Menene Aeon?

Lokacin yin la'akari da ƙamus na Yesu, mun lura cewa misalan a cikin Matthew 13:24-50 dangane da 'ƙarshen zamani/duniya' ana iya fassara shi azaman'karshen aeon.' Kalmar mu Turanci, 'eon,’ asalin fassarar Helenanci ne ‘aion‘ (G165) ta Latin; kuma ya kasance kusa da shi a ma'ana. Amma ayion‘ ita kanta fassarar kalmar Ibrananci ce, ‘olam‘(H5769); da kuma, ko da yake ra'ayoyin sun yi kama da juna, dole ne mu yi taka tsantsan da karanta zurfin ma'anar komawa cikin ainihin kalmar Ibrananci., saboda duka 3 harsuna sun sami canje-canje na ma'ana a cikin shekaru.

• Asalin ma'anar ‘olam‘ ya kasance na 'lokaci mai nisa da ba a sani ba a baya ko nan gaba' ko 'a cikin dawwama.’¹ Wannan ita ce ma'anar da aka yi amfani da ita a cikin dukan Tsohon Alkawali; (tare da yuwuwar ban da kaɗan kaɗan a cikin O.T na ƙarshe. littattafan da za a rubuta). Amma daga baya tattaunawa da malaman addini, dating daga tsakiyar ko ƙarshen lokacin Haikali na biyu (c.300BC ko kuma daga baya), an fara amfani da shi a ma'anar 'zamanin' ko 'duniya' (kamar 'Olam Ha-Ba' ('Duniya mai zuwa') kuma'Olam Batter' ('Shugaban Duniya')).²

• Turanci 'aeon' (US/Kanada 'eon') ya ci gaba da mai da hankali kan ma'anar '' tsayi mai tsayi sosai (ko da yake ƙarshe ya ƙare) tsawon lokaci;' tare da wasu ƙarin takamaiman ma'anoni a cikin fagagen ilimin ƙasa da falaki.

• Girika'aion' asali yana nufin 'rayuwa,'a cikin ma'anar 'mai mahimmanci' ko 'ƙarfin rai;amma daga Homer (c.700BC) gaba, ma'anarsa ta faɗaɗa don haɗa ra'ayoyin 'rayuwa' da 'tsarin rayuwa', ‘tsara’ da ‘shekaru;' ko da yake ana son a fassara shi a matsayin 'shekaru' a ma'anar 'shekaru', 'har abada', 'marasa lokaci' ko 'har abada'; ko kuma a matsayin 'duniya' a ma'anar 'duk abin da ke fahimtar mu a cikin wani lokaci na musamman' (kamar tsawon tarihin ɗan adam). Plato (c.350BC) amfani'aion' don nuna' madawwamin duniya na ra'ayoyi,’ da Aristotle (c.330BC) a matsayin ‘rayuwar Allah marar mutuwa da Allahntaka’ na Sama. Ta haka kalmar ta fara samun sabbin inuwar ma'anar falsafa da tauhidi; ko da yake ba a duniya ba.

Tambayar da ta shafe mu a nan ita ce ta yaya waɗannan sauye-sauyen nazarce-nazarce ya kamata su shafi fahimtar mu na nassosin Sabon Alkawari..

Idan muka yi la'akari da amfani da 'aion‘cikin Sabon Alkawari, mun gano yana faruwa 128 sau. A cikin 60 daga cikin waɗannan ana amfani da shi a cikin bayanin sigar, 'zuwa aeon(s),’ ko wani lokaci, ‘zuwa cikin aeons na aeons.’ Ma’anar tafsirin wannan furci ya zama ‘har abada abadin.,’ ko ‘in dai har duniya kamar yadda muka sani yana dawwama:’ amma abin lura cewa nau’ukan nau’ukan da yawa ana keɓance su ne don ‘dawwama’ na Allah da kansa.. (E.G. A cikin Mt. 6:13, Yesu ya kammala addu’ar Ubangiji da, Mulki naka ne, da iko, da ɗaukaka har abada abadin;’ yayin da Bulus yakan ƙare ta wurin albarkaci Allah ‘zuwa zamanai na zamanai.) A cikin 6 na sama 60 lokuta ana haɗa furcin tare da rashin ƙarfi na ƙarfafawa don ba da ma'anar 'ba.' Na sauran 68 sanad da, taƙaitaccen nazarin mahallin ya nuna cewa fassarar ‘duniya’ ko ‘shekaru’ ba ta da bambanci ga ma’anar gabaɗaya.

