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How does this copy/paste from tents-я-us address anything in the post you quoted? Even if they are quoted correctly what do you think they show? Do you think that the words of Origen who lived 185 a.d.- 254 a.d. over rule the words of Paul?I doubt you can find the word "opposite" in the entire Bible.
As for Origen:
"When it is said that "the last enemy" shall be destroyed, it is not to be understood as meaning that his substance, which is God's creation, perishes, but that his purpose and hostile will perishes; for this does not come from God but from himself. Therefore his destruction means not his ceasing to exist, but ceasing to be an enemy and ceasing to be death. Nothing is impossible to omnipotence; there is nothing that cannot be healed by its Maker.—De Principiis III. vi.5
"The restoration to unity must not be imagined as a sudden happening. Rather it is to be thought of as gradually effected by stages during the passing of countless ages. Little by little and individually the correction and purification will be accomplished. Some will lead the way and climb to the heights with swifter progress, others following right behind them; yet others will be far behind. Thus multitudes of individuals and countless orders, who once were enemies, will advance and reconcile themselves to God; and so at length the last enemy will be reached... —De Principiis III.vi.6
...God acts in dealing with sinners as a physician...the fury of his anger is profitable for the purging of souls. Even that penalty which is said to be imposed by way of fire is understood as applied to assist a sinner to health... —De Principiis II.x.6
.....It is irrelevant that Paul did not use the word "opposite" In 2 Cor 4:17-19, 5:1 it is clear Paul is contrasting aionios with temporary and "ages' or "age long" is not the opposite of temporary. And an earthly house which can be destroyed is not the opposite of an"ages long" house in heaven. And Origen, the poster boy for universalism, quotes this passage four times in his writings. In your quote interesting that Origen says "destruction means not his ceasing to exist." I guess our earthly home does not cease to exist.
NIV 2 Corinthians 4:17-18
(17) For our light and momentary troubles are achieving for us an eternal [αἰώνιος/aionios] glory that far outweighs them all.
(18) So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.[αἰώνιος]
2 Corinthians 5:1
(1) For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal [αἰώνιος] house in heaven, not built by human hands.
(17) For our light and momentary troubles are achieving for us an eternal [αἰώνιος/aionios] glory that far outweighs them all.
(18) So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.[αἰώνιος]
2 Corinthians 5:1
(1) For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal [αἰώνιος] house in heaven, not built by human hands.
Most of your post was quotes from the universalist bible "tentmakers."
You quoted four words by one scholar out of nine pages of documentation and ignored where that same scholar also said aionios means eternal!
2. αιωνιος aionios [166] "describes duration, either undefined but not endless, as in <Rom. 16:25; 2 Tim. 1:9; Titus 1:2>; or undefined because endless as in <Rom. 16:26>, and the other sixty-six places in the NT.You have not even read or addressed the other 8 sources. Four words out of nine pages only proves that one scholar said that. One is not a consensus. Note how Vine's cites 2 Cor 4:18 as a verse which shows aionios means eternal, just as I said it does.
"The predominant meaning of αιωνιος , that in which it is used everywhere in the NT, save the places noted above, may be seen in <2 Cor. 4:18>, where it is set in contrast with proskairos, lit., `for a season,' and in <Philem. 15>, where only in the NT it is used without a noun. Moreover it is used of persons and things which are in their nature endless, as, e. g., of God, <Rom. 16:26>; of His power, <1 Tim. 6:16>, and of His glory, <1 Pet. 5:10>; of the Holy Spirit, <Heb. 9:14>; of the redemption effected by Christ, <Heb. 9:12>, and of the consequent salvation of men, <5:9>, as well as of His future rule, <2 Pet. 1:11>, which is elsewhere declared to be without end, <Luke 1:33>; of the life received by those who believe in Christ, <John 3:16>, concerning whom He said, `they shall never perish,' <10:28>, and of the resurrection body, <2 Cor. 5:1>, elsewhere said to be `immortal,' <1 Cor. 15:53>, in which that life will be finally realized, <Matt. 25:46; Titus 1:2>.
αιωνιος is also used of the sin that `hath never forgiveness,' <Mark 3:29>, and of the judgment of God, from which there is no appeal, <Heb. 6:2>, and of the fire, which is one of its instruments, <Matt. 18:8; 25:41; Jude 7>, and which is elsewhere said to be `unquenchable,' <Mark 9:43>.
"The use of αιωνιος here shows that the punishment referred to in <2 Thes. 1:9>, is not temporary, but final, and, accordingly, the phraseology shows that its purpose is not remedial but retributive."
From Notes on Thessalonians, by Hogg and Vine, pp 232, 233. (from Vine's Expository Dictionary of Biblical Words) (Copyright (C) 1985, Thomas Nelson Publishers)
And you have not shown any discussion or evidence that my interpretation of 2 Corinthians 4:17-18 and 1 Corinthians 5:1 is not correct. Vines quotes 2 Cor 4:18 5:You keep repeating the claim that "your own touted highly venerated 9 sources admit the word is used of duration that is finite etc." But you have only quoted "4 words from one source to back up that claim. Once again one is not a consensus.
Repeating the same thing over and over and over does not make it correct. Peter being a rock and satan is ridiculous! Herod being a fox is ridiculous! James and John being sons of thunder is ridiculous! Issachar being a donkey is ridiculous! People having a log in their eye is ridiculous! A camel going thorough the eye of a needle is ridiculous! But all of those things are stated in scripture. And many others. How do you explain that?
Thank you for your unsupported opinion what is and is not hyperbole! Paul stated very clearly three times that aionios was the opposite of temporal, momentary and an earthly house which can be destroyed. What part do I need to explain again?
I don't read the universalist bible "tentmakers!"
I am not interested in any copy/pasted commentaries. They are all unsupported arguments, not evidence.
This is a argument not evidence. How many words in English do we have to say eternal? Endless! Unending! Everlasting! Perpetual! Infinite! Where is it written that Greek only has one word?
Paul said aionios was the opposite of temporal and momentary! "Ages,""age during" etc are not the opposite of temporal and momentary. And Paul said that our earthly house can be destroyed but we have an aionios home in heaven which strongly implies it cannot be destroyed. Origen quoted this passage four (4) times in his writings.
.....Why don't you come back when you can provide credible, verifiable, historical which is your own work and not a copy/paste from tents-я-us.
It is only ambiguous to people with an agenda. As Vine said the predominant meaning in the NT is eternal. Remember, aionios was not ambiguous to Paul! He clearly defined αἰώνιος/aionios as opposite to temporary. And Origen, the poster boy for universalists, quotes Paul four times.
NIV 2 Corinthians 4:17-18
(17) For our light and momentary troubles are achieving for us an eternal [αἰώνιος/aionios] glory that far outweighs them all.
(18) So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.[αἰώνιος]
2 Corinthians 5:1
(1) For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal [αἰώνιος] house in heaven, not built by human hands.
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