Just how long is ‘eternal’? A study on the meanings of Αιων and Αιωνιος (part 5 of 5)

Part 4: https://thechristianuniversalist.blogspot.com/2022/07/just-how-long-is-eternal-study-on_24.html

     Now that we have extensively looked at the usage of the terms olam, αιων, and αιωνιος throughout the Old and New Testaments, and examined (and refuted) the arguments that have been put forth in favor of the traditional translation of these terms as “everlasting,” “eternal,” and “for ever,” we are in a far better position to take a look at the passages thought to prove that punishment is everlasting. The ten passages considered here are taken from this article by Justin Taylor.

    1. Undying Worm and Unquenchable Fire (OT)

“For as the new heavens and new earth that I will make shall remain before Me,” says Yahweh, “so also your descendants and your name shall remain. And it shall come to pass, from one new moon to another, and from one Sabbath to another, all flesh shall come to worship before me,” says Yahweh. “And they shall go forth and look upon the corpses of the men who have transgressed against Me, for their worm does not die, and their fire is not quenched. And they shall be an abhorrence to all flesh.” (Isa. 66:22-24)

    It is interesting that this passage was brought up, because it does not actually explicitly describe the punishment as everlasting by any translation. However, some believe that because it is said that the worm does not die, and the fire is not quenched, the punishment must never end. I already wrote quite a lot about this passage in another post on the nature of Gehenna:

First of all, in this passage we are told that all nations and people will come to Jerusalem to worship YHWH during the Messianic age [see v. 20]. While they are in Jerusalem, they will be able to see those who are in Gehenna, which confirms that “Gehenna” cannot refer to ‘hell’ or the Lake of Fire, and must be the physical Valley of Hinnom that is adjacent to Jerusalem.

Second, we are told that there will be corpses - not living humans, but corpses - of those who have transgressed against YHWH, and that it is their worm that does not die, and their fire that is not being quenched. This proves that Gehenna will not be a place of conscious torment, but simply a place where the dead bodies of the wicked and unbelievers will be cast and burned. The “worm” spoken of here (tola in Hebrew and σκοληξ in Greek) cannot be some sort of ‘spiritual worm’ that punishes those in ‘hell’, as these words simply refer to maggots which eat the flesh off of dead bodies [3]. This Hebrew word, tola, is used as a symbol of death and decay throughout the Old Testament (Exod. 16:20, Deut. 28:39, Isa. 14:11)...

[3] This “worm” does not die, not because it is immortal, but to emphasize the completeness of the decay of these bodies; the maggots will not die until every bit of flesh is picked clean. See this article written from an annihilationist viewpoint.

    It is also said that the fire is not quenched, but this does not mean that the fire will never go out, merely that it will not be put out by human means. Elsewhere in scripture, fires are called unquenchable which have since gone out (see Lev. 6:12-13; Isa. 34:10; Jer. 17:27; Ezek. 20:46-48). And since the punishment being discussed here is something that will be confined to the Valley of Hinnom on the current earth, near Jerusalem (see above), the fire must eventually go out when the current earth is destroyed and all things are made new (1 Pet. 3:10; Rev. 20:11; 21:1, 5). Therefore, this passage does not prove that punishment is everlasting; the punishment being spoken of in this passage is confined to the Messianic age.

    2. Everlasting Life/Everlasting Contempt

“And at that time Michael shall stand up, the great prince who stands over the sons of your people, and there shall be a time of trouble such as never was - since there was a nation even to that time - and at that time your people shall be delivered, every one who is found written in the book. And many of those who sleep in the dust of the earth shall awake, some to life olam, and some to reproach [and] abhorrence olam.” (Dan. 12:1-2)

    The most common objection to universalism from this passage is that, because the reproach and abhorrence of the ungodly is described as olam, it must never have an end. However, this is false, because as we saw in the first two parts of this study, olam simply means a period of indefinite length, and rarely — if ever — describes an everlasting period. It was used to describe periods as short as three days (Jon. 2:6), or as long as the duration of the earth (Ecc. 1:4), but most commonly to describe periods of time around the length of a single human lifespan or several generations.