Amma ƙarin shaida mai mahimmanci na ma'anar ma'anar 'aionHakanan za a iya samo daga fassarar Hellenanci na Septuagint na Tsohon Alkawari. Attaura (sanannen sigar 5 littattafan Musa waɗanda Septuagint suka samu sunanta) an fassara shi kimanin 250BC, da ragowar Tsohon Alkawari ta 132BC. Waɗannan fassarorin su ne tushen ‘Littattafai’ da Yesu ya yi amfani da su, yawancin Yahudawa masu jin Hellenanci da membobin cocin farko. Mutanen da suka ƙware a fahimtar ainihin rubutun Ibrananci da ƙamus na Helenanci ne suka gudanar da aikin.; don haka ba da dama mai kyau don bincika ma'anar 'aion’ kamar yadda a zahiri aka yi amfani da su a cikin Littafi.

A gaskiya, 'olam' ya bayyana 438 sau in 413 ayoyin Ibrananci OT kuma an fassara su da ‘aion' (ko siffanta, 'aionios') 543 sau in 351 ayoyin Septuagint. Mun riga mun lura cewa ma’anar ‘.olam‘a cikin Ibrananci OT shine, kusan ba tare da togiya ba, ‘wani lokaci mai nisa a baya ko gaba’ ko ‘a cikin dawwama.’ A cikin duka sai dai 12 ayoyi ‘olam' ana fassara kai tsaye azaman'aion'ko'aionios.’ Na saura, 7 ana yin su a cikin ma'anar 'ci gaba / dawwama / daga farkon' kuma 5 bambance-bambancen karatu ne masu ma'ana mara tabbas. Wasu ayoyin da ke ɗauke da kalmomin Ibrananci ko furci waɗanda aka fassara a matsayin ‘aion'ko'aionios' Har ila yau, ya bayyana yana da ma'anoni iri ɗaya.³

fa'aionios?’

Yayin da muke kan batun Tsohon Alkawari, Hakanan yana da haske sosai idan aka dubi sifa '.aionios' (G166) a cikin sigar Septuagint ta Girka. Idan muka duba musamman 'aionios,' mun gano yana bayyana 119 sau in 113 ayoyi; kuma duk amma 9 daga cikinsu akwai tafsirin ‘olam.' Daga wannan saura, 4 su ne fassarar 'alam' (Kaldiyawa kwatankwacin 'olam') yayin da sauran 5 bambance-bambancen karatu ne (ɗaya daga cikinsu za a iya ƙaddara ta tabbata ga ma'anar 'madawwami' ko 'marawwama').⁴

Mun lura a baya cewa, ina Mark 9:43-46 yayi maganar wutar da ba'a kashewa,’ kuma ‘ba a iya kashewa,’ Matthew 18:8 yana amfani da 'aionios'; wanda aka saba fassara da ‘madawwamiyar,’ ‘madawwamiyar’ ko kuma ‘har abada.’ Amma wasu suna jayayya cewa a maimakon haka ya kamata a mai da wannan a matsayin ‘aeonian,' a cikin ma'anar 'dangane da' wani zamani na musamman, maimakon a ce yana da dogon lokaci ko madawwamin kaddarorin ''olam.' Dalilin da ya sa wannan yana da mahimmanci shi ne, idan za a iya nuna cewa tunanin farko a bayan amfani da sifa'aionios'ina ba na tsawon lokacinsa, sa'an nan kuma zai yiwu a yi jayayya cewa hukuncin 'aeonian' na iya zama ɗan gajeren lokaci wanda za a ƙare., ko ma baya.

