Hell is not permanent.

[Havahope]

Hello,

I recall Irenaeus spoke of eternal torment in his writings, so I don't think it's something ingrained over the last couple hundred years.

I posted something from AT Robertson regarding the word 'aionios', and he stated it is prolly the best word, in the greek, to explain the word, as translated, as 'eternal'.

In your knowledge of the greek, is there a word to be used that would leave no question as to its meaning of 'eternal'?


I find that in Mat 25:

Mat 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.




In the surrounding context of Matt 25:46, I find no clues, nor do I find in the entirety of the bible Scripture, any allusion to an end to the LOF.

So with context in mind, I, who does'nt know greek, and may be in error, have no problem with using no.3 definition, in context of Matt 25.46.

Life with Christ Jesus is 'without end, never to cease, everlasting.

Life without Christ Jesus is 'without end, never to cease, everlasting.

If I were to talk of God and use the word aionios, definition no. 1 might be appropriate.

And after finding this Scripture, I see it is appropriate.

Rom 16:26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

So I ask, baring my ignorance before all, is there a better word to use that leaves no question whatsoever?

thanx

<><

Only God has no beginning or end. Everything else in existence was begun by Him.

 

[katallasso]

Hello,

I recall Irenaeus spoke of eternal torment in his writings, so I don't think it's something ingrained over the last couple hundred years.

I believe what I said was 100's of years not 200.

I posted something from AT Robertson regarding the word 'aionios', and he stated it is prolly the best word, in the greek, to explain the word, as translated, as 'eternal'.

In your knowledge of the greek, is there a word to be used that would leave no question as to its meaning of 'eternal'?

Is your AT Robertson a proponant of eternal hellfire?

(The following information is taken from a book by S. E. Jones)
"As for the Latin Vulgate, over all, Jerome did an excellent job. His translation became a classic that has been used ever since. However, we must confine our remarks here to the subject of "eternal" and "everlasting," because it is through the Latin Vulgate (The Roman Catholic Bible) that we inherited these words (eternal and everlasting) in the English Bible!
"When Jerome came to the Greek word aeonian (age-lasting), he had two Latin words to choose from in its translation: seculum and aeternum. Both of these words had already been used in the Old Latin version that he was correcting. And, in fact, these words were quite close in meaning to the Greek aeonian. So Jerome used both words interchangeably.
There was just one problem. The Latin words had a double meaning, according to a footnote which was found in Augustine's "City of God."
The words "eternal" and "eternity" from Latin eternus, aeternitas, are related to aevum, which mans BOTH "unending time" and "a period of time;" for the second meaning, the commoner (sic) word is aetas

"Thy throne, O God, is for ever and ever (olam va ad, "the age and beyond)."
"Jerome translated this phrase to read in Latin: "in aeternum et ultra," that is, "into eternity and beyond." It is obvious that Jerome knew that aeternum referred to a limited period of time, an age, rather than "eternity" as we know it today, for there is nothing beyond eternity.
"At any rate, Jerome used both seculum and aeternus in the Latin Vulgate. Twelve hundred years later, the King James translators simply followed the Vulgate in their rendering of these words. Whenever the Vulgate said aeternus, the KJV said "eternal;" whenever the Vulgate said seculum, the KJV reads "world." This is why Matthew 13:39,40 reads "the end of the WORLD" instead of "the end of the age." Our word "secular" means "pertaining to this world-order, or this age."
"It is not that Jerome's translation was incorrect. His words were technically alright. The problem was that they apparently had a double meaning, and that Augustine chose the wrong meaning to champion eternal torment. Latin scholars thus point out his bias. Furthermore, Augustine was severely handicapped (as a translator) because he was virtually ignorant of the Greek language.

Mat 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.

Bibles translated from the ancient greek text not the Latin Vulgate.
Translation of the New Testament from the Original Greek Humbly Attempted by Nathaniel Scarlett Assisted by Men of Piety & Literature with notes, 1798:
"And These will go away into onian punishment: but the righteous into onian life."

The New Testament by Abner Kneeland, 1823:
"And these shall go away into aionian punishment*: but the righteous into aionian life."
*The word here rendered "punishment," properly signfies correction inflicted for the benefit of the offender. The word "aionian" is explained in the preface : which see.

The New Covenant by Dr. J.W. Hanson, 1884:
"And these shall go away into onian chastisement, and the just into onian life."

Young’s Literal Translation of the Holy Bible, 1898:
"And these shall go away to punishment age-during, but the righteous to life age-during."

The Holy Bible in Modern English, 1903
"And these He will dismiss into a long correction, but the well-doers to an enduring life."

The New Testament in Modern Speech, 1910:
"And these shall go away into the Punishment 1 of the Ages, but the righteous into the Life 1 of the Ages."
1. [Of the Ages] Greek "aeonian."

A Critical Paraphrase of the New Testament by Vincent T. Roth, 1960
"And these shall go away into age-continuing punishment, but the righteous into life age-continuing."

The Restoration of Original Sacred Name Bible, 1976
"And these shall go away into age-abiding *correction, but the righteous into **age-abiding life."

The twentieth Century New Testament, 1900
"And these last will go away ‘into onian punishment, but the righteous ‘into onian life."

The People’s New Covenant, 1925
"And these will depart into age-continuing correction, but the righteous, into age-continuing life."

Emphatic Diaglott, 1942 edition
"And these shall go forth to the aionian 1 cutting-off; but the RIGHTEOUS to aionian Life."

The New Testament of Our Lord and Savior Jesus Anointed, 1958
"And these shall go away into agelasting cutting-off and the just into agelasting life."

The New Testament, a Translation, 1938
"And these will go away into eonian correction, but the righteous into eonian life."

The New Testament, A New Translation, 1980
"Then they will begin to serve a new period of suffering; but God’s faithful will enter upon their heavenly life."

Concordant Literal New Testament, 1983
And these shall be coming away into chastening eonian, yet the just into life eonian."

Rotherham Emphasized Bible, 1959
"And these shall go away into age-abiding correction, But the righteous into age-abiding life."

 

[gort]

Bibles translated from the ancient greek text not the Latin Vulgate.
Translation of the New Testament from the Original Greek Humbly Attempted by Nathaniel Scarlett Assisted by Men of Piety & Literature with notes, 1798:
"And These will go away into onian punishment: but the righteous into onian life."

