A cikin rubuce-rubucen Girka na farko kuma mafi inganci, irin su na Plato, ἀπεκρίθη (apekrithē) da ἀποκριθήσομαι (apokrithēsomai) a ma’ana ta aiki da aka yi wa wani ba a cika amfani da su don isar da ma’anar “ya amsa” ba. A maimakon haka, ana amfani da ἀποκριθῆναι (apokrithēnai) da ἀποκρίνασθαι (apokrinasthai) a musanya da juna.
Sabuwar Sigar Aiki da Aka Yi wa Wani a Sabon Alkawari
A cikin Sabon Alkawari, akwai wata amfani ta musamman da sigar aiki da aka yi wa wani ἀπεκρίθη (apekrithē). Sigar aorist middle, ἀπεκρίνατο (apekrinato), tana bayyana ne kawai a wasu ’yan lokuta, kamar a Matiyu 27:12, Markus 14:61, Luka 3:16, Luka 23:9, Yohanna 5:17, 19, Yohanna 12:23, da Ayyukan Manzanni 3:12.
Abin da ya sa wannan kalma take da muhimmanci shi ne gaskiyar cewa tana bayyana tare da “ya ce” sau da yawa, wato, “an raba shi kuma ya ce”; saboda haka fassara ta da “ya amsa ya ce” hakika maimaituwa ce kuma ba lallai ba ce.
Saboda haka, yayin da rubuce-rubucen Girka na farko suka fi son wasu siffofi daban don “ya amsa,” marubutan Sabon Alkawari ba su dogara da su ba, sai suka zaɓi amfani da sigar aiki da aka yi wa wani ἀπεκρίθη.
ἀποκρίνω (apokrinō) yana bayyana sau 232 a cikin Sabon Alkawari (duba Strong’s #611). A Girka na gargajiya, yana nufin “raba” ko “zaɓe/fitarwa da warewa.”
A cewar LSJ (Liddell, Scott, Jones), “keɓe” ko “a rabu ko a ware,” ἀποκρίνω (apokrinō) yana da amfani iri-iri:
- Keɓe: Ana nuna wannan amfani a ayyuka irin su “Plutarch” na Plato da kuma wasu majiyoyi kamar Pherecrates da “Varia Historia” na Aelian.
- A rabu ko a ware: A sigarsa ta aiki da aka yi wa wani, ἀποκρίνθη (apokrinthē), yana nuni da an raba ko an ware. Alal misali, a cikin “Iliad” na Homer, yana bayyana zakarun faɗa biyu da aka raba daga taron jama’a. Ana kuma ganinsa a wasu mahallai, kamar bayanin rabuwar abubuwa a cosmogony ko rabuwar al’ummai daban-daban.
Kalmar ta ƙunshi duka rabuwa ta zahiri, kamar yadda yake a wajen mayaƙan da aka raba ba tare da sakamako mai yankewa ba, da kuma rabuwa ta fahimta, kamar lokacin da aka haɗa abubuwa mabambanta ƙarƙashin suna ɗaya.
Matsalar fassara sigar aiki da aka yi wa wani ἀποκρίνθη da “ya amsa” ita ce, ko da yake “ya amsa” fassara ce da aka saba yi wa sigar aorist passive ἀποκρίνθη (apokrinthē), ba ta bayyana cikakkiyar fuskar aikin da aka yi wa wani na aikatau ɗin. Fassara mafi daidai wadda take la’akari da murya passive za ta kasance kamar “ana amsa masa” ko “ana amsa masa ne.” Wannan yana jaddada cewa batun yana karɓar aikin amsawa ne, maimakon shi da kansa yana amsawa.
Game da ἀπεκρίθη da dative. — Fassarar da aka saba yi wa ἀπεκρίθη a matsayin “ya amsa” tana nuna ma’ana ta aikatau ta baya kuma ingantacciya sosai ta ἀποκρίνομαι, amma ba ta ƙare dukkan yiwuwar ma’anonin ƙamus na ἀποκρίνω ba. An gina aikatau ɗin daga ἀπό (“daga, nesa da”) da κρίνω (“raba, bambance”), kuma tsofaffin ma’anoninsa na ƙamus sun haɗa da “raba,” “keɓe,” da “bambance.” Sigar ἀπεκρίθη ta fuskar tsarin kalma aorist passive ce, mutum na uku tilo, sabili da haka tana ba da damar ainihin ma’anar “an raba/an bambanta.” Inda aikatau ɗin yake tare da dative, ba lallai a fahimci dative ɗin kawai a matsayin mai karɓa ba; dative na Girka zai iya bayyana hanya ko kayan aiki. Saboda haka, gini kamar ἀπεκρίθη αὐτοῖς zai iya, bisa karatun tsarin kalma da aikin nahawu, a fassara shi da “su ne suka raba shi,” inda aka fahimci αὐτοῖς a matsayin instrumental dative (“ta hanyarsu”). Bai kamata a rikita wannan karatu da hanyar da aka fi saba ta bayyana wakili na mutum a passive, ὑπό + genitive, ba; a maimakon haka, yana ɗaukar dative a matsayin hanya ko wakilcin da ake aiwatar da rabuwar ta cikinsa. Don haka, fassarar da aka gabatar tana kiyaye duka tsohuwar ma’anar ἀποκρίνω (“raba/bambance”) da kuma aikin dative da aka sani, ba tare da buƙatar ɗaukar ma’anar Sabon Alkawari da ta zama ta ƙa’ida, “amsa,” a matsayin mafari ba.