Dab tsi yog Aeon?

Thaum xav txog Tswv Yexus cov lus, peb tau sau tseg tias cov lus piv txwv hauv Matthew 13:24-50 hais txog 'qhov kawg ntawm lub hnub nyoog / ntiaj teb' tuaj yeem ua tau raws li 'kawg ntawm aeon.' Peb cov lus Askiv, 'ua,' Ameslikas yog transliteration ntawm Greek ‘aion‘ (G165) ntawm Latin; thiab tseem nyob ze heev rau nws hauv lub ntsiab lus. Tab sis aion' yog nws tus kheej txhais lus Hebrew, ‘olam‘(h5769 ua); thiab, Txawm hais tias cov ntsiab lus zoo sib xws peb yuav tsum ceev faj txog kev nyeem ntawv ntau dhau ntawm lub ntsiab lus rov qab rau hauv thawj lo lus Hebrew, vim tag nrho 3 Cov lus tau hloov pauv ntawm lub ntsiab lus ntau xyoo.

• Lub ntsiab lus ntawm ‘olam‘ yog ntawm 'lub sijhawm tsis paub txog tej thaj chaw deb yav dhau los lossis yav tom ntej' lossis 'nyob rau hauv perpetuity.’¹ Qhov no yog qhov kev nkag siab uas nws tau siv thoob plaws hauv Phau Qub; (nrog rau qhov ua tau tshwj xeeb ntawm ob peb cov ntawv hauv lub xeem O.T. phau ntawv yuav tsum tau sau). Tab sis tom qab Rabbic kev sib tham thiab liturgy, yos los ntawm nruab nrab lossis lig Lub Tuam Tsev thib Ob (c.300 BC los yog tom qab ntawd), nws pib siv nyob rau hauv lub siab ntawm 'hnub nyoog' los yog 'lub ntiaj teb' (xws li 'Olam Ha-Ba' ('Lub Ntiaj Teb Yuav Los') thiab 'Olam Batter' ('Tus Tswv ntawm Lub Ntiaj Teb')).²

• Lus Askiv 'aeon' (Teb Chaws Asmeskas/Canadian 'eon') tau tseem tsom ntsoov rau lub ntsiab lus ntawm 'ib qho ntev heev (txawm tias thaum kawg finite) lub sijhawm;' nrog qee cov ntsiab lus tshwj xeeb hauv thaj chaw ntawm geology thiab astronomy.

• Greek 'aion' Ameslikas txhais tau tias 'lub neej,'nyob rau hauv lub siab ntawm ' tseem ceeb heev' los yog 'lub neej-lub zog;' tab sis los ntawm Homer (c.700 ib) tom ntej, nws lub ntsiab lus dav dav kom suav nrog cov tswv yim ntawm 'lub neej' thiab 'kev ua neej', 'generation' thiab 'age;' txawm hais tias nws tau muab txhais ua 'hnub nyoog' hauv kev nkag siab ntawm 'hnub nyoog', 'mus ib txhis', 'timeless' los yog 'rau eternity'; los yog lwm yam li 'lub ntiaj teb' hauv kev nkag siab ntawm 'txhua yam uas pom tau rau peb hauv ib qho tshwj xeeb' (xws li kev ncua ntawm tib neeg keeb kwm). Plato (c.350 ua) siv 'aion'los qhia 'lub ntiaj teb nyob mus ib txhis ntawm cov tswv yim,' thiab Aristotle (c.330 ua) raws li 'immortal thiab divine' lub neej ntawm Saum Ntuj Ceeb Tsheej. Yog li lo lus pib tau txais cov duab tshiab ntawm kev xav thiab kev ntseeg lub ntsiab lus; txawm hais tias tsis yog universally.

Cov lus nug uas txhawj xeeb peb ntawm no yog yuav ua li cas cov kev hloov pauv hloov maj mam yuav tsum cuam tshuam rau peb txoj kev nkag siab ntawm Phau Tshiab cov ntawv.