1798. Nathaniel Scarlett, ed., A Translation of the New Testament from the Original Greek, humbly attempted by Nathaniel Scarlett, assisted by men of piety and literature. London: Printed by T. Gillet; F. & C. Rivington, 1798. The collaborating "men of piety and literature" were all of Universalist convictions. They included James Creighton (Anglican), William Vidler (Universalist), and John Cue (Sandemanian).

http://www.bible-researcher.com/versbib8.html


Dr. J.W. Hanson.....is a universalist



I've only checked the first few of your listings.

But I'm not interested in this aspect of changing words of the bible into the translators perspectives.

I'm interested in what the manuscripts actually say., and they seem to say 'aionion'.







Abner Kneeland (April 7, 1774-August 27, 1844), a pioneer evangelist and minister, was a powerful, if inconsistent, advocate of Universalism for a quarter of a century beginning with the Winchester Convention of 1803. His religious doubts and ever-changing theology posed challenges to his Universalist friends and colleagues. Ultimately he was led beyond Christianity. After he left the Universalist fellowship he became the last man to be convicted of blasphemy in the state of Massachusetts. Clinton Lee Scott wrote that Kneeland was "the most controversial character ever ordained to the Universalist ministry. He anticipated by a century opinions now held without opposition."


http://www.uua.org/uuhs/duub/articles/abnerkneeland.html

 

[Havahope]

1798. Nathaniel Scarlett, ed., A Translation of the New Testament from the Original Greek, humbly attempted by Nathaniel Scarlett, assisted by men of piety and literature. London: Printed by T. Gillet; F. & C. Rivington, 1798. The collaborating "men of piety and literature" were all of Universalist convictions. They included James Creighton (Anglican), William Vidler (Universalist), and John Cue (Sandemanian).

http://www.bible-researcher.com/versbib8.html


Dr. J.W. Hanson.....is a universalist



I've only checked the first few of your listings.

But I'm not interested in this aspect of changing words of the bible into the translators perspectives.

I'm interested in what the manuscripts actually say., and they seem to say 'aionion'.







Abner Kneeland (April 7, 1774-August 27, 1844), a pioneer evangelist and minister, was a powerful, if inconsistent, advocate of Universalism for a quarter of a century beginning with the Winchester Convention of 1803. His religious doubts and ever-changing theology posed challenges to his Universalist friends and colleagues. Ultimately he was led beyond Christianity. After he left the Universalist fellowship he became the last man to be convicted of blasphemy in the state of Massachusetts. Clinton Lee Scott wrote that Kneeland was "the most controversial character ever ordained to the Universalist ministry. He anticipated by a century opinions now held without opposition."


http://www.uua.org/uuhs/duub/articles/abnerkneeland.html

Has it not occured to you these men may have been Universalists as the result of reading and knowing the proper translations of the Greek MSS, and not "tilted" translators because they were Universalists?

 

[hybrid]

All the popular concordances are doing is copying each other in the rendering of the word aionios because the false doctrine of an eternal hellfire has been so engraned over the past 100's of years.

It is obvious if you take the time to look at how the word is being used that there is something wrong. How can one word be an age, a world, a course, forever at the same time. It's rediculous. Look at the scriptures it is used in, actually take the time to think about it instead of making knee jerk accessments to perpetuate a false doctrine.

do you believe that the kingdom of god has an end or everlasting?

because let's face it, some class of people will not enter it....

Rev 21:27 NIV
27 Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life.

1 Cor 6:9-11 NIV
9 Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders 10 nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God.

a class of people will remain outside of the kingdom of god, how long will they remain outside, it depends on how long the kingdom of god endures....

it's that simple.



.

 

[katallasso]

Daneel, you wanted to know the greek word for eternity, look for what I highlighted in green.

Here is a bit of a word study on the greek word aionios.

Aion is a greek noun which is our word for eon which means,

e·on also ae·on ([FONT=verdana,sans-serif] P [/FONT]) Pronunciation Key (

n

,

n)
n.

1. An indefinitely long period of time; an age.
2. The longest division of geologic time, containing two or more eras

Aion, which is greek for aeon, is a period of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (peri ouravou, i. 9,15) says: "The period which includes the whole time of one's life is called the aeon of each one." So it often means the life of a man, as in Homer, where one's life (aion) is said to leave him or to consume away (Iliad v. 685; Odyssey v. 160).
It is not limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millenium; the mythological period before the beginnings of history.

It does not mean a period of a fixed length for all cases. There are as many aeons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one aeon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the aeon depends on the subject to which it is attached.

It is sometimes translated world; world represents a period or a series of periods of time. See Matt 12:32; 13:40,49; Luke 1:70; 1 Cor 1:20; 2:6; Eph 1:21. Similarly oi aiones, the worlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Cor 2:7; 10:11; Heb 1:2; 9:26; 11:3.

The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting.

Since aionios is the word in the NT that is translated "eternal"
it must be mistranslated, because it is the adjective of the noun aion which means "age" and the adjective cannot be of greater value than the noun from which it comes. It just doesn't work that way in kione greek.

Now there is a word for everlasting, it is aiodios. Because aiodios occurs rarely in the New Testament does not prove that its place was taken by aionios. It just goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Rom. 1:20, where he speaks of "the everlasting power and divinity of God." The actual use of aiodios should tell us something. If there is actually a greek word for "everlasting" why wasn't it used? Worth thinking about.

1) "...Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this ETERNITY [AIONI], neither in the ETERNITY to come." (Mt. 12:32).

2) "So shall it be at the end of the ETERNITY [AIONOS]...." (Mt. 13:49).

3) "...Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the ETERNITY [AIONOS]." (Mt. 24:3).

4) "Far above all principality...not only in this ETERNITY [AIONI], but also in that which is to come." (Eph. 1:21).

5) "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the ETERNITY [AIONON]...." (1 Cor. 2:7).

6) "Unto Him be glory in the church by Christ Jesus throughout all ETERNITIES, ETERNITY without end [TOU AIONOS TON AIONON]." (Eph. 3:21).

7) "...But now once in the end of the ETERNITY [AIONON] hath He appeared to put away sin by the sacrifice of Himself." (Heb. 9:26).

Please, some of you explain to me why these scriptures were translated so oddly and if there is a greek word for eternity why wasn't it used?

Is the Father trying to teach us about the ages and has it been sabotaged?

