Universalism...why not?

[Der Alte]

Sources which say aionios is used of limited duration or speak of it as including the meaning agelong, lasting for an age & similarly:
1. Vine's Expository Dictionary says aionios "describes duration, either undefined but not endless..."

The same ol' copy/paste second/third hand from Tents-я-us. And virtually all of the credible sources are selectively quoted out-of-context. I have already addressed Vines. Saint Ramelli ignores the fact that Vines says the predominant meaning is eternal!

2. Thomas, Robert L., Th.D., General Editor, New American Standard Hebrew-Aramaic and Greek Dictionaries says "166. αιωνιος aionios; from 165; agelong..."
Strong's Greek: 166. αἰώνιος (aiónios) -- agelong, eternal

3. Liddell, H. G., and Scott, Abridged Greek-English Lexicon, (Oxford: Oxford University Press) 1992: "αιωνιος aionios ", ov and a, ov, lasting for an age"

αἰώνιος, ον, also α, ον Pl. Ti. 37d, Heb_9:12 : —
1. lasting for an age (αἰών 11), perpetual, eternal (but dist. fr. ἀΐδιος, Plot. 3.7.3), μέθη Pl. R. 363d; ἀνώλεθρον.. ἀλλ' οὐκ αἰώνιον Id. Lg. 904a, cf. Epicur. Sent. 28; αἰ. κατὰ ψυχὴν ὄχλησις Id. Nat. 131 G.; κακά, δεινά, Phld. Herc. 1251.18, D. 1.13; αἰ. ἀμοιβαῖς βασανισθησόμενοι ib.19; τοῦ αἰ. θεοῦ Rom_16:26, Ti.Locr. 96c; οὐ χρονίη μοῦνον.. ἀλλ' αἰωνίη Aret. CA 1.5; αἰ. διαθήκη, νόμιμον, πρόσταγμα, LXX Gen_9:16, Ex. 27.21, To. 1.6; ζωή Mat_25:46, Porph. Abst. 4.20; κόλασις Matt. l.c., Olymp. in Grg. p.278J.; πρὸ χρόνων αἰ. 2Ti_1:9 : opp. πρόσκαιρος, 2Co_4:18.
2. holding an office or title for life, perpetual, γυμνασίαρχος CPHerm. 62.
3. = Lat. saecularis, Phleg. Macr. 4.
4. Adv. -ίως eternally, νοῦς ἀκίνητος αἰ. πάντα ὤν Procl. Inst. 172, cf. Simp. in Epict. p.77D.; perpetually, μισεῖν Sch. E. Alc. 338.
5. αἰώνιον, τό, = ἀείζωον τὸ μέγα, Ps.- Dsc. 4.88.
Liddell, H. G., and Scott, Abridged Greek-English Lexicon, (Oxford: Oxford University Press) 1992:​

4. Strong's "age-long...partaking of the character of that which lasts for an age, as contrasted with that which is brief and fleeting."

Anything you quote and especially anything from Tents-я-us will be false, misrepresented, misquoted, quoted out-0f-context etc..

Strong's G166 αἰώνιος aiōnios ahee-o'-nee-os
From G165; perpetual (also used of past time, or past and future as well): - eternal, for ever, everlasting, world (began).​

5. Helps Word Studies copyright © 1987, 2011 by Helps Ministries, Inc. "properly, "age-like" ("like-an-age"), i.e. an "age-characteristic" (the quality describing a particular age)..."

Strong's Greek: 166. αἰώνιος (aiónios) -- agelong, eternal
6. Abbott-Smith Manual Greek Lexicon of the New Testament: "[in LXX chiefly for H5769;] age-long..."
Strong's #166 - αἰώνιος - Old & New Testament Greek Lexicon
7a. The Vocabulary of the Greek New Testament. Copyright © 1914, 1929, 1930 by James Hope Moulton and George Milligan. Hodder and Stoughton, London. Derivative Copyright © 2015 by Allan Loder. "In general, the word depicts that of which the horizon is not in view, whether the horizon be at an infinite distance...or whether it lies no farther than the span of a Cæsar’s life." Strong's #166 - αἰώνιος - Old & New Testament Greek Lexicon
7b. In THE VOCABULARY OF THE GREEK TESTAMENT (edited by James Hope Moulton and George Milligan)..."Concerning aionios we read, “In general, the word depicts that of which the horizon is not in view . . .” (p.16)." The Greek Words "aion" and "aionios," do these words mean "eternal" or "everlasting"?
7c. The Analytical Lexicon to the Greek New Testament, by Mounce, says: "indeterminate as to duration, eternal, everlasting".When did "eternal" change from "ethereal" to "endless"?

8. A. T. Robertson in his "Word Pictures In The New Testament" in commenting on Titus 1:2 explains Paul’s words as signifying “Long ages ago” (vol.4, p.597).
The Greek Words "aion" and "aionios," do these words mean "eternal" or "everlasting"?

As I said selective and out-of-context.

A.T. Robertson Matthew 25:46
Eternal punishment (kolasin aiōnion). The word kolasin comes from kolazō, to mutilate or prune. Hence those who cling to the larger hope use this phrase to mean age-long pruning that ultimately leads to salvation of the goats, as disciplinary rather than penal. There is such a distinction as Aristotle pointed out between mōria (vengeance) and kolasis. But the same adjective aiōnios is used with kolasin and zōēn. If by etymology we limit the scope of kolasin, we may likewise have only age-long zōēn. There is not the slightest indication in the words of Jesus here that the punishment is not coeval with the life. We can leave all this to the King himself who is the Judge. The difficulty to one’s mind about conditional chastisement is to think how a life of sin in hell can be changed into a life of love and obedience. The word aiōnios (from aiōn, age, aevum, aei) means either without beginning or without end or both. It comes as near to the idea of eternal as the Greek can put it in one word. It is a difficult idea to put into language. Sometimes we have “ages of ages” (aiōnes tōn aiōnōn).​

9a. In the multivolume THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT (begun in German under the editorship of Gerhard Kittel) Hermann Sasse admits, “The concept of eternity [in aionios] is weakened” in Romans 16:25; 2 Timothy 1:9 and Titus 1:2 (vol.1. p.209). He explains that these passages use “the eternity formulae” which he had previously explained as “the course of the world” perceived as “a series of smaller aiones” (p.203). Sasse also refers to the use of aionios in Philemon 15, which he feels “reminds us of the non-biblical usage” of this word, which he had earlier found to signify “lifelong” or “enduring” (p.208). The Greek Words "aion" and "aionios," do these words mean "eternal" or "everlasting"?

