Were the angels lying?

[FineLinen]

If there was ever one single passage of Scripture more mangled than our Lord's words in this parable of St. Matthew 25, this is it! The entire context is pure virgins, clean O.T. animals, and servants of the master not investing properly.

 

[FineLinen]

"The angel said to them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people."

Fear not= phobeō mē

Glad tidings = euaggelizō

Great = megas

Joy = chara

Shall be = esomai

To all people = pas laos

The angel said, “Don’t be afraid. I’m here to announce a great and joyful event that is meant for everybody, worldwide: A Savior has just been born in David’s town, a Savior who is Messiah and Master.

 

[nolidad]

By these three prepositions Paul ascribes the universe (ta panta) with all the phenomena concerning creation, redemption, providence to God as the…

Ex= The Source

Di= The Agent

Eiv= The Goal

The Koine, ta pavnte, is the strongest word for all in the Scriptures; it literally means the all.

Romans 11:36

ta pavnte/ ta panta, “in the absolute sense of the whole of creation, the all things, the universe, and, everything in heaven and earth that is in need of uniting and redeeming.”

**** It is not in the limited sense of “nearly all”, “pavnte” minus “ta”

The final preposition [eiv) reveals the ultimate goal of all that is. What has been provided in Christ is a re-turn, a re-storation, a re-newing, a re-demption, a re-concilation, a re-surrection, a re-stitution.

The prefix “re” means back again, again, anew–and all the words with this prefix speak of something that left its place and has now made its circuit and come back to the point of its beginning.

In the Christian story God descends to reascend. He comes down;… down to the very roots and sea-bed of the Nature He has created. But He goes down to come up again and bring the whole ruined world up with Him. -C.S. Lewis

CS Lewis did not write Scripture.

and you are wrong about ta panta, or its orther construct ta pavnte. It does mean the all but not everything! When the construct of all has the article the with it, it limits it to everyone of a specific group. Once agasin my example from before.

Wife asks husband: Are all the kids here (ta pantas)?
Husband responds: Yes all the kids are here! (ta pantos) it means all the kids in a certain group not every child! Greek grammar 101

 

[FineLinen]

and you are wrong about ta panta, or its orther construct ta pavnte. It does mean the all but not everything! When the construct of all has the article the with it, it limits it to everyone of a specific group.

Ta Panta -Alexander Thomson->>>>

ALEXANDER THOMSON: The Meaning of Ta Panta

Ta Panta= the all >>>>

https://www.kingdomandglory.com/allinall/all05.pdf

Jonathan Mitchell ta panta>>>

The Inclusive and the Particular in 1 John

 

[nolidad]

“Of all the arguments on this question, the one which appears to me the most absolutely and hopelessly futile, is the one in which so many seem to rest with entire content; viz. that "eternal or aeonian life" must mean endless life, and therefore that “aeonian chastisement” must mean “endless chastisement.”

This battered and aged argument, . . . if it had possessed a particle of cogency, would not have been set aside as entirely valueless by such minds as those of Origen and the two Gregories in ancient days, nor by multitudes in the days of St. Augustine and St. Jerome, nor by the most brilliant thinker among the schoolmen, nor by many of our greatest living divines . . . . No proposition is capable of more simple proof than that aeonian is not a synonym of endless. It only means, or can mean, in its primary sense, pertaining to an aeon, and therefore “indefinite,” since an aeon may be either long or short; and in its secondary sense “spiritual,” “pertaining to the unseen world,” “an attribute of that which is above and beyond time,” an attribute expressive not of duration but of quality. Can such an explanation of the word be denied by any competent or thoughtful reader of John 5:39; 6:54; 17:3; 1 John 5:13,20? Would not the introduction of the word “endless” into those Divine utterances be an unspeakable degradation of their meaning? And as for the argument that the redeemed would thus lose their promised bliss, it is at once so unscriptural and so selfish that, after what Mr. Cox and others have said of it, one may hope that no one will ever be able to use it again without a blush. I cannot here diverge into a discussion with Bishop Wordsworth and Canon Ryle, whose sermons need some adversaria rather longer than I can here devote to them; but as they both dwell on the fact that people who spoke Greek interpreted aionios to mean endless, I reply that some of the greatest masters of Greek, both in classical times and among the Fathers, saw quite clearly that, though the word might connote endlessness by being attributively added to endless things, it had in itself no such meaning. I cannot conceive how any candid mind can deny the force of these considerations. If even Origenists would freely speak of future punishment as aionios but never as ateleutetos [without end] –– if, as even these papers have shown, Plato uses the word as the antithesis of endlessness –– if St. Gregory of Nyssa uses it as the epithet of “an interval”–– if, as though to leave this Augustinian argument without the faintest shadow of a foundation, there are absolutely two passages of Scripture (Hab.3:6 and Rom.16:25,26) where the very word occurs in two consecutive clauses, and is, in the second of the two clauses, applied to God, and yet is, in the first of the two clauses, applied to things which are temporary or terminated –– what shall be said of disputants who still enlist the controversial services of a phantom which has been so often laid in the tomb from which it ought never again to emerge? How is it that not one out of the scores of writers who have animadverted on my book have so much as noticed the very remarkable fact to which I have called attention, that those who followed Origen in holding out a possible hope beyond the grave founded their argument for the terminability of torments on the acknowledged sense of this very word, and on the fact that other words and phrases which do unmistakably mean endless are used of the duration of good, but are never used of the duration of evil?” -F.W. Farrar

In His book “God’s Methods with Man” the Rev. G. Campbell Morgan says this about the word “eternal”: “Let me say to Bible students that we must be very careful how we use the word “eternity.” We have fallen into great error in our constant use of that word. There is no word in the whole Book of God corresponding with our “eternal,” which, as commonly used among us, means absolutely without end. The strongest Scripture word used with reference to the existence of God, is–“unto the ages of the ages,” which does not literally mean eternally. Let us remember however that the self-same word, which is thus used in connection with the existence of God, is also applied to the loss of the human soul. Men have divided the Church, separated from each other, and persecuted one another, upon a thought conveyed by an English word which has no equivalent in the Bible.” -G. Campbell Morgan

"The angel said to them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people."