 

[gort]

Havahope quotes:

Has it not occured to you these men may have been Universalists as the result of reading and knowing the proper translations of the Greek MSS, and not "tilted" translators because they were Universalists?

I'm seeing alot of extra words written here that look alot like b-i-a-s aka horse hockey.

What DO the manuscripts say?

from Katallaso:
Translation of the New Testament from the Original Greek Humbly Attempted by Nathaniel Scarlett Assisted by Men of Piety & Literature with notes, 1798:
"And These will go away into onian punishment: but the righteous into onian life."

The New Testament by Abner Kneeland, 1823:
"And these shall go away into aionian punishment*: but the righteous into aionian life."
*The word here rendered "punishment," properly signfies correction inflicted for the benefit of the offender. The word "aionian" is explained in the preface : which see.

The New Covenant by Dr. J.W. Hanson, 1884:
"And these shall go away into onian chastisement, and the just into onian life."

Young&#8217;s Literal Translation of the Holy Bible, 1898:
"And these shall go away to punishment age-during, but the righteous to life age-during."

The Holy Bible in Modern English, 1903
"And these He will dismiss into a long correction, but the well-doers to an enduring life."

The New Testament in Modern Speech, 1910:
"And these shall go away into the Punishment 1 of the Ages, but the righteous into the Life 1 of the Ages."
1. [Of the Ages] Greek "aeonian."

A Critical Paraphrase of the New Testament by Vincent T. Roth, 1960
"And these shall go away into age-continuing punishment, but the righteous into life age-continuing."


The Restoration of Original Sacred Name Bible, 1976
"And these shall go away into age-abiding *correction, but the righteous into **age-abiding life."

The twentieth Century New Testament, 1900
"And these last will go away &#8216;into onian punishment, but the righteous &#8216;into onian life."

The People&#8217;s New Covenant, 1925
"And these will depart into , but the righteous, into age-continuing life."

Emphatic Diaglott, 1942 edition
"And these shall go forth to the aionian 1 cutting-off; but the RIGHTEOUS to aionian Life."

The New Testament of Our Lord and Savior Jesus Anointed, 1958
"And these shall go away into agelasting cutting-off and the just into agelasting life."

The New Testament, a Translation, 1938
"And these will go away into eonian correction, but the righteous into eonian life."

The New Testament, A New Translation, 1980
"Then they will begin to serve a new period of suffering; but God&#8217;s faithful will enter upon their heavenly life."

Concordant Literal New Testament, 1983
And these shall be coming away into chastening eonian, yet the just into life eonian."

Rotherham Emphasized Bible, 1959
"And these shall go away into age-abiding correction, But the righteous into age-abiding life."

 

[hybrid]

What DO the manuscripts say?

very revealing indeed, and that straight from the horses mouth.

so whether it is correction, chastisement, punishment, cutting-off, its quite clear that such were final, irreversible, abiding and permanent.


.

 

[katallasso]

Daneel....if there is a greek word for eternity (aiodios) why is it not used instead of the noun aion (age) and the verb aionios?

The manuscripts say aionios not aiodios.

 

[newyorksaint]

You'd think God would want the Bible to be understood by everyone, without them having to have a doctorate in Greek, Latin, Hebrew, and Theology just to understand what He's saying

 

[hybrid]

Daneel....if there is a greek word for eternity (aiodios) why is it not used instead of the noun aion (age) and the verb aionios?

The manuscripts say aionios not aiodios.

hi katallasso,

your question is loaded but its okay. this is how i see it.

god has no beginning and has no end, so aiodios was a fitting description for him.

however, the age to come is everlasting, it has a beginning but will not end, because it is contingent to the eternal nature of god.


hybrid.

 

[katallasso]

This is Romans 1:20 &#928;&#929;&#927;&#931; &#929;&#937;&#924;&#913;&#921;&#927;&#933;&#931; 1:20 (1881 Westcott-Hort New Testament)

1881 Westcott-Hort New Testament (WHNU)Public Domain


20&#964;&#945; &#947;&#945;&#961; &#945;&#959;&#961;&#945;&#964;&#945; &#945;&#965;&#964;&#959;&#965; &#945;&#960;&#959; &#954;&#964;&#953;&#963;&#949;&#969;&#962; &#954;&#959;&#963;&#956;&#959;&#965; &#964;&#959;&#953;&#962; &#960;&#959;&#953;&#951;&#956;&#945;&#963;&#953;&#957; &#957;&#959;&#959;&#965;&#956;&#949;&#957;&#945; &#954;&#945;&#952;&#959;&#961;&#945;&#964;&#945;&#953; &#951; &#964;&#949; &#945;&#953;&#948;&#953;&#959;&#962; &#945;&#965;&#964;&#959;&#965; &#948;&#965;&#957;&#945;&#956;&#953;&#962; &#954;&#945;&#953; &#952;&#949;&#953;&#959;&#964;&#951;&#962; &#949;&#953;&#962; &#964;&#959; &#949;&#953;&#957;&#945;&#953; &#945;&#965;&#964;&#959;&#965;&#962; &#945;&#957;&#945;&#960;&#959;&#955;&#959;&#947;&#951;&#964;&#959;&#965;&#962;

In pink is aiodios translated eternal.

This is Matthew 25:46 &#913;&#932;&#913; &#924;&#913;&#932;&#920;&#913;&#921;&#927;&#925; 25:46 (1881 Westcott-Hort New Testament)

1881 Westcott-Hort New Testament (WHNU)Public Domain


46&#954;&#945;&#953; &#945;&#960;&#949;&#955;&#949;&#965;&#963;&#959;&#957;&#964;&#945;&#953; &#959;&#965;&#964;&#959;&#953; &#949;&#953;&#962; &#954;&#959;&#955;&#945;&#963;&#953;&#957; &#945;&#953;&#969;&#957;&#953;&#959;&#957; &#959;&#953; &#948;&#949; &#948;&#953;&#954;&#945;&#953;&#959;&#953; &#949;&#953;&#962; &#950;&#969;&#951;&#957; &#945;&#953;&#969;&#957;&#953;&#959;&#957;

The word in pink is aionios erroniously translated eternal.

