Der Alter asked: "On what do you base your claim that Revelation is mistranslated, simply because it does not fit your assumptions/presuppositions?"
I suggest you might want to read again what was written. It is based on the scriptures that i already gave you. Perhaps you have never seen the viewpoint before. Tom Logan was very familiar with it & also had no problem allowing for the literal translations of aion as eon & aionon as eonian & likewise with the phrases in Revelation. Other than that, from what i've seen of your positions, they are much the same as his.
Der Alter said: "If you were familiar with Hebrew idioms you would know about epizeuksis, the redoubling of words for emphasis."
Your examples support the view i presented. Those of the type such as "Jerusalem, Jerusalem" you posted are irrelevant. Those of the type like "Lord of lords" are relevant, since they correspond to "age of the ages" or "eon of the eons". Just as the first speaks of a supreme Lord, the second speaks of a supreme eon. So the literal translation makes perfect sense. Thus your examples actually supported the viewpoint i posted.
Der Alter said"
"See my post #480 and 481, this thread for a thorough discussion of the Greek words aion and aionios. Historical evidence shows that the definition includes eternal, everlasting, unending."
There is no such post number in this thread. You must be referring to another one.
"If the Greek words eis tous aionas ton aionon mean endless time, as translated in the KJV, 'forever and ever,' we have a contradiction in Scripture." -Dr. William Barclay
"...So what is meant by this expression? Many KJV tradition scholars say that these three different Greek phrases are idiomatic expressions for "eternity."
"...Similar expressions used in the Scriptures are cited in order to illustrate the meaning: Song of Solomon 1:1, "song of songs;" Eccl. 12:8, "vanity of vanities;" Gen 9:25, "servant of servants;" Ex. 26:33, "holy of the holies;" Deut. 10:17, "God of gods and Lord of lords;" Dan. 8:25, "prince of princes;" Phil. 3:5, "Hebrew of Hebrews;" 1 Tim. 6:15, "King of kings and Lord of lords." Most students of the Scriptures understand what is meant by such expressions, so why is Eph. 3:21, "eon of the eons" an enigma? The eon of the eons refers to the final and greatest of all eons...This eon succeeds the millennial eon, and is previous to the final state."
"...Paul writes (Eph. 2:6,7) of the blessings of the coming eons. He says: "And He rouses us together and seats us together among the celestials in Christ Jesus, that in the oncoming eons, He may be displaying the transcendent riches of His grace in His kindness to us in Christ Jesus" (see also Eph. 3:20-21)."
"...The ASV margin and some other versions, lexicons, dictionaries, and commentaries translate the phrase correctly.
"Windet, in De Vita Functora Statu, of 1633 says (p. 170), "eis tous aionas ton aionon, of the New Testament meant a finite period."
"...As mentioned previously, there are several analogous expressions in the Scriptures which should show the meaning of the words under discussion. In Ex. 26:33 (LXX), tou hagiou ton hagion, "in the holy of the holies." This is similar to the "eon of the eons" of Eph. 3:21. In II Kings 8:6 (LXX) we see, eis ta hagia ton hagion, "for the holies of the holies"-similar to "eons of the eons." The "holy of the holies" and "holies of the holies" refer to the tabernacle. Psalm 44:7 says, ho thronos sou ho theos, eis ton aiona tou aionos, "Thy throne, O God, is for the eon of eon"-similar to Heb. 1:8. Daniel 7:18: "until eon of the eons" and similar to that of Eph. 3:21, where a singular is followed by a plural, "eon of the eons." In these expressions we see the eons corresponding to the holies in the tabernacle. While there are many different teachings on the types in the Tabernacle of Moses, it should not be too difficult to see that there were at least five divisions: (1) without the camp; (2) in the camp; (3) in the court; (4) in the holy place; and (5) in the holy of holies. These may be likened to the five eons we find in the Scriptures (past eons, present eon, future eons). The last eon is called the "eon of the eons," because it, like the "holy of holies," is the climax of the others. In Hebrews chapter 9, the Greek text of Nestle reads (margin v. 25), eis ta hagia ton hagion, "into the holies of the holies," and (v. 3), hagia hagion, "holies of holies." Just as the two holy places in the tabernacle are called the holies of holies, so the last two eons are often called the eons of the eons. As the tabernacle illustrated man's approach to God, it corresponds closely with the eonian times, which also brings man to God. The "holy of holies" was a single holy place. The "eon of eons," a single eon. It was the pre-eminence of the "holy of holies," in relation to the other holy places, which caused it to be so designated. So the pre-eminence of the "eon of the eons" lies in its being the fruitage and harvest of previous eons. The same is true of the "holies of the holies" of Heb. 9:25. They may be likened to the "eons of the eons" of Rev. 11:15; 22:5."