    We should see this passage as stating that the abhorrence and reproach of the ungodly will continue indefinitely into the future, but not forever. Unfortunately, most Bible versions obscure this by translating olam as “eternal,” and so readers of English translations of scripture are left without a proper understanding of this crucial fact.

    The second argument is slightly more sophisticated, and states that because the olam life spoken of in this passage is everlasting, by parallelism the olam reproach and abhorrence must also be everlasting. First of all, this argument is based on the false premise that two instances of the same word (either olam or αιωνιος) in the vicinity of one another must mean the exact same thing — for a refutation of this premise, see my comments on Matthew 25:46 below.

    However, even if we grant that some sort of parallelism may be present in this passage, this doesn’t mean that the reproach and abhorrence must be everlasting. The LXX translates chayye olam as “life of the Age” (ζωη αιωνιος), which is used in the New Testament to describe living and reigning with Christ, and will have an end at the time prophesied in 1 Cor. 15:24-28 (see the third section of this study). Although we will be immortal, this is not encapsulated in either expression — chayye olam or ζωη αιωνιος — but is prophesied in other passages (e.g., Lk. 20:36; 1 Cor. 15:51-54; Heb. 7:16). Thus, the olam life (“age-during life”) of Daniel 12:2 will eventually end. If this is a parallelism, it does not prove everlasting punishment, but instead provides evidence that the punishment will end. Therefore, this passage definitely does not prove that punishment will be everlasting.

    3. Eternal Fire/The Fire of Hell

“Now whoever may offend one of these little [ones] believing in me, it is better for him that a heavy millstone may be hung around his neck, and he may be sunk in the depth of the sea. Woe to the world because of the offenses! For the offenses [are] necessary to come, but woe to the man through whom the offense comes! Now if your hand or your foot offends you, cut it off and cast it from you. It is good for you to enter into the life crippled or lame, rather [than] to be cast to the age-during fire having two hands or two feet. And if your eye offends you, take it out and cast it from you. It is good for you to enter into the life one-eyed, rather [than] to be cast to the Gehenna of the fire having two eyes.” (Matt. 18:6-9)

    This passage describes the Gehenna of the fire (which is a reference to the physical Valley of Hinnom adjacent Jerusalem) as “the age-during fire” (το πυρ το αιωνιον). Because it is thought that αιωνιος means “everlasting,” non-universalists believe that this passage teaches that Gehenna will be a place where punishment is everlasting (whether the fire itself is everlasting, or merely the destructive effects of the fire, is debated between infernalists and annihilationists).

    However, as seen previously in this study, the adjective αιωνιος rarely if ever describes an everlasting period. Instead, throughout the New Testament, it is used to describe things which pertain to the ages. Every noun which is modified by this adjective throughout the NT can be shown to have an end (including ζωη αιωνιος, “life of the [Messianic] Age” which will end when Christ returns the kingdom to the Father), excluding God Himself. There is no reason to believe that this age-during fire is any exception. And the fact that it is Gehenna being referred to shows that αιωνιος cannot mean “everlasting” in this context, for Gehenna (the Valley of Hinnom) will one day become holy to God (Jer. 31:40) and will then be destroyed along with the rest of the earth (1 Pet. 3:10; Rev. 20:11; 21:1, 5).

    4. Eternal Punishment/Eternal Life

“Now when the Son of Man may come in his glory, and all the messengers with him, then he will sit on [the] throne of his glory. And all the nations will be assembled before him, and he will separate them from one another, just as the shepherd separates the sheep from the kids. And he will indeed set the sheep on his right hand, and the kids on [the] left. Then the King will say to the [ones] on his right hand, ‘Come, those blessed of my Father, inherit the kingdom prepared for you from [the] foundation of [the] world’... Then he will say to the [ones] on [the] left, ‘Go from me, those cursed, to the age-during fire prepared for the Adversary and his messengers’... And these will go away into age-during punishment, but the righteous into age-during life.” (Matt. 25:31-34, 41, 46)

    This passage is interpreted by non-universalists in the same way as Daniel 12:2. Because the punishment in this passage is described as αιωνιος, which is taken to mean “everlasting,” supposedly there can be no end to this punishment. However, as we have seen, this argument is inane and superficial, and does not stand up to the use of αιωνιος throughout the rest of the Bible as referring to either an indefinite (but not infinite) period of time, or to something which pertains to the ages.