Fear not= phobeō mē

Glad tidings = euaggelizō

Great = megas

Joy = chara

Shall be = esomai

To all people = pas laos

The angel said, “Don’t be afraid. I’m here to announce a great and joyful event that is meant for everybody, worldwide: A Savior has just been born in David’s town, a Savior who is Messiah and Master.

Well all your "experts" have twisted the meaning

Matthew 25:46 And they will go away into eternal punishment, but the righteous into eternal life."

I wonder why 30 bible translations all say everlsating in some shape or form? Are you implying they are all decieved?

John 4:14 But whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a fount of water springing up to eternal life."

Here is the same word describing what Jesus gives. Is it only for a duration? what happens when that duration ends do we all go into non existence

God is described as aionios- Does that mean He is going to cease to exist as well?

Were all these folks having bad days and were totally decieved when they in their greek expertise definied aionios thusly?

Genesis 1:1 (KJV)

C'mon man your arguments are as weak as a flea trying to life a mack truck!

I picked one verse from the guy JOhnathan Mitchell 1 John 2:23.

He mistranslates badly when he says everyone! Because it is indefinite- it is better translated and correctly translated by the words anyone, or whoever! That took me all of two minutes to tear apart from koine grammar books online!

YOu are trying to defend universalism with some bizaare retranslation of aion and aionios- simply because aion in certain contexts is a time limited age.

Now you also try to show all will be saved by whoever these guys are contradict the worlds most reknown Koine Greek Scholars!
Sorry but even if somehow aionios refers to quality- then suffering is complete and perfect which would icl;ude non stop.

But show me one passage that directly says the damned in the lake of fire once eternity commences after the great white throne judgment casn receive Christ a sSavior then you win. Show me a verse that explicitly defines the torment of the lost lasting only a short span and you win

 

[FineLinen]

Kolasis aionion -Matthew 25:46-

Greek scholar Dr. William Barclay wrote concerning kolasis aionion (age-during corrective chastisement) in Matthew 25:46

“The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. There is no instance in Greek secular literature where kolasis does not mean remedial punishment. It is a simple fact that in Greek kolasis always means remedial punishment. God’s punishment is always for man’s cure.”

Fifteen literally translated (not interpretively translated) Bibles that reveal what God will do with the sinners in Matthew 25:46

Concordant Literal, Young’s literal, Wilson’s Emphatic Diaglott, Rotherham’s Emphasized, Scarlett’s, J.W. Hanson’s New Covenant, Twentieth Century, Ferrar Fenton, The Western New Testament, Weymouth’s (unedited), Clementson’s, The New Testament of our Lord and Savior Jesus Anointed, The Restoration of Original Sacred Name Bible, Bullinger’s Companion Bible margins, Jonathan Mitchell’s translation (2010).

Concerning the duration of kolasis (literally - corrective punishment), Matt. 25:46 says (KJV),

“And these shall go away into everlasting punishment, but the righteous into life eternal.”

Scarlett’s New Testament written in 1792 has “aeonian punishment” in place to “everlasting punishment.”

“And these will go away into aeonian punishment: but the righteous into aeonian life.”

The New Covenant by Dr. J.W. Hanson written in 1884 renders Matt. 25:46:

“And these shall go away into aeonian chastisement, and the just into aeonian life.”

Young’s Literal Translation first published in 1898 and reprinted many times since uses the following words:

“And these shall go away to punishment age-during, but the righteous to life age-during.”

Professor Young also compiled Young’s Concordance, where one can check the translation of each Hebrew or Greek word as translated in the KJV.

The Twentieth Century New Testament first printed in the year 1900 has:

“And these last will go away ‘into aeonian punishment,’ but the righteous ‘into aeonian life.’”

The Holy Bible in Modern English by Ferrar Fenton first published in 1903 gives the rendering:

"And these He will dismiss into a long correction, but the well-doers to an enduring life.

The New Testament in Modern Speech, by Dr. Weymouth, says:

“And these shall go away into punishment of the ages, but the righteous into life of the ages.”

Dr. Weymouth most frequently adopts such terms as “life of the ages,” “fire of the ages;” and in Rev. 14:6, “The good news of the ages.”

It is a matter to regret that the editors of the most recent edition of Dr. Weymouth’s version have reverted to the KJV renderings for the passages containing the Greek word aion, eon, or age.

The Western New Testament published in 1926 renders Matt. 25:46 as follows:

“And these will go away into eternal punishment, but the righteous into life eternal.”

The translation, however, has a footnote on Matthew 21:19 on the word “forever” which is the same word for “eternal” which says: "Literally, for the age.”

Clementson’s The New Testament (1938) shows,

“And these shall go away into eonian correction, but the righteous into eonian life.”

Wilson’s Emphatic Diaglott (1942 edition) translates the verse,

“And these shall go forth to the aionian cutting-off; but the righteous to aionian life.”

It should be noted that the “cutting-off” refers to pruning a fruit tree to make it bear more fruit.

The idea behind the word is not destructive but productive! Had Jesus wanted to emphasize a destructive end, He would have used the word “timoria.”

The Concordant Version (1930):

“And these shall be coming away into chastening eonian, yet the just into life eonian.”

The New Testament of our Lord and Savior Jesus Anointed printed in 1958 says:

“And these shall go away into agelasting cutting-off and the just into agelasting life.”

Joseph B. Rotherham, in his Emphasized Bible (1959), translates this verse,

“and these shall go away into age-abiding correction, but the righteous into age-abiding life.”

The Restoration of Original Sacred Name Bible copyrighted in 1976

has “age-abiding correction” instead of “everlasting punishment.”