9b. "TDNT aiwnnios. In later poetry and prose aijwvnio" is also used in the sense of “lifelong” or “enduring,” in accordance with the basic meaning of ® aijwvn: Callim.Hymn., 3, 6; 4, 130; Philodem. De Deis, III, 8, 22, Diels (AAB, 1916, 4); Dion. Hal.Ant. Rom., X, 36; Diod. S., I, 1, 5; IV, 63, 4; Max. Tyr., XLIII, 43, Dübner. Cf. the distinction between nou`so" cronivh and aijwnivh in Aretaios of Cappadocia (181, 7 Ermerins). Inscriptions: hJ aijwvnio" kai; ajqavnato" tou` panto;" fuvsi", Inscr. Brit. Mus. (inscription in honour of Augustus from Halicarnass.); eij" crovnon aijwvnion, Ditt. Or., 383, 11; pro;" dovxan kai; mnhvmhn aijwvnion, ibid., 438, 13 and many similar formulations...
In the LXX µl;/[ is often rendered adjectivally by aijwvnio", the sense being thus affected, e.g., in y 23ò7: puvlai aijwvnioi (“everlasting doors”) instead of “ancient doors”; y 76ò5: e[th aijwvnia (“eternal years”) instead of “years long past”...4. The concept of eternity is weakened in crovnoi aijwvnioi, R. 16:25; 2 Tm. 1:9; Tt. 1:2. This expression is simply a variant of aijw`ne" in the eternity formulae. The phrase in Phlm. 15: i{na aijwvnion aujto;n ajpevch/" (“that thou shouldest receive him for ever”) reminds us of the non-biblical usage ((® 208) and of oijkevth" eij" to;n aijw`na –µl;/[ db,[,„“slave for life” in Dt. 15:17..."

Greek translation problems. - Page 8 - FRDB Archives

From my copy of TDNT.

aiôn.
A. The Nonbiblical Use. Meanings are a. “vital force.” b. “lifetime." c. “age” d. ‘“time." and c. “ctcrnity”)."
The term is used in philosophical discussions of time, usually for a span of time as distinct from time as such (chronos). though for Plato it is timeless eternity in contrast to chrónos as its moving image in earthly time (cf. Philo). In the Hellenistic world Aiön becomes the name of the god of eternity,
B. aeon in the Sense of Prolonged Time or Eternity.
1. The Formula “from Eternity" and “to Eternity”.
a. the concepts of time and eternity merge in the use with prepositions suggesting indefinite time (Lk. 1:70; Acts 3:21: Jn. 9:32; Jude 13). Sometimes the meaning is “from a remote time” (Lk. 1:70: in. 9:32— “never”). but sometimes there is a strong hint of eternity (Lk. 1:55: in. 6:51). This is especially true of the Plural (Mt. 6:13: Lk. 1:33: Rom. 1:25: Heb 13:8: iude 25: cf. also with a past reference I Cot. 2:7:
Col. 1:26: Eph. 3:11). The double formula “for ever and ever” (Heb. 1:8). especially in the plural in Paul and Revelation; ct. also Heb.13:2I: I Pet. 4:11), is designed to stress the concept or eternity, as are constructions like that in Eph. 3:21 (“to all generations for ever and ever’).
b. nhe usage corresponds to that of the LXX (cf. Am. 9:11: Is. 45:17; Ps. 45:6). the onl) difference being intensification in the NT.
2. The Eternity of God.
a. aiôn means eternity in the full sense when linked with God (Rom. 16:26, 1 Tim. l:17:cf-.Jer. 10:10).
b. In the OT this means first that God always was (Gen. 21:23) and will be (Dt. 5:23). in contrast to us mortals. By the time of Is. 40:28 this comes to mean that God is eternal. the “First and Last. whose being is “from eternity to eternity” (Ps. 90:2).
Eternity is unending time. but in later Judaism it is sometimes set in antithesis to time.
The NT took over the Jewish formulas but extended eternity to
B. aeon in the Sense of Prolonged Time or Eternity.
1. The Formula “from Eternity" and “to Eternity”.
a. the concepts of time and eternity merge in the use with prepositions suggesting indefinite time (Lk. 1:70; Acts 3:21: Jn. 9:32; Jude 13). Sometimes the meaning is “from a remote time” (Lk. 1:70: in. 9:32— “never”). but sometimes there is a strong hint of eternity (Lk. 1:55: in. 6:51). This is especially true of the Plural (Mt. 6:13: Lk. 1:33: Rom. 1:25: Heb 13:8: iude 25: cf. also with a past reference I Cot. 2:7:
Col. 1:26: Eph. 3:11). The double formula “for ever and ever” (Heb. 1:8). especially in the plural in Paul and Revelation; ct. also Heb.13:2I: I Pet. 4:11), is designed to stress the concept or eternity, as are constructions like that in Eph. 3:21 (“to all generations for ever and ever’).
b. the usage corresponds to that of the LXX (cf. Am. 9:11: Is. 45:17; Ps. 45:6). the onl) difference being intensification in the NT.
2. The Eternity of God.
a. aiôn means eternity in the full sense when linked with God (Rom. 16:26, 1 Tim. l:17:cf-.Jer. 10:10).
b. In the OT this means first that God always was (Gen. 21:23) and will be (Dt. 5:23). in contrast to us mortals. By the time of Is. 40:28 this comes to mean that God is eternal. the “First and Last. whose being is “from eternity to eternity” (Ps. 90:2).
Eternity is unending time. but in later Judaism it is sometimes set in antithesis to time.
The NT took over the Jewish formulas but extended eternity to Christ [Heb. 1:10 ff.: Rev. 1:17-18: 2.8). Here again eternity could be seen as the opposite of cosmic time God’s being and acts being put in terms of pre- and post- (1 con 2:7: col. 1:26: Eph.
3:9: in. 17:24: 1 Pet. 1:20).
C. aion in the Sense of the Time of the World.
1. aion as the time of the World; the end of the aion. In the plural the sense of aion is that or a stretch of time. In particular the word is used for the duration or the world. Thus the same term can signify both Gods eternity and the world’s duration (of. the Parsee word zrvan). The doctrine of creation—an absolute beginning-underlay the distinction in use. aiôn for time or the world occurs in the NT in the expression ‘end of the aeon” (Mt. 13:39 etc.). The plural in Heb. 9:26 and 1 cor. 10:11 (aeons) represents no essential change: it merely indicates that the one aeon is made up of many smaller aeons, though as yet the word is not used for a particular period.
2. aiôn as World, From “time of the world aiôn easily came to mean the ‘world” itself(cf. Mt. 13:22: 1 Car. 7:33) with an equation of cosmos and aeon (I Cor. 1:20:
2:6; 3:l9y. The plural can mean “worlds” along the same lines (Heb. 1:2: 11:3).
3. The Present and Future aion.
a. If aiön means ‘duration of the world.’ and the Plural occurs. the idea is obvious that eternity embraces a succession or recurrence of aeons (of. Eccl. 1:9-10—though here the aeons are periods of the world. and the biblical concept of creation. and hence of the uniqueness of this aeon, ruled out the idea of an unending series).
b. Instead of recurrence the antithesis of time and eternity combined with the thought or plural aeons to produce the belief in a new and future aeon (or cosmos or kingdom 1 which will succeed this one but will be completely different from it. For the present and future aeons in the NT cf. Mk. 10:30; U. 16:8: Rom. 12:2: I Cor. 1:20: Gal. 1:4: 1 Tim. 6:17; Eph. 1:21: Heb. 6:5 (and with kronos instead of aiön. Jn. 8:23 etc.
c. The NT took over this concept from Jewish apocalyptic, e.g., Ethiopian Enoch. Similar ideas occur in rabbinic writings and there is hope of a future age in Vergil In the NT. however, the new aeon is not just future. Believers are already redeemed from this aeon (Gal. 1:4) and taste the powers of the future aeon (Heb. 6:5) which Christ has initiated with his resurrection.
D. The Personification of Aion. Important in Hellenistic syncretism. the personification of Aion is absent from the NT (escept for a suggestion in Eph. 2.2).
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. or the eternal kingdom (2 Pet. 1:l I). inheritance Heb. 9:15). body (2 cot 5:l), 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. (H. SASSE. 1. 197-209)​

10. Manual Greek Lexicon of the New Testament, by Abbot-Smith, says: "age-long, eternal".

11a. BDAG "1. pert. to a long period of time, long ago..."
11b. "BDAG aiwnios...1. pert. to a long period of time, long ago cro,noij aiv. long ages ago Ro 16:25; pro. cro,nwn aiv. before time began 2 Ti 1:9; Tit 1:2 (in these two last pass. the prep. bears the semantic content of priority; on cro,noj aiv. cp. OGI 248, 54; 383, 10)..."