    In fact, the context clearly refutes the traditional interpretation of the judgment in Matthew 25:31-46. The judgment will occur just after the end of the tribulation, at the second coming of Christ (v. 31), will be a judgment of the nations, meaning the Gentile unbelievers who survive the battle of Armageddon (v. 32), and they will be judged on how they treated Jesus’ brethren (the Israelites), not on whether they had a saving faith (v. 40).

    The parallel description of the same judgment in Joel 3:1-8 shows that the punishment of the “goats” is not literal fire, but being cast far outside the Messianic kingdom and treated as slaves (cf. Zech. 14:17-19; Rev. 2:27; 19:15), the same punishment elsewhere referred to as “outer darkness” and “a furnace of fire” (Matt. 8:11-12; 13:40-42, 49-50; Lk. 13:28-29). Fire is commonly used in scripture to figuratively describe times of adversity (Deut. 4:20; Isa. 48:10; Ezek. 22:20; 1 Pet. 1:7; 4:12). Likewise, the reward of the “sheep” is also limited to the Messianic age, and refers to their having an inheritance in the Messianic kingdom in Israel (cf. Ezek. 47:22-23).

    Thus, neither the “punishment of the Age” nor the “life of the Age” referred to in Matt. 25:46 are everlasting; they are both confined to the Messianic age. However, even if the “life of the Age” were truly eternal, this would not prove that the “punishment of the Age” is also eternal by parallelism, as many non-universalists often assert. See the following passages:

And He stood and shook the earth, and He looked and startled the nations. The mountains [went] to violence, the age-during hills melted [at] His age-during ways. (Hab. 3:6-7 LXX)

Now to Him [who] is able to establish you, according to my gospel and the preaching of Jesus Christ, according to a revelation of a mystery, [which] has been kept silent in times of ages, but now manifested, and through the prophetic scriptures, according to a command of the age-during God, for obedience of faith [which] was made known to all the Gentiles (Rom. 16:25-26)

    In both of these cases, something which is undeniably not everlasting is described as age-during in the immediate vicinity of something which is undeniably everlasting being described as age-during. The hills which are age-during are said to melt in the presence of the God whose ways are age-during. The gospel kept silent in times of ages (χρονοις αιωνιοις) has now been manifested by a command of the age-during God (του αιωνιου θεου). Therefore, even if the “life of the Age” of Matt. 25:46 is everlasting, the “punishment of the Age” does not need to also be everlasting. This passage does not prove that the punishment of unbelievers will never end.

    5. Undying Worm and Unquenchable Fire (NT)

“And whoever may offend one of these little [ones] believing in me, it is more good for him if a heavy millstone is put around his neck and he has been cast to the sea. And if your hand may offend you, cut it off. It is good for you to enter into the life crippled, rather [than] to go away to the Gehenna, to the unquenchable fire, having two hands. And if your foot may offend you, cut it off. It is good for you to enter into the life lame, rather [than] to be cast to the Gehenna having two feet. And if your eye may offend you, cast it out. It is good for you to enter into the kingdom of God one-eyed, rather [than] having two eyes, to be cast to the Gehenna, where ‘their worm is not dying, and the fire is not quenched’.” (Mk. 9:42-48)

    I already dealt with this argument for everlasting punishment in my discussion on Isaiah 66:22-24, so I won’t reiterate the points I made there. However, this point cannot be stressed enough, that by Gehenna the literal Valley of Hinnom near Jerusalem is meant (see Isa. 64:20-24) — the same valley of which it is said that it will eventually become holy to God (Jer. 31:40), and which must eventually be destroyed along with the rest of the earth (1 Pet. 3:10; Rev. 20:11; 21:1, 5). Thus, the fire within Gehenna cannot truly last forever. The undying worm and unquenchable fire are meant to emphasize the totality of decay and desecration of the bodies cast within, not the length of time for which the punishment is applied. After all, other so-called “unquenchable” fires have long since gone out (e.g., Lev. 6:12-13, Isa. 34:10, Jer. 17:27, Ezek. 20:46-48).