Yog tias peb tshuaj xyuas kev siv 'aion' nyob rau hauv Phau Tshiab, peb pom nws tshwm sim 128 lub sij hawm. Hauv 60 ntawm no nws yog siv nyob rau hauv ib qho kev qhia ntawm daim ntawv, ' nyob rau hauv aeon(s),' los yog qee zaum, 'mus rau hauv lub aeons ntawm lub aeons.' Lub ntsiab lus ntawm lo lus no zoo nkaus li yog 'mus ib txhis,' los yog 'rau lub ntiaj teb raws li peb paub kawg:' tab sis nws yog qhov pom tau tias cov ntaub ntawv ntau ntxiv yog ib txwm tshwj tseg rau 'mus ib txhis' ntawm Vajtswv nws tus kheej. (E.g. Hauv Mt. 6:13, Yexus xaus qhov kev thov Vajtswv nrog, ‘… yours is the kingdom and the power and the glory into the aeons;’ whilst Paul typically ends by blessing God ‘into the aeons of the aeons.’) Hauv 6 of the above 60 cases the expression is paired with an emphatic negative to give the meaning of ‘never.’ Of the remaining 68 tus kws muaj plaub ntug, a brief examination of the contexts shows that a translation of ‘world’ or ‘age’ makes little difference to the overall meaning.

But further important evidence of the intended meaning of ‘aion‘ may also be adduced from the Septuagint Greek translation of the Old Testament. The Torah (the famous version of the 5 books of Moses from which the Septuagint gets its name) was translated about 250BC, and the remainder of the Old Testament by 132BC. Cov txhais lus no yog lub hauv paus 'Vajlugkub' siv los ntawm Yexus, feem ntau cov neeg Yudais hais lus Greek thiab cov tswv cuab ntawm pawg ntseeg thaum ntxov. Txoj haujlwm tau ua los ntawm cov neeg uas yuav tsum tau paub txog lawv txoj kev nkag siab ntawm cov ntawv Hebrew qub thiab cov lus Greek ntawm lawv lub sijhawm.; yog li muab lub sijhawm zoo tshaj plaws los kuaj xyuas lub ntsiab lus ntawm 'aion' raws li tau siv nyob rau hauv Vajluskub.

Qhov tseeb, 'olam' tshwm 438 sij hawm hauv 413 nqe lus Henplais OT thiab txhais ua 'aion' (los yog nws adjective, 'aionios') 543 sij hawm hauv 351 verses ntawm Septuagint. Peb twb tau sau tseg tias lub ntsiab lus ntawm 'olam' hauv Hebrew OT yog, yuav luag tsis muaj kev zam, 'lub sijhawm nyob deb heev nyob rau yav dhau los lossis yav tom ntej' lossis 'nyob rau hauv perpetuity.' Txhua yam tab sis 12 nqe 'olam'yog txhais ncaj qha li'aion'lub'aionios.' Ntawm qhov seem, 7 yog rendered nyob rau hauv lub siab ntawm 'nruam / mus ib txhis / txij thaum pib' thiab 5 yog variant nyeem ntawm lub ntsiab lus tsis meej. Lwm nqe vaj lug kub uas muaj cov lus Henplais lossis cov lus uas tau muab txhais ua 'aion'lub'aionios' kuj tshwm sim muaj cov ntsiab lus zoo sib xws.³

Yuav ua li cas txog 'aionios?'

Thaum peb nyob ntawm lub ntsiab lus ntawm Phau Qub, Nws kuj tseem ceeb heev kom ua tib zoo saib ntawm adjective 'aionios' (G166) hauv Greek Septuagint version. Yog tias peb saib tshwj xeeb ntawm 'aionios,' peb pom nws tshwm 119 sij hawm hauv 113 nqe; thiab tag nrho tab sis 9 ntawm no yog translations ntawm 'olam.' Ntawm no seem, 4 yog translations 'alam' (tus Chaldean sib npaug ntawm 'olam') thaum seem 5 yog variant nyeem ntawv (one of which can with reasonable certainty be determined to mean ‘eternal’ or ‘immortal’).⁴

We noted earlier uas, qhov twg Mark 9:43-46 speaks of fire that ‘is not quenched,’ and is ‘unquenchable,' Matthew 18:8 uses ‘aionios'; which is normally translated as ‘eternal,’ ‘everlasting’ or ‘forever.’ But some argue strongly that this should instead be rendered as ‘aeonian,’ in the sense of ‘pertaining to’ a particular aeon, rather than as having the indefinitely long-term or eternal properties of ‘olam.’ The reason why this is important is that, if it could be shown that the primary thought behind the use of the adjective ‘aionios‘ is tsis yog that of its duration, tom qab ntawd nws tuaj yeem sib cav tias qhov kev nplua 'aeonian' yuav yog lub sijhawm luv luv uas yuav raug txiav tawm., los yog txawm thim rov qab.