αἰώνιος, ον, ( iva Pla ., Tim. 38 B ; 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 ; Tit 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 4:17 m) 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 3:15 f , 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 279 f , 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 ; swthriva aij. (Is 45:17 ; Ps.-Clem., Hom. 1, 19) Hb 5:9 ; short ending of Mk. Of heavenly glory in contrast to the transitory world of the senses ta; mh; blepovmena aijwvnia 2 Cor 4:18 .— carav IPhld inscr .; doxavzesqai aijwnivw/ e[rgw/ be glorified by an everlasting deed IPol 8:1. DHill, Gk. Words and Hebr. Mngs. ’67, 186-201. M-M.
A Greek-English Lexicon Gingrich & Danker​

12. Dr. Bullinger, author of the King James Companion Bible: "aionios, of or belonging to an age...." From Bullinger's appendix 151...C. Aionios , of or belonging to an age...
Most, if not all, of the above 12 are non-universalist sources.

I could list dozens if not 100's more.

And virtually all of the credible sources are misrepresented, selectively quoted, quoted out-of-context as I have shown by the sources I have reasonably available to me.

 

[ClementofA]

The same ol' copy/paste second/third hand from Tents-я-us. And virtually all of the credible sources are selectively quoted out-of-context.

If that was 2nd/3rd hand, then so was your stuff you just posted.

Of course they were quoted out of context, since only the pertinent portions were included.

Context would just be a distraction from the issue in discussion, which apparently you forgot or purposely avoided, & certainly didn't address.

They said, even from several of your own constantly touted sources you highly venerate, that aionios is ambiguous & used of finite duration. Which is exactly what you were asking for.

Therefore all the "context" you provided was a waste of your time, besides the point & do you think anyone actually reads such tomes? LOL

How would they identify all those abbreviations w/o an index?

And virtually all of the credible sources are misrepresented, selectively quoted, quoted out-of-context as I have shown by the sources I have reasonably available to me.

Nothing was misrepresented. The context was provided via links.


Your "qualified" men following the Douay & KJV traditions of men of "the church" of the Inquisitions, Crusades & dark ages have been caught in a deception (Jer.8:8-9):

Considering, then, that the Greek word aionios has a range of meanings, biased men should not have rendered the word in Mt.25:46 by their theological opinions as "everlasting". Thus they did not translate the word, but interpreted it. OTOH the versions with age-lasting, eonian & the like gave faithful translations & left the interpreting up to the readers as to what specific meaning within the "range of meanings" the word holds in any specific context. What biased scholars after the Douay & KJV traditions of the dark ages "church" have done is change the words of Scriptures to their own opinions, which is shameful.

Jeremiah 8:8 "How can you say, 'We are wise, And the law of the LORD is with us'? But behold, the lying pen of the scribes Has made it into a lie.
9 "The wise men are put to shame, They are dismayed and caught; Behold, they have rejected the word of the LORD..."

"After all, not only Walvoord, Buis, and Inge, but all intelligent students acknowledge that olam and aiõn sometimes refer to limited duration. Here is my point: The supposed special reference or usage of a word is not the province of the translator but of the interpreter. Since these authors themselves plainly indicate that the usage of a word is a matter of interpretation, it follows (1) that it is not a matter of translation, and (2) that it is wrong for any translation effectually to decide that which must necessarily remain a matter of interpretation concerning these words in question. Therefore, olam and aiõn should never be translated by the thought of “endlessness,” but only by that of indefinite duration (as in the anglicized transliteration “eon” which appears in the Concordant Version)."

Eon As Indefinte Duration, Part Three

"Add not to His words, lest He reason with thee, And thou hast been found false."(Prov.30:6)

"The Third Law of Theology: For every theologian there is an equal and opposite theologian."

1 John 2:27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

https://www.tentmaker.org/books/hope_beyond_hell.pdf

 

[gordonhooker]

The same ol' copy/paste second/third hand from Tents-я-us. And virtually all of the credible sources are selectively quoted out-of-context. I have already addressed Vines. Saint Ramelli ignores the fact that Vines says the predominant meaning is eternal!

αἰώνιος, ον, also α, ον Pl. Ti. 37d, Heb_9:12 : —
1. lasting for an age (αἰών 11), perpetual, eternal (but dist. fr. ἀΐδιος, Plot. 3.7.3), μέθη Pl. R. 363d; ἀνώλεθρον.. ἀλλ' οὐκ αἰώνιον Id. Lg. 904a, cf. Epicur. Sent. 28; αἰ. κατὰ ψυχὴν ὄχλησις Id. Nat. 131 G.; κακά, δεινά, Phld. Herc. 1251.18, D. 1.13; αἰ. ἀμοιβαῖς βασανισθησόμενοι ib.19; τοῦ αἰ. θεοῦ Rom_16:26, Ti.Locr. 96c; οὐ χρονίη μοῦνον.. ἀλλ' αἰωνίη Aret. CA 1.5; αἰ. διαθήκη, νόμιμον, πρόσταγμα, LXX Gen_9:16, Ex. 27.21, To. 1.6; ζωή Mat_25:46, Porph. Abst. 4.20; κόλασις Matt. l.c., Olymp. in Grg. p.278J.; πρὸ χρόνων αἰ. 2Ti_1:9 : opp. πρόσκαιρος, 2Co_4:18.
2. holding an office or title for life, perpetual, γυμνασίαρχος CPHerm. 62.
3. = Lat. saecularis, Phleg. Macr. 4.
4. Adv. -ίως eternally, νοῦς ἀκίνητος αἰ. πάντα ὤν Procl. Inst. 172, cf. Simp. in Epict. p.77D.; perpetually, μισεῖν Sch. E. Alc. 338.
5. αἰώνιον, τό, = ἀείζωον τὸ μέγα, Ps.- Dsc. 4.88.
Liddell, H. G., and Scott, Abridged Greek-English Lexicon, (Oxford: Oxford University Press) 1992:​

Anything you quote and especially anything from Tents-я-us will be false, misrepresented, misquoted, quoted out-0f-context etc..