 

[hybrid]

This is Romans 1:20 &#928;&#929;&#927;&#931; &#929;&#937;&#924;&#913;&#921;&#927;&#933;&#931; 1:20 (1881 Westcott-Hort New Testament)

1881 Westcott-Hort New Testament (WHNU)Public Domain


20&#964;&#945; &#947;&#945;&#961; &#945;&#959;&#961;&#945;&#964;&#945; &#945;&#965;&#964;&#959;&#965; &#945;&#960;&#959; &#954;&#964;&#953;&#963;&#949;&#969;&#962; &#954;&#959;&#963;&#956;&#959;&#965; &#964;&#959;&#953;&#962; &#960;&#959;&#953;&#951;&#956;&#945;&#963;&#953;&#957; &#957;&#959;&#959;&#965;&#956;&#949;&#957;&#945; &#954;&#945;&#952;&#959;&#961;&#945;&#964;&#945;&#953; &#951; &#964;&#949; &#945;&#953;&#948;&#953;&#959;&#962; &#945;&#965;&#964;&#959;&#965; &#948;&#965;&#957;&#945;&#956;&#953;&#962; &#954;&#945;&#953; &#952;&#949;&#953;&#959;&#964;&#951;&#962; &#949;&#953;&#962; &#964;&#959; &#949;&#953;&#957;&#945;&#953; &#945;&#965;&#964;&#959;&#965;&#962; &#945;&#957;&#945;&#960;&#959;&#955;&#959;&#947;&#951;&#964;&#959;&#965;&#962;

In pink is aiodios translated eternal.

This is Matthew 25:46 &#913;&#932;&#913; &#924;&#913;&#932;&#920;&#913;&#921;&#927;&#925; 25:46 (1881 Westcott-Hort New Testament)

1881 Westcott-Hort New Testament (WHNU)Public Domain


46&#954;&#945;&#953; &#945;&#960;&#949;&#955;&#949;&#965;&#963;&#959;&#957;&#964;&#945;&#953; &#959;&#965;&#964;&#959;&#953; &#949;&#953;&#962; &#954;&#959;&#955;&#945;&#963;&#953;&#957; &#945;&#953;&#969;&#957;&#953;&#959;&#957; &#959;&#953; &#948;&#949; &#948;&#953;&#954;&#945;&#953;&#959;&#953; &#949;&#953;&#962; &#950;&#969;&#951;&#957; &#945;&#953;&#969;&#957;&#953;&#959;&#957;

The word in pink is aionios erroniously translated eternal.

hi,

but this doesn't proved universalism. there is no scriptural indication that the age to come after this present one will not be permanent. so there is no reason for the universalist to teach that if they missed this present age, they can HOPE for a second chance on the next age to come.

i think this is what makes this belief a leaven that corrupts... it is a mockery to the grace of god dispensed in this present age.


godspeed

 

[katallasso]

hi katallasso,

your question is loaded but its okay. this is how i see it.

god has no beginning and has no end, so aiodios was a fitting description for him.

however, the age to come is everlasting, it has a beginning but will not end, because it is contingent to the eternal nature of god.


hybrid.

Um, no, the scripture is talking about time periods here. Does "not only in the eternity but the eternity to come" really make sense to you?

"Far above all principality...not only in this ETERNITY [AIONI], but also in that which is to come." (Eph. 1:21).

Seems the NIV got it right.

Ephesians 1:21 (New International Version - UK)

New International Version - UK (NIVUK)Copyright © 1973, 1978, 1984 by International Bible Society


21 far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come.



Seems the Amplified got it right.
Ephesians 1:21 (Amplified Bible)

Amplified Bible (AMP)Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation


21Far above all rule and authority and power and dominion and every name that is named [above every title that can be conferred], not only in this age and in this world, but also in the age and the world which are to come.

Seems the NASB got it right.

Ephesians 1:21 (New American Standard Bible)

New American Standard Bible (NASB)Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation



21far above (A)all rule and authority and power and dominion, and every (B)name that is named, not only in (C)this age but also in the one to come.


It does prove the word is being translated wrong.

 

[gort]

Um, no, the scripture is talking about time periods here. Does "not only in the eternity but the eternity to come" really make sense to you?

"Far above all principality...not only in this ETERNITY [AIONI], but also in that which is to come." (Eph. 1:21).

Seems the NIV got it right.

Ephesians 1:21 (New International Version - UK)


21 far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come.



Seems the Amplified got it right.
Ephesians 1:21 (Amplified Bible)


21Far above all rule and authority and power and dominion and every name that is named [above every title that can be conferred], not only in this age and in this world, but also in the age and the world which are to come.

Seems the NASB got it right.

Ephesians 1:21 (New American Standard Bible)





It does prove the word is being translated wrong.

That's the crux of the matter, Katallaso. We live in this age now. The age to come is the next, living in the Kingdom of Heaven with God.

There is no indication of another age after that.

 

[katallasso]

That's the crux of the matter, Katallaso. We live in this age now. The age to come is the next, living in the Kingdom of Heaven with God.

There is no indication of another age after that.

No, the next age is the millenium not heaven. See there have been a few previous ages and there will be more to come.

 

[Der Alte]

[SIZE=-1]All the popular concordances are doing is copying each other in the rendering of the word aionios because the false doctrine of an eternal hellfire has been so engraned over the past 100's of years.

It is obvious if you take the time to look at how the word is being used that there is something wrong. How can one word be an age, a world, a course, forever at the same time. It's rediculous. Look at the scriptures it is used in, actually take the time to think about it instead of making knee jerk accessments to perpetuate a false doctrine.[/SIZE]

RUBBISH! All you have done is copy/paste a bunch of garbage from your pet Universalist website, a site which OBTW, AFIK, has no training or expertise in the biblical languages and nothing you have presented indicates otherwise.

Present your evidence, that the concordances are only copying one another. I will post my sources again for all you Universalists to ignore while you all copy/paste the same rubbish, from the same dung heap, hellbuster and tentmaker. Has anyone at either of those sites ever set foot in a Greek class?

You will note that I quote several sources all recognized worldwide by real scholars not just some universalist dood on the internet.

Pay close attention to the Liddell-Scott-Jones Classical Greek Lexicon. it is secular, NOT Christian, they cite from pre-Christian manuscripts that Aion and all its cognates meant, forever, eternal, unending, etc., hundreds of years before the Christian era.

Also note the several classical Greek pre-Christian, writings, Aristotle, Plato, etc., all which document the same thing. It is the garbage that you are quoting that is false, not the real scholars.

