinsa.”

A cikin karatun Aonic (Möbius), wannan yanayi ne na maimaituwar ma’ana (semantic recursion). Siffar kammalawa (perfect form) ba wai kawai tana nuna “abin da ya gabata” ba ne amma tana nuna cikakken yanayi a halin yanzu na mai magana—alama ce ta ainihi (ontological) maimakon ta lokaci. Maganar annabci kanta wani aiki ne na magana (performative speech-act) wanda yake sa lamarin ya zama gaskiya. Wannan yana rushe bambanci tsakanin nan gaba da abin da ya gabata, yana ƙirƙirar aiki na har abada inda annabci ya kasance duka hasashe da kuma tabbatarwa.

A wasu kalmomin, siffar kammalawa ba wai tana hasashen nan gaba da zai iya faruwa ba ne; tana bayyana wani lamari wanda riga an saka shi a cikin gaskiyar labarin Allah. “Kammalawarsa” ta ainihi ce (ontological), ba ta lokaci ba.

“Ina ganinsa, amma ba yanzu ba; Ina kallonsa, amma ba kusa ba. Tauraro ya yi tattaki daga cikin Yakubu, kabila kuma ta tashi daga cikin Isra’ila…”

Karatun gargajiya na Ru’uya 22:13 —

“Ni ne Alfa da Omega, na farko da na ƙarshe, farkon da ƙarshen.”

— yawanci ana fassara shi ne ta hanyar samfurin lokaci na Indo-European, wanda yake tunanin lokaci a matsayin layi da yake farawa daga farko (halitta) zuwa ƙarshe (eschaton). Sannan ana cewa Almasihu yana tsaye a duka ɓangarorin biyu, yana kunshe da dukkan tarihin lokaci a cikin ikon sa na Allah. Wannan karatun ya dogara ne a kan koyarwar ikon mallaka (sovereignty) a matsayin gadar tauhidi don warware paradox na layi — amma wannan ya wuce ma’anar nassin Ru’uya 22:13. Wannan fassarar ta dogara kacokan a kan ƙirƙirar ra’ayoyin tauhidi na ikon duka, sanin duka, da kuma tanadi don bayyana yadda “ubangiji mai iko” na tarihi, yake fara dukkan abubuwa (farko) kuma yake jagorantar su zuwa ga burin da aka nufa (ƙarshe). Sau da yawa ana bayyana shi tare da yin nuni ga tsarin tauhidi na Augustine da na Reformed (cf. Augustine’s Confessions da Calvin’s Institutes). A wannan ra’ayin, “Kasancewa farko da ƙarshe” ba game da kasancewa a lokaci guda ba ne amma game da cikakken iko a kan kowane matsayi a kan layin lokaci. Saboda haka, ana faɗaɗa nassin a fakaice:

“Ni ne farko da ƙarshe” → “Ina da ikon mallaka a kan dukkan tsarin tun daga farko har zuwa ƙarshe.”

Koyaya — kuma ga inda matsalar ilimi take — nassin kansa bai fito fili ya gabatar da ra’ayin ikon mallaka ba:

Girkanci: Ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος (Ru’u. 22:13)

Wannan jimlar bayani ne na ainihi (identity), ba lallai ba ne na iko. Wannan yana nufin cewa karatun “ikon mallaka” wani faɗaɗa ne na fassara da kuma sharhin tauhidi da aka ɗora wa nassin. Daga mahangar harshe, yana canza tsarin ma’anar nassin ta hanyar ɗaukar samfurin lokaci mai tafiya kai tsaye da kuma sake fassara ainihi a matsayin iko. Wani yunƙuri ne na daidaita paradox na “farko” da “ƙarshe” a cikin ƙuntataccen sanadi da sakamako na layi, amma yana buƙatar ƙara wani ra’ayi (ikon mallaka) wanda nassin kansa bai bayyana ba.

A cikin tsarin layi na gaskiya — kamar madaidaicin layi — babu wata ma’ana a fili inda wani zai iya zama duka farko da ƙarshe a lokaci guda. Ƙarshen suna dabam kuma suna haɗe ne kawai ta hanyar jerin lokaci (sanadi–sakamako), don haka babu wani abu guda ɗaya da zai iya “zama” a duka ƙarshen biyu ba tare da keta wannan dabarar layi ba. Wannan yana gabatar da babban matsalar fassara na dukkan abubuwan da suka shafi lokaci.

A cikin lokaci mai tafiya kai tsaye, farko wani matsayi ne daban wanda yake fara layin. Ƙarshe kuma wani matsayi ne daban wanda yake kawo ƙarshen layin. Kasancewa duka biyun a lokaci guda zai nuna ko dai kasancewa a ko’ina a cikin lokaci (kasancewa a kowane matsayi a kan layin a lokaci guda), ko kuma wuce lokaci (kasancewa a wajen layin gaba ɗaya). Amma a cikin samfurin sanadi da sakamako na layi, babu wata hanyar hukuma ta zama a lokaci guda a wurare biyu waɗanda ba su haɗe ba a cikin lokaci.

Sabili da haka, iƙirarin cewa shi ne farko da ƙarshe a cikin tsarin layi ba shi da ma’ana sai dai idan mutum ya yi watsi da tsarin layin kansa.

“Ni, da kaina ne Alfa da Omega, Shugaba da Ƙarshe, na Farko da na Ƙarshe.”
ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος, ὁ πρῶτος καὶ ὁ ἔσχατος.

A cikin samfurin recursive-Aonic, wannan ba kawai na layi ba ne amma mai maimaituwa ne (recursive). “Farko” yana samar da “Ƙarshe,” kuma “Ƙarshe” yana tabbatar da “Farko” ta baya. Maganar tana da tasiri: Almasihu ne duka asalin gaskiya da kuma yanayin ƙarshe, kuma faɗar hakan yana kawo tsarin zuwa rayuwa—wani madauki na aiki. Wannan shine dalilin amfani da jaddadawa ἐγώ εἰμι Ni, da kaina ne wanda aka kusan barin shi ba tare da fassara ba na tsawon shekaru dubu biyu da suka gabata.