Strong's G166 αἰώνιος aiōnios ahee-o'-nee-os
From G165; perpetual (also used of past time, or past and future as well): - eternal, for ever, everlasting, world (began).​

As I said selective and out-of-context.

A.T. Robertson Matthew 25:46
Eternal punishment (kolasin aiōnion). The word kolasin comes from kolazō, to mutilate or prune. Hence those who cling to the larger hope use this phrase to mean age-long pruning that ultimately leads to salvation of the goats, as disciplinary rather than penal. There is such a distinction as Aristotle pointed out between mōria (vengeance) and kolasis. But the same adjective aiōnios is used with kolasin and zōēn. If by etymology we limit the scope of kolasin, we may likewise have only age-long zōēn. There is not the slightest indication in the words of Jesus here that the punishment is not coeval with the life. We can leave all this to the King himself who is the Judge. The difficulty to one’s mind about conditional chastisement is to think how a life of sin in hell can be changed into a life of love and obedience. The word aiōnios (from aiōn, age, aevum, aei) means either without beginning or without end or both. It comes as near to the idea of eternal as the Greek can put it in one word. It is a difficult idea to put into language. Sometimes we have “ages of ages” (aiōnes tōn aiōnōn).​

From my copy of TDNT.

aiôn.
A. The Nonbiblical Use. Meanings are a. “vital force.” b. “lifetime." c. “age” d. ‘“time." and c. “ctcrnity”)."
The term is used in philosophical discussions of time, usually for a span of time as distinct from time as such (chronos). though for Plato it is timeless eternity in contrast to chrónos as its moving image in earthly time (cf. Philo). In the Hellenistic world Aiön becomes the name of the god of eternity,
B. aeon in the Sense of Prolonged Time or Eternity.
1. The Formula “from Eternity" and “to Eternity”.
a. the concepts of time and eternity merge in the use with prepositions suggesting indefinite time (Lk. 1:70; Acts 3:21: Jn. 9:32; Jude 13). Sometimes the meaning is “from a remote time” (Lk. 1:70: in. 9:32— “never”). but sometimes there is a strong hint of eternity (Lk. 1:55: in. 6:51). This is especially true of the Plural (Mt. 6:13: Lk. 1:33: Rom. 1:25: Heb 13:8: iude 25: cf. also with a past reference I Cot. 2:7:
Col. 1:26: Eph. 3:11). The double formula “for ever and ever” (Heb. 1:8). especially in the plural in Paul and Revelation; ct. also Heb.13:2I: I Pet. 4:11), is designed to stress the concept or eternity, as are constructions like that in Eph. 3:21 (“to all generations for ever and ever’).
b. nhe usage corresponds to that of the LXX (cf. Am. 9:11: Is. 45:17; Ps. 45:6). the onl) difference being intensification in the NT.
2. The Eternity of God.
a. aiôn means eternity in the full sense when linked with God (Rom. 16:26, 1 Tim. l:17:cf-.Jer. 10:10).
b. In the OT this means first that God always was (Gen. 21:23) and will be (Dt. 5:23). in contrast to us mortals. By the time of Is. 40:28 this comes to mean that God is eternal. the “First and Last. whose being is “from eternity to eternity” (Ps. 90:2).
Eternity is unending time. but in later Judaism it is sometimes set in antithesis to time.
The NT took over the Jewish formulas but extended eternity to
B. aeon in the Sense of Prolonged Time or Eternity.
1. The Formula “from Eternity" and “to Eternity”.
a. the concepts of time and eternity merge in the use with prepositions suggesting indefinite time (Lk. 1:70; Acts 3:21: Jn. 9:32; Jude 13). Sometimes the meaning is “from a remote time” (Lk. 1:70: in. 9:32— “never”). but sometimes there is a strong hint of eternity (Lk. 1:55: in. 6:51). This is especially true of the Plural (Mt. 6:13: Lk. 1:33: Rom. 1:25: Heb 13:8: iude 25: cf. also with a past reference I Cot. 2:7:
Col. 1:26: Eph. 3:11). The double formula “for ever and ever” (Heb. 1:8). especially in the plural in Paul and Revelation; ct. also Heb.13:2I: I Pet. 4:11), is designed to stress the concept or eternity, as are constructions like that in Eph. 3:21 (“to all generations for ever and ever’).
b. the usage corresponds to that of the LXX (cf. Am. 9:11: Is. 45:17; Ps. 45:6). the onl) difference being intensification in the NT.
2. The Eternity of God.
a. aiôn means eternity in the full sense when linked with God (Rom. 16:26, 1 Tim. l:17:cf-.Jer. 10:10).
b. In the OT this means first that God always was (Gen. 21:23) and will be (Dt. 5:23). in contrast to us mortals. By the time of Is. 40:28 this comes to mean that God is eternal. the “First and Last. whose being is “from eternity to eternity” (Ps. 90:2).
Eternity is unending time. but in later Judaism it is sometimes set in antithesis to time.
The NT took over the Jewish formulas but extended eternity to Christ [Heb. 1:10 ff.: Rev. 1:17-18: 2.8). Here again eternity could be seen as the opposite of cosmic time God’s being and acts being put in terms of pre- and post- (1 con 2:7: col. 1:26: Eph.
3:9: in. 17:24: 1 Pet. 1:20).
C. aion in the Sense of the Time of the World.
1. aion as the time of the World; the end of the aion. In the plural the sense of aion is that or a stretch of time. In particular the word is used for the duration or the world. Thus the same term can signify both Gods eternity and the world’s duration (of. the Parsee word zrvan). The doctrine of creation—an absolute beginning-underlay the distinction in use. aiôn for time or the world occurs in the NT in the expression ‘end of the aeon” (Mt. 13:39 etc.). The plural in Heb. 9:26 and 1 cor. 10:11 (aeons) represents no essential change: it merely indicates that the one aeon is made up of many smaller aeons, though as yet the word is not used for a particular period.
2. aiôn as World, From “time of the world aiôn easily came to mean the ‘world” itself(cf. Mt. 13:22: 1 Car. 7:33) with an equation of cosmos and aeon (I Cor. 1:20:
2:6; 3:l9y. The plural can mean “worlds” along the same lines (Heb. 1:2: 11:3).
3. The Present and Future aion.
a. If aiön means ‘duration of the world.’ and the Plural occurs. the idea is obvious that eternity embraces a succession or recurrence of aeons (of. Eccl. 1:9-10—though here the aeons are periods of the world. and the biblical concept of creation. and hence of the uniqueness of this aeon, ruled out the idea of an unending series).
b. Instead of recurrence the antithesis of time and eternity combined with the thought or plural aeons to produce the belief in a new and future aeon (or cosmos or kingdom 1 which will succeed this one but will be completely different from it. For the present and future aeons in the NT cf. Mk. 10:30; U. 16:8: Rom. 12:2: I Cor. 1:20: Gal. 1:4: 1 Tim. 6:17; Eph. 1:21: Heb. 6:5 (and with kronos instead of aiön. Jn. 8:23 etc.
c. The NT took over this concept from Jewish apocalyptic, e.g., Ethiopian Enoch. Similar ideas occur in rabbinic writings and there is hope of a future age in Vergil In the NT. however, the new aeon is not just future. Believers are already redeemed from this aeon (Gal. 1:4) and taste the powers of the future aeon (Heb. 6:5) which Christ has initiated with his resurrection.
D. The Personification of Aion. Important in Hellenistic syncretism. the personification of Aion is absent from the NT (escept for a suggestion in Eph. 2.2).
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. or the eternal kingdom (2 Pet. 1:l I). inheritance Heb. 9:15). body (2 cot 5:l), 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. (H. SASSE. 1. 197-209)​