Jonathan Mitchell’s translation (2010) has

"And so, these folks will be going off into an eonian pruning (a lopping-off which lasts for an undetermined length of time; an age-lasting correction; a pruning which has its source and character in the Age), yet the fair and just folks who are in right relationship and are in accord with the Way pointed out [go off] into eonian life (life which has it source and character in the Age; life pertaining to the Age)”.

Even some King James Study Bibles will show the reader in the margins or appendixes that the King’s translators were incorrect in their rendering of "eternal punishment.”

The great Companion Bible by Dr. Bullinger is an example of that.

Greek scholar William Barclay wrote concerning kolasis aionion (age-during corrective chastisement) in Matthew 25:46

“The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. There is no instance in Greek secular literature where kolasis does not mean remedial punishment. It is a simple fact that in Greek kolasis always means remedial punishment. God’s punishment is always for man’s cure.”

“God is the Source, Guide & Goal of ta panta (the all)”

“From Him ta panta, through Him ta panta, in Him ta panta”

 

[FineLinen]

Noli says Well all your "experts" have twisted the meaning.

Let us push "the experts" to the side for a nano second and focus on what the Master of Reconciliation declares is the foundation for "everlasting punishment". They are>>>>

I was hungry and you gave me no meal,

I was thirsty and you gave me no drink,

I was homeless and you gave me no bed,

I was shivering and you gave me no clothes,

Sick and in prison, and you never visited.

 

[FineLinen]

Well there you have it Noli. The radical all of pas is strong enough direction for me as to the meaning that points to the super radical all of ta panta in the koine.

I continue to wait patiently for the translation of your choosing for the complete context of St Matthew 25. Fortunately you are dealing with an old fellow who is gradually learning patience. Do not linger: show us.

I was hungry and you gave me no meal,

I was thirsty and you gave me no drink,

I was homeless and you gave me no bed,

I was shivering and you gave me no clothes,

Sick and in prison, and you never visited.

 

[nolidad]

Kolasis aionion -Matthew 25:46-

Greek scholar Dr. William Barclay wrote concerning kolasis aionion (age-during corrective chastisement) in Matthew 25:46

“The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. There is no instance in Greek secular literature where kolasis does not mean remedial punishment. It is a simple fact that in Greek kolasis always means remedial punishment. God’s punishment is always for man’s cure.”

Fifteen literally translated (not interpretively translated) Bibles that reveal what God will do with the sinners in Matthew 25:46

Concordant Literal, Young’s literal, Wilson’s Emphatic Diaglott, Rotherham’s Emphasized, Scarlett’s, J.W. Hanson’s New Covenant, Twentieth Century, Ferrar Fenton, The Western New Testament, Weymouth’s (unedited), Clementson’s, The New Testament of our Lord and Savior Jesus Anointed, The Restoration of Original Sacred Name Bible, Bullinger’s Companion Bible margins, Jonathan Mitchell’s translation (2010).

Concerning the duration of kolasis (literally - corrective punishment), Matt. 25:46 says (KJV),

“And these shall go away into everlasting punishment, but the righteous into life eternal.”

Scarlett’s New Testament written in 1792 has “aeonian punishment” in place to “everlasting punishment.”

“And these will go away into aeonian punishment: but the righteous into aeonian life.”

The New Covenant by Dr. J.W. Hanson written in 1884 renders Matt. 25:46:

“And these shall go away into aeonian chastisement, and the just into aeonian life.”

Young’s Literal Translation first published in 1898 and reprinted many times since uses the following words:

“And these shall go away to punishment age-during, but the righteous to life age-during.”

Professor Young also compiled Young’s Concordance, where one can check the translation of each Hebrew or Greek word as translated in the KJV.

The Twentieth Century New Testament first printed in the year 1900 has:

“And these last will go away ‘into aeonian punishment,’ but the righteous ‘into aeonian life.’”

The Holy Bible in Modern English by Ferrar Fenton first published in 1903 gives the rendering:

"And these He will dismiss into a long correction, but the well-doers to an enduring life.

The New Testament in Modern Speech, by Dr. Weymouth, says:

“And these shall go away into punishment of the ages, but the righteous into life of the ages.”

Dr. Weymouth most frequently adopts such terms as “life of the ages,” “fire of the ages;” and in Rev. 14:6, “The good news of the ages.”

It is a matter to regret that the editors of the most recent edition of Dr. Weymouth’s version have reverted to the KJV renderings for the passages containing the Greek word aion, eon, or age.

The Western New Testament published in 1926 renders Matt. 25:46 as follows:

“And these will go away into eternal punishment, but the righteous into life eternal.”

The translation, however, has a footnote on Matthew 21:19 on the word “forever” which is the same word for “eternal” which says: "Literally, for the age.”

Clementson’s The New Testament (1938) shows,

“And these shall go away into eonian correction, but the righteous into eonian life.”

Wilson’s Emphatic Diaglott (1942 edition) translates the verse,

“And these shall go forth to the aionian cutting-off; but the righteous to aionian life.”

It should be noted that the “cutting-off” refers to pruning a fruit tree to make it bear more fruit.

The idea behind the word is not destructive but productive! Had Jesus wanted to emphasize a destructive end, He would have used the word “timoria.”

The Concordant Version (1930):

“And these shall be coming away into chastening eonian, yet the just into life eonian.”

The New Testament of our Lord and Savior Jesus Anointed printed in 1958 says:

“And these shall go away into agelasting cutting-off and the just into agelasting life.”

Joseph B. Rotherham, in his Emphasized Bible (1959), translates this verse,

“and these shall go away into age-abiding correction, but the righteous into age-abiding life.”

The Restoration of Original Sacred Name Bible copyrighted in 1976

has “age-abiding correction” instead of “everlasting punishment.”

Jonathan Mitchell’s translation (2010) has

"And so, these folks will be going off into an eonian pruning (a lopping-off which lasts for an undetermined length of time; an age-lasting correction; a pruning which has its source and character in the Age), yet the fair and just folks who are in right relationship and are in accord with the Way pointed out [go off] into eonian life (life which has it source and character in the Age; life pertaining to the Age)”.

