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If there is a 2009 BDAG why did you quote the 2000 edition in this post?ClementofA said:BAGD is out of date. BDAG (c. 2001) is more up to date . The same author as BDAG, Danker, produced another lexicon in 2009.
Wrong! Please show an example?The info BDAG contains is mostly just context-less citations or citations with a few out of context words.
BDAG generally provides no basis or reasons for their conclusions.
Most UR-ites blindly follow tentmaker, J.P. Eby, and Ilaria Ramelli. etc. OTOH if any qualified scholar can find fault with BDAG, bring it.Many people just blindly believe whatever BDAG says like it's an infallible pontiff for Protestants.
Has any qualified scholar done a study like this?Moreover BDAG is selective in its inclusion of ancient references, often omitting many of them. For the aionion entry, for example, it left out dozens of usages of the word where it refers to a finite duration, which i give here:
Someone with no expertise in Greek trying to second guess Jesus.If Jesus wished to express endless punishment, then He would have used expressions such as "endless", "no end" & "never be saved" as per:
Jesus didn't use the best words & expressions to describe endlessness in regards to punishment, because He didn't believe in endless punishment.
Here is all the evidence necessary to refute this entire argument.
.....Greek is now and has always been the language of the Eastern Greek Orthodox church. Who, better than the native Greek speaking scholars who translated the EOB, knows the correct meaning of Greek words, e.g. “aionios” and “kolasis?”
Note, in the EOB, Paul uses “αιωνιως/aionios,” in 1 Tim 1:17 synonymous with “αιδιος/aidios” in Rom 1:20, see below.
The Eastern/Greek Orthodox Bible EOB—New Testament 96
Matthew 25:46 Then he will answer them saying ‘Amen. I tell you: as much as you did not do it to one of the least of these, you did not do it to me.' “These [[ones on the left]] will go away into eternal punishment.[κολασιν αιονιον/kolasin aiōnion] but the righteous into eternal life.
= = = = = = =
Romans 1:20 For since the creation of the world, his invisible things are clearly seen. They perceived through created things, even his everlasting [τε αιδιος/te aidios] power and divinity.
= = = = = = = =
1 Timothy 1:17 Now, to the eternal [των αιωνων/tōn aiōnōn] King. immortal. invisible, to God who alone is wise, be honor and glory unto ages of ages. Amen.
https://azbyka.ru/otechnik/books/or...tament-(The-Eastern-Greek-Orthodox-Bible).pdf
The Eastern/Greek Orthodox Bible EOB—New Testament 96 can be D/L at the link above. If anyone chooses to consult the EOB version I suggest they read the preface which summarizes the extensive Greek scholarship supporting this translation.
In 1 Tim 1:17 Paul not only uses "aionios" synonymous with "aidios," in Rom 1:20, but also defines it by pairing it with "immortal" in the same verse.
.....In these 9 verses, Jesus defines “aionios” as “eternal.” Jesus used the word “aionios” 29 times, He never used “aionios” to refer to something mundane which cannot be eternal.
Matthew 25:46 Then he will answer them saying ‘Amen. I tell you: as much as you did not do it to one of the least of these, you did not do it to me.' “These [[ones on the left]] will go away into eternal punishment.[κολασιν αιονιον/kolasin aiōnion] but the righteous into eternal life.
= = = = = = =
Romans 1:20 For since the creation of the world, his invisible things are clearly seen. They perceived through created things, even his everlasting [τε αιδιος/te aidios] power and divinity.
= = = = = = = =
1 Timothy 1:17 Now, to the eternal [των αιωνων/tōn aiōnōn] King. immortal. invisible, to God who alone is wise, be honor and glory unto ages of ages. Amen.
https://azbyka.ru/otechnik/books/or...tament-(The-Eastern-Greek-Orthodox-Bible).pdf
The Eastern/Greek Orthodox Bible EOB—New Testament 96 can be D/L at the link above. If anyone chooses to consult the EOB version I suggest they read the preface which summarizes the extensive Greek scholarship supporting this translation.
In 1 Tim 1:17 Paul not only uses "aionios" synonymous with "aidios," in Rom 1:20, but also defines it by pairing it with "immortal" in the same verse.
.....In these 9 verses, Jesus defines “aionios” as “eternal.” Jesus used the word “aionios” 29 times, He never used “aionios” to refer to something mundane which cannot be eternal.
[1]John 6:58
(58) This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.[αἰώνιος/aionios]
In this verse Jesus contrasts “aionios life” with “death.” If “live aionios” is only a finite period, a finite period is not opposite “death.” Thus “aionios” by definition here means “eternal.”(58) This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.[αἰώνιος/aionios]
[2]John 10:28
(28) I give them eternal [αἰώνιος/aionios] life, and they shall never [ου μη/ou mé] [αἰών/aion] perish; no one will snatch them out of my hand.
See note on ou mé at bottom. In this verse Jesus pairs “aionios” and “aion” with “[not] snatch them out of my hand.” If “aion/aionios” means “age(s), a finite period,” that is not the opposite of “[not] snatch them out of my hand’” “Aionios life” by definition here means “eternal life.”(28) I give them eternal [αἰώνιος/aionios] life, and they shall never [ου μη/ou mé] [αἰών/aion] perish; no one will snatch them out of my hand.
[3]John 3:15
(15) That whosoever believeth in him should not perish, but have eternal [αιωνιον] life.