Yanzu gaskiya ne cewa wasu, amma ba komai ba, marubutan Helenanci sun fara amfani da 'aeonian' a wannan ma'ana ta musamman - kamar yadda wasu malaman tauhidi na Kirista suka yi - daga kusan karni na 3 AD.. Amma binciken da ke sama na Septuagint ya nuna sarai sarai cewa ma’anar da ake nufi na duka biyun ‘aion'kuma'aionios'ya kasance a cikin ma'anar Tsohon Alkawari na'olam'-' lokaci mai nisa a baya ko gaba' ko 'a cikin har abada.'

Tun da marubutan Sabon Alkawari suna amfani da Alkawari na Ibrananci da na Hellenanci a matsayin nassosinsu, za mu sa ran su yi amfani da ma'anoni iri ɗaya. Amma don ƙarin dubawa ya kamata mu dubi Sabon Alkawari da kansa; ina'aionios' ya bayyana 71 sau. A cikin 45 daga cikin wadannan (kusan kashi biyu bisa uku!) ana amfani da shi a cikin magana, ‘rai na har abada.’ Wannan shi ne da daidaitaccen furci da aka yi amfani da shi don kwatanta rai marar ƙarewa na waɗanda suke bin Yesu! Don haka zai yi wuya a yi tunanin duk wani furci da bai dace ba don isar da ra’ayin wani abu da ba a tsammanin zai dawwama har abada! Bugu da kari, uku daga cikin waɗannan nassoshi suna da alaƙa mai haske zuwa Tsohon Alkawari. Mt 19:6, Mk 10:17 & Lk 10:30 duk sun kawo tambayar matashin mai kudi, “Me zan yi in gaji rai madawwami?” Amma daga ina wannan magana ta fito? Amfaninsa na farko na Littafi Mai Tsarki yana cikin Dan 12:2; inda Septuagint ya fassara shi daidai kamar yadda yake cikin Sabon Alkawari lokacin da ake fassara Ibrananci, 'olam chay.’

Na sauran 26 sanad da, wani 18 kuma babu shakka suna da ma’ana mafi kyau idan aka fahimce su da ma’anar ‘madawwami’ ko ‘har abada.’ Waɗannan sun haɗa da furcin, 'pro chronon aionion;’ ('kafin duniya ta fara' - a zahiri, 'kafin lokacin Aeonian'), a cikin Rom 16:25, 2Tim 1:9 & Tit 1:2, kuma'pneumatos aioniou' ('Ruhu madawwami') a cikin Heb 9:14.

Magana ɗaya (Philemon 1:15-16) ana iya fassara ta ta kowace fuska: ‘Don haka watakila ya rabu da ku na ɗan lokaci, cewa za ku kasance da shi har abada, ba kuma a matsayin bawa, amma fiye da bawa, ɗan’uwa ƙaunatacce.’ Wataƙila Bulus yana tunani ne kawai a mayar da wannan bawan a matsayin ɗan’uwa a wannan rayuwar: amma, da aka ba mahallin, yana da yuwuwa cewa yana tunani game da rai na har abada wanda yanzu suke rabawa.

Wannan kawai ya fita 7 sauran maganganun da ake amfani da wannan kalmar: wuta ta har abada (3 sau), 'hukunci,''la'ananne,''lalata,' da kuma 'hukunci.'

Mun nuna a baya cewa Mat 18:6-9 sigar gajarta ce ta Mark 9:43-48. Amma abin da Matta ya kira ‘madawwamiyar’ (G166) wuta', Mark 9:42-48 ya bayyana a matsayin wuta da ba za a iya kashewa ba (G762)’ da ‘ba a kashe ba (G4570).’ Saboda haka a bayyane yake cewa duka marubutan sun yarda cewa Yesu yana kwatanta abubuwan da ba za su iya kashewa ba, halaye na har abada na wannan wuta.