Even some King James Study Bibles will show the reader in the margins or appendixes that the King’s translators were incorrect in their rendering of "eternal punishment.”

The great Companion Bible by Dr. Bullinger is an example of that.

Greek scholar William Barclay wrote concerning kolasis aionion (age-during corrective chastisement) in Matthew 25:46

“The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. There is no instance in Greek secular literature where kolasis does not mean remedial punishment. It is a simple fact that in Greek kolasis always means remedial punishment. God’s punishment is always for man’s cure.”

“God is the Source, Guide & Goal of ta panta (the all)”

“From Him ta panta, through Him ta panta, in Him ta panta”

So if aionian punishment comes to an end- then aionian life must come to an end as well otherwise all your scholars are pseudo scholars!

You must believe that everyone since the 3rd century believers are all part of a conspiracy!
Without researching it- I bet Barclays conclusion is based on comparing Hellenistic literature versus Koine literature- there are important differences. God ever existing life is based on the word aionios, so if the lake of fire is temporary then God is only temporary as well!'

And I will just take one fo your supposed experts and show them wrong:

The Holy Bible in Modern English by Ferrar Fenton first published in 1903 gives the rendering:

"And these He will dismiss into a long correction, but the well-doers to an enduring life.

If we are to believe Fenton, then the righteous eventually end their life for both "long" and "enduring" are "ainios" and there is only one verb- so whatever long the first aionios is the second is the same!

And pruning also is to take the unfruitful branches off teh vine to be burned and never returned to teh vine so the vine that remains bear more fruit. Th eunfruitful are the vines pruned away and cast into the fire .

So you think that Strong, Young, Vines Wuest, chafer, Taylor, Walvoord, thirty + english translations from greek and atheistic greek scholars are all in on an conspiracy to try to get people to believe the lost are lost forever? and you give the kind of lousy evidence you have to prove it?

 

[nolidad]

Well there you have it Noli. The radical all of pas is strong enough direction for me as to the meaning that points to the super radical all of ta panta in the koine.

I continue to wait patiently for the translation of your choosing for the complete context of St Matthew 25. Fortunately you are dealing with an old fellow who is gradually learning patience. Do not linger: show us.

I was hungry and you gave me no meal,

I was thirsty and you gave me no drink,

I was homeless and you gave me no bed,

I was shivering and you gave me no clothes,

Sick and in prison, and you never visited.

Well as man is not saved or lost by works as declared in ephesians 2 and Romans 10 then this passage must have a deeper significance now wouldn't it?

Given the context of this passage and the times it was referring to (the end times or the 70th week of Daniel) there must be a reason behind this now wouldn't there be.

Paull alluded to this time in 1 Tim 4:1, 2 Tim. 3: 1-6, 2 Thess. 2:7-12.

As this is the time of great tribulation- there are 2 types of folks the saved who haven't taken the mark and those who have taken the mark! Israel and the Church are hiding for their lives as the Beast has declared total genocide on both! those taking the mark are given over to deception so they won't help Jews! Only those refusing teh mark would help those without the mark (Remember MAtt. 25 is all about the last days of human history prior to Jesus returning and establishing His Kingdom)

So knowing that being saved or lost is based on whether you are trusting in teh death and physical resurrection of Jesus from the dead- this is not a passage that counters that truth!

 

[FineLinen]

Well as man is not saved or lost by works as declared in ephesians 2 and Romans 10 then this passage must have a deeper significance now wouldn't it?

Given the context of this passage and the times it was referring to (the end times or the 70th week of Daniel) there must be a reason behind this now wouldn't there be.

Noli: I am still waiting for your preferred translation of the full context of our Master's words. This is a critical chapter of Canon, since it is the ONLY place in Scripture speaking of aionios kolasis/ everlasting punishment.

The context is speaking of pure virgins (not virgins & loose women), clean Old Covenant animals (not 1 clean & 1 unclean) and poor investors of the Master, and ends with our Lord's words regarding the standards for "everlasting punishment."

I was hungry and you gave me no meal,

I was thirsty and you gave me no drink,

I was homeless and you gave me no bed,

I was shivering and you gave me no clothes,

Sick and in prison, and you never visited.

 

[FineLinen]

Noli: Do your remember your post from the other day?

"Pulling texts out of context make them pretexts. YOu make yourself look like a JW by making silly arguments like this!

We are not discussing the 70 weeks of Daniel or the great tribulation or any other divergence. Stick with the context: what is your preferred translation?

I was hungry and you gave me no meal,

I was thirsty and you gave me no drink,

I was homeless and you gave me no bed,

I was shivering and you gave me no clothes,

Sick and in prison, and you never visited.

 

[nolidad]

Noli: I am still waiting for your preferred translation of the full context of our Master's words. This is a critical chapter of Canon, since it is the ONLY place in Scripture speaking of aionios kolasis/ everlasting punishment.

The context is speaking of pure virgins (not virgins & loose women), clean Old Covenant animals (not 1 clean & 1 unclean) and poor investors of the Master, and ends with our Lord's words regarding the standards for "everlasting punishment."

I was hungry and you gave me no meal,

I was thirsty and you gave me no drink,

I was homeless and you gave me no bed,

I was shivering and you gave me no clothes,

Sick and in prison, and you never visited.

The context is MAtt. 24 and 25! The end times.

So I guess you believe that women have to bear children and do good works to be saved?

1 Timothy 2:15
Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

And you need to reread Matt. 25 as virgins is not the context- but the end times and Jesus return!

And as for aionios- aionios is translated forever 44 times in the NT and as for this passage:

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

Everlasting and eternal are both aionios! So whatever aionios means for punishment it means for eternal! This is a simple not compound sentence with only one verb so aionios must mean the same!

Grammar is not my forte but I appear to be an expert compared to you!

 

[FineLinen]

Matthew 25 King James Version (KJV)
25 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.