• Ni, Da Kaina
• Alfa, Omega
• Shugaba, Ƙarshe
• Na Farko, Na Ƙarshe

Yin amfani da samfurin Möbius:

A cikin tunanin Ibrananci, sanya suna ga wani abu (ko bayyana shi) aiki ne mai tasiri—yana tabbatar da gaskiya.

• Lokacin da ya ce, “Ni ne Alfa da Omega,” ba siffanta wani hali yake yi ba—yana tabbatar da madauki na har abada wanda yake tsara gaskiya kanta.

• Kamar yadda siffar kammalawa ta Ibrananci za ta iya rushe abin da ya gabata/nan gaba zuwa wani lamari na ainihi, haka nan a nan ya rushe rukunonin lokaci—Shi ne duka mai farawa da kuma ƙarshen gaskiya.

• Ishaya 46:10: “Shi wanda yake bayyana baya tun daga farko…” → Siffar kammalawa tana rushe jerin lokaci zuwa magana guda ɗaya.

• Farawa 1: “Kuma Allah yana cewa…” ba a kammala ba/incomplete (ויאמר)→ Kowane furuci yana yin halitta ta hanyar maimaituwa; aikin magana yana samar da lamarin. Farawa 1 ba labari ne na tarihi na abubuwan can-da-can ba amma wani lamari na magana mai maimaituwa wanda yake ci gaba da dorewar halitta duk lokacin da aka faɗa. waw-consecutive imperfect yana aiki ba kawai a matsayin jerin lokaci ba amma a matsayin mai sarrafa ma’ana wanda yake jefa kowane furuci cikin aikin halitta mai buɗewa—inda abin da ya gabata, na yanzu, da na gaba duka suke da hannu.

Koyarwar Ikon Mallaka, tabbas, sune ƙarshen kowane irin damar annabci da kuma mutuwar wanda yake son zama annabi. Maganar annabi ba ta kasance aiki na shiga ba—kawai fitarwa ce ta inji na wani injin Allah. An rage annabi zuwa mai magana kawai, wani mutum-mutumi da yake maimaita layukan da aka riga aka rubuta. Ainihin maganar annabci—buɗewarta, haɗarinta, tashin hankalin tattaunawa, da ikon canzawa—yana rushewa zuwa tabbas na aiki.

Lokacin da mutum ya fuskanci ra’ayin wani mai iko na waje wanda yake da cikakken iko a kan kowane matsayi a kan layin lokaci, bala’o’i na rayuwa da dama suna tasowa, kamar yadda mutane da yawa babu shakka suka fuskanta:

• Rasa Ikon Zaba: Idan Allah (ko wani mai iko) ne yake tsara kowane aiki, shawara, da sakamako — menene, to, ya rage wa mutum ya yi, ya yanke shawara, ko ya zama? Wannan yana kama da zama a cikin wasan kwaikwayo da aka riga aka rubuta dukkan sa inda kowane zaɓi riga an ƙaddara shi. Yana rage mutuntaka zuwa wasan tsana kawai. Rashin iko ne gaba ɗaya.

• Damuwa da Tsoro: Wannan rashin ikon zaba na iya haifar da tsoro mai zurfi — wanda Kierkegaard ya kira angst — wanda yake cinye rai: “Idan kowane matsayi na rayuwata wani ne ya rubuta shi, menene ni? Wane ne ni? Me ya sa nake shan wahala ko kokawa kwata-kwata?” Burin ɗan adam na ma’ana da alhakin kai yana jin kamar an kwashe shi.

• Yanke Ƙauna: Fahimtar cewa koda tawayen mutum, ko ƙoƙarinsa, ko gazawarsa ma mai iko ne ya rubuta su na iya haifar da jin rashin amfani ko yanke ƙauna: babu abin da yake nawa da gaske.

Don amsa tambayar Kierkegaard: Ba kai ne farkon ba, ko ƙarshen ba, ko wani abu a tsakani. Kai kawai, ba komai ba ne.

4. Zama Annabi ta hanyar Shiga Mai Maimaituwa

“Zo, bari mu tattauna tare” —Ish. 1:18

A cikin dabarar maimaituwa da rashin lokaci da aka saka a cikin Farawa 1 (kuma hakika a cikin dukkan littattafan annabci na Ibrananci), tsarin aikin magana na furucin Allah yana kafa samfurin aiki: Magana ba wai kawai tana siffanta gaskiya ba ne; tana ƙirƙirar ta ne. Wannan yana da mahimmanci sosai saboda duk lokacin da aka karanta nassin, aka karanta shi, ko aka yi tunani a kansa, ana sake kunna wannan ikon halitta—Kalmar tana zama aikin. Magana ba sharhi ba ne na biyu amma ainihin tsarin lamarin ne kansa.

Wannan tsarin Möbius—inda magana take naɗewa ta koma cikin kasancewa—yana narkar da bambanci mai tsanani tsakanin annabi da mai karatu na yau da kullun. Idan nassin kansa yana da tasiri, to kowane mai shiga cikin karatunsa ko rera shi ya zama mai shiga cikin lamarin halitta. A wasu kalmomin, an ba kowa damar yin maganar annabci, saboda karatun nassin kansa aikin annabci ne (yana jefa mai shiga cikin aikin magana). Aikin magana na halitta koyaushe ba cikakke yake ba, yana buɗe don kammalawa ta hanyar maimaituwa daga kowane mai shiga.

