To glorify eternal damnation is to put dark for light and to perish in unbelief.
…..Refute any of this amigo. Greek is now, and for 2000+ years has been, the language of the Eastern Greek Orthodox church. Who, better than the native Greek speaking* scholars who translated the “literal” Greek Eastern Orthodox Bible [EOB], know the correct meaning of Greek words, e.g. “Gehenna,””aiōnios,”“kolasis” etc?
* Native Greek speaking means Greek was their mother tongue they didn't learn it later as an adult.
EOB, footnote pg. 180
“Hades is the realm of the dead. The upper part of hades was considered to be
luminous and it was called “paradise” or "Abraham's bosom.” Hades is not to be
confused with hell (Gehenna) which is the final place of state or place of the
damned (“the lake of’ fire”).”
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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.
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KJV Romans 16:26 [EOB 14:25]
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting [αιωνιου/aiōniou] God, made known to all nations for the obedience of faith:
Paul, the same writer, in the same writing, the book of Romans, uses αιωνιου/aiōniou, in Rom 16:26 synonymous with αιδιος/aidios in Rom 1:20, below.
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.
Scholars unanimously agree that “aidios” means “eternal/everlasting.”
Thus this shows conclusively that “aionios” means “eternal/everlasting.”
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https://azbyka.ru/otechnik/books/or...tament-(The-Eastern-Greek-Orthodox-Bible).pdf
The Eastern/Greek Orthodox Bible EOB—New Testament 96 can be viewed or D/L at the above link. For any doubts/questions about the EOB version please read the 200 page preface which documents the extensive Greek scholarship supporting this translation.
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…..Jesus used the word “aiōnios” 28 times, He never used “αἰώνιος/aiōnios” to refer to something ordinary or mundane which was not/cannot be eternal.
In the following 10 verses, Jesus, intentionally or not, defined/described “αἰώνιος/aiōnios” as “eternal” and “αἰών/aiōn” as “eternity.”
[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/aiōnios]
In this verse Jesus contrasts “aiōnios life” with “death.” If “live aiōnios” is living only a finite period, that is not opposite “death.” Thus “aiōnios” by definition here means “eternal.”
[2-3]John 10:28-29
(28) I give them eternal [αἰώνιος/aiōnios] life, and they shall never [ου μη/ou mé] [αἰών/aiōn] perish; no one will snatch them out of my hand.
(29) My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand.
ου μη/ou mé, vs. 28, signifies “in nowise,””by no means,””never,” [fn below]. In these two verses Jesus defines both “aiōnios” and “aiōn” as “eternal” with these three phrases, “[not] snatch them out of my hand,” “never perish,” and “no one can snatch them out of my Father’s hand.” If “aion/aiōnios” means “age(s), a finite period,” that is not the opposite of “never perish,[not] snatch them out of my hand/the father’s hand.”
[4-5]John 3:15-16
(15) That whosoever believeth in him should not perish, but have eternal [αιωνιον] life.
(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 these two verses Jesus pairs “aiōnion” with “should not perish,” twice. Believers could eventually perish in a finite period, thus by definition “aiōnion life” here means eternal/everlasting life.
[6]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 defines “aiōnios” as “eternal” with the phrases “shall not come into condemnation” and “passed from death unto life.” “Aiōnios” does not mean “a finite period,” by definition here it means “eternal,” unless at some point, Jesus lets His followers come into condemnation and pass into death.
[7]John 3:36 He that believeth on the Son hath everlasting [αἰώνιος/aiōnios] 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 “aiōnios life” with “shall not see life.” If aiōnios means an indefinite age that is not opposite “shall not see life” By definition here aiōnios means eternal.
[8]EOB John 4:14 But whoever drinks of the water that I will give him will never [ ου μη/ou mé] be thirsty again. Not only this, the water that I will give him will become in him a well of water springing up to eternal [αἰώνιος/aiōnios] life.”
Cleenewerck, L. (Ed.). (2011). The Easter/Greek Orthodox Bible:New Testament. (Jn 4:13–14). Laurent A. Cleenewerck.
In this verse Jesus contrasts aiōnios with “shall never ου μη/ou mé thirst.” ου μη/ou mé means “in nowise, by no means,” [fn below] Aiōnios cannot mean an indefinite age that is not opposite “shall never thirst.” By definition aiōnios here means eternal.
[9]John 6:27
(27) Labour not for the meat which perisheth, but for that meat which endureth unto everlasting [αἰώνιος/aiōnios] life, which the Son of man shall give unto you: for him hath God the Father sealed.
In this verse Jesus contrasts “aiōnios meat” with “meat that perishes.” If aiōnios means an indefinite age that is not opposite “meat that perishes.” By definition aiōnios means eternal.
[10]John 8:51
(51) [αμην αμην/amen amen], I tell you; whoever keeps my word will never [ου μη εις τον αιωνα/ou mé eis ton aiōna] see death.”[1]Very truly I tell you, whoever obeys my word will never [ου μη εις τον αιωνα/ou mé eis ton aiōna][fn] see death."
Cleenewerck, L. (Ed.). (2011). The Easter/Greek Orthodox Bible:New Testament.
[fn]● 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.
Word Studies in the New Testament, Marvin Vincent.
● 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.
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 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.