[c]Aionio's" - A Lexical Survey
by Tom Logan[/c]

Aion, Aionios and the lexicons:
166. [size=+1]&#945;&#953;&#969;&#957;&#953;&#959;&#962;[/size] aionios; from 165; agelong, eternal:— eternal(66), eternity(1), forever(1).

Thomas, Robert L., Th.D., General Editor, New American Standard Hebrew-Aramaic and Greek Dictionaries,​

166 aionios- [size=+1]&#945;&#953;&#969;&#957;&#953;&#959;&#962;[/size]
1) without beginning and end, what has always been and always will be
2) without beginning
3) without end, never to cease, everlasting

---Thayers​

2. [size=+1]&#945;&#953;&#969;&#957;&#953;&#959;&#962;[/size] 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.

"The predominant meaning of aionios, 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>.

"Aionios 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 aionios 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)​

67.96 [size=+1]&#945;&#953;&#969;&#957;&#953;&#959;&#962;[/size] aji>vdio", on; aijwvnio", on: pertaining to an unlimited duration of time - ‘eternal.’
aji>vdio"ò h{ te aji>vdio" aujtou` duvnami" kai; qeiovth" ‘his eternal power and divine nature’ Ro 1.20.
aijwvnio"ò blhqh`nai eij" to; pu`r to; aijwvnion ‘be thrown into the eternal fire’ Mt 18.8; tou` aijwnivou qeou` ‘of the eternal God’ Ro 16.26.

The most frequent use of aijwvnio" in the NT is with zwhv ‘life,’ for example, i{na pa`" oJ pisteuvwn ejn aujtw/` e[ch/ zwh;n aijwvnion ‘so that everyone who believes in him may have eternal life’ Jn 3.15. In combination with zwhv there is evidently not only a temporal element, but also a qualitative distinction. In such contexts, aijwvnio" evidently carries certain implications associated with aijwvnio" in relationship to divine and supernatural attributes. If one translates ‘eternal life’ as simply ‘never dying,’ there may be serious misunderstandings, since persons may assume that ‘never dying’ refers only to physical existence rather than to ‘spiritual death.’ Accordingly, some translators have rendered ‘eternal life’ as ‘unending real life,’ so as to introduce a qualitative distinction.

Louw, Johannes P. and Nida, Eugene A., Greek-English Lexicon of the New Testament based on Semantic Domains, (New York: United Bible Societies) 1988, 1989.​

[size=+1]&#945;&#953;&#969;&#957;&#953;&#959;&#962;[/size] aionios. An adjective meaning “eternal,” and found in the LXX in Pss. 24; 77:5; Gen. 21:33, aionios in the NT is used 1. of God (Rom. 16:26), 2. of divine possessions and gifts (2 Cor. 4:18; Heb. 9:14; 1 Pet. 5:10; 1 Tim. 6:16; 2 Th. 2:16, and 3. of the eternal kingdom (2 Pet. 1:11), inheritance (Heb. 9:15), body (2 Cor. 5:1), and even judgment (Heb. 6:2, though cf. Mt. 18:8; 2 Th. 1:9, where the sense is perhaps “unceasing”). For a more temporal use, see Rom. 16:25; Phlm. 15.

Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Abridged in One Volume, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company) 1985.​

[size=+1]&#945;&#953;&#969;&#957;&#953;&#959;&#962;[/size] aionios ", ov and a, ov, lasting for an age (aion 3), Plat.: ever-lasting, eternal, Id.

Liddell, H. G., and Scott, Abridged Greek-English Lexicon, (Oxford: Oxford University Press) 1992.​

166 aionios { ahee-o’-nee-os} [size=+1]&#945;&#953;&#969;&#957;&#953;&#959;&#962;[/size]
from 165; TDNT - 1:208,31; adj
AV - eternal 42, everlasting 25, the world began + 5550 2, since the world began + 5550 1, for ever 1; 71
GK - 173 { aionios }
1) without beginning and end, that which always has been and always will be
2) without beginning
3) without end, never to cease, everlasting

Enhanced Strong’s Lexicon, (Oak Harbor, WA: Logos Research Systems, Inc.) 1995.​

CL The Gk. word [size=+1]&#945;&#953;&#969;&#957;[/size] aion, which is probably derived from aei, always, is distinguished from its Indo-European parallels (Lat. aevum and Eng. aye are cognate) in that it is thought of not so much from the point of view of an abstract period of time as from the point of view of the time in which one has lived. In Hom. aion is often parallel with psyche, soul, life (e.g. Il. 16, 453); in Hesiod (Frag. 161, 1) it denotes a life-span, and in Aeschylus (Sept. 742) a generation. Thence it can mean the time which one has already lived or will live, i.e. it can relate to past as to future. It thus appeared appropriate to later philosophers to use the word both for the dim and distant past, the beginning of the world, and for the far future, eternity (e.g. Plato, Tim. 37d).

Plato (Timoeus, ed. Steph. 3, 37, or ed. Baiter, Orell. et Winck. 712) says, speaking of the universe: "When the father who begot it* perceived that the image made by him of the eternal (aidion) gods moved and lived, he was delighted with his work; and, led by this delight, thought to make his work much more like that first exemplar." Inasmuch therefore as it (the intelligible universe) is an eternal (aidion) animal (living being), so he set about to make this (the sensible) universe such with all his power. The nature therefore of the animal (living being) was eternal (aionios, before aidios), and this indeed it was impossible to adapt to what was produced (to genneto, to what had a beginning); he thinks to make a moveable image of eternity (aionos), and in adoring the heavens he makes of the eternity permanent in unity a certain eternal image moving in number, that which in fact we call time; that is, days and nights, and months and years, which did not subsist before the heaven began to be, then with its being established he operates their birth" (beginning to be, genesin auton). And after unfolding this, he says (p. 38): "But these forms of time imitating eternity (aiona), and rolling round according to number, have had a beginning (gegonen).... Time therefore began with heaven. that they having begun with it may be dissolved with it, if there be indeed any dissolution of them, and according to the pattern of eternal (diaionias, in some MSS. aionion or -as) nature that it might be as like as possible to it. For that pattern exists for all eternity (panta aiona estin on), but on the other hand, that which is perpetual (dia telous) throughout all time has had a beginning, and is, and will be." And then he goes on to speak of stars and planets, etc., as connected with what was created in time. It is impossible to conceive any more positive statement that aion is distinct, and to be contrasted with what has a beginning and belongs to the flux of time. Aion is what is properly eternal, in contrast with a divine imitation of it in ages of time, the result of the creative action of God which imitated the uncreate as nearly as He could in created ages. It is a careful opposition between eternity and ages; and aion and also aionios mean the former in contrast with ages. ]

In Plato the term is developed so as to represent a timeless, immeasurable and transcendent super-time, an idea of time in itself. Plutarch and the earlier Stoics appropriate this understanding, and from it the Mysteries of Aion, the god of eternity, could be celebrated in Alexandria, and gnosticism could undertake its own speculations on time.
* * *​

 

[gort]

No, the next age is the millenium not heaven. See there have been a few previous ages and there will be more to come.