Tam sim no nws muaj tseeb tias ib txhia, tab sis tsis yog txhua yam, Cov kws sau ntawv Greek secular tau pib siv 'aeonian' nyob rau hauv qhov kev txiav txim siab tshwj xeeb - ib yam li qee cov ntseeg ntseeg - txij li xyoo pua 3 AD mus rau. Tab sis qhov kev ntsuam xyuas saum toj no ntawm Septuagint qhia tau meej meej tias lub ntsiab lus ntawm ob qho tib si 'aion'thiab'aionios'yog nyob rau hauv Phau Qub paub txog'olam' - 'lub sij hawm nyob deb heev nyob rau yav dhau los lossis yav tom ntej' lossis 'nyob rau hauv perpetuity.'

Txij li thaum Phau Vaj Lug Kub Npaiv Npaum tshiab tau siv Phau Vaj Lug Kub Npaiv Npaum thiab Greek ua lawv cov vaj lug kub, peb cia siab tias lawv yuav tau txais tib lub ntsiab lus. Tab sis txhawm rau txheeb xyuas ntxiv peb yuav tsum saib Phau Tshiab nws tus kheej; qhov twg 'aionios' tshwm 71 lub sij hawm. Hauv 45 ntawm cov no (ze li ob feem peb!) nws yog siv nyob rau hauv qhov kev qhia, 'Lub neej nyob mus ib txhis.' Qhov no yog tus tus qauv qhia siv los piav txog lub neej uas tsis muaj hnub kawg ntawm cov neeg uas raws Yexus qab! Yog li nws yuav nyuaj rau xav txog ib qho kev qhia uas tsis tsim nyog rau kev nthuav tawm lub tswv yim ntawm ib yam dab tsi uas tsis xav kom nyob mus ib txhis! Tsis tas li, peb ntawm cov ntaub ntawv no ua kom pom qhov txuas mus rau Phau Qub. Mt 19:6, Mk 10:17 & Lk 10:30 tag nrho cov lus nug ntawm tus nplua nuj tus thawj coj hluas, “Kuv yuav ua li cas thiaj tau txoj sia nyob mus ib txhis?” Tab sis qhov kev qhia no los ntawm qhov twg? Nws thawj phau Vajlugkub siv yog nyob rau hauv Dan 12:2; qhov twg Septuagint muab nws raws nraim li hauv Phau Tshiab thaum txhais lus Henplais, 'olam chay.'

Of the remaining 26 tus kws muaj plaub ntug, another 18 also undoubtedly make best sense when understood as meaning ‘eternal’ or ‘forever.’ These include the expression, 'pro chronon aionion;' (‘before the world began’ – literally, ‘before aeonian time’), hauv Rom 16:25, 2Tim 1:9 & Tit 1:2, thiab 'pneumatos aioniou' (‘the eternal Spirit’) hauv Heb 9:14.

One reference (Philemon 1:15-16) might be interpreted in either sense: ‘For perhaps he was therefore separated from you for a while, that you would have him forever, no longer as a slave, but more than a slave, a beloved brother.’ Paul might have been thinking only of having this slave back as a brother in this life: tab sis, given the context, it is more probable that he is thinking in terms of the eternal life that they now share.

This just leaves 7 other expressions where this word is used: eternal ‘fire’ (3 lub sij hawm), ‘punishment,’ ‘damnation,’ ‘destruction,’ and ‘judgment.’

We pointed out earlier uas Mat 18:6-9 is an abbreviated version of Mark 9:43-48. But what Matthew calls ‘eternal (G166) hluav taws', Mark 9:42-48 describes as fire that is ‘unquenchable (g762 ua)’ and ‘not extinguished (g4570 ua).’ Thus it is clear that both writers agree that Jesus was describing the unquenchable, eternal characteristics of this fire.