"...The sentence in Rev. 22:5 saying: "They will be reigning for the eons of the eons" shows that the expression has no reference either to the present or to the preceding eons. The Greek verb basileusousin, "they will be reigning" is a third-person plural future active indicative form; so this reigning must be future. In this present eon, as in those preceding ones, the slaves, or servants, of God are not reigning. Similarly, that God and Christ are living for "the eons of the eons" (Rev. 1:18; 4:9; 10:6; 15:7) has reference to the eons of the future, not to the present eon. That is not to say that God and Christ Jesus are not living during the previous eons. God was the living pre-eonian God. He is the living eonian God, and He will be the living post-eonian God...."
"Two scriptures state positively that the eons will end: 1 Cor. 10:11, tauta de tupikos sunebainen ekeinois egraphê de pros nouthesian hêmon eis hous ta telê ton aionon katêntêken, "Now those things befalls them typically, yet it was written for our admonition, to whom the consummations of the eons have attained." Paul had said what those things are, which befalls them typically, in the preceding verses. Yet "it was written" is in the singular, for "our" (plural) admoniton- the "our" referring to the saints, who are the present believers. "To whom," referring to the saints, "the consummations of the eons have attained." The Corinthian saints had attained the consummations of eons in spirit because they were a new creation (2 Cor. 5:17). Some day all will be a new creation (Rev. 21:5). Now, only the saints who are in Christ are of the new creation, but it is God's goal for the eons to head up all in the Christ, as stated at Eph. 1:9-11. Salvation for all is God's plan for the eons. Those saints believing now have attained that purpose, so have attained the consummation of the eons.
"...Consequently, with the saints it is possible in spirit to taste the powers of the ages to come (Heb. 6:5). At Hebrews 9:26 the Greek says, epei edei auton pollakis pathein apo katabolês kosmou nuni de hapax epi sunteleia ton aionon eis athetêsin tês hamartias dia têsthusias autou pephanerotai, "Since then, He must often be suffering from the disruption of the world, yet now, once, at the conclusion of the eons, for the repudiation of sin through His sacrifice, He has been manifested." In the clause, "He has been manifested," the verb is a third-person singular perfect passive indicative. The Greek perfect tense denotes the present state, resultant upon a past action. There is no English tense which corresponds to that of the Greek perfect, so this form is a difficult one to convey into English. It may be translated: "through His sacrifice, He is manifested." But it is clear His sacrifice was not at the "end of the world," as the KJV says, since the world continues. But it is equally clear that His sacrifice was not at the "conclusion of the eons," since Paul wrote of "this present wicked eon" and the "on-coming eons" (Gal. 1:4; Eph. 2:7). Sin still remains, and there is a world of sinners; but when the eons come to a conclusion, sin will be repudiated by virtue of His sacrifice.
"In Romans 4:17 Paul says, "According as it is written that, a father of many nations I have appointed you, facing which, he believed it of the God Who is vivifying the dead and calling what is not as if it were." Here Paul is writing of Abraham, that Abraham believes God. The God Abraham believes is the God "who is vivifying the dead and calling what is not as if it were." God did not say, "I will appoint you a father of many nations," but "I have appointed you," using a Greek perfect verb, which indicates a completed action with a resultant state of being. As God stated it, it is already an accomplished fact, yet at the time, Abraham did not even have a son, and he was nearly one hundred years old. So God was there calling what was not as though it were. God speaks so of us, when He says: "Now whom He designates beforehand, these He calls also, and whom He calls, these He justifies also, now whom He justifies, these He glorifies also" (Rom. 8:29-30; see Eph. 1:3-8). Are we glorified now? Certainly not! But God is following the same pattern of dealing with us as with Abraham, in that He is calling what is not as if it were. God says that He "seats us together in heavenly places in Christ Jesus" (Eph. 2:6), yet we are still in this world, and a part of an ecclesia on the earth. He can make such a statement because He can, and will, do what He says.
"Because we are a new creation in Christ Jesus (2 Cor. 5:17), we have attained to the consummations of the eons (1 Cor.10:11). At the conclusion of the eons, sin will be repudiated. At present God is "calling what is not as if it were."
http://www.tentmaker.org/books/asw/Chapter5.html
http://www.tentmaker.org/FAQ/forever_eternity.html