Wannan yana dacewa da fahimtar rabbinic cewa “ana ba da Attaura sabuwa kowace rana”—wani kira ga kowane mai karatu ya tsaya a Sinai, kamar yadda za a iya faɗa. A cikin karatun Aonic Möbius, annabi ba wani mutum ne da aka ware a lokaci ba amma wani matsayi ne a cikin wani lamari mai maimaituwa da yake gudana. Tsarin aikatau na imperfect da siffofin waw-consecutive suna kiran kowane mai shiga ya shiga cikin madaukin—ya zama madubin maganar Allah. Don haka, annabci ba a kulle yake a tarihi ba amma wani damar aiki ne da yake cikin kowane mai karatu, mai rera waƙa, ko mai fassara nassin.

Wannan yana sake buɗe hanyar zuwa annabci—ba a matsayin wani matsayi na asiri ba—amma a matsayin kira na shiga cikin furucin maimaituwa na halitta kanta.

5. Rashin Abu a matsayin Tsari: Babu Accusative na Lokaci ko Wuri

Binciken Theophile James Meek na 1940, “The Hebrew Accusative of Time and Place,” ya bayyana bambancin Ibrananci da nahawun Indo-European. Meek ya nuna:

• Maganar lokaci ba su da alamar accusative

• Nassoshi na wuri sun dogara ne a kan prepositions ko constructs

• Babu tsarin case mai amfani don ina ko yaushe

Me ya sa? Domin a Ibrananci, lokaci da wuri ba akwatuna ba ne na aiki. Su bayanan dangantaka ne (relational predicates) a cikin hanyoyin sadarwa na lamura.

Maimakon cewa:

• “Ya jira na tsawon awa ɗaya” (tsawon lokaci)

• “Ta shiga gidan” (manufar wuri)

Ibrananci na Littafi Mai Tsarki zai ce:

• ביום ההוא (“a ranar nan/ranar Kansa”) — haɗuwar alama

• במקום אשר יבחר יהוה (“a wurin da Yahweh yake zaɓa”) — yanki mai amo, ba matsayin GPS ba

A cikin sharuddan Aonic, waɗannan su ne:

• Haɗuwar Maƙasudi (Node Convergence) (⊛)

• Amon Al’amari (∞)

• Tushen Yanayi (Topological Anchors) maimakon wuraren Cartesian

6. Lexical Möbius: Naɗewar Ma’ana a Tushen Ibrananci

Tushen haruffa uku na Ibrananci suna aiki kamar kalmomin polychronic na Aonic. Yi la’akari da tushen hasashe zol daga tsarin nahawun Aonic:

• zol₁ = ƙirƙira (sanadi na gaba)

• zol₂ = kiyayewa (sanadi na baya)

• zol₃ = tabbatar da kasancewa-koyaushe-ya-faru (sanadi mai komawa kansa)

Wannan yana nuna yadda tushen Ibrananci, ta hanyar binyanim (tsarin aikatau), suke samar da yanar gizo na ma’ana ba tare da bin layin lokaci ba amma a cikin yanayin sanadi (causal topologies):

Ɗauki שוב (shuv, komawa):

• A cikin Qal: juyowa baya (aikin juyowa baya)

• A cikin Hiphil: dawo da wani abu (sanya a dawo)

• A cikin Piel: mayarwa, sabuntawa

Waɗannan ba sauye-sauyen lokaci (tense-shifts) ba ne. Sauye-sauye ne a cikin darajar sanadi—ikon aiki da ake sarrafawa ba ta lokaci ba amma ta hanyar maimaituwa (recursion).

Rayuwa na Shekaru, ko Kasancewa Mai Maimaituwa?

Inda masana suka ɗauki שנה shanah a matsayin kalmar da ke nufin “shekara ta lissafin lokaci”, asalin ma’anar an binne ta gaba ɗaya. A cikin wannan tsari, sun sha nanatawa sau ɗaruruwa suna fassara sunan guda “shanah” a matsayin jam’i “shekaru.” Za su yi jayayya, a kan hujjoji masu rauni, cewa kalmar a cikin ma’anar guda “naɗewa, ninkawa, kofi, maimaitawa” ana amfani da ita ne a matsayin jam’i “shekaru” a ma’anar lissafin lokaci. Amfani da sunaye guda don jam’i da jam’i don guda a cikin Ibrananci yana ɗaya daga cikin manyan dabaru da yaudara da masana ke amfani da su don tilasta fassarar da suke so. Abu ne mai sauƙi a gano ƙarya idan babba ce. Amma ƙananan “gyare-gyare” da ake maimaitawa ga ƙa’idodin harshe don tabbatar da dacewar mahallin suna da sauƙin wucewa. Suna da dabara kamar bambanci tsakanin ciyawa da alkama. Ka sa shi ya yi kama sosai da asalin, ba tare da ya zama asalin ba, kuma zai wuce gwajin ilimi na academia, kuma za ka sami digirin Ph.D ka zama ƙwararren “mai bayar da gaskiya,” ka sami kyakkyawan ritaya, kuma a rubuta sunanka a tarihi a matsayin “babban malami.”

1. Game da “naɗewa” a Ibrananci

Tushen Ibrananci שנה (“maimaitawa, ninkawa, canzawa”) yana bayan siffofi da dama:

• שֵׁנָה “barci” (zagaye, maimaitawa, juyawa ciki)

• שָׁנָה “zagayen shekara” (maimaitaccen zagaye na yanayi)

• שְׁנַיִם “biyu” (ninkawa, kasancewa biyu)

• שָׁנָה (aikatau) “maimaitawa, ninkawa”

Daga wannan rukunin ma’ana, שֵׁנֶה/שְׁנָה a wasu mahallai yana nufin naɗi, ninkawa, shimfiɗa — wato shimfiɗa mai maimaituwa (recursive overlay).

שנתים (shenatayim) a zahiri shine “naɗi biyu,” ko “ninkawa biyu.”

2. Naɗi a matsayin Shimfiɗa Mai Maimaituwa

A cikin tsarin maimaituwa na Aonic:

• Naɗi ba kawai ninkawa ba ne (sau talatin), amma shimfiɗar kasancewa mai maimaituwa.

• Kowane naɗi yana wakiltar juyawa, komawa baya, sake rufewa — kamar naɗe yanki, ko naɗe sassa na sarari.