2 And five of them were wise, and five were foolish.

3 They that were foolish took their lamps, and took no oil with them:

4 But the wise took oil in their vessels with their lamps.

5 While the bridegroom tarried, they all slumbered and slept.

6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.

7 Then all those virgins arose, and trimmed their lamps.

8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.

9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.

10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

11 Afterward came also the other virgins, saying, Lord, Lord, open to us.

12 But he answered and said, Verily I say unto you, I know you not.

13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.

16 Then he that had received the five talents went and traded with the same, and made them other five talents.

17 And likewise he that had received two, he also gained other two.

18 But he that had received one went and digged in the earth, and hid his lord's money.

19 After a long time the lord of those servants cometh, and reckoneth with them.

20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.

21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.

23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:

25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.

28 Take therefore the talent from him, and give it unto him which hath ten talents.

29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.

30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

33 And he shall set the sheep on his right hand, but the goats on the left.

34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?

38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?

39 Or when saw we thee sick, or in prison, and came unto thee?

40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:

43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

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

 

[nolidad]

Matthew 25 King James Version (KJV)
25 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.

2 And five of them were wise, and five were foolish.

3 They that were foolish took their lamps, and took no oil with them:

4 But the wise took oil in their vessels with their lamps.

5 While the bridegroom tarried, they all slumbered and slept.

6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.

7 Then all those virgins arose, and trimmed their lamps.

8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.

9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.

10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

11 Afterward came also the other virgins, saying, Lord, Lord, open to us.

12 But he answered and said, Verily I say unto you, I know you not.

13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.

16 Then he that had received the five talents went and traded with the same, and made them other five talents.

17 And likewise he that had received two, he also gained other two.

18 But he that had received one went and digged in the earth, and hid his lord's money.

19 After a long time the lord of those servants cometh, and reckoneth with them.

20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.

21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.

23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:

25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.

26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.

28 Take therefore the talent from him, and give it unto him which hath ten talents.

29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.

30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

33 And he shall set the sheep on his right hand, but the goats on the left.

34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?

38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?

39 Or when saw we thee sick, or in prison, and came unto thee?

40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:

43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

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

All you have doen is show your lack of knowledge of basic grammar.

The virgins are a parable identified by the word likened so is not to be taken literally!

Even the servants with talents is a parable easily identified by the term "is as" which lets us know it is not literal! So we go back to literal and these are in one context starting in Matrthewe 24! Basic Bible knowledge 101

 

[Der Alte]

.

Noli: I am still waiting for your preferred translation of the full context of our Master's words. This is a critical chapter of Canon, since it is the ONLY place in Scripture speaking of aionios kolasis/ everlasting punishment....

I have been active at this forum for more than 2 decades through 3 owners. After reading many posts which argue that "aion" never means eternity and "aionios" never means eternal I did a study of my own using scripture only.
In twenty one,21, of the following verses αἰών/aion and αἰώνιος/aionios are defined/described as eternal, everlasting, eternity etc, by comparison or contrast with other adjectives or adjectival phrases.
List of verses:1 Timothy 1:17, 2 Corinthians 4:17-18, 2 Corinthians 5:1, Hebrews 7:24, 1 Peter 1:23, 1 Timothy 6:16, Galatians 6:8, John 6:58, John 10:20, 1 John 2:17, 1 Peter 5:10, Romans 2:7, Luke 1:33,Revelation 14:11, John 10:28, John 3:15, John 3:16, John 5:24, John 8:51, Ephesians 3:21, Romans 1:20, Romans 5:21, Romans 16:26.
…..In the NT “aion/aionios” sometimes hyperbolically refer to things which are not eternal but neither word is ever defined/described, by other adjectives or adjectival phrases, as meaning a period of time less than eternal, as in the following verses.

[1]Romans 1:20
(20) For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal [ἀΐ́διος/aidios] power and Godhead; so that they are without excuse:
[2]Romans 16:26
(26) But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting [αἰώνιος/aionios] God, made known to all nations for the obedience of faith:​

In Rom 1:20 Paul refers to God’s power and Godhead as “aidios.” Scholars agree “aidios” unquestionably means eternal, everlasting, unending etc. In Rom 16:26, Paul, the same writer, in the same writing, refers to God as “aionios.” Paul has used “aidios” synonymous with “aionios.” In this verse by definition “aionios” means eternal, everlasting.

[3]Luke 1:33
(33) And he shall reign [βασιλευσει][Vb] over the house of Jacob for ever; [αιωνας/aionas] and of his kingdom [βασιλειας][Nn] there shall be no end.[τελος/τελος]​

In this verse the reign βασιλευσει/basileusei, which is the verb form of the word, is "aionas" and of the kingdom βασιλειας/basileias, the noun form of the same word, "there shall be no end.” “Aionas” by definition here means eternal.

[4]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 [αἰώνιος/aionios] 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;[πρόσκαιρος/proskairos] but the things which are not seen are eternal [αἰώνιος/aionios]​

In this passage “aionios” is contrasted with “for a moment,” vs. 4, and “temporal,” vs. 5. “Age(s)” an indeterminate finite period, it is not the opposite of “for a moment”/”temporal/temporary” “eternal” is. “Aionios” by definition here means “eternal.”

[5]2 Corinthians 5:1
(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 [αἰώνιος/aionios] in the heavens.​

In this verse “aionios house” is contrasted with “earthly house which is destroyed.” Is God going to replace our destroyed earthly house with a house only lasts a little longer which will also be destroyed at the end of an age? The aionios house is not destroyed, the opposite of “is destroyed.” Thus, “aionios” by definition here means “eternal.”

[6]Hebrews 7:24 but because Jesus lives forever [αἰών/aion] he has an unchangeable [ἀπαράβατος/aparabatos] priesthood.​

In this verse “aion” is paired with “unchangeable.” If “aion” means “age(s),” Jesus cannot continue “for a finite period” and be “unchangeable” at the same time. Thus “aion” by definition here means “eternal.”