A ƙarshe, dubi kwatancin Yesu na tumaki da awaki; lura musamman ayoyi 41 da kuma 46:

Sa'an nan zai ce wa waɗanda ke hagunsa, ‘Ku rabu da ni, ku masu tsinewa, a cikin madawwama (G166) wuta (G4442) An yi tattalin shaidan da mala'ikunsa. … Waɗannan za su tafi har abada (G166) hukunci (G2851)*, amma adalai zuwa madawwami (G166) rayuwa (G2222). (Mat 25:41,46)

Anan muna da furcin nan ‘madawwamiyar azaba.’ Ko a cikin mahallin aya 46 kaɗai, da'awar cewa wannan yana kwatanta hukunci na wucin gadi yayin da aka yi amfani da kalma ɗaya a cikin jumla ɗaya don kwatanta sakamako na har abada na masu adalci., da alama abin tambaya ne. To, mene ne azãbar da aka yi musu?? Wuta ta har abada (v. 41). Yana da wuya a yi iƙirarin cewa ‘madawwamiyar hukunci’ yanayi ne na ɗan lokaci idan aka yi la’akari da shi a cikin mahallin nan da nan na aya 46: amma idan muka yi la'akari da gaskiyar cewa wannan magana ɗaya, ‘wuta ta har abada’ mawallafin ɗaya ne ke amfani da shi a ciki Mt 18:6-9, inda yayi dai-dai da wutar da ba a iya kashewa da ‘ba a kashewa a ciki Mk 9:42-48, wannan gardamar ta zama mai matuƙar wahalar dawwama.

Don haka masu ba da ra'ayin cewa 'hukumci na har abada' yana da iyakacin lokaci yana da matsala ta harshe a bayyane. A cikin neman magance wannan gabaɗaya suna amfani da su 2 jayayya. A gefe guda, sun ba da shawarar cewa madaidaicin kalmar Helenanci na ‘madawwami’ ba ‘aionios': amma'aidios.' A wannan bangaren, suna kokarin da'awar cewa'kolasis' (G2851) a cikin Mat 25:46 a zahiri yana nufin gyarawa hukunci; da kuma, idan haka ne, dole ne ya zama na ɗan lokaci.

Ya zama ruwan dare ganin masu ra’ayin cewa ‘aionios‘ba yana nufin ‘madawwamiyar’ ƙoƙari na tabbatar da da’awarsu ta gardamar cewa madaidaicin kalmar Helenanci na ‘madawwamin’ zai zama’aidios' (G126). Amma a aikace kalmomin biyu kusan suna da juna kuma ana musayar su akai-akai, dangane da fifikon wani marubuci na musamman. Wannan kalma'aidiosHakanan ana amfani dashi a cikin NT - ko da yake sau biyu kawai. A cikin Rom 1:20, fassarar ‘madawwamiyar’ ta bayyana ma’ana. Amma a Jude 1:6 yana nufin sarƙoƙi wanda, ko da yake a fili an yi niyya ba za a iya lalacewa ba, ana nufin kawai a yi amfani da su na wani takamaiman lokaci (har zuwa ranar sakamako). Irin wannan amfani kai tsaye ya saba wa da'awar cewa 'aidios,'maimakon'aionios,' shine madaidaicin kalmar 'madawwamiyar'.

ba'kolasis' Gyara?

Ana kuma jayayya cewa ‘kolasis' (G2851) ya zo daga fi'ili'koladzo' (G2849), ma'ana 'don rage'; kuma tun asali ana magana ne akan datsa bishiyoyi. Yawancin lokaci ana nuna cewa, a cikin karni na 4 BC, Aristotle ya bambanta tsakanin 'kolasis’ a matsayin hukuncin ‘da aka yi don maslahar mai wahala:'kuma'timoria,’ wanda yake ‘damar wanda ya sanya shi, domin ya sami gamsuwa.’ Amma akwai irin wannan bambanci a cikin Koine Hellenanci na lokacin Sabon Alkawari?

Na farko, mun ga cewa ‘madawwamiyar hukunci’ da ake aika awaki zuwa gare shi Mt 25:46 ba kowa ba ne face ‘wuta ta har abada Mt 25:41. Wannan yana nuna ƙarfi da sakamako mara gyara. Don shawo kan wannan ma'anar muna buƙatar shaida mai ƙarfi cewa 'kolasis' an saba fahimtar ma'anar hukuncin gyarawa. Amma kawai sauran inda 'kolasis' ya bayyana a cikin NT yana cikin 1Jn 4:18; kuma ana iya fassara hakan ta kowace fuska. Duk da haka, akwai kuma lokuta biyu na fi'ili, 'koladzo.' Na farko, Acts 4:21, shi ma shubuha ne. Amma na biyu, 2Pe 2:9, ba ba; domin idan muka karanta a gaba za mu gano cewa ana hasashen sakamakon ƙarshe, a cikin 2Pe 2:12, wasu za a ‘lalata gaba ɗaya.’