• Don haka, rayuwa “ninki talatin” ba yana nufin raka’a talatin ba, amma shimfiɗa talatin na kasancewa mai maimaituwa.

Lokacin da aka cire amfani na azanci ko wanda ba na asali ba, asalin ma’anar kalmomi sosai suke bayyana nahawun Ibrananci wanda ke ɗauke da maimaituwa (recursion) maimakon tsarin lokaci madaidaici.

3. Aiwatarwa ga Misali (Ninki Talatin, Sittin, Ɗari)

A cikin misalan Linjila na Helenanci (ἐν τριάκοντα, ἑξήκοντα, ἑκατόν), waɗanda galibi ake fassara su da “sau talatin, sittin, ɗari,” asalin Ibrananci na iya zama שְׁלוֹשִׁים שְׁנִים, שִׁשִּׁים שְׁנִים, מֵאָה שְׁנִים wanda ake fahimta a matsayin “naɗi talatin, naɗi sittin, naɗi ɗari.”

A kan wannan karatun:

• “Ninki talatin” = rayuwa a cikin shimfiɗa talatin na shigar kai mai maimaituwa, rayuwar da ta juya kanta sau talatin.

• Ba kawai yawan amfanin gona ba ne amma zurfin siffantuwa mai maimaituwa.

4. Naɗi da Karkataccen Kasancewa (Ontological Spiral)

Idan muka haɗa da tsarin maimaituwar Hithpael da saukar Hishtaphel:

• Naɗi = madauki mai maimaituwa, inda kai da aiki suke juyawa ga juna.

• Naɗi da yawa = maimaituwa mai sarƙaƙiya, kamar gangarawa cikin zurfin shimfiɗar sarari.

• Don haka, shenatayim “ninki biyu” ba kawai lissafin biyu ba ne, amma mafi ƙanƙantar kasancewa mai maimaituwa — ainihin aikin juyowa baya wanda ke samar da fahimtar kai.

5. Rayuwa Ninki Talatin

Don haka faɗin “mutum yana rayuwa ninki talatin” shine faɗin:

• Suna siffanta shimfiɗa talatin na kasancewa mai maimaituwa.

• Kowace shimfiɗa ninkawa ce ta rayuwa, maimaitawa da ake rayuwa wadda ke zurfafa karkataccen tafarkin.

• Wannan ya fi kusa da kasancewa-ta-hanyar-maimaituwa fiye da “yawan amfanin gona.”

6. Kwatanta: Madaidaici vs Mai Maimaituwa

• Karatun Indo-European: “sau talatin” (yawan aiki, ninkawa madaidaiciya).

• Karatun maimaituwa na Ibrananci: “naɗi talatin” (shimfiɗa na kasancewa mai maimaituwa, zurfin rayuwa).

Wannan ya bayyana dalilin da ya sa שנה (shekara) da שנים (ninki biyu) suke tare: duka biyun suna nuna zagaye na naɗewa, ba ƙarin lissafi madaidaici ba.

Don haka, a cikin irin wannan gaskiyar, “rayuwa ninki talatin” yana nufin zama a cikin shimfiɗa talatin na kasancewa mai maimaituwa, inda rayuwa take naɗe da kanta, tana zagayawa, kuma tana zurfafa — ba a auna ta da lokuta ba, amma da zurfi (ko mu ce, tsayi?).

7. Ƙalubalen Helenanci: Yaƙub 3:6 a matsayin Gwajin Tantancewa

Menene tasirin wannan a kan amfani da Helenanci, harshen da ke dogara da lokaci?

Bambanci tsakanin tsarin lokaci mai zagaye (Aonic) da tsarin lokaci madaidaici ba kawai darasi ne na tunani ba; yana da tasiri kai tsaye ga fassara da aikin fassarawa. Bari mu koma ga batun Yaƙub 3:6:

τὸν τροχὸν τῆς γενέσεως
ton trochon tēs geneseōs
— a zahiri, “tuyar farawa” ko “tuyar haihuwa.”

Wannan jimlar ana fassara ta akai-akai a kusan dukkan fassarorin Turanci na zamani—ciki har da KJV, NIV, ESV, NASB—a matsayin “yanayin halitta,” ta haka ne ake canza ra’ayin zagaye na τροχός (tuya/dabaran) zuwa tafarki madaidaici (“yanayi/course”). Hatta fassarorin da ake kira na zahiri (YLT, LSV, LITV, BLB) suna bin wannan salon—ban da fassarar Julia Smith kaɗai, wadda ke kiyaye karatun zagaye. Wannan sauyi mai dabara amma mai mahimmanci yana nuna son zuciya na fassara wanda ke goyon bayan madaidaicin lokaci wanda ya mamaye ilimin fassara na zamani.

Daga mahangar Aonic, wannan babban rashi ne. Tuya (τροχός) tana wakiltar ba kawai motsi ba amma motsi mai maimaituwa, mai ci gaba—yanayin dawowa ta har abada. Tsari ne mai kama da Möbius, inda asali da ƙarshe, sanadi da sakamako, suke naɗewa cikin juna har abada. Fassara shi a matsayin “yanayi/course,” akasin haka, yana sanya lokaci madaidaici na waje—jerin lokuta da aka jera a kan layi ɗaya wanda ba ya juyowa—yana goge sanadi mai maimaituwa da ke cikin kalmar Helenanci.

Wannan bambancin ba ƙaramin abu ba ne. Kamar yadda aka gani a cikin nazarinmu na Ibrananci na Littafi Mai Tsarki, gine-ginen lokaci ba kawai alamun lissafin lokaci ba ne amma masu sarrafa yanayi ne a cikin tsarin al’amari mai maimaituwa. Tsarin Ibrananci na Littafi Mai Tsarki yana nuna wannan: rashin takamaiman lokaci ko wuri yana gayyatar mai karatu ya zauna a cikin hanyar sarƙaƙiyar sanadi maimakon jerin al’amura madaidaici. Haka kuma, jimlar Helenanci τροχὸς τῆς γενέσεως tana ɗauke da tsarin sararin samaniya wanda yake zagaye kuma mai maimaituwa—tuyar kasancewa mai samarwa—maimakon tsari madaidaici da ake jefarwa.