[7]1 Peter 1:23
(23) For you have been born again, not of perishable seed, but of imperishable, [ ̓́αφθαρτος/aphthartos] through the living and enduring word of God. …
1 Peter 1:25
(25) but the word of the Lord endures forever.[αἰών/aion] " And this is the word that was preached to you.​

In verse 23 “word of God” is paired with “imperishable.” The same writer, Peter, in the same writing 1 Peter in verse 25 writes the word of God “endures εις τον αιωνα unto eternity. ” Thus by definition “aion” here means “eternity.”

[8]1 Timothy 6:16
(16) Who only hath immortality, [ ̓́αφθαρτος/aphthartos] dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting [αἰώνιος/aionios]​

In this verse “aionios” is paired with “immortality.” If “aionios” is only a finite period, God cannot be “immortal” and only exist for a finite period at the same time. Thus “aionios” by definition means “eternal.”

[9] Galatians 6:8
(8) For he that soweth to his flesh shall of the flesh reap corruption; [φθορά/fthora] but he that soweth to the Spirit shall of the Spirit reap life everlasting. [αἰώνιος/aionios]​

In this verse “aionios” is contrasted with “corruption.” “Fleshly” people reap “corruption” but spiritual people reap “life aionios,” i.e. “not corruption.” “Age(s), a finite period, is not opposite of “corruption.” Thus “aionios life” by definition here means “eternal/everlasting life.”

[10] John 6:58
(58) This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.[αἰώνιος/aionios]​

In this verse Jesus contrasts “aionios life” with “death.” If “live aionios” is only a finite period, a finite period is not opposite “death.” Thus “aionios” by definition here means “eternal.”

[11] John 10:28
(28) I give them eternal [αἰώνιος/aionios] life, and they shall never [αἰών/aion] perish; no one will snatch them out of my hand.​

In this verse Jesus pairs “aionios” and “aion” with “[not] snatch them out of my hand.” If “aion/aionios” means “age(s), a finite period,” that is not the opposite of “[not] snatch them out of my hand’” “Aionios life” by definition here means “eternal life.”

[12] 1 John 2:17
(17) The world and its desires pass away, but whoever does the will of God lives forever. [αἰών/aion]​

In this verse “aionios” is contrasted with “pass away,” “lives aionios” cannot mean a finite period, A “finite period” is not opposite of “pass away.” Thus “lives aionios” by definition here means “lives eternally.”

[13] 1 Peter 5:10
(10) And the God of all grace, who called you to his eternal [αιωνιον/aionion] glory in Christ, after you have suffered a little while, [ολιγον/oligon] will himself restore you and make you strong, firm and steadfast.​

In this verse “aionios” is contrasted with “little while” Does Jesus give His followers a finite period of glory then they eventually die? Thus “aionios” here, by definition, means “eternal.”

[14] Romans 2:7
(7) To those who by persistence in doing good seek glory, honor and immortality, [ἀφθαρσία/apftharsia] he will give eternal [αἰώνιος/aionios] life.​

In this verse “aionios” is paired with “immortality.” If “aionios” is only a finite period, believers cannot seek for “a finite period,” and “immortality” at the same time. But they can seek for “eternal life” and “immortality” at the same time. Thus by definition “aionios life” here means “eternal life.”

[15] 1 Timothy 1:17.
(17) Now unto the King eternal, [αἰών/aion] immortal, [ ̓́αφθαρτος/aphthartos] invisible, the only wise God, be honour and glory for ever [αἰών/aion] and ever [αἰώνιος/aionios]. Amen.​

In this verse “aion” is paired with “immortal.” “Aion” cannot mean “age(s),” a finite period and be immortal at the same time. Thus “aion” by definition here means “eternal.”

[16] Revelation 14:11
(11) And the smoke of their torment ascendeth up for ever and ever:[εις αιωνας αιωνων/eis aionas aionon] and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.​

In this verse “aionas aionon torment” is paired with “no rest day or night.” If “aionas, aionon” means “a finite period” at some time they would rest, “Aionas, aionon” by definition here means “forever and forever.”

[17] John 3:15
(15) That whosoever believeth in him should not perish, but have eternal [αιωνιον] life.​

In this verse Jesus pairs “aionion” with “shall not perish.” Believers could perish in a finite period, “aionion life” by definition here means eternal life.

[18] John 3:16
(16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting [αιωνιον] life.​

In this verse Jesus pairs “aionion” with “should not perish.” Believers could eventually perish in a finite period, thus by definition “aionion life” here means eternal or everlasting life.

[19]John 5:24
(24) Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting [αἰώνιος] life, and shall not come into condemnation; but is passed from death unto life.​

In this verse Jesus pairs “aionios” with “shall not come into condemnation” and “passed from death unto life.” “Aionios” does not mean “a finite period,” by definition here it means “eternal,” unless Jesus lets His followers come into condemnation and pass into death.

[20]Romans 5:21
(21) That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal [αἰώνιος] life by Jesus Christ our Lord.​

In this verse “aionios life” is contrasted with death. “A finite period life” is not opposite death, “eternal life” is. “Aionios life” by definition here means ‘eternal life.”

[21]Ephesians 3:21
(21) to him be glory in the church and in Christ Jesus throughout all generations, for ever [του αιωνος/tou aionios] and ever! [των αιωνων/ton aionion] Amen.​

In this verse “tou aionios ton aionion” is paired with “throughout all generations.” "Age(s)" a finite period cannot refer to "all generations." By definition “tou aionios ton aionion” means forever and ever.

[22]John 8:51
(51) Very truly [αμην αμην/amen amen] I tell you, whoever obeys my word will never [ου μη εις τον αιωνα/ou mé eis ton aiona] see death."​

According to noted Greek scholar Marvin Vincent "The double negative “ ου μη/ou mé” signifies in nowise, by no means." Unless Jesus is saying whoever obeys Him will die, i.e. see death, unto the age, by definition aion means eternity.

 

[FineLinen]

All you have doen is show your lack of knowledge of basic grammar.