    6. Everlasting Destruction

[This is] a proof of the righteous judgment of God, for you to be deemed worthy of the kingdom of God, and on behalf of which you suffer. Indeed [it is] righteous with God to recompense those afflicting you with affliction, and to you, the [ones] oppressed, relief with us at the revelation of the Lord Jesus from heaven with his powerful messengers, in a flame of fire giving vengeance to those [who] have not known God and to those not obeying the gospel of our Lord Jesus, who will pay a penalty of age-during destruction from [the] face of the Lord and the glory of his power, when he may come to be glorified in his saints and to be marveled at in all those [who] believed, because our testimony to you was believed in that day. (2 Thess. 1:5-10)

    It is argued that this passage proves that the punishment of unbelievers (whether torment or annihilation) will never have an end, because it describes their destruction as αιωνιος (“age-during”). However, as we have seen, this argument fails because αιωνιος does not mean “everlasting,” but refers to those things which pertain to the ages, and in all instances describes things which do have an end (with the sole exception of God Himself). This passage is no exception, especially because the destruction of these unbelievers will end (or at least cease for a time) when they are resurrected one thousand years later to the Great White Throne judgment (Rev. 20:11-15).

    7. The Punishment of Eternal Fire

...just as Sodom and Gomorrah and the cities around them, [in] like manner with them having committed prostitution and having gone away after other flesh, are set [as] an example, undergoing a penalty of age-during fire. (Jude 7)

    This passage is thought to prove that the punishment of unbelievers, specifically of Sodom and Gomorrah, will never have an end because the fire in which they are penalized is described as αιωνιος. Again, this argument fails because αιωνιος does not describe everlastingness, but instead describes things which pertain to the ages. However, that argument fails even more spectacularly when applied to this passage specifically, because we know that the fire which burned Sodom and Gomorrah no longer burns. In fact, the prophet Ezekiel tells us that one day Sodom will be restored to its former glory (Ezek. 16:53-55)! Thus, Jude 7 is actually further proof that the punishment of unbelievers will, eventually, have an end.

    8. Blackest Darkness Reserved Forever

[These false teachers are] fierce waves of [the] sea, foaming out their shame; wandering stars, to whom the gloom of the darkness has been kept for an age. (Jude 13)

    Most Bible versions translate “for an age” (εις αιωνα) as “for ever,” which leads uninformed readers to think that these false teachers will be kept in the gloom of darkness for eternity. However, the expression “for an age” or “for the age” does not refer to an everlasting period, as numerous examples from the LXX and the New Testament demonstrate; rather, when used in the eschatological sense, it refers to something which lasts for a single eschatological age (most often referring to the coming Messianic age). And in fact, just a few verses later, Jude acknowledges more than one age to come (v. 25), so the fact that the gloom of darkness is reserved for only “an age [singular]” is proof that this does not describe an everlasting punishment.

    9. The Smoke of Their Torment Rises for Ever and Ever

And another messenger, a third, followed them, in a great voice saying, “If someone worships the beast and its image, and takes a mark upon his forehead or upon his hand, he will also drink of the wine of the wrath of God, having been mixed undiluted in the cup of His anger. And he will be tormented in fire and sulfur, before holy messengers and the Lamb. And the smoke of their torment rises up for ages of ages; and [they] do not have rest day and night, those worshipping the beast and its image, and if someone takes the mark of its name.” (Rev. 14:9-11)

    Because most Bible versions translate “for ages of ages” (εις αιωνας αιωνων) as “for ever and ever,” this passage is thought to show that the torment of those who take the mark of the beast will last for eternity. However, this is a very imprecise and inaccurate translation, because in the eschatology of the New Testament the “ages of the ages” describe the oncoming ages during which Christ and the saints will be reigning (2 Tim. 4:18; Heb. 1:8; 13:21; 1 Pet. 4:11; Rev. 1:6; 5:13; 11:15; 22:5). These oncoming ages will have an end (1 Cor. 15:24-28; Heb. 9:26), so to say that because something is described as “for (the) ages of (the) ages,” it must not have an end, is simply incorrect.