αἰώνιος, ον, ( iva Pla ., Tim. 38 B ; 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 ; Tit 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 4:17 m) 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 3:15 f , 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 279 f , 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 ; swthriva aij. (Is 45:17 ; Ps.-Clem., Hom. 1, 19) Hb 5:9 ; short ending of Mk. Of heavenly glory in contrast to the transitory world of the senses ta; mh; blepovmena aijwvnia 2 Cor 4:18 .— carav IPhld inscr .; doxavzesqai aijwnivw/ e[rgw/ be glorified by an everlasting deed IPol 8:1. DHill, Gk. Words and Hebr. Mngs. ’67, 186-201. M-M.
A Greek-English Lexicon Gingrich & Danker​

And virtually all of the credible sources are misrepresented, selectively quoted, quoted out-of-context as I have shown by the sources I have reasonably available to me.

Yea cut an paste wars here we ... long period of time.....

from:

BDAG - A Greek - English Lexicon of the New Testament and other Early Christian Literature, Third Edition
revised and edited by Fredrick William Danker

Licensed by the University of Chicago Press, Chicago, Illinois
© 1957, 1979, 2000 by The University of Chicago. All rights reserved.
This edition is an electronic version of the print edition published by the University of Chicago Press.

Electronic text hypertexted and prepared by OakTree Software, Inc.
Version 2.3

αἰώνιος (ία Pla., Tim. 38b; Jer 39:40; Ezk 37:26; OdeSol 11:22; TestAbr A; JosAs 8:11 cod. A; 2 Th 2:16; Hb 9:12; mss. Ac 13:48; 2 Pt 1:11; AcPl BMM recto 27=Ox 1602, 29; Just., A I, 8, 4 al.; B-D-F §59, 2; Mlt-H. 157), ον eternal (since Hyperid. 6, 27; Pla.; ins, pap, LXX, En, TestSol, TestAbr A, Test12Patr; JosAs 12:12; GrBar 4:16; ApcEsdr; ApcMos 29; Ps.-Phocyl. 112; Just.; Tat. 17, 1; Ath., Mel.; standard epithet for princely, esp. imperial, power: OGI index VIII; BGU 176, 12; 303, 2; 309, 4; Sb 7517, 5 [211/12 AD] κύριος αἰ.; al. in pap; Jos., Ant. 7, 352).
1. pert. to a long period of time, long ago χρόνοις αἰ. long ages ago Ro 16:25; πρὸ χρόνων αἰ. before time began 2 Ti 1:9; Tit 1:2 (in these two last pass. the prep. bears the semantic content of priority; on χρόνος αἰ. cp. OGI 248, 54; 383, 10).
2. pert. to a period of time without beginning or end, eternal of God (Ps.-Pla., Tim. Locr. 96c θεὸν τ. αἰώνιον; IBM 894, 2 αἰ. κ. ἀθάνατος τοῦ παντὸς φύσις; Gen 21:33; Is 26:4; 40:28; Bar 4:8 al.; Philo, Plant. 8; 74; SibOr fgm. 3, 17 and 4; PGM 1, 309; 13, 280) Ro 16:26; of the Holy Spirit in Christ Hb 9:14. θρόνος αἰ. 1 Cl 65:2 (cp. 1 Macc 2:57).
3. pert. to a period of unending duration, without end (Diod. S. 1, 1, 5; 5, 73, 1; 15, 66, 1 δόξα αἰ. everlasting fame; in Diod. S. 1, 93, 1 the Egyptian dead are said to have passed to their αἰ. οἴκησις; Arrian, Peripl. 1, 4 ἐς μνήμην αἰ.; Jos., Bell. 4, 461 αἰ. χάρις=a benefaction for all future time; OGI 383, 10 [I BC] εἰς χρόνον αἰ.; EOwen, οἶκος αἰ.: JTS 38, ’37, 248–50; EStommel, Domus Aeterna: RAC IV 109–28) of the next life σκηναὶ αἰ. Lk 16:9 (cp. En 39:5). οἰκία, contrasted w. the οἰκία ἐπίγειος, of the glorified body 2 Cor 5:1. διαθήκη (Gen 9:16; 17:7; Lev 24:8; 2 Km 23:5 al.; PsSol 10:4 al.) Hb 13:20. εὐαγγέλιον Rv 14:6; κράτος in a doxolog. formula (=εἰς τοὺς αἰῶνας) 1 Ti 6:16. παράκλησις 2 Th 2:16. λύτρωσις Hb 9:12. κληρονομία (Esth 4:17m) vs. 15; AcPl Ha 8, 21. αἰ. ἀπέχειν τινά (opp. πρὸς ὥραν) keep someone forever Phlm 15 (cp. Job 40:28). Very often of God’s judgment (Diod. S. 4, 63, 4 διὰ τὴν ἀσέβειαν ἐν ᾅδου διατελεῖν τιμωρίας αἰωνίου τυγχάνοντα; similarly 4, 69, 5; Jer 23:40; Da 12:2; Ps 76:6; 4 Macc 9:9; 13:15) κόλασις αἰ. (TestReub 5:5) Mt 25:46; 2 Cl 6:7; κρίμα αἰ. Hb 6:2 (cp. κρίσις αἰ. En 104:5). θάνατος B 20:1. ὄλεθρον (4 Macc 10:15) 2 Th 1:9. πῦρ (4 Macc 12:12; GrBar 4:16.—SibOr 8, 401 φῶς αἰ.) Mt 18:8; 25:41; Jd 7; Dg 10:7 (cp. 1QS 2:8). ἁμάρτημα Mk 3:29 (v.l. κρίσεως, κολάσεω, and ἁμαρτίας). On the other hand, of eternal life (Maximus Tyr. 6, 1d θεοῦ ζωὴ αἰ.; Diod. S. 8, 15, 3 life μετὰ τὸν θάνατον lasts εἰς ἅπαντα αἰῶνα; Da 12:2; 4 Macc 15:3; PsSol 3, 12; OdeSol 11:16c; JosAs 8:11 cod. A [p. 50, 2 Bat.]; Philo, Fuga 78; Jos., Bell. 1, 650; SibOr 2, 336) in the Reign of God: ζωὴ αἰ. (Orig., C. Cels. 2, 77, 3) Mt 19:16, 29; 25:46; Mk 10:17, 30; Lk 10:25; 18:18, 30; J 3:15f, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2f; Ac 13:46, 48; Ro 2:7; 5:21; 6:22f; Gal 6:8; 1 Ti 1:16; 6:12; Tit 1:2; 3:7; 1J 1:2; 2:25; 3:15; 5:11, 13, 20; Jd 21; D 10:3; 2 Cl 5:5; 8:4, 6; IEph 18:1; Hv 2, 3, 2; 3, 8, 4 al. Also βασιλεία αἰ. 2 Pt 1:11 (ApcPt Rainer 9; cp. Da 4:3; 7:27; Philo, Somn. 2, 285; Mel., P. 68, 493; OGI 569, 24 ὑπὲρ τῆς αἰωνίου καὶ ἀφθάρτου βασιλείας ὑμῶν; Dssm. B 279f, BS 363). Of the glory in the next life δόξα αἰ. 2 Ti 2:10; 1 Pt 5:10 (cp. Wsd 10:14; Jos., Ant. 15, 376.—SibOr 8, 410 φῶς αἰῶνιον). αἰώνιον βάρος δόξης 2 Cor 4:17; σωτηρία αἰ. (Is 45:17; Ps.-Clem., Hom. 1, 19) Hb 5:9; short ending of Mk. Of unseen glory in contrast to the transitory world of the senses τὰ μὴ βλεπόμενα αἰώνια 2 Cor 4:18.—χαρά IPhld ins; δοξάζεσθαι αἰωνίῳ ἔργῳ be glorified by an everlasting deed IPol 8:1. DHill, Gk. Words and Hebr. Mngs. ’67, 186–201; JvanderWatt, NovT 31, ’89, 217–28 (J).—DELG s.v. αἰών. M-M. TW. Sv.

