Whether Bulinger said it or not, these are verses where forever did not mean forever.
Gen 43:8 And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones.
Gen 43:9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever:
Deu_15:17 Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise.
1Sa_1:22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever.
1Sa_27:12 And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.
1Sa_28:2 And David said to Achish, Surely thou shalt know what thy servant can do. And Achish said to David, Therefore will I make thee keeper of mine head for ever.
1Ki_1:31 Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.
1Ki 12:7 And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.
2Ch_10:7 And they spake unto him, saying, If thou be kind to this people, and please them, and speak good words to them, they will be thy servants for ever.
Job_41:4 Will he make a covenant with thee? wilt thou take him for a servant for ever?
Jon_2:6 I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God.
I would cross reference with the NKJV, it corrects many of the errors of the KJV. And if it doesn't then post the verse so I can look at it later, but it may be next weekend when I have my computer. for now you can browse this topic it may be a good read, it's long and several posts long, this is from a greek scholar that made a NT translation kenneth wuest.
Is Future Punishment Everlasting?
THE Church has always held tenaciously to the teaching that the punishment of those who enter eternity unsaved, is unending. There is abundant evidence in the apocryphal literature of Israel to show that nation believed and taught the same thing. Of late, however, the assertion is being made that this punishment is for a limited time only, this contention being based upon the statement that the two Greek words used to describe this punishment, refer to a limited period of time. These two words are, the noun, aion (αἰον), and the adjective, aionios (αἰονιος).
We submit Moulton and Milligan in their Vocabulary of the Greek Testament as our first authority. The work of these scholars is recognized as the latest advance in New Testament research, since it is based upon the study of the Greek secular documents known as “The Papyri.” These latter are the last court of appeal on the usage of Greek words in the first century. They give two uses for aion (αἰον). In a phrase from one of these early manuscripts, “For the rest of your life,” aion (αἰον) refers to a limited period of time. A public meeting at Oxyrhynchus was punctuated with cries of “The Emperors forever,” where aion (αἰον) has the meaning of “unending.”
They have this to say about aionios (αἰονιος). “Without pronouncing any opinion on the special meaning which theologians have found for this word, we must note that outside the New Testament, in the vernacular as well as in classical Greek (see Grimm-Thayer), it never loses the sense of perpetuus. It is a standing epithet of the emperor’s power.” Webster’s International Dictionary derives our English word “perpetual,” meaning “continuing forever, everlasting, eternal, unceasing” (its own definition), from this Latin word perpetuus. They give as an illustration of the use of aionios (αἰονιος) the sentence, “I confess that I should show myself grateful for your loving-kindness forever.” Their closing comment on aionios (αἰονιος) is, “In general, the word depicts that of which the horizon is not in view, whether the horizon be at an infinite distance, or whether it lies no farther than the span of a Caesar’s life.”
Our next authority is Biblico-Theological Lexicon of New Testament Greek, by Herman Cremer, D.D. He says of aion (αἰον): “In early Greek especially, and still also in Attic, aion (αἰον) signifies the duration of human life as limited to a certain space of time, hence the meanings, the duration of life, course of life, term of life, lifetime, life in its temporal form. From this original limitation of the conception to human life, it may be explained how it sometimes denotes the space of a human life, a human generation. Accordingly, the expansion of the conception of time unlimited was easy, for it simply involved the abstraction of the idea of limitation, and thus the word came to mean unlimited duration. Inasmuch, therefore, as aion (αἰον) may denote either the duration of a definite space of time, or the (unending) duration of time in general, both future and past, according to the context, it was the proper term for rendering the Hebrew olam (ὀλαμ),—for which the LXX (Greek translation of Old Testament) used it constantly, the only distinction being that the Hebrew word meant primarily, a remote, veiled, undefined, and therefore, unlimited time, past or future, and only secondarily, a definite (especially future) period whose limits must be ascertained by the context.”
As to aionios (αἰονιος), Cremer has but these brief words: “Aionios (Ἀιονιος) refers to time in its duration, constant, abiding, eternal.”
We come now to the testimony of A Greek-English Lexicon of the New Testament by Joseph Henry Thayer, D.D. He gives as the first meaning of aion (αἰον), age, a human lifetime, life itself, and for the second meaning, an unbroken age, perpetuity of time, eternity. His meanings of aionios (αἰονιος) are, first, without beginning or end, that which has always been and always will be, second, without beginning, third, without end, never to cease, everlasting. When comparing the synonyms, aidios (αἰδιος) and aionios (αἰονιος) he says, “aidios (αἰδιος) covers the complete philosophical idea—without beginning and without end; also either without beginning or without end, as respects the past; it is applied to what has existed time out of mind. Aionios (Ἀιονιος) (from Plato on) gives prominence to the immeasurableness of eternity (while such words as suneches (συνεχες), continuous, unintermitted, diateles (διατελες), perpetual, lasting to the end, are not so applicable to an abstract term, like aion (αἰον)); aionios (αἰονιος) accordingly is especially adapted to supersensuous things.”