    Furthermore, it is said that this punishment is “the wine of the wrath of God.” But what is this wine? Just a few verses later, it is said to be nothing other than the seven bowls of wrath which will be poured out upon those who take the mark of the beast’s name:

And the messenger cast his sickle into the earth, and harvested the grapevine of the earth, and cast [the grapes] into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood came out of the winepress, up to the bridles of the horses, from one thousand six hundred stadia. And I saw another sign in the heaven, great and marvelous, seven messengers having seven plagues - the last, because in them the wrath of God was completed. (Rev. 14:19-15:1)

These bowls consist of boils and ulcers, water poisoning, burning, pain in darkness, the battle of Armageddon, and the destruction of Babylon (Rev. 16), and they will be poured out upon those who take the mark of the beast’s name. However, these great and terrible plagues only last until the end of the tribulation, no more than three and a half years — certainly not “for ever and ever.”

    This interpretation may be contested on the grounds that the torment is said to last for ages of ages. However, this is inaccurate. The torment itself is not said to last for ages of ages, but the smoke of the torment. The exact same thing is said of Babylon in Rev. 19:3, and yet the punishment of Babylon lasted no longer than “a day” (Rev. 18:8) or even “an hour” (Rev. 18:10, 17, 19). Therefore, the context shows that Rev. 14:9-11 is not speaking of any ‘eternal punishment’ for those who take the mark of the beast’s name, but the seven bowls of the wine of God’s wrath which will be poured out upon those who take this mark, the smoke of which shall go up for ages of ages.

    10. The Lake of Fire

And the Adversary, the [one] deceiving them, was cast to the Lake of the Fire and of sulfur, where also the beast and the false prophet [are], and they will be tormented day and night for the ages of the ages... Then the death and the Hades were cast to the Lake of the Fire. This, the Lake of the Fire, is the second death. And if someone was not found having been written in the Scroll of the Life, he was cast to the Lake of the Fire. (Rev. 20:10, 14-15)

    This passage characterizes the torment of the Adversary, beast, and false prophet in the Lake of the Fire as “for the ages of the ages” (εις τους αιωνας των αιωνων), which is translated in most Bible versions as “for ever and ever.” Like with Rev. 14:9-11, this argument fails because the “ages of the ages” does not describe an eternal time period, but instead the ages during which Christ and the saints reign together (2 Tim. 4:18; Heb. 13:21; Rev. 1:6; 5:13; 11:15; 22:5), which will have an end (1 Cor. 15:24-28). Certainly this does not prove that the torment of these three will have an end, any more than it proves that God’s glory will have an end (cf. Gal. 1:5, Php. 4:20), but neither does it prove that their torment will not have an end.

    Conclusion

In this word study, we saw that olam, αιων, and αιωνιος refer to indefinite time periods throughout the Hebrew Bible and Septuagint, but are rarely - if ever - used to describe everlastingness (even when applied to God Himself). In line with this, the New Testament also uses αιων and αιωνιος to describe indefinite time periods, but with the more developed eschatology of the NT also came a specialized usage of these words to refer to defined eschatological periods known as “ages” or “eons.”

    Although αιων and αιωνιος are often taken to mean “everlasting,” “eternal,” or “for ever,” the scriptural evidence does not support such a translation. Instead, the expressions εις τον αιωνα (lit. “for the age”), εις τους αιωνας (lit. “for the ages”), and εις τους αιωνας των αιωνων (lit. “for the ages of the ages”) each refer to the future ages during which Christ and the saints will be reigning, which will eventually end once Christ returns the kingdom of God to the Father. Likewise, the adjective αιωνιος describes things which are “age-during” (pertaining to/of the ages).