[p. 34]

 

[Der Alte]

Yea cut an paste wars here we ... long period of time.....
from:
BDAG - A Greek - English Lexicon of the New Testament and other Early Christian Literature, Third Edition
revised and edited by Fredrick William Danker
Licensed by the University of Chicago Press, Chicago, Illinois
© 1957, 1979, 2000 by The University of Chicago. All rights reserved.
This edition is an electronic version of the print edition published by the University of Chicago Press.
Electronic text hypertexted and prepared by OakTree Software, Inc.
Version 2.3
αἰώνιος (ία Pla., Tim. 38b; Jer 39:40; Ezk 37:26; OdeSol 11:22; TestAbr A; JosAs 8:11 cod. A; 2 Th 2:16; Hb 9:12; mss. Ac 13:48; 2 Pt 1:11; AcPl BMM recto 27=Ox 1602, 29; Just., A I, 8, 4 al.; B-D-F §59, 2; Mlt-H. 157), ον eternal (since Hyperid. 6, 27; Pla.; ins, pap, LXX, En, TestSol, TestAbr A, Test12Patr; JosAs 12:12; GrBar 4:16; ApcEsdr; ApcMos 29; Ps.-Phocyl. 112; Just.; Tat. 17, 1; Ath., Mel.; standard epithet for princely, esp. imperial, power: OGI index VIII; BGU 176, 12; 303, 2; 309, 4; Sb 7517, 5 [211/12 AD] κύριος αἰ.; al. in pap; Jos., Ant. 7, 352).
1. pert. to a long period of time, long ago χρόνοις αἰ. long ages ago Ro 16:25; πρὸ χρόνων αἰ. before time began 2 Ti 1:9; Tit 1:2 (in these two last pass. the prep. bears the semantic content of priority; on χρόνος αἰ. cp. OGI 248, 54; 383, 10).
2. pert. to a period of time without beginning or end, eternal of God (Ps.-Pla., Tim. Locr. 96c θεὸν τ. αἰώνιον; IBM 894, 2 αἰ. κ. ἀθάνατος τοῦ παντὸς φύσις; Gen 21:33; Is 26:4; 40:28; Bar 4:8 al.; Philo, Plant. 8; 74; SibOr fgm. 3, 17 and 4; PGM 1, 309; 13, 280) Ro 16:26; of the Holy Spirit in Christ Hb 9:14. θρόνος αἰ. 1 Cl 65:2 (cp. 1 Macc 2:57).
3. pert. to a period of unending duration, without end (Diod. S. 1, 1, 5; 5, 73, 1; 15, 66, 1 δόξα αἰ. everlasting fame; in Diod. S. 1, 93, 1 the Egyptian dead are said to have passed to their αἰ. οἴκησις; Arrian, Peripl. 1, 4 ἐς μνήμην αἰ.; Jos., Bell. 4, 461 αἰ. χάρις=a benefaction for all future time; OGI 383, 10 [I BC] εἰς χρόνον αἰ.; EOwen, οἶκος αἰ.: JTS 38, ’37, 248–50; EStommel, Domus Aeterna: RAC IV 109–28) of the next life σκηναὶ αἰ. Lk 16:9 (cp. En 39:5). οἰκία, contrasted w. the οἰκία ἐπίγειος, of the glorified body 2 Cor 5:1. διαθήκη (Gen 9:16; 17:7; Lev 24:8; 2 Km 23:5 al.; PsSol 10:4 al.) Hb 13:20. εὐαγγέλιον Rv 14:6; κράτος in a doxolog. formula (=εἰς τοὺς αἰῶνας) 1 Ti 6:16. παράκλησις 2 Th 2:16. λύτρωσις Hb 9:12. κληρονομία (Esth 4:17m) vs. 15; AcPl Ha 8, 21. αἰ. ἀπέχειν τινά (opp. πρὸς ὥραν) keep someone forever Phlm 15 (cp. Job 40:28). Very often of God’s judgment (Diod. S. 4, 63, 4 διὰ τὴν ἀσέβειαν ἐν ᾅδου διατελεῖν τιμωρίας αἰωνίου τυγχάνοντα; similarly 4, 69, 5; Jer 23:40; Da 12:2; Ps 76:6; 4 Macc 9:9; 13:15) κόλασις αἰ. (TestReub 5:5) Mt 25:46; 2 Cl 6:7; κρίμα αἰ. Hb 6:2 (cp. κρίσις αἰ. En 104:5). θάνατος B 20:1. ὄλεθρον (4 Macc 10:15) 2 Th 1:9. πῦρ (4 Macc 12:12; GrBar 4:16.—SibOr 8, 401 φῶς αἰ.) Mt 18:8; 25:41; Jd 7; Dg 10:7 (cp. 1QS 2:8). ἁμάρτημα Mk 3:29 (v.l. κρίσεως, κολάσεω, and ἁμαρτίας). On the other hand, of eternal life (Maximus Tyr. 6, 1d θεοῦ ζωὴ αἰ.; Diod. S. 8, 15, 3 life μετὰ τὸν θάνατον lasts εἰς ἅπαντα αἰῶνα; Da 12:2; 4 Macc 15:3; PsSol 3, 12; OdeSol 11:16c; JosAs 8:11 cod. A [p. 50, 2 Bat.]; Philo, Fuga 78; Jos., Bell. 1, 650; SibOr 2, 336) in the Reign of God: ζωὴ αἰ. (Orig., C. Cels. 2, 77, 3) Mt 19:16, 29; 25:46; Mk 10:17, 30; Lk 10:25; 18:18, 30; J 3:15f, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2f; Ac 13:46, 48; Ro 2:7; 5:21; 6:22f; Gal 6:8; 1 Ti 1:16; 6:12; Tit 1:2; 3:7; 1J 1:2; 2:25; 3:15; 5:11, 13, 20; Jd 21; D 10:3; 2 Cl 5:5; 8:4, 6; IEph 18:1; Hv 2, 3, 2; 3, 8, 4 al. Also βασιλεία αἰ. 2 Pt 1:11 (ApcPt Rainer 9; cp. Da 4:3; 7:27; Philo, Somn. 2, 285; Mel., P. 68, 493; OGI 569, 24 ὑπὲρ τῆς αἰωνίου καὶ ἀφθάρτου βασιλείας ὑμῶν; Dssm. B 279f, BS 363). Of the glory in the next life δόξα αἰ. 2 Ti 2:10; 1 Pt 5:10 (cp. Wsd 10:14; Jos., Ant. 15, 376.—SibOr 8, 410 φῶς αἰῶνιον). αἰώνιον βάρος δόξης 2 Cor 4:17; σωτηρία αἰ. (Is 45:17; Ps.-Clem., Hom. 1, 19) Hb 5:9; short ending of Mk. Of unseen glory in contrast to the transitory world of the senses τὰ μὴ βλεπόμενα αἰώνια 2 Cor 4:18.—χαρά IPhld ins; δοξάζεσθαι αἰωνίῳ ἔργῳ be glorified by an everlasting deed IPol 8:1. DHill, Gk. Words and Hebr. Mngs. ’67, 186–201; JvanderWatt, NovT 31, ’89, 217–28 (J).—DELG s.v. αἰών. M-M. TW. Sv.
[p. 34]