I refer to this one, the age after the millenium, after the dead have been judged.

Rev 20:15 And if anyone was not found having been written in the Book of Life, he was cast into the Lake of Fire.

The LOF is in the last known age we are told of in the bible.

 

[katallasso]

No, not rubbish, it proves the problem began with the translation of the Latin Vulgate and St. Augustine perpetuating his Manechean doctrine.

"As for the Latin Vulgate, over all, Jerome did an excellent job. His translation became a classic that has been used ever since. However, we must confine our remarks here to the subject of "eternal" and "everlasting," because it is through the Latin Vulgate (The Roman Catholic Bible) that we inherited these words (eternal and everlasting) in the English Bible!
"When Jerome came to the Greek word aeonian (age-lasting), he had two Latin words to choose from in its translation: seculum and aeternum. Both of these words had already been used in the Old Latin version that he was correcting. And, in fact, these words were quite close in meaning to the Greek aeonian. So Jerome used both words interchangeably.
There was just one problem. The Latin words had a double meaning, according to a footnote which was found in Augustine's "City of God."
The words "eternal" and "eternity" from Latin eternus, aeternitas, are related to aevum, which mans BOTH "unending time" and "a period of time;" for the second meaning, the commoner (sic) word is aetas

"Thy throne, O God, is for ever and ever (olam va ad, "the age and beyond)."
"Jerome translated this phrase to read in Latin: "in aeternum et ultra," that is, "into eternity and beyond." It is obvious that Jerome knew that aeternum referred to a limited period of time, an age, rather than "eternity" as we know it today, for there is nothing beyond eternity.
"At any rate, Jerome used both seculum and aeternus in the Latin Vulgate. Twelve hundred years later, the King James translators simply followed the Vulgate in their rendering of these words. Whenever the Vulgate said aeternus, the KJV said "eternal;" whenever the Vulgate said seculum, the KJV reads "world." This is why Matthew 13:39,40 reads "the end of the WORLD" instead of "the end of the age." Our word "secular" means "pertaining to this world-order, or this age."
"It is not that Jerome's translation was incorrect. His words were technically alright. The problem was that they apparently had a double meaning, and that Augustine chose the wrong meaning to champion eternal torment. Latin scholars thus point out his bias. Furthermore, Augustine was severely handicapped (as a translator) because he was virtually ignorant of the Greek language.

 

[Der Alte]

You'd think God would want the Bible to be understood by everyone, without them having to have a doctorate in Greek, Latin, Hebrew, and Theology just to understand what He's saying

He did and they did. Read the ECF it was not until the 4th century and Origen that any early church leader propose universalism, and Origen even claimed Satan would be saved.

Both Polycarp and Ignatius, disciples of John, wrote on eternal punisment, they were definitely not universlists.

Also prev. post continued. Universalists can quote a hundred web sites all screeching that aion, aionios, and their cognates, never, ever, meant eternal, forever, unending. But here is historical evidence, from before the Christian era, that, in fact, they do.

NIDNTT Colin Brown

Aristotle peri ouranou, 1, 9 (ed. Bekker, 1, 279): "Time," he says, "is the number of movement, but there is no movement without a physical body. But outside heaven it has been shewn that there is not, nor possibly can come into existence, any body. It is evident then that there is neither place, nor void, nor time outside. Wherefore neither in place are things there formed by nature; nor does time cause them to grow old: neither is there any change of anything of those things which are arranged beyond the outermost orbit; but unchangeable, and subject to no influence, having the best and most independent life, they continue for all eternity (aiona). For this expression (name) has been divinely uttered by the ancients; for the completeness which embraces the time of the life of each, outside which there is nothing, according to nature, is called the aion of each. According to the same word (logon) the completeness of the whole heaven, and the completeness which embraces all time and infinitude is aion, having received this name from existing for ever (apo tou aei einai), immortal (athanatos, undying), and divine." In 10 he goes on to shew that that beginning to be (genesthai) involves the not existing always, which I refer to as shewing what he means by aion. He is proving the unchangeable eternity of the visible universe. That is no business of mine; but it shews what he means by eternity (aion). It cannot be aidion and genesthai at the same time, when, as in Plato, aidios is used as equivalent to aionios. Aristotle has not the abstract thoughts of Plato as to ideas, and the paradeigma of what is visible, the latter being a produced image of the eternal paradeigma. He rests more in what is known by the senses; and makes this the eternal thing in itself. But the force of aion for both is a settled point; and Aristotle's explanation of aion as used for finite things, I have long held to be the true one; that is, the completeness of a thing's existence, so that according to its natural existence there is nothing outside or beyond it. It periechei the whole being of the thing. 126

Philo, the sentence is in De Mundo, 7, en aioni de oute pareleluthen ouden, oute mellei, alla monon iphesteken. Such a definition needs no explanation: in eternity nothing is passed, nothing is about to be, but only subsists. This has the importance of being of the date and Hellenistic Greek of the New Testament, as the others give the regular, and at the same time philosophical force of the word, aion, aionios. Eternity, unchangeable, with no 'was' nor 'will be,' is its proper force, that it can be applied to the whole existence of a thing, so that nothing of its nature was before true or after is true, to telos to periechon. But its meaning is eternity, and eternal. To say that they do not mean it in Greek, as Jukes and Farrar and S. Cox, and those they quote, is a denial of the statements of the very best authorities we can have on the subject. If Plato and Aristotle and Philo knew Greek, what these others say is false. That this is the proper sense of aionios in Scripture, is as certain as it is evident. In 2 Corinthians 4: 18, we have ta gar blepomena proskaira, ta de me blepomena aionia. That is, things that are for a time are put in express contrast with aionia, which are not for a time, be it age or ages, but eternal. Nothing can be more decisive of its positive and specific meaning.