Amma'kolasis' ana samun kuma 7 sau a cikin Septuagint. 5 sau a cikin Ezekiel yana fassara Ibrananci 'rami mai hade' (H4383 'tushe-toshe' ko 'lalacewa'). 3 daga cikin wadannan, a cikin Eze 14:3-8, suna da sakamakon cewa an ‘yanke mai laifin daga cikin mutanensa; a cikin Eze 18:30-31 sakamakon mutuwa. Kawai a Eze 44:12 iya'mikshole' sun haɗa da wani bangare na sabuntawa; ko da yake tare da asarar matsayi na dindindin. Na daya 2 abubuwan da suka faru, fassarar Septuagint na Eze 43:10-11 karanta, 'za su dauki hukuncinsu', amfani ('kolasis') a ma'anar maidowa: amma wannan ba fassarar ba ce.mikshole'. Ibrananci na asali bai ambaci hukunci ba kwata-kwata; maimakon ya ce, ‘idan sun ji kunyar duk abin da suka aikata.’ Daga karshe, Jer 18:20 ya ƙunshi jumla ta amfani da 'kolasis:’ amma kamar yadda wannan jimlar ba ta nan gaba ɗaya daga rubutun Ibrananci, babu abin da za a iya tsinkayar ma'anarsa lafiya.

Waɗanda suke son haɓaka ra'ayi ɗaya sama da wani, a zahiri za su yi amfani da misalan da suka fi dacewa da shari'arsu: amma, kamar yadda ake iya gani, amfani da nassi ya dogara da mahallin mahallin. Kamar yadda, a cikin wallafe-wallafen Helenanci na wannan lokacin akwai kuma yalwar misalan da ba a dawo da su ba na 'kolasis.’⁵

Sakamakon haka, yana da bata mutum ya dora abin da ya fi so na ‘kolasis'domin a soke mafi kyawun rubuce-rubucen ma'anar Littafi Mai Tsarki na'aionios.’

Wannan ya bar mu yadda ya kamata 2 manyan dalilai na tambayar fassarar 'har abada' 'aionios‘lokacin da ake yin la’akari da kwatancin Yesu na hukuncin Allah:

1. Ba ma son abubuwan da ke faruwa.
   (Duba kuma 'Gwargwadon Fahimta’ da kuma Karin bayani B – Buck ya tsaya Ina?.)

2. Ta wace hanya ce za a iya cewa halaka ta dawwama?
   (Duba kuma Karin bayani C – Mutuwa ce har abada?)

Duba sauran Rataye …

Bayanan kafa

1. An ba da shawarar cewa ‘olam‘ maiyuwa an samo asali ne daga Ibrananci, ‘alam‘ (H5956), ma'ana 'rufi daga gani.’ Dubi fassarar Ibrananci da Septuagint na Ps 90:8, misali.
2. Duba nan misali: Menene Ma'anar Kalmar 'Olam'?.
3. Sauran fassarar Girkanci na ‘olam‘ (tare da lambobi masu ƙarfi) su ne:

   G1275 Lev 25:32; Ez 46:14; 'koyaushe / ci gaba’

   G104.1 Deu 33:15; 33:27; 'dawwama’

   G746 Jos 24:2; Isa 63:16; Isa 63:19; 'farko’

   Bambance-bambancen karatu sune: 1Sa 27:8; Isa 57:11; Isa 64:5; Jer 10:10; Jer 51:57.

   Ayoyin da ke ɗauke da wasu kalmomin Ibrananci ko furci waɗanda aka fassara a matsayin ‘aion‘ ko ‘aionos', ana jera su a kasa. Lamba mai ƙarfi na ainihin kalmar Ibrananci (inda aka sani) ana binsa da ambaton aya; sa'an nan kuma ta hanyar fassarar Turanci na daidaitattun kalmomin Ibrananci da Helenanci, domin a kara fahimtar ma’ana da amfani. Ana haɗa kalmomin da ke kewaye a inda ya cancanta: amma ba a cikin ƙididdiga ba.