    There are Greek words which describe things that are truly without end, such as αιδιος (“eternal”), παντοτε (“at all times”), απεραντος (“interminable”), and ατελευτος (“endless”). However, none of these words are ever used to describe the punishment of the wicked; only derivatives and cognates of the word αιων (“age,” referring to a defined eschatological period) are used. Furthermore, the context of most of the passages used to support everlasting punishment shows that the meaning cannot be “everlasting.” Unfortunately, virtually all translations of scripture obscure this fact by using inaccurate translations of αιων and αιωνιος.

Just how long is ‘eternal’? A study on the meanings of Αιων and Αιωνιος (part 4 of 5)

Part 3: https://thechristianuniversalist.blogspot.com/2022/07/just-how-long-is-eternal-study-on_17.html

     As we saw earlier in this study, the Greek words αιων and αιωνιος are used in the Old Testament (LXX) to describe periods of indeterminate — but never infinite — length. This usage is retained in the New Testament, although with a more specialized usage of these words, to describe eschatological periods with a determined beginning and end, becomes dominant in the NT. It is extremely inconsistent to assume, as non-universalists do, that αιωνιος must refer to a period without end when applied to the punishment of unbelievers, but elsewhere refers to periods as short as seventy years (Jer. 25:9) or even three days (Jon. 2:6) and is rarely, if ever, used to describe periods of infinite duration!

    In this final part of our study on αιων and αιωνιος, we will substantiate the claim that these words indicate a non-infinite duration when applied to the punishment of unbelievers, by taking a look at specific phrases and passages in the New Testament which are thought to prove the everlasting nature of punishment.

    The translational inaccuracies of “for ever” and “for ever and ever”

One of the terms thought to indicate eternity, or everlasting duration, in scripture is “εις τον αιωνα” — literally, “for the age.” Most Bible versions translate this term as “for ever,” this making it appear to describe an infinite duration of time. However, this is very inaccurate in light of what we have already seen; in the LXX, εις τον αιωνα is used to translate olam in dozens of places where neither of these terms can refer to an everlasting period (such as the reign of a king, or the servitude of bondmen). Furthermore, Exodus 15:18 (LXX) states that God shall reign “τον αιωνα και επ’ αιωνα και ετι,” translated literally as “for age upon age and further”! If there is a “further” beyond εις τον αιωνα, it should be evident that this term cannot, in itself, be describing an everlasting period.

    This term is used the same way, to describe an indefinitely long duration, in extrabiblical and deuterocanonical literature as well. For example, 1 Maccabees 14:41 states that the Jewish people resolved that Simon should be their leader and high priest “εις τον αιωνα”; that is, “until another trustworthy prophet should arise.” Clearly, this cannot refer to an everlasting timespan, because the period being described as εις τον αιωνα is immediately said to have an end (cf. Isa. 32:14-15).

    Even in the New Testament, there are many other instances where the term εις τον αιωνα is used to describe a period that has an end. The epistle to the Hebrews repeatedly states that Jesus has become a heavenly high priest εις τον αιωνα (5:6; 6:20; 7:17, 21, 24, 28), which is translated in most Bible versions as “for ever.” However, the work of a high priest is to deal with sin (Heb. 2:14; 5:1), and so Jesus will only remain a high priest as long as there is still sin. Does this mean that sin will remain forever, and God will never truly defeat sin and death? No, because Jesus will only remain a high priest “for the age” — that is, until the end of the Messianic Age, after which sin and death are defeated (1 Cor. 15:24-28).

    Furthermore, to translate εις τον αιωνα as “for ever” is entirely inconsistent with how similar terms are used elsewhere in the New Testament. The plural version of this term, εις τους αιωνας (lit. “for the ages”) appears nine times in the NT: Matt. 6:13; Lk. 1:33; Rom. 1:25; 9:5; 11:36; 16:27; 2 Cor. 11:31; Heb. 13:8; and Jude 25. If εις τον αιωνα means “for ever,” then εις τους αιωνας must mean “for evers,” a clearly meaningless expression (there cannot be more than one consecutive everlasting period). But if, instead, the NT usage of εις τον αιωνα refers to a period spanning a single eschatological age, then εις τους αιωνας refers to a period spanning multiple ages. Yet even these ages shall have an end eventually, for Jesus will reign “for the ages [εις τους αιωνας]” (Lk. 1:33), and both His reign and the ages which it spans are said to eventually end (1 Cor. 15:24-28; Heb. 9:26).