Kawg no, look at Jesus’ parable of the sheep and the goats; noting particularly verses 41 thiab 46:

Ces nws yuav hais rau cov uas nyob ntawm nws sab laug, 'Tawm ntawm kuv mus, nej cov uas raug foom, into the eternal (G166) hluav taws (g4442 ua) prepared for the devil and his angels. … These will go away into eternal (G166) rau txim (G2851)*, but the righteous into eternal (G166) lub neej (G2222). (Mat 25:41,46)

Here we have the expression ‘eternal punishment.’ Even in the context of v.46 alone, qhov kev thov hais tias qhov no yog piav qhia txog kev rau txim ib ntus thaum tib lo lus siv tib kab lus los piav txog qhov khoom plig mus ib txhis ntawm cov neeg ncaj ncees, zoo li txiav txim siab questionable. Tab sis dab tsi yog qhov kev rau txim uas lawv tau raug txib? hluav taws nyob mus ib txhis (v. 41). Nws yog qhov nyuaj txaus los thov tias 'kev rau txim mus ib txhis' yog lub xeev ib ntus thaum txiav txim siab hauv cov ntsiab lus tam sim ntawm v.46: tab sis thaum peb xav txog qhov tseeb tias qhov kev qhia tib yam, ' hluav taws nyob mus ib txhis' yog siv los ntawm tib tus sau hauv Mt 18:6-9, qhov twg nws sib npaug rau qhov hluav taws kub uas yog 'unquenchable' thiab 'tsis extinguished' nyob rau hauv Mk 9:42-48, qhov kev sib cav no dhau los ua nyuaj heev los txhawb nqa.

Yog li cov neeg txhawb nqa ntawm qhov kev xav tias 'kev rau txim nyob mus ib txhis' yog lub sijhawm txwv tsis pub muaj teeb meem lus pom tseeb. Hauv kev nrhiav kom tawm tsam qhov no lawv feem ntau siv 2 kev sib cav. Ntawm ib sab tes, lawv hais tias lo lus Greek tseeb rau 'eternal' tsis yog 'aionios': tab sis 'aidios.' Ntawm qhov tod tes, lawv sim thov tias 'kolasis' (G2851) hauv Mat 25:46 tiag txhais tau tias kho rau txim; thiab, yog li ntawd, nws yuav tsum yog ib ntus.

Nws yog qhov ntau heev uas pom cov neeg txhawb nqa ntawm qhov kev xav tias 'aionios'tsis txhais hais tias ' nyob mus ib txhis' sim ua kom pom tseeb lawv qhov kev thov los ntawm kev sib cav tias lo lus Greek tseeb rau ' nyob mus ib txhis' yuav yog 'aidios' (G126). Tab sis nyob rau hauv kev xyaum ob lo lus yuav luag synonymous thiab nquag interchanged, nyob ntawm tus kws sau ntawv tus kheej nyiam. Lo lus 'aidios' kuj tseem siv hauv NT - txawm tias tsuas yog ob zaug. Hauv Rom 1:20, kev txhais lus ntawm 'eternal' ua kom pom tseeb. Tab sis nyob rau hauv Jude 1:6 nws hais txog chains uas, txawm tias evidently npaj yuav indestructible, tsuas yog txhais tau tias siv rau lub sijhawm tshwj xeeb (mus txog hnub txiav txim). Xws li kev siv ncaj qha cuam tshuam qhov kev thov tias 'aidios,' dua li 'aionios,'yog lo lus raug rau 'eternal'.

Yog 'kolasis' Kho?

Nws tseem tau hais tias 'kolasis' (G2851) los ntawm cov lus qhia 'koladzo' (g2849 ua), txhais tau tias 'raug txiav'; thiab Ameslikas xa mus rau pruning ntawm ntoo. Nws feem ntau tau taw qhia tias, nyob rau hauv lub xyoo pua 4th BC, Aristotle tau ua qhov sib txawv ntawm 'kolasis'raws li kev rau txim' ua rau muaj kev txaus siab ntawm tus neeg raug tsim txom:' thiab 'timoria,' uas yog 'nyob rau hauv kev txaus siab ntawm nws tus uas inflicts nws, xwv kom nws thiaj tau txais kev txaus siab.’ Tab sis puas muaj qhov txawv ntawm Koine Greek ntawm Phau Tshiab lub sij hawm??