   H314 Is 48:12; 'karshe'='zuwa cikin eon’

   H1973 Is 18:7; tun daga farkonsu ‘zuwa’=daga yanzu ‘da kuma zuwa ga zamani.’

   H5331 Ps 49:19; Is 13:20; Is 33:20; Jer 50:39; 'har abada'='zuwa cikin eon’ (N.B. Is 33:20 + 'lokacin’ yana jaddada ma'anar ɗan lokaci)

   H5703 Ps 21:6; 22:26; 37:29; 61:8; 89:29; 111:3; 111:10; 112:3; 112:9; 'har abada' = 'zuwa cikin eon na eon)’. Is 9:6 yana da bambance-bambancen karatu; Is 57:15 =zaunan ‘eon.’

   H5704+H5703 Ps 83:17; 92:7; 132:14; 'har abada' = 'zuwa cikin eon na eon'. Ps 132:12='zuwa cikin.’

   H5704+H1988 1Ch 17:16; 'har yanzu' ='zuwa ga eon’

   H5750 Ps 84:4; 'kullum'='zuwa zamanin eons.’

   H5865 2Ch 33:7; 'har abada' = 'zuwa cikin eon’

   H5956 Ps 90:8; 'boyayyun abubuwa'='eon’ (da yawa suna tunanin shine tushen daga wane ‘olam’ da ‘alam’ an samu).

   H5957 Ezr 4:15; 4:19; Dan 2:4; 2:20; 2:44; 3:9; 4:3; 4:34; 5:10; 6:6; 6:21; 6:26; 7:14; 7:18; 7:27; ‘alam‘ (Kaldiya)=’olam'(Ibrananci)=' yi’

   H6924 Ps 55:19; 74:12; 'na da' =' kafin eon(s).’

   H6965 Pro 19:21; 'tsaya/ci' =' yana zaune cikin eon’

   Bambance-bambancen Karatu Est 9:32; Job 10:22; 19:18; 19:23; 21:11; 33:12; 34:17; Ps 25:2; 76:4; 102:28; Pro 6:33; 8:21; Is 17:2; 19:20; 28:28; Jer 50:39; Ez 32:27.

   *Fassarorin Girka sun fito daga ‘Littafi Mai Tsarki Polyglot na Apostolic‘ da kuma amfani da rubutun Amurka na 'eon.’

4. Ayoyin da ke ɗauke da kalmomin Ibrananci ko wasu maganganu banda ‘olam‘ da ake yi kamar ‘aionos', ana jera su a kasa.

   H5957 Dan 4:3; 4:34; 7:14; 7:27; ‘alam‘ (Wannan shi ne kwatankwacin Kaldiyawa ‘olam.’

   Bambance-bambancen Karatu Job 10:22; 21:11; 33:12*; 34:17; Ps 76:4.

   *Sigar Septuagint na Ayuba 33:12 karanta, ‘… Domin wanda yake bisa mutane shine ‘aionios.’

5. Don cikakkun misalai, duba bugu na uku ko kuma daga baya ‘A Greek-English Lexicon of the New Testament and Other Early Christian Literature’ (wanda aka fi sani da ‘BDAG’ ko 'BADG', ISBN no. 0226039331 ko 978-0226039336). An gane wannan gabaɗaya a matsayin mafi ƙaƙƙarfan ƙamus kuma na zamani na harshen Girkanci na wannan lokacin.. Abin baƙin ciki, yana da tsada sosai kuma ba gabaɗaya akan layi ba; don haka gwada ɗakin karatu na tiyoloji. Wani tushe mai amfani shine wannan labarin daga Reddit, a karkashin taken, ‘Akan Maganar Kolasis Da ‘Yan Uwanta.’ Amma ku sani cewa marubucin ya rubuta daga ainihin harshe, na zaman duniya, ra'ayi; don haka ba shi da niyyar neman ƙarin fahimtar Yesu mai iyakacin lokaci’ kalmomi.