[4] John 3:16
(16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting [αιωνιον] life.
In the above two verses Jesus pairs “aionion” with “should not perish.” Believers could eventually perish in a finite period, thus by definition “aionion life” here by definition means eternal or everlasting life.(15) That whosoever believeth in him should not perish, but have eternal [αιωνιον] life.
[4] John 3:16
(16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting [αιωνιον] life.
[5]John 5:24
(24) Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting [αἰώνιος] life, and shall not come into condemnation; but is passed from death unto life.
In this verse Jesus pairs “aionios” with “shall not come into condemnation” and “passed from death unto life.” “Aionios” does not mean “a finite period,” by definition here it means “eternal,” unless Jesus lets His followers come into condemnation and pass into death.(24) Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting [αἰώνιος] life, and shall not come into condemnation; but is passed from death unto life.
[6]John 3:36 He that believeth on the Son hath everlasting [αἰώνιος/aionios] life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
In this verse Jesus contrasts aionios life with “shall not see life.” If aionios means an indefinite age that is not opposite “shall not see life” By definition aionios means eternal.[7]John 4:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting [αἰώνιος/aionios] life.
In this verse Jesus contrasts aionios with “shall never thirst.” If aionios means an indefinite age that is not opposite “shall never thirst.” By definition aionios means eternal.[8]John 6:27
(27) Labour not for the meat which perisheth, but for that meat which endureth unto everlasting [αἰώνιος/aionios] life, which the Son of man shall give unto you: for him hath God the Father sealed.
In this verse Jesus contrasts “aionios meat” with “meat that perishes.” If aionios means an indefinite age that is not opposite “meat that perishes.” By definition aionios means eternal.(27) Labour not for the meat which perisheth, but for that meat which endureth unto everlasting [αἰώνιος/aionios] life, which the Son of man shall give unto you: for him hath God the Father sealed.
[9]John 8:51
(51) Very truly [αμην αμην/amen amen] I tell you, whoever obeys my word will never [ου μη εις τον αιωνα/ou mé eis ton aiōna] see death."
According to noted Greek scholar Marvin Vincent,(51) Very truly [αμην αμην/amen amen] I tell you, whoever obeys my word will never [ου μη εις τον αιωνα/ou mé eis ton aiōna] see death."
● The double negative [ου μη/ou mé] signifies in nowise, by no means. Θεωρήσῃ[theōrésé], denoting steady, protracted vision, is purposely used, because the promise contemplates the entire course of the believer's life in Christ. It is not, shall not die forever, but shall live eternally.
● ④οὐ marker of reinforced negation, in combination w. μή, οὐ μή has the effect of strengthening the negation (Kühner-G. II 221–23; Schwyzer II 317; Mlt. 187–92 [a thorough treatment of NT usage]; B-D-F §365; RLudwig: D. prophet. Wort 31 ’37, 272–79; JLee, NovT 27, ’85, 18–23; B-D-F §365.—Pla., Hdt. et al. [Kühner-G. loc. cit.]; SIG 1042, 16; POxy 119, 5, 14f; 903, 16; PGM 5, 279; 13, 321; LXX; TestAbr A 8 p. 85, 11 [Stone p. 46]; JosAs 20:3; GrBar 1:7; ApcEsdr 2:7; Just., D. 141, 2). οὐ μή is the most decisive way of negativing something in the future.[1]
Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000)A Greek-English lexicon of the New Testament and other early Christian Literature.(3rd Ed). Chicago: University of Chicago Press.
● The combinations with οὐ μή also be noticed as, ουδεν οὐ μή (Lu. 10:19); οὐ μή se σε άνο ουδ ου σε εγκαταιπο (Heb. 13:5); ουκετι οὐ μή (Rev. 18:14). There is no denying the power of this accumulation of negatives. Cf. the English hymn "I'll never, no never, no never forsake."
Grammar Of The Greek New Testament In The Light Of Historical Research
By A. T. Robertson, M.A., D.D., Ll.D., Litt.D. p.1165.
● ④οὐ marker of reinforced negation, in combination w. μή, οὐ μή has the effect of strengthening the negation (Kühner-G. II 221–23; Schwyzer II 317; Mlt. 187–92 [a thorough treatment of NT usage]; B-D-F §365; RLudwig: D. prophet. Wort 31 ’37, 272–79; JLee, NovT 27, ’85, 18–23; B-D-F §365.—Pla., Hdt. et al. [Kühner-G. loc. cit.]; SIG 1042, 16; POxy 119, 5, 14f; 903, 16; PGM 5, 279; 13, 321; LXX; TestAbr A 8 p. 85, 11 [Stone p. 46]; JosAs 20:3; GrBar 1:7; ApcEsdr 2:7; Just., D. 141, 2). οὐ μή is the most decisive way of negativing something in the future.[1]
Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000)A Greek-English lexicon of the New Testament and other early Christian Literature.(3rd Ed). Chicago: University of Chicago Press.
● The combinations with οὐ μή also be noticed as, ουδεν οὐ μή (Lu. 10:19); οὐ μή se σε άνο ουδ ου σε εγκαταιπο (Heb. 13:5); ουκετι οὐ μή (Rev. 18:14). There is no denying the power of this accumulation of negatives. Cf. the English hymn "I'll never, no never, no never forsake."
Grammar Of The Greek New Testament In The Light Of Historical Research
By A. T. Robertson, M.A., D.D., Ll.D., Litt.D. p.1165.
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