Ua ntej tshaj plaws, peb nyuam qhuav pom tias 'kev rau txim nyob mus ib txhis' uas cov tshis raug xa mus rau hauv Mt 25:46 tsis muaj lwm yam tshaj li ' hluav taws nyob mus ib txhis' ntawm Mt 25:41. Qhov no qhia tau hais tias tsis yog qhov kho kom raug. Yuav kom kov yeej qhov kev cuam tshuam no peb yuav xav tau cov pov thawj muaj zog heev uas 'kolasis' yog ib txwm nkag siab tias txhais tau tias kev rau txim. Tab sis tsuas yog lwm qhov chaw uas 'kolasis' tshwm hauv NT yog nyob rau hauv 1Jn 4:18; thiab qhov ntawd muaj peev xwm raug txhais ua ob qho tib si. Txawm li cas los, tseem muaj ob qho piv txwv ntawm cov lus qhia, 'koladzo.' Thawj, Acts 4:21, kuj tsis meej pem. Tab sis qhov thib ob, 2Pe 2:9, tsis yog; vim hais tias yog peb nyeem rau peb pom tias qhov kawg tshwm sim tau envisaged, hauv 2Pe 2:12, yog tias ib txhia yuav 'ua puas tsuaj tag nrho.'

Tab sis 'kolasis' kuj pom 7 lub sij hawm nyob rau hauv lub Septuagint. 5 lub sij hawm nyob rau hauv Ezekiel nws txhais cov Hebrew 'mix qhov' (H4383 'stumbling-block' lossis 'ruin'). 3 ntawm cov no, hauv Eze 14:3-8, muaj qhov tshwm sim uas tus neeg ua txhaum cai raug txiav tawm ntawm nws cov neeg; hauv Eze 18:30-31 qhov tshwm sim yog kev tuag. Tsuas yog hauv Eze 44:12 ua 'mikshole' suav nrog kev kho dua ib nrab; txawm nrog ib tug mus tas li poob ntawm cov xwm txheej. Ntawm lwm yam 2 tshwm sim, Septuagint rendering ntawm Eze 43:10-11 nyeem, 'Lawv yuav coj lawv lub txim', siv ('kolasis') nyob rau hauv ib tug restorative kev xav: tab sis qhov no tsis yog kev txhais lus ntawm 'mikshole'. Tus thawj Hebrew tsis hais txog kev rau txim; es hais tias, 'yog tias lawv txaj muag rau txhua yam uas lawv tau ua.' Thaum kawg, Jer 18:20 contains a phrase using ‘kolasis:’ but as this phrase is completely absent from the Hebrew text, nothing can be safely deduced as to its meaning.

Those wishing to promote one idea over another will naturally seize on the examples that best suit their case: tab sis, raws li tau pom, the scriptural usage is context-dependent. Ib yam li ntawd, in secular Greek literature of this period there are also plenty of non-restorative examples of ‘kolasis.'⁵

Yog li ntawd, it is misleading to impose one’s own preferred meaning of ‘kolasis‘ in order to override the far better-documented Biblical meaning of ‘aionios.'

Qhov no zoo tawm peb nrog 2 main reasons for questioning the ‘forever’ interpretation of ‘aionios‘ when considering Jesus’ descriptions of God’s judgment:

1. We don’t like the implications.
   (Saib thiab 'Kev Sib Tw Kom Nkag Siab’ thiab Daim ntawv ntxiv B – Buck nres qhov twg?.)

2. Hauv qhov kev nkag siab zoo li cas thiaj li hais tau tias kev puas tsuaj nyob mus ib txhis?
   (Saib thiab Daim ntawv ntxiv C – Yog Tuag Mus Ib Txhis?)