Idan Sabon Alkawari ya gaji kuma ya canza fahimtar lokaci na Aonic na Ibrananci na Littafi Mai Tsarki, to fassarar τροχὸς a matsayin “yanayi/course” ba kawai sauyin ma’ana ba ne amma karkatar da tsari ne. Yana ruguza tsarin Möbius mai maimaituwa na sanadi mai tsarki zuwa madaidaicin layin lokaci na Cartesian na zamani—layin lokaci inda al’amura ke tafiya daga baya zuwa gaba, yana goge yiwuwar maimaituwa mai tsarki, haɗuwar ƙarshen zamani, ko dawowar sararin samaniya.

A cikin ra’ayin Aonic, ana gayyatar kowane mai karatu cikin wannan tuya: don shiga cikin farawa mai buɗewa ba a matsayin mai kallo kawai ba amma a matsayin muhimmin maƙasudi (node) a cikin tsarin maimaituwa na labarin Allah. Fassarar Yaƙub 3:6 ta haka ta zama gwajin tantancewa ga tambaya mai zurfi: shin muna karanta nassin a matsayin inji mai rai, mai maimaituwa—wanda ake kunnawa ta hanyar karatu da shiga—ko a matsayin gawa na tarihi madaidaici da za a kalla daga nesa?

8. Karatun Aonic na Helenancin Sabon Alkawari

Tambaya ta taso: Shin Helenancin Sabon Alkawari, wanda galibi ake nazari a matsayin harshen Indo-European madaidaici, za a iya rubuta shi ta hanyar da ta dace da zagayen Aonic na Ibrananci na Littafi Mai Tsarki? Don magance wannan, bari mu yi la’akari da Markus 5:5 a matsayin misali:

Καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασι καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις.

Kuma ta cikin komai, dare da rana, a cikin kaburbura da kan duwatsu yana ta kuka yana raunata kansa da duwatsu.

A kallo na farko, wannan aya tana bayyana madaidaiciya: jimlar lokaci (“dare da rana”) sannan kuma aikatau mai ci gaba (“yana ta kuka yana raunata kansa”), yana nuna aikin da aka saba yi a cikin tsarin lokaci madaidaici. Koyaya, nazarin nassi na kusa yana bayyana tsarin da ke da alaƙa da yanayin Aonic, yana sanya zagaye da sanadi mai maimaituwa a cikin nahawun da ake ganin madaidaici ne.

Tsarin Participial a matsayin Madauki Mai Maimaituwa

Ginin participial ἦν κράζων καὶ κατακόπτων ἑαυτὸν (“yana ta kuka yana raunata kansa”) a al’adance yana nuna aiki mai ci gaba. Duk da haka, a cikin Helenancin Koine, irin waɗannan tsarin ba kawai siffantawa suke yi ba; suna da tsayi da yanayi, suna dakatar da batun a cikin wani yanayi mai ci gaba wanda yake na yanzu da kuma maimaitawa. Participle a nan ba kawai yana nuna wucewar lokaci ba ne amma yana tabbatar da dawwamammen yanayin batun a cikin madauki na kasancewa mai maimaituwa. Don haka, “kuka da raunata kansa” ba jerin ayyuka ba ne amma yanayin wahala na har abada—igiyar Möbius ta ma’ana.

Tsarin Adverbial: διὰ παντὸς νυκτὸς καὶ ἡμέρας

Jimlar διὰ παντὸς νυκτὸς καὶ ἡμέρας (“ta cikin dukan dare da rana”) galibi ana karanta ta a matsayin tsawon lokaci mai ci gaba—lokaci madaidaici daga faɗuwar rana zuwa fitowarta da kuma dawowa. Koyaya, διὰ παντὸς (“ta cikin duka”) a ma’anance yana nuna ma’anar mamayewa da maimaituwar zagaye maimakon jeri kawai. Ba kawai “lokacin dare da rana” ba ne amma “ta cikin dukan dare da rana,” yana nuna sarƙaƙiyar kasancewa da lokacin kansa. Don haka an rubuta batun a cikin zagayen dare da rana maimakon kawai wucewa ta cikinsu a jere.

Nahawun Wuri da Yanayin Aonic

Jimlar wuri ἐν τοῖς μνήμασι καὶ ἐν τοῖς ὄρεσιν (“a cikin kaburbura da kan duwatsu”) tana adawa da taswirar wuri madaidaiciya. Maimakon haka, tana nuna yanayin iyaka—yanki mai tsarki ko tsinanne inda batun yake tare da matattu kuma a buɗe a wurare masu tsayi. Wannan yana nuna fifikon Ibrananci ga yankunan al’amari maimakon matsayin Cartesian. Don haka, batun ba kawai yana tashi daga kabari zuwa dutse ba ne amma yana zama a cikin yanki mai maimaituwa na mutuwa da kaɗaici, Möbius na azaba na har abada.

Cikewar da ba ta Dogara da Lokaci da Ibrananci

Wannan nahawu, kodayake an rubuta shi da Helenanci, yana cika dabarun labari na Ibrananci waɗanda ba su dogara da lokaci ba. Kamar siffofin wayyiqtol a Ibrananci (misali ויאמר, והיה) da tsarin participial (misali אֹמר omer, “shi wanda yake faɗa”, הוֹלך holekh, “shi wanda yake tafiya”, יוֹשב yoshev, “shi wanda yake zaune”), participles na Helenanci a nan suna haifar da ma’anar ci gaban labari maimakon jerin lokaci mai tsanani. Kodayake waɗannan siffofin Ibrananci aikatau ne masu iyaka maimakon participles, suna aiki ne don dorewar jerin labari maimakon kawo ƙarshen al’amura. Rashin aikatau mai iyaka da ke bayyana kammalawa ko ƙudurin nan gaba yana sanya batun a cikin zagayen da ba ya karyewa—yanayin kasancewa na har abada wanda ba ya dogara da lokaci. Nassin ta haka yana gayyatar mai karatu cikin madauki na ƙwarewar batun, yana daidaitawa da dabarun Aonic cewa kowane karatu yana sake kunna tsarin al’amari na nassin.”