The virgins are a parable identified by the word likened so is not to be taken literally!

Even the servants with talents is a parable easily identified by the term "is as" which lets us know it is not literal! So we go back to literal and these are in one context starting in Matrthewe 24! Basic Bible knowledge 101

Noli: Gotcha! None of the parable of our Lord is to be taken literally. That takes a great load off all of our minds and hearts.

 

[FineLinen]

I have been active at this forum for more than 2 decades through 3 owners. After reading many posts which argue that "aion" never means eternity and "aionios" never means eternal I did a study of my own using scripture only.
In twenty one,21, of the following verses αἰών/aion and αἰώνιος/aionios are defined/described as eternal, everlasting, eternity etc, by comparison or contrast with other adjectives or adjectival phrases.
List of verses:1 Timothy 1:17, 2 Corinthians 4:17-18, 2 Corinthians 5:1, Hebrews 7:24, 1 Peter 1:23, 1 Timothy 6:16, Galatians 6:8, John 6:58, John 10:20, 1 John 2:17, 1 Peter 5:10, Romans 2:7, Luke 1:33,Revelation 14:11, John 10:28, John 3:15, John 3:16, John 5:24, John 8:51, Ephesians 3:21, Romans 1:20, Romans 5:21, Romans 16:26.
…..In the NT “aion/aionios” sometimes hyperbolically refer to things which are not eternal but neither word is ever defined/described, by other adjectives or adjectival phrases, as meaning a period of time less than eternal, as in the following verses.

[1]Romans 1:20
(20) For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal [ἀΐ́διος/aidios] power and Godhead; so that they are without excuse:
[2]Romans 16:26
(26) But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting [αἰώνιος/aionios] God, made known to all nations for the obedience of faith:​

In Rom 1:20 Paul refers to God’s power and Godhead as “aidios.” Scholars agree “aidios” unquestionably means eternal, everlasting, unending etc. In Rom 16:26, Paul, the same writer, in the same writing, refers to God as “aionios.” Paul has used “aidios” synonymous with “aionios.” In this verse by definition “aionios” means eternal, everlasting.

[3]Luke 1:33
(33) And he shall reign [βασιλευσει][Vb] over the house of Jacob for ever; [αιωνας/aionas] and of his kingdom [βασιλειας][Nn] there shall be no end.[τελος/τελος] ​

In this verse the reign βασιλευσει/basileusei, which is the verb form of the word, is "aionas" and of the kingdom βασιλειας/basileias, the noun form of the same word, "there shall be no end.” “Aionas” by definition here means eternal.

[4]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 [αἰώνιος/aionios] 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;[πρόσκαιρος/proskairos] but the things which are not seen are eternal [αἰώνιος/aionios] ​

In this passage “aionios” is contrasted with “for a moment,” vs. 4, and “temporal,” vs. 5. “Age(s)” an indeterminate finite period, it is not the opposite of “for a moment”/”temporal/temporary” “eternal” is. “Aionios” by definition here means “eternal.”

[5]2 Corinthians 5:1
(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 [αἰώνιος/aionios] in the heavens. ​

In this verse “aionios house” is contrasted with “earthly house which is destroyed.” Is God going to replace our destroyed earthly house with a house only lasts a little longer which will also be destroyed at the end of an age? The aionios house is not destroyed, the opposite of “is destroyed.” Thus, “aionios” by definition here means “eternal.”

[6]Hebrews 7:24 but because Jesus lives forever [αἰών/aion] he has an unchangeable [ἀπαράβατος/aparabatos] priesthood.​

In this verse “aion” is paired with “unchangeable.” If “aion” means “age(s),” Jesus cannot continue “for a finite period” and be “unchangeable” at the same time. Thus “aion” by definition here means “eternal.”

[7]1 Peter 1:23
(23) For you have been born again, not of perishable seed, but of imperishable, [ ̓́αφθαρτος/aphthartos] through the living and enduring word of God. …
1 Peter 1:25
(25) but the word of the Lord endures forever.[αἰών/aion] " And this is the word that was preached to you. ​

In verse 23 “word of God” is paired with “imperishable.” The same writer, Peter, in the same writing 1 Peter in verse 25 writes the word of God “endures εις τον αιωνα unto eternity. ” Thus by definition “aion” here means “eternity.”

[8]1 Timothy 6:16
(16) Who only hath immortality, [ ̓́αφθαρτος/aphthartos] dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting [αἰώνιος/aionios] ​

In this verse “aionios” is paired with “immortality.” If “aionios” is only a finite period, God cannot be “immortal” and only exist for a finite period at the same time. Thus “aionios” by definition means “eternal.”

[9] Galatians 6:8
(8) For he that soweth to his flesh shall of the flesh reap corruption; [φθορά/fthora] but he that soweth to the Spirit shall of the Spirit reap life everlasting. [αἰώνιος/aionios] ​

In this verse “aionios” is contrasted with “corruption.” “Fleshly” people reap “corruption” but spiritual people reap “life aionios,” i.e. “not corruption.” “Age(s), a finite period, is not opposite of “corruption.” Thus “aionios life” by definition here means “eternal/everlasting life.”

[10] John 6:58
(58) This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.[αἰώνιος/aionios] ​

In this verse Jesus contrasts “aionios life” with “death.” If “live aionios” is only a finite period, a finite period is not opposite “death.” Thus “aionios” by definition here means “eternal.”

[11] John 10:28
(28) I give them eternal [αἰώνιος/aionios] life, and they shall never [αἰών/aion] perish; no one will snatch them out of my hand. ​

In this verse Jesus pairs “aionios” and “aion” with “[not] snatch them out of my hand.” If “aion/aionios” means “age(s), a finite period,” that is not the opposite of “[not] snatch them out of my hand’” “Aionios life” by definition here means “eternal life.”

[12] 1 John 2:17
(17) The world and its desires pass away, but whoever does the will of God lives forever. [αἰών/aion] ​

In this verse “aionios” is contrasted with “pass away,” “lives aionios” cannot mean a finite period, A “finite period” is not opposite of “pass away.” Thus “lives aionios” by definition here means “lives eternally.”