Saib lwm cov ntawv ntxiv …

Cov ntawv hauv qab

1. It has been suggested that ‘olam‘ may have originally been derived from the Hebrew, ‘alam‘ (H5956), meaning ‘veil from sight.’ See the Hebrew and Septuagint renderings of Ps 90:8, Piv txwv.
2. See here for example: What Is the Meaning of the Word ‘Olam’?.
3. The other Greek renderings of ‘olam‘ (with Strong’s numbers) yog:

   G1275 Lev 25:32; Ez 46:14; ‘always/continual’

   G104.1 Deu 33:15; 33:27; ‘everlasting’

   G746 Jos 24:2; Isa 63:16; Isa 63:19; ‘beginning’

   Variant readings are: 1Sa 27:8; Isa 57:11; Isa 64:5; Jer 10:10; Jer 51:57.

   Verses containing other Hebrew words or expressions that are rendered as ‘aion‘ los yog ‘aionos', are listed below. The Strong’s number of the original Hebrew word (where known) is followed by the verse references; and then by an English rendering of the equivalent Hebrew and Greek* words, so that the meaning and usage may be more clearly understood. Surrounding words are included where necessary: but not within quotes.

   H314 Is 48:12; ‘last’=’into the eon’

   H1973 Is 18:7; los ntawm lawv qhov pib 'tom ntej' = los ntawm tam sim no 'thiab mus rau lub sijhawm ntawm lub sijhawm.’

   H5331 Ps 49:19; Is 13:20; Is 33:20; Jer 50:39; 'ever' = 'rau hauv eon’ (N.B. Is 33:20 + ' ntawm lub sijhawm’ stresses lub ntsiab lus ntawm lub cev)

   H5703 Ps 21:6; 22:26; 37:29; 61:8; 89:29; 111:3; 111:10; 112:3; 112:9; 'rau puas tau' = 'rau hauv lub eon ntawm lub eon)'. Is 9:6 muaj kev nyeem ntawv sib txawv; Is 57:15 = inhabiting 'lub eon.’

   H5704+H5703 Ps 83:17; 92:7; 132:14; 'rau puas tau' = 'rau hauv lub eon ntawm lub eon'. Ps 132:12=' nyob rau hauv lub eon.’

   H5704+H1988 1Ch 17:16; 'yog li deb' = 'rau eon’

   H5750 Ps 84:4; 'ib txwm' = 'rau hauv lub eons ntawm lub eons.’

   H5865 2Ch 33:7; 'mus ib txhis' = 'rau hauv eon’

   H5956 Ps 90:8; 'cov khoom zais' = 'eon’ (xav los ntawm ntau los ua lub hauv paus los ntawm uas 'olam’ thiab 'alam’ yog muab los).

   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‘ (Chaldean)=’olam'(Hebrew)= 'ib’

   H6924 Ps 55:19; 74:12; 'ntawm qub' = 'ua ntej eon(s).’

   H6965 Pro 19:21; 'stand/prevail' = 'nyob rau hauv lub eon’

   Kev nyeem ntawv sib txawv 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.

   *Greek txhais lus yog los ntawm cov ‘Apostolic Bible Polyglot‘ and use the American spelling of ‘eon.’

4. Verses containing Hebrew words or expressions other than ‘olam‘ that are rendered as ‘aionos', are listed below.

   H5957 Dan 4:3; 4:34; 7:14; 7:27; ‘alam‘ (This is the Chaldean equivalent of ‘olam.’

   Kev nyeem ntawv sib txawv Job 10:22; 21:11; 33:12*; 34:17; Ps 76:4.

   *The Septuagint version of Job 33:12 nyeem, ‘… For the one above mortals is ‘aionios.’

5. For detailed examples, see the third or later edition of ‘A Greek-English Lexicon of the New Testament and Other Early Christian Literature’ (commonly known as ‘BDAG’ or ‘BADG’, ISBN no. 0226039331 los yog 978-0226039336). This is generally recognized as the most comprehensive and up-to-date lexicon of the Greek language of this period. Hmoov tsis zoo, it is very expensive and not generally accessible online; so try a theological library. Another useful source is this article from Reddit, nyob rau hauv lub taub hau, ‘On the Word Kolasis and Its Relatives.’ Tab sis yuav tsum paub tias nws tus kws sau ntawv sau los ntawm cov lus nruj me ntsis, secular, kev xav; thiab yog li ntawd tsis yog qhov xav tau los nrhiav kev nkag siab ntau dua ntawm Yexus’ lus.