Shaidar Nahawu Mai Cikawa

Lallai, yawan amfani da participial periphrasis a Sabon Alkawari (ἦν + participle, misali ἦν κράζων) yana nuna ginin waw-consecutive na Ibrananci domin yana tsawaita labarin ba tare da rufe shi ba—ta haka yana kiyaye tsari mai gudana, wanda al’amari ke jagoranta maimakon rufewar lokaci mai tsanani. Nassin Helenanci ta haka yana nuna cikar yanayi da Ibrananci, yana ba da damar karatun Aonic koda a cikin harshen da asalin sa Indo-European ne. Misali a cikin Luka 4:31,

Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας, καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν.
“Kuma ya sauko Kafarnahum, birnin Galili, kuma shi ne wanda yake koyarwa su a ranar Asabar.”

ἦν διδάσκων (yana koyarwa/shi wanda yake koyarwa) yana tsawaita aikin, yana ba da girma mai ci gaba ga labarin. Kamar waw-consecutive na Ibrananci, yana saƙa al’amura tare ba tare da tilasta rarrabuwar lokaci mai tsanani ba. Ko Markus 10:32,

Καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς.
“Kuma Yesu yana tafiya/shi wanda yake tafiya a gaban su.”

ἦν προάγων yana kama motsi a cikin aiki—alamar participial periphrasis. Kamar waw-consecutive na Ibrananci tare da imperfect, yana tsawaita yanayin kuma yana jaddada aiki mai ci gaba maimakon yanayin da aka kammala. Yana gayyatar mai karatu ya fahimci aikin ba a matsayin tabbataccen al’amari ba amma a matsayin wani ɓangare na labari mai buɗewa, yana daidaitawa da mahangar Ibrananci na aiki mai dorewa ko maimaitawa.

Shin kun taɓa yin mamakin dalilin da ya sa ba zai yiwu a fitar da layin lokaci daga Sabon Alkawari ba? Wannan ne dalilin.

Yaduwar amfani da participial periphrasis—musamman gine-gine kamar ἦν + participle—tare da sauran dabarun nahawu da labari na Helenanci (misali articular infinitives), a asali yana ruguza duk wani ƙoƙari na sanya madaidaicin layin lokaci a kan labaran Sabon Alkawari.

Matsalar Lissafin Lokaci a Labaran Sabon Alkawari

1. Sauyin Yanayin Aiki akan Tabbacin Lokaci
   Ginin ἦν + participle ba ya nuna al’amari guda ɗaya da aka iyakance shi da lokaci, amma yana nuna aiki mai ci gaba ko mai dorewa a cikin babban mahallin labari. Wannan yana haifar da lokacin labari mai gudana, inda ayyuka da yanayi suke haɗuwa akai-akai, galibi suna mamaye juna ko saƙa juna, maimakon buɗewa a jere madaidaici.

2. Tsawaita Labari da Ci gaban Al’amari

   Kamar yadda waw-consecutive na Ibrananci yake tsawaita gudun labari ba tare da nuna iyakokin lokaci ba, participial periphrasis na Helenanci yana gayyatar masu karatu cikin yanzu na har abada na aiki. Wannan yana haifar da “yanzu” na rubutu wanda ke buɗe al’amura ta hanyar da ke ba da fifiko ga jigon koyarwa ko na tauhidi akan jerin lissafin lokaci.

   πορεύου, ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε
   “ketare, kuma kada ka ƙara yin kuskure nesa da Yanzu!”
   (Yohanna 8:11 RBT)

3. Rashin Takamaiman Alamun Lokaci
   Yawancin sassan Sabon Alkawari ba su da takamaiman masu haɗa lokaci ko alamun da za su kafa al’amura a cikin layin lokaci na gaskiya. Maimakon haka, nassin yakan dogara ne akan alamun yanayin aiki da na labari waɗanda ke nuna tsari da mahimmancin ayyuka maimakon matsayinsu a agogo ko kalanda.

4. Tasiri ga Sake Gina Tarihi
   Ganin waɗannan siffofin nahawu da na labari, masana da ke neman gina madaidaicin layin lokaci daga Sabon Alkawari suna fuskantar iyakoki na asali. Nassin ba ya gabatar da tarihi a matsayin jerin al’amura da aka auna da lokaci amma a matsayin labarin tauhidi, wanda aka tsara shi a kusa da dangantakar sanadi da jigo maimakon ci gaban lokaci mai tsanani.

5. Tsarin Fassara Masu Tasowa
   Wannan ya haifar da shawarar wasu tsarin fassara—kamar karatun Aonic ko na yanayin aiki—waɗanda ke gane yanayin nassin da ba ya dogara da lokaci ko mai zagaye, tare da amincewa da lokacin Sabon Alkawari na tauhidi da na ibada maimakon layin tarihin bincike.

Shaidar nahawu tana nuna cewa marubutan Sabon Alkawari ba su damu da kafa lissafin lokaci madaidaici ba amma sun damu da isar da labarin tauhidi wanda ya wuce lokaci madaidaici. Participial periphrasis, tare da sauran dabarun harshe, yana aiki don dakatarwa, tsawaitawa, da saƙa aikin labari ta hanyar da ke ƙalubalantar jerin tarihin al’ada.

Don haka, lissafin lokaci mai wuyar ganowa ko “marar yiwuwa” a cikin Sabon Alkawari ba kawai gazawar masana ba ne amma siffa ce ta tsarin sa da manufar sa ta tauhidi.