0166 aionios [size=+1]&#945;&#953;&#969;&#957;&#953;&#959;&#962;[/size] without beginning or end, eternal, everlasting
LEH lxx lexicon
UBS GNT Dict. # 169 (Str#166)
aionios eternal (of quality rather than of time); unending, everlasting, for all time
aijwvnio" (iva Pla., Tim. 38b; Jer 39:40; Ezk 37:26; 2 Th 2:16; Hb 9:12; as v.l. Ac 13:48; 2 Pt 1:11; Bl-D. §59, 2; Mlt.-H. 157), on eternal (since Hyperid. 6, 27; Pla.; inscr., pap., LXX; Ps.-Phoc. 112; Test. 12 Patr.; standing epithet for princely, esp. imperial power: Dit., Or. Index VIII; BGU 176; 303; 309; Sb 7517, 5 [211/2 ad] kuvrio" aij.; al. in pap.; Jos., Ant. 7, 352).
1. without beginning crovnoi" aij. long ages ago Ro 16:25; pro; crovnwn aij. before time began 2 Ti 1:9; *** 1:2 (on crovno" aij. cf. Dit., Or. 248, 54; 383, 10).
2. without beginning or end; of God (Ps.-Pla., Tim. Locr. 96c qeo;n t. aijwvnion; Inscr. in the Brit. Mus. 894 aij. k. ajqavnato"; Gen 21:33; Is 26:4; 40:28; Bar 4:8 al.; Philo, Plant. 8; 74; Sib. Or., fgm. 3, 17 and 4; PGM 1, 309; 13, 280) Ro 16:26; of the Holy Spirit in Christ Hb 9:14. qrovno" aij. 1 Cl 65:2 (cf. 1 Macc 2:57).
3. without end (Diod. S. 1, 1, 5; 5, 73, 1; 15, 66, 1 dovxa aij. everlasting fame; in Diod. S. 1, 93, 1 the Egyptian dead are said to have passed to their aij. oi[khsi"; Arrian, Peripl. 1, 4 ej" mnhvmhn aij.; Jos., Bell. 4, 461 aij. cavri"=a gracious gift for all future time; Dit., Or. 383, 10 [I bc] eij" crovnon aij.; ECEOwen, oi\ko" aij.: JTS 38, ’37, 248-50) of the next life skhnai; aij. Lk 16:9 (cf. En. 39, 5). oijkiva, contrasted w. the oijkiva ejpivgeio", of the glorified body 2 Cor 5:1. diaqhvkh (Gen 9:16; 17:7; Lev 24:8; 2 Km 23:5 al.) Hb 13:20. eujaggevlion Rv 14:6; kravto" in a doxolog. formula (=eij" tou;" aijw`na") 1 Ti 6:16. paravklhsi" 2 Th 2:16. luvtrwsi" Hb 9:12. klhronomiva (Esth 4:17m) vs. 15; aij. ajpevcein tinav (opp. pro;" w{ran) keep someone forever Phlm 15 (cf. Job 40:28). Very often of God’s judgment (Diod. S. 4, 63, 4 dia; th;n ajsevbeian ejn a{/dou diatelei`n timwriva" aijwnivou tugcavnonta; similarly 4, 69, 5; Jer 23:40; Da 12:2; Ps 76:6; 4 Macc 9:9; 13:15) kovlasi" aij. (Test. Reub. 5:5) Mt 25:46; 2 Cl 6:7; krivma aij. Hb 6:2; qavnato" B 20:1. o[leqron (4 Macc 10:15) 2 Th 1:9. pu`r (4 Macc 12:12.—Sib. Or. 8, 401 fw`" aij.) Mt 18:8; 25:41; Jd 7; Dg 10:7 (IQS 2, 8). aJnavrthma Mk 3:29 (v.l. krivsew" and aJmartiva"). On the other hand of eternal life (Maximus Tyr. 6, 1d qeou` zwh; aij.; Diod. S. 8, 15, 3 life meta; to;n qavnaton lasts eij" a{panta aijw`na; Da 12:2; 4 Macc 15:3; PsSol 3, 12; Philo, Fuga 78; Jos., Bell. 1, 650; Sib. Or. 2, 336) in the Kingdom of God: zwh; aij. Mt 19:16, 29; 25:46; Mk 10:17, 30; Lk 10:25; 18:18, 30; Ac 13:46, 48; Ro 2:7; 5:21 al.; J 3:15f, 36; 4:14, 36 al.; 1J 1:2; 2:25 al.—D 10:3; 2 Cl 5:5; 8:4, 6; IEph 18:1; Hv 2, 3, 2; 3, 8, 4 al. Also basileiva aij. 2 Pt 1:11 (cf. Da 4:3; 7:27; Philo, Somn. 2, 285; Dit., Or. 569, 24 uJpe;r th`" aijwnivou kai; ajfqavrtou basileiva" uJmw`n; Dssm. B 279f, BS 363). Of the glory in the next life dovxa aij. 2 Ti 2:10 (cf. Wsd 10:14; Jos., Ant. 15, 376.—Sib. Or. 8, 410). aijwvnion bavro" dovxh" 2 Cor 4:17;

Bauer, Walter, Gingrich, F. Wilbur, and Danker, Frederick W., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, (Chicago: University of Chicago Press) 1979.

http://www.biblestudymanuals.net/aionios_an_in_depth_study.htm

[size=+1]&#945;&#953;&#969;&#957;[/size]
• Strong's - Greek 165

• CGED (A Concise Greek-English Dictionary of the New Testament, by Barclay M. Newman, New York: United Bible Societies, 1993, page 5):
age; world order; eternity (ap aion or pro aion, from the beginning; eis aion, and the strengthened form eis tous aion, ton aion, always, forever); Aeon (personified as an evil force); existence, the present life (Mt 13:22; Mk 4.19)

• The New International Dictionary of New Testament Theology [NIDNTT], Volume 3 (edited by Colin Brown, Grand Rapids, Michigan: Zondervan, 1978, page 827, 830):
In Plato the term [aion] is developed so as to represent a timeless, immeasurable and transcendent super-time, an idea of time in itself. Plutarch and other earlier Stoics appropriate this understanding, and from it the Mysteries of Aion, the god of eternity, could be celebrated in Alexandria, and gnosticism could undertake its own speculations on time.