[13] 1 Peter 5:10
(10) And the God of all grace, who called you to his eternal [αιωνιον/aionion] glory in Christ, after you have suffered a little while, [ολιγον/oligon] will himself restore you and make you strong, firm and steadfast. ​

In this verse “aionios” is contrasted with “little while” Does Jesus give His followers a finite period of glory then they eventually die? Thus “aionios” here, by definition, means “eternal.”

[14] Romans 2:7
(7) To those who by persistence in doing good seek glory, honor and immortality, [ἀφθαρσία/apftharsia] he will give eternal [αἰώνιος/aionios] life. ​

In this verse “aionios” is paired with “immortality.” If “aionios” is only a finite period, believers cannot seek for “a finite period,” and “immortality” at the same time. But they can seek for “eternal life” and “immortality” at the same time. Thus by definition “aionios life” here means “eternal life.”

[15] 1 Timothy 1:17.
(17) Now unto the King eternal, [αἰών/aion] immortal, [ ̓́αφθαρτος/aphthartos] invisible, the only wise God, be honour and glory for ever [αἰών/aion] and ever [αἰώνιος/aionios]. Amen. ​

In this verse “aion” is paired with “immortal.” “Aion” cannot mean “age(s),” a finite period and be immortal at the same time. Thus “aion” by definition here means “eternal.”

[16] Revelation 14:11
(11) And the smoke of their torment ascendeth up for ever and ever:[εις αιωνας αιωνων/eis aionas aionon] and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. ​

In this verse “aionas aionon torment” is paired with “no rest day or night.” If “aionas, aionon” means “a finite period” at some time they would rest, “Aionas, aionon” by definition here means “forever and forever.”

[17] John 3:15
(15) That whosoever believeth in him should not perish, but have eternal [αιωνιον] life. ​

In this verse Jesus pairs “aionion” with “shall not perish.” Believers could perish in a finite period, “aionion life” by definition here means eternal life.

[18] John 3:16
(16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting [αιωνιον] life. ​

In this verse Jesus pairs “aionion” with “should not perish.” Believers could eventually perish in a finite period, thus by definition “aionion life” here means eternal or everlasting life.

[19]John 5:24
(24) Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting [αἰώνιος] life, and shall not come into condemnation; but is passed from death unto life. ​

In this verse Jesus pairs “aionios” with “shall not come into condemnation” and “passed from death unto life.” “Aionios” does not mean “a finite period,” by definition here it means “eternal,” unless Jesus lets His followers come into condemnation and pass into death.

[20]Romans 5:21
(21) That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal [αἰώνιος] life by Jesus Christ our Lord. ​

In this verse “aionios life” is contrasted with death. “A finite period life” is not opposite death, “eternal life” is. “Aionios life” by definition here means ‘eternal life.”

[21]Ephesians 3:21
(21) to him be glory in the church and in Christ Jesus throughout all generations, for ever [του αιωνος/tou aionios] and ever! [των αιωνων/ton aionion] Amen. ​

In this verse “tou aionios ton aionion” is paired with “throughout all generations.” "Age(s)" a finite period cannot refer to "all generations." By definition “tou aionios ton aionion” means forever and ever.

[22]John 8:51
(51) Very truly [αμην αμην/amen amen] I tell you, whoever obeys my word will never [ου μη εις τον αιωνα/ou mé eis ton aiona] see death." ​

According to noted Greek scholar Marvin Vincent "The double negative “ ου μη/ou mé” signifies in nowise, by no means." Unless Jesus is saying whoever obeys Him will die, i.e. see death, unto the age, by definition aion means eternity.

Fantastic! What did the Apostle John define as aionios zoe?

This IS zoe aionios that we may know You...

 

[nolidad]

Fantastic! What did the Apostle John define as aionios zoe?

This IS zoe aionios that we may know You...

Life without end! Next simple answer?

Noli: Gotcha! None of the parable of our Lord is to be taken literally. That takes a great load off all of our minds and hearts.

Wrong again! First yes parables are metaphors of literal things!
Second Jesus started a brand new thought when He used the Word when!

Mt. 25: 1-13 describes the church age and the rapture to bring the church to the wedding! In parable form

vses14-30 describe the church age and deeds done and rewards given at the bema judgment. In parable form

vses31-46 are Jesus' actual physical return! and the judgment of the nations and individuals prior to the start of the millenial kingdom. This is not a parable but reality. there is no comparative terms but the word when- which tells us to take this at face value!

 

[FineLinen]

Life without end! Next simple answer?



Wrong again! First yes parables are metaphors of literal things!
Second Jesus started a brand new thought when He used the Word when!

Mt. 25: 1-13 describes the church age and the rapture to bring the church to the wedding! In parable form

vses14-30 describe the church age and deeds done and rewards given at the bema judgment. In parable form

vses31-46 are Jesus' actual physical return! and the judgment of the nations and individuals prior to the start of the millenial kingdom. This is not a parable but reality. there is no comparative terms but the word when- which tells us to take this at face value!

Noli: I have taken your youth and lack of experience into account as I ponder your amazing perspective. Unfortunately both aspects will reach into most limited results for you.

"The virgins are a parable identified by the word likened so is not to be taken literally!

Even the servants with talents is a parable easily identified by the term "is as" which lets us know it is not literal! "

Most interesting indeed. The virgins, the clean animals, the master's poor investors are not to be taken "literally", but the Master's words in the same context and chapter are?

Try again, do not pass go, do not collect your dollars!

"Condemn no man for not thinking as you think. Let every one enjoy the full and free liberty of thinking for himself. Let every man use his own judgment, since every man must give an account of himself to God. Abhor every approach, in any kind or degree, to the spirit of persecution, if you cannot reason nor persuade a man into the truth, never attempt to force a man into it. If love will not compel him to come, leave him to God, the judge of all."