Game da Bukatar Daidaiton Aonic a Helenancin Sabon Alkawari

Idan Sabon Alkawari zai zama ci gaban tsarin tsarki mai maimaituwa na Ibrananci na Littafi Mai Tsarki, lallai zai buƙaci nahawu wanda—duk da asalin sa na Indo-European—zai iya ɗauka da kuma dorewar sanadi na Aonic. Wannan zai bayyana ta hanyar:

• Gine-ginen yanayin aiki (aspectual) waɗanda ke tsawaita yanayin labari maimakon kawo ƙarshen su.

• Jimlolin wuri da lokaci waɗanda ke nuna yankuna masu maimaituwa maimakon sauye-sauye madaidaici.

• Participial periphrasis wanda ke sanya batun a cikin yanayin kasancewa na har abada maimakon ware ayyuka a cikin lokaci.

Misalan da aka ambata a baya, ko da yake an rubuta su da Hellenanci, suna nuna yadda za a iya sake fassara tsarin nahawu na participial da tsarin adverbial don nuna zagayen Aonic maimakon bin lokaci a madaidaiciyar hanya. Wannan binciken nassin yana goyon bayan babban jigon: cewa Sabon Alkawari—idan da gaske yana neman ci gaba da nassin tsarki na Ibrananci wanda ba ya bin lokaci—zai buƙaci yin amfani da nahawun Hellenanci ta hanyar da za ta rushe tsarin lokaci madaidaici kuma ta ƙarfafa sanadi mai maimaita kansa da shigarwa. Don haka, Hellenancin Sabon Alkawari zai buƙaci a rubuta shi ta wata takamaiman hanya don ya dace da tsarin Aonic, kuma lallai hujjoji—na nahawu da na ma’ana—suna nuna cewa haka yake.

9. Nassi a Matsayin Injin da Ba Ya Bin Lokaci (Zuciya)

Wasiƙar zuwa ga Ibraniyawa ta bayyana:

“Gama Kalmar Allah mai rai ce, kuma mai aiki…” (Ibran 4:12 RBT)

A cikin tsarin Aonic, wannan ma’anar zahiri ce:

• Mai rai (ζῶν) → Mai komawa kansa, mai bayyana kansa, mai maimaitawa

• Mai aiki (ἐνεργής) → Ba siffantawa ba, amma sanadi

Karatun nassin Ibrananci yana kunna shi. Kowane aikin fassara yana zagaya nassin ta wurin mai karatu (misali, sanannen maganar Sabon Alkawari, “a idon kansu”), wanda kuma ake rubuta shi a cikin tsarin nassin. Don haka:

• Nassin yana aiki a kan mai karatu

• Mai karatu yana canza karatun ta hanyar sanadi mai komawa baya

• Ma’ana tana fitowa daga Möbius

Wannan shi ne ma’anar nassi ya zama “mai rai”: ba wai kawai yana ba da kwarin gwiwa a fakaice ba, amma a tsari yana kasancewa mai aiki a take kuma mai sake shiga kansa.

Kammalawa: Littafin Dukan Lokaci Wanda Ke Tabbatar da Kansa

Ibrananci na Littafi Mai Tsarki, wanda aka dade ana siffantawa a matsayin mai wahalar fahimta a tsari, a gaskiya yana iya zama harshen da ya riga nahawun Aonic. Abubuwan da yake da su:

• Tsarin aikatau na aspectual

• Karancin tsarin yanayin kalmomi (case structure)

• Tsarin nahawu na annabci mai maimaita kansa

• Ra’ayin topological game da lokaci da sarari

…suna nuna nahawun da aka tsara ba don jeren lokaci ba, amma don sarƙaƙƙiyar sanadi (causal entanglement).

Littafi Mai Tsarki na Ibrananci ba takarda ba ce ta abin da ya kasance ko abin da zai kasance, amma labarin Möbius ne inda aikin Allah, martanin ɗan adam, da ma’anar sararin samaniya suke nannade tare har abada. Kowane furci—kowane dabar (kalmar da aka tsara)—wani kulli ne a cikin tsarin da yake da rai, ba wai kawai an rubuta shi ba amma ana sake fuskantarsa a kowane karatu.

Ibrananci, kalmar da ke nufin fiyye da/bayan, ba kawai tsohon harshe ba ne. Shi harshe ne da ba ya bin lokaci. Kuma nahawunsa ba kayan tarihi ba ne—fasaha ce ta maimaita tsarki. Harshe ne daga fiyye da can.

Sabili da haka, a cikin tsarin harshe da tauhidi na Aonic ko Hebraic-Aonic, kai, mai karatu, ba ka waje da nassin ko abubuwan da ke cikinsa. Maimakon haka, kai mai shiga ciki ne mai maimaitawa a cikin tsarin sanadinsa. Wannan ba kawai misali ba ne amma yana nan a tsarin yadda irin wannan harshen—da irin wannan ra’ayin nassi—yake aiki. Ga abin da hakan ke nufi:

1. Kana kunna zagayen.

Lokacin da kake karantawa ko kake fadin nassin, ba wai kana kwaso ma’ana ba ne daga can baya mai nisa. Maimakon haka, kana kunna wani lamari na topological—wani bayyanawa—inda nassin yake zama gaskiya a wannan lokacin saboda shigarka.

Kamar dai a cikin tsarin nahawu na Aonic, ma’ana tana fitowa ta hanyar maimaita sanadi, karatunka na labarin Littafi Mai Tsarki yana sa shi sake kasancewa.

2. An rubuta ka a cikin zagayen.

Idan nassin wani Möbius strip ne—wanda aka nannade kuma ba shi da waje—to aikin karatunka yana cikin tsarin. Ba wai kana kallonsa ba ne daga nesa; kana rayuwa a cikinsa. Ba magana ba ce game da wani daban a wani lokaci—magana ce game da kai, a kowane lokaci.