    Another term thought to describe an everlasting duration is εις τους αιωνας των αιωνων (lit. “for the ages of the ages”), which is typically translated as “for ever and ever.” If this translation is taken literally, we again run into the same problem that we saw with εις τους αιωνας, which is that there cannot be more than one consecutive everlasting period. The word “and” is not even present in the original Greek, which shows the imprecision of the translation “for ever and ever”; if translated consistently, it should be “for evers of evers,” which is another meaningless expression.

    Instead, we should look to other instances in the Bible where the construct “thing(s) of thing(s)” is used. For example, we read about the “holy of holies” (Exod. 26:33; Heb. 9:3), the “holies of holies” (Heb. 9:25 some mss.), the “song of songs” (Song 1:1), the “King of kings” and the “Lord of lords” (1 Tim. 6:15; Rev. 17:14; 19:16). In each of these cases, “thing(s) of thing(s)” acts as an intensifier, not referring to an infinite number of ‘things’ (as “the ages of the ages” is usually interpreted) but instead to the most preeminent of all ‘things’. Thus, the phrase “the ages of the ages” refers to the most preeminent of all ages, the two future ages during which Jesus will be reigning over the kingdom of God, and believers together with Him.

    This interpretation of “the ages of the ages” is supported by its usage throughout the NT. This term is used interchangeably to describe things which are elsewhere said to exist for “the [coming] ages,” like the reign of Christ over the kingdom of God (2 Tim. 4:18; Heb. 1:8; 13:21; 1 Pet. 4:11; Rev. 1:6; 5:13; 11:15 cf. Lk. 1:33) and the reign of the saints and believers with Him (Rev. 22:5 cf. Eph. 2:6-7). And according to Paul’s prophecy in 1 Corinthians 15:24-28, the reign of Christ and believers over the kingdom of God will eventually end, when all rule, power, and authority is abolished and Christ voluntarily subjects Himself to the Father. Therefore, the phrase “for the ages of the ages” seems to be another designation for the oncoming ages, which will eventually have an end; the translation “for ever and ever” is very imprecise and inaccurate.

    The Αιωνιος God

One argument for the position that the terms αιωνιος (“pertaining to/of the ages”), εις τους αιωνας (“for the ages”), and εις τους αιωνας των αιωνων (“for the ages of the ages”) do refer to everlasting periods is the fact that these expressions are applied to God Himself throughout the New Testament. God Himself is described as αιωνιος (Rom. 16:26; 1 Tim. 1:17), as is His spirit (Heb. 9:14) and His honor and might (1 Tim. 6:16). Likewise, the doxologies throughout the NT often describe God’s glory and blessing as “for the ages” (Matt. 6:13; Rom. 1:25; 9:5; 11:36; 16:27; 2 Cor. 11:31) or “for the ages of the ages” (Gal. 1:5; Php. 4:20; 1 Tim. 1:17; 1 Pet. 5:11).

    Do these passages prove that these terms must always describe an everlasting or eternal period? No. At the most, they prove that these terms describe an everlasting or eternal period when applied to God, but this does not contradict the many instances in which these terms do not describe an everlasting period, as discussed earlier in this study. However, I believe that it can be shown — as with olam — that these terms, even when applied to God, are not referencing His eternal nature but instead His nature as it pertains to the ages. See the following texts:

The Lord reigns for age upon age and further [τον αιωνα και επ’ αιωνα και ετι]. (Exod. 15:18 LXX)

I adjure you by the great God, the αιωνιον and more than αιωνιον, and Almighty, and the [One] exalted above the exalted gods. [1]

Very similar to what we saw with the characterization of God as olam in the Hebrew Bible, these two texts show that ancient Jewish