Finally, we quote Liddell and Scott in their Greek-English Lexicon (classical). Aion (Ἀιον) means a space or period of time, a lifetime, life, an age, generation, an indefinitely long time, a space of time, eternity. Aionios (Ἀιονιος) means lasting, eternal Dr. E. B. Pusey* quotes J. Reddel, the best Greek Oxford scholar of his day as stating that aionios (αἰονιος) in classical Greek was used strictly of eternity, an eternal existence, such as shall be, when time shall be no more.
These authorities agree on the two meanings of aion (αἰον), that of a limited space of time, and that of eternity, never ending, everlasting, the meaning to be used in any particular instance to be determined by the context in which it is found. They also agree upon the meaning of aionios (αἰονιος), that it refers to time in its duration, constant, abiding, eternal, continuing forever, everlasting.
Our next step will be to show that in certain passages in the New Testament where aion (αἰον) appears, it cannot be used in its meaning of “a limited space of time,” but can only mean “eternal.” These passages have to do with the being of the Son of God, His reign, His glory, His throne, His priesthood, His post-resurrection life, none of which is of limited duration, for everything about God is of infinite proportions. These are Luke 1:33, 55; John 8:35 (second occurrence), 12:34; Romans 1:25, 9:5, 11:36, 16:27; II Corinthians 11:31; Galatians 1:5; Ephesians 3:11; Philippians 4:20; I Timothy 1:17; II Timothy 4:18; Hebrews 1:8; 5:6, 6:20, 7:17, 21, 24, 28; 13:8, 21; I Peter 4:11, 5:11; II Peter 3:18; Revelation 1:6, 18, 4:9, 10, 5:13, 7:12, 10:6, 11:15, 15:7. Instances where aionios (αἰονιος) is used, and where it can only mean “eternal,” because its context speaks of the being of God, the glory of God, and the covenant of blood are Romans 16:26; Hebrews 9:14; 13:20, I Peter 5:10. This establishes the fact that the New Testament usage of aion (αἰον) and aionios (αἰονιος) includes their meaning of “eternal,” whatever other meanings the former might have in other contexts such as those of “a limited period of time” (Colossians 1:26), or “an age as characterized by a certain system of evil” (Romans 12:2). As to aionios (αἰονιος), the only places in the New Testament where it is translated by any other words than “eternal” or “everlasting” are Romans 16:25, II Timothy 1:9, and Titus 1:2 where it is rendered by the word “world.” But even here it refers to “that which is anterior to the most remote period in the past conceivable by any imagination that man knows of” (Expositor’s Greek Testament), namely, to the eternity before time began as we know it, time which runs concurrently with the created universe and the affairs of the human race. Thus, both aion (αἰον) and aionios (αἰονιος) are used in the New Testament in their meanings of “everlasting” and “eternal.”
Now we come to the passages in the New Testament where aionios (αἰονιος) is used in connection with the life God gives the believer when He saves him. We have seen that this word is used in connection with the being of God, and that it can only mean “eternal” in this case. But the life which God gives the believer is Christ (Col. 3:4), which means that aionios (αἰονιος) when it describes the life given the believer, must mean “eternal,” which agrees with the uniform meaning given by the four Greek authorities quoted. In all its occurrences in the New Testament, aionios (αἰονιος) never refers to a limited extent of time, but always to that which is eternal or everlasting. Even in Romans 16:25, II Timothy 1:9, and Titus 1:2, it refers to the eternity before time began. For the benefit of the student who does not have access to a Greek concordance, we list the passages where aionios (αἰονιος) is used in connection with the life given the believer; Mark 10:17, 30; Luke 10:25, 18:18, 30; John 3:15, 16, 36, 4:14, 36, 5:24, 39, 6:27, 40, 47, 54, 68, 10:28, 12:25, 50, 17:2, 3; Acts 13:46, 48; Romans 2:7, 5:21, 6:22, 23; II Corinthians 4:17, 18; 5:1; Galatians 6:8; I Timothy 1:16, 6:12; II Timothy 2:10; Titus 1:2, 3:7; Hebrews 5:9, 9:12; I Peter 5:10; I John 1:2, 2:25, 3:15, 5:11, 13, 20; Jude 21.