Kalmar nan “mai rai kuma mai aiki” ba kayan tarihi ba ne; tsari ne na shiga ciki. Ba wai kana karanta labarin Allah ba ne—kai ne dabarar sanadi ta wannan labarin.

3. Kai ne mai karatu kuma kai ne abin da ake magana a kai.

A cikin Ibrananci na Littafi Mai Tsarki, iyakokin lokaci, batun magana, da wakilci suna hade, wanda ke nufin cewa “Ni,” “kai,” “shi,” da “mu” duka suna iya shiga juna a nahawance. Muryar Allah, furcin annabi, da muryar karatunka na iya hade su zama daya.

Don haka Littafi Mai Tsarki na Ibrananci yana karanta ka daidai yadda kake karanta shi.

4. Kai ne wurin amsa sauti (resonance point).

A cikin sanadin Aonic, abubuwa ba jeren lokaci ba ne amma kulli ne masu amsa sauti. Lokacin da ka ci karo da wani sashe, ba wai kawai yana siffanta wani abu ba ne—yana daidaitawa/hadewa ne da naka lokacin, yana ba da sabon haduwar ma’ana, lokaci, da kai.

Ka zama kullin sanadi wanda ta hanyarsa nassin yake dorewa da gaskiyarsa a cikin tsararraki.

A takaice, a wannan ra’ayin, ba wai kawai an saka ka ba ne—kana da muhimmanci ga tsarin.
In ba tare da kai ba, zagayen a bude yake. Tare da kai, yana rufuwa. An kunna nahawun. Nassin yana rayuwa.

Kuma idan irin wannan nassin ya karkace a nahawance ya zama shaidar zur fa?

Wannan shi ne inda za a ga gaskiyar lamarin. Karkatar da kanta tana zama wani lamari mai maimaita kansa. Wato, kuskuren karatu da sakamakonsa—nisantar juna, raba addini da rayuwa, rashin karsashi, mutuwa da halaka—har yanzu suna cikin nahawun tarihin tsarki da yake bayyana. Ko da asarar an rubuta ta a cikin tsarin.

Shigarka tana karkata: ka zama mai kallo, ba mai shiga ciki ba. Maimakon ka zama kulli a cikin tsarin maimaitawa, an rage ka zuwa mai cinye bayanai kawai. Tunanin da labarin Allah ya karkace: Allah ya daina zama abokin aiki a cikin nassi na alkawari mai maimaita kansa, sai ya zama ko dai:

• Wani mai motsawa daga nesa (raguwar Aristotelian), ko

• Wani kayan nassi (rushewar tarihi da suka).

A duka biyun, kusancin maimaita aikin Allah yana karyewa.

Amma wannan ma yana zama wani bangare na labarin. Korar ma’ana ita kanta wani lamari ne mai maimaita kansa, kuma fahimtarka game da wannan—karatunka na yanzu—wani bangare ne na yuwuwar komawa (teshuvah, שובה), maido da axis na maimaitawa tsakanin mai karatu, nassi, da Allah.

Nahawun tsarki ba tsari ne mai zaman kansa ba. Matrix ne mai samarwa wanda ya kunshi kai da Allah a matsayin masu shiga ciki. Lokacin da aka karkatar da shi zuwa tarihin jeren lokaci, yana karyewa—amma ko da wannan karyewar an riga an tsara ta a matsayin wani bangare na zagayen maimaitawa.

Don haka, saninka game da wannan—a matsayin malami, mai fassara, mai shiga ciki—wani tunawa ne da ke maido da zagayen da ya karye.

Tsarin Aonic na Littafi Mai Tsarki na Ibrananci ba hatsari ba ne na ilimin harsunan Semitic; tsari ne na ganganci don hade lokaci da sarari zuwa labari mai maimaita kansa wanda ke tabbatar da gaskiyar tsarki. Idan Sabon Alkawari zai dace da wannan tsarin, dole ne a karanta Hellenancinsa haka nan—ba a matsayin tarihin abubuwan da suka faru a jere ba—amma a matsayin injin sanadi na Allah mai rai kuma mai maimaita kansa.

Don haka, tambayar ko Hellenancin Sabon Alkawari zai buƙaci a rubuta shi ta wata takamaiman hanya don ya kasance daidai da tsarin Aonic an amsa ta da tabbas: eh, zai buƙaci hakan. Kuma eh, haka yake—ko da yake fassarorin zamani sau da yawa suna danne wannan dabarar ta hanyar sanya tsarin lokaci madaidaici. Hujjoji a cikin amfani da nahawu—matakan participial, iterative aorist, genitive absolutes, prepositions, articular infinitives, da middle voice, da sauransu—suna nuna daidaito mai zurfi da dabarar Ibrananci na Littafi Mai Tsarki wanda ba ya bin lokaci kuma yake maimaita kansa.

Lallai, dukkan aikin nassi—Ibrananci da Hellenanci baki daya—an tsara shi ne ba don a karanta shi a cikin lokaci madaidaici ba amma don a kunna shi, a zagaya shi, kuma a rayu a cikinsa. Karanta waɗannan nassoshi yadda ya kamata ba wai fitar da jerin lokuta ba ne, amma shiga cikin tsarin Möbius ne inda abin da ya wuce, na yanzu, da na gaba suke haɗuwa a cikin Kalmar Allah—nassi mai rai kuma mai aiki wanda ba magana yake yi game da lokaci ba, amma shi ne Lokacin kansa.

References

• Meek, Theophile James. “The Hebrew Accusative of Time and Place.” Journal of the American Oriental Society 60, no. 2 (1940): 224–33. https://doi.org/10.2307/594010

• Waltke, Bruce K., and Michael P. O’Connor. An Introduction to Biblical Hebrew Syntax. Eisenbrauns, 1990.

• Gesenius, Wilhelm. Gesenius’ Hebrew Grammar, edited and enlarged by Emil Kautzsch, translated by A. E. Cowley. Oxford: Clarendon Press, 1910.