Thank you for this. I quoted from an online version which does not display the Greek correctly. Thanks to you I now have a copy that does.

 

[Der Alte]

If that was 2nd/3rd hand, then so was your stuff you just posted.

I quote primary sources. You quote possibly deliberately truncated quotes from another source, even third hand.

I

f course they were quoted out of context, since only the pertinent portions were included.
Context would just be a distraction from the issue in discussion, which apparently you forgot or purposely avoided, & certainly didn't address.

I quote more complete quotes from the primary sources just so someone cannot legitimately accuse me of quoting out-of-context. Although I have been accused of that even when I quoted the complete definition of a word.

They said, even from several of your own constantly touted sources you highly venerate, that aionios is ambiguous & used of finite duration. Which is exactly what you were asking for.

Please show me where any credible scholar their definition used the word about ambiguous?

Therefore all the "context" you provided was a waste of your time, besides the point & do you think anyone actually reads such tomes? LOL

Not for anyone interested in the truth, the whole truth and nothing but the truth.

Nothing was misrepresented. The context was provided via links.

That is not context. I can prove that the Bible says "There is no god." Psalm 14 and 53. No fair looking up the context.

Your "qualified" men following the Douay & KJV traditions of men of "the church" of the Inquisitions, Crusades & dark ages have been caught in a deception (Jer.8:8-9):

Total nonsense. I think you would be better served doing your own thinking instead of copy/pasting virtually everything from tents-я-us. Translators use the original manuscripts not KJV or Douay. One of my professors was on the translation committee for the NIV and would tell us the struggles they had when some translators insisted on retaining the KJV wording.
And I am aware of the almost phobic avoiding of Paul's words in 2 Cor 4:17-18, 5:1

2 Corinthians 4:17-18
(17) For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
(18) While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
2 Corinthians 5:1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. ​

 

[ClementofA]

I quote primary sources. You quote possibly deliberately truncated quotes from another source, even third hand.

Nobody knows where you quoted from. Just that your words appear on an internet forum. As such they are just like words i referenced from an internet forum. Same same. 1 = 1.

 

[ClementofA]

Translators use the original manuscripts not KJV or Douay.

The point is they follow the same mis-translations re aionios at Mt.25:46 & elsewhere.

 

[Der Alte]

The point is they follow the same mis-translations re aionios at Mt.25:46 & elsewhere.

The point is, thou knowest not whereof thou speaketh!
According to the Liddell, Scott, Jones lexicon of classical Greek hundreds of years before the KJV and Douay.

αιωνιος aionios , on, also a, on Pl. Ti.37d, Ep.Heb.9.12:--lasting for an age (aion 11 ), perpetual, eternal (but dist. fr. aidios, Plot.3.7.3), methe Pl.R. 363d ; anolethron . . all' ouk aionion Id.Lg.904a , cf. Epicur. Sent.28; ai. kata psuchen ochlesis Id.Nat.131 G.; kaka, deina, Phld.Herc. 1251.18, D.1.13; ai. amoibais basanisthesomenoi ib.19; tou ai. theou Ep.Rom. 16.26 , Ti.Locr.96c; ou chronie mounon . . all' aionie Aret.CA1.5 ; ai. diatheke, nomimon, prostagma, LXX Ge.9.16, Ex.27.21, To.1.6; zoe Ev.Matt.25.46 , Porph.Abst.4.20; kolasis Ev.Matt. l.c., Olymp. in Grg.p.278J.; pro chronon ai.2 Ep.Tim. 1.9 : opp. proskairos, 2 Ep.Cor. 4.18.
2. holding an office or title for life,perpetual, gumnasiarchos CPHerm.62 .
3. = Lat. saecularis, Phleg.Macr.4.
4. Adv. -ios eternally, nous akinetos ai. panta ôn Procl.Inst.172 , cf. Simp. in Epict.p.77D.; perpetually, misein Sch.E.Alc.338.
5. aionion, to, = aeizoon to mega, Ps.-Dsc.4.88.
Greek Dictionary Headword Search Results.​

 

[Hillsage]

All learning and knowledge proceed the way this book does, at least at the scholarly level. For you to suggest we can't see our own assumption (which is absurd as we often write all of them down when we present scholarly papers), is not just wrong but even if we soften it to say we have reasons other than rationality to argue for one inference over another, arguing as this book does in conversation with those who reject our inference, leads to exposing all but justified beliefs!

Two points; One, it was not 'my suggestion', it was the quote of a Theologian who has written many books and is a world speaker. And, now that you've proven your powers of simple observation,....your comparative resume, to his, would be?
Point Two; Your very statements above, simply prove the very point he was making.

Hard to keep your view from destroying all knowledge.

If I were to 'think more highly of myself than I ought', I'd probably say the same thing, concerning your POV.

again, in a court room if a lawyer made this statement about witness accounts of the same event, he or she would be laughed out or court.

We're not in a court room, we're in the realm of theologians, where God himself, upon hearing of man's invention of this discipline, where carnal minded men were going to 'study God' probably got this response from Him looking down from heaven; "Oh boy, this ought to be good." At least, that's what I heard a pastor say, at a weekend convention at Fort Worth many years ago.
But, his joke isn't without biblical support, the method still works today.

Acts 4:13 Now when they (Jewish theologians) saw the boldness of Peter and John, and perceived that they were uneducated, common men, they wondered; and they recognized that they had been with Jesus.

One of 'the' other speakers there, was an X professor at Dallas Theological. And, after years of scholarly pursuits, using your methods, to disprove and teach against the baptism of the Holy Spirit, ended up getting it. Guess what, his methods and his theology had to change to meet his spiritual experience from God.

What we look for is common features.

Eyes OPEN U Genius.....you are standing in a pretty big line, and just can't see me.