The statements of the Johannine [John, 1 John, 2 John, 3 John] writings, which cannot always be pinned down with absolute certainty of meaning.., Heb., where the meaning is quite clear .. and naturally those cases where aion is used in the plural, all reveal a strong inclination to conceive of a timeless, because post-temporal, eternity… As in the OT [Old Testament], these statements reveal the background conviction that God's life never ends, i.e. that everything belonging to him can also never come to an end…

http://www.bibletexts.com/sh/hg/g0165.htm

• aionion, aionios – [size=+1]&#945;&#953;&#969;&#957;&#953;&#959;&#957;, &#945;&#953;&#969;&#957;&#953;&#959;&#962;[/size] - eternal
B. "aionios," the adjective corresponding, denoting eternal. It is used of that which in nature is endless, as, e.g., of God, (Rom. 16:26), His power, (1 Tim. 6:16), His glory, (1 Pet. 5:10), the Holy Spirit, (Heb. 9:14), redemption, (Heb. 9:12), salvation, (5:9), life in Christ, (John 3:16), the resurrection body, (2 Cor. 5:1), the future rule of Christ, (2 Pet. 1:11), which is declared to be without end, (Luke 1:33), of sin that never has forgiveness, (Mark 3:29), the judgment of God, (Heb. 6:2), and of fire, one of its instruments, (Matt. 18:8; 25:41; Jude 7)."
i. Rom. 16:26 - " . . .according to the commandment of the eternal God. . ."
ii. 1 Tim. 6:16 - ". . . To Him be honor and eternal dominion! Amen."
iii. 1 Pet. 5:10 - " . . . who called you to His eternal glory in Christ,"
iv. Mark 3:29 - " . . . never has forgiveness, but is guilty of an eternal sin."
v. etc.
SOURCE: Vine, W. E., Vine’s Expository Dictionary of Old and New Testament Words, (Grand Rapids, MI: Fleming H. Revell) 1981, Available: Logos Library System.

• "describes duration, either undefined but not endless, as in Rom. 16:25; 2 Tim. 1:9; ***. 1:2; or undefined because endless as in Rom. 16:26, and the other sixty–six places in the N.T.
A. Rom. 16:25 - " . . which has been kept secret for long ages past,"
B. Rom 16:26 - ". . . according to the commandment of the eternal God,"
C. 2 Tim. 1:9 - ". . . which was granted us in Christ Jesus from all eternity,"
D. Titus 1:2 - "the hope of eternal life, which God, who cannot lie, promised" long ages ago"
SOURCE: Vine, W. E., Vine’s Expository Dictionary of Old and New Testament Words, (Grand Rapids, MI: Fleming H. Revell) 1981, [Online] Available: Logos Library System)

• Eis tous aionios ton aionion – [size=+1]&#949;&#953;&#962; &#964;&#959;&#965;&#962; &#945;&#953;&#969;&#957;&#945;&#962; &#964;&#969;&#957; &#945;&#953;&#969;&#957;&#953;&#969;&#959;&#957;[/size] - Forever and Ever, Lit. "into the age of the ages"
A. "unlimited duration of time, with particular focus upon the future - ‘always, forever, forever and ever, eternally."
B. Phil. 4:20 - ". . .to our God and Father be the glory forever and ever."
C. Rev. 19:3 - " . . .Her smoke rises up forever and ever."
D. Rev. 20:20 - "And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever."
SOURCE: Louw, Johannes P. and Nida, Eugene A., Greek-English Lexicon of the New Testament based on Semantic Domains, (New York: United Bible Societies) 1988, 1989, Available: Logos Library System.
http://www.carm.org/uni/greekdict.htm

Liddell-Scott-Jones Lexicon of Classical Greek [The classical period extended from ca. 800 BC to ca. 200 AD.]
[size=+1]&#945;&#953;&#969;&#957;[/size] aion onos, ho, Ion. and Ep. also he, as in Pi.P.4.186, E.Ph.1484: apocop. acc. aio like Poseido, restored by Ahrens (from AB363) in A.Ch.350: (properly aiWon, cf. aevum, v. aiei):--period of existence (to telos to periechon ton tes hekastou zoes chronon . . aion hekastou kekletai Arist.Cael.279a25 ):

I. lifetime, life, psuche te kai aion Il.16.453 ; ek d' ai. pephatai Il.19.27 ; mede toi ai. phthineto Od.5.160 ; leipei tina Il.5.685 ; ap' aionos neos oleo (Zenod. neon) 24.725; teleutan ton aiôna Hdt.1.32 , etc.; aionos sterein tina A.Pr.862 ; aiona dioichnein Id.Eu.315 ; sundiatribein Cratin. 1 ; ai. Aiakidan, periphr. for the Aeacidae, S.Aj.645 s. v. l.; apepneusen aiona E.Fr.801 ; emon kat' aiona A.Th.219 .

2. age, generation, ai. es triton ib.744; ho mellon aion posterity, D.18.199, cf. Pl.Ax.370c.

3. one's life, destiny, lot, S.Tr.34, E.Andr.1215, Fr.30, etc.

II. long space of time, age, aion gignetai 'tis an age, Men.536.5; esp. with Preps., ap' aionos of old, Hes.Th.609, Ev.Luc.1.70; hoi apo tou ai. Rhomaioi D.C. 63.20 ; di' aionos perpetually, A.Ch.26, Eu.563; all one's life long, S. El.1024; di' aionos makrou, apaustou, A.Supp.582,574; ton di' ai. chronon for ever, Id.Ag.554; eis hapanta ton ai. Lycurg.106, Isoc.10.62; eis ton ai. LXX Ge.3.23, al., D.S.21.17, Ev.Jo.8.35, Ps.-Luc. Philopatr.17; eis aiona aionos LXX Ps.131(132).14 ; ex aionos kai heos aionos ib.Je.7.7; ep' ai. ib.Ex.15.18; heos aionos ib.1 Ki.1.22, al.:-- without a Prep., ton hapanta ai. Arist. Cael.279a22; ton aiona Lycurg. 62 , Epicur.Ep.1p.8U.; eternity, opp. chronos, Pl.Ti.37d, cf. Metrod. Fr.37, Ph.1.496,619, Plot.3.7.5, etc.; tous huper tou aionos phobous Epicur.Sent.20 .

• • • •
http://www.perseus.tufts.edu/cgi-bin/resolveform
​