Seems like you haven't done much of an investigation of the data. Go back and close that gap and then we can talk.

If Clement said that, I'd agree based upon what I've seen him produce here. But his investigation and plethora of abundant data, has simply proven one thing in my observation of your rebuts.

 

[Der Alte]

Nobody knows where you quoted from. Just that your words appear on an internet forum. As such they are just like words i referenced from an internet forum. Same same. 1 = 1.

Rubbish. I clearly identify my sources, and link to any that happen to be online. Some are not online, I fully identify them. If you have any hope of being credible, check out any source I quote at any university library and you will find that, as I said, I quote primary sources. You on the other hand only quote whatever is posted at tents-я-us

 

[ClementofA]

You on the other hand only quote whatever is posted at tents-я-us

Riiiiiight.


Hebrews speaks of those who reject Christ as deserving a "sorer" punishment than death by Moses' law, i.e. stoning:

10:28 A man that hath set at nought Moses' law dieth without compassion on the word of two or three witnesses: 29 of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

Stoning to death is not a very sore or longlasting punishment. People suffered far worse deaths via the torture methods of the Medieval Inquisitionists and the German Nazis under Hitler.

Therefore, if the writer of Hebrews believed the wicked would suffer endless torments in fire, he would not have chosen to compare their punishment to something so lame as being stoned to death. Clearly he did not believe Love Omnipotent is a sadist for all eternity.

 

[ClementofA]

The point is, thou knowest not whereof thou speaketh!

​

Clearly my comment went over your head.

 

[Der Alte]

Clearly my comment went over your head.

It didn't go over my head, I addressed it head on by quoting from the LSJ which shows from historical sources that predate the KJV and Douay by 1600+ years that aionios meant eternal, unending, etc. long before either version.

 

[Uber Genius]

Two points; One, it was not 'my suggestion', it was the quote of a Theologian who has written many books and is a world speaker. And, now that you've proven your powers of simple observation,....your comparative resume, to his, would be?

So not "your suggestion?"

Hmm you quoted it because you disagreed with the statement. Really?

"A theologian who has written many books," and yet doesn't understand how presuppositions are documented in scholarly work? Is this theologian someone like Ray Comfort or Ken Ham? Or has an honorary degree?

"Your resume to his."

Argument to authority. Anyone who has done one semester of post graduate work knows:

A - document presuppositions
B. - engage the best explications of each competing inference
C - avoid logical fallacies such as the argument to authority because they are nothing more than rhetorical tricks.

So if you don't want to engage the data or the research or hear scholars in conversation about their rationality, just say so. And admit that these are just your beliefs and they don't rise to the level of knowledge because you can't justify those beliefs, otherwise you wouldn't being poisoning the wells to scholarly discussions, and relying on fallacious rhetorical tricks.

These are not just intellectual missteps but show a lack of integrity as they attempt to shutdown discussion and especially well-informed discussion.

 

[Uber Genius]

Eyes OPEN U Genius.....you are standing in a pretty big line, and just can't see me.

Ad hominem...typical of your style.

So the avatar didn't give you any clues? Still nothing? Sad.

 

[Uber Genius]

We're not in a court room, we're in the realm of theologians, where God himself, upon

So you are unfamiliar with analogy?

Point is (and I thought it was obvious), people recording he same event often have different perspectives and we would conclude in a court of law or Biblical event that because we have different descriptions (perspectives of the authors or witnesses) that the event was made up.

One of 'the' other speakers there, was an X professor at Dallas Theological. And, after years of scholarly pursuits, using your methods, to disprove and teach against the baptism of the Holy Spirit, ended up getting it. Guess what, his methods and his theology had to change to meet his spiritual experience from God.

so if you are referring to Jack Deere, it is not his view on Baptism of the HS that changed, but rather his view of the gifts of the spirt still operating today that changed. Professors at Dallas historically had to sign a statement of beliefs that included ceasationism.

More importantly you have just nullified the scriptures with your method.

God's scriptures!

Your view seems to be that if we are a theologically trained and properly exegete a passage or group of passages we still don't have a chance of coming up with the right hermeneutical understanding without some experience.

This seems wrongheaded in that I don't know of Christ's nature, or atoning work on the cross, or call for us to be disciples not converts by experience.

I do have experiences. And my understanding and knowledge are impacts by both a priori conceptual knowledge as well as a posteriori experiential knowledge. Why make a determination that a posteriori knowledge which is personal not public miss superior or more true than a priori knowledge?

This is why I recommended the IVP book. It helps people understand how theology progresses, how knowledge progresses, and eliminates these self-refuting rabbit trails that produce no fruit intellectually or spiritually.

Best of luck on your journey though.

 

[ClementofA]

It didn't go over my head, I addressed it head on by quoting from the LSJ which shows from historical sources that predate the KJV and Douay by 1600+ years that aionios meant eternal, unending, etc. long before either version.

Your responses are based on something in your head, not what i said.

Strawman argument.

 

[Hillsage]

So not "your suggestion?"

Hmm you quoted it because you disagreed with the statement. Really?

Let me do something which is seldom seen here. Admit a mistake. You are correct, it was the authors opinion and I do agree it fits.

"A theologian who has written many books," and yet doesn't understand how presuppositions are documented in scholarly work? Is this theologian someone like Ray Comfort or Ken Ham? Or has an honorary degree?

From his website;

he "has degrees in political science, divinity, and earned his PhD.from Kings College, Aberdeen University in Aberdeen, Scotland under Professor James B. Torrance. He is the author of 8 books,"

"Your resume to his."

Again, your chance to impress with your 'real' credentials to shame me into thinking you're qualified and he isn't. As well as proving my time with Jesus can't trump your religious opinion like the bible talks about concerning the pharisees of Jesus' day.

Ad hominem...typical of your style.

So the avatar didn't give you any clues? Still nothing? Sad.

Oh yes, there's plenty of "style" going on here. And, no more than my avatar clued you in apparently.

So you are unfamiliar with analogy?
Point is (and I thought it was obvious), people recording he same event often have different perspectives and we would conclude in a court of law or Biblical event that because we have different descriptions (perspectives of the authors or witnesses) that the event was made up.

Oh contraire, I'm quite familiar with 'analogy' and yours didn't fit. I thought that was 'obvious' in my rebut.

so if you are referring to Jack Deere, it is not his view on Baptism of the HS that changed, but rather his view of the gifts of the spirt still operating today that changed. Professors at Dallas historically had to sign a statement of beliefs that included ceasationism.

Finally you truly have impressed me, and, errored again in the same paragraph. Having read Jack's books, as well as having had lunch with him at a men's retreat and hearing him speak at other conferences, his view most definitely did change. And it did so the night he took one of his lucky students to a Charismatic meeting to show the Dallas Theological nimrod how easily it was going to be for theologian Jack, to rip their theology apart....Hence the name of his first book; "Surprised by the Spirit". And that, coming from a real educated man, like so many here.

Best of luck on your journey though.

And to you also.

 

[ClementofA]

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.​

.....

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

Pope Francis Appoints a Universalist

 

[Der Alte]

Your responses are based on something in your head, not what i said.
Strawman argument.

So far out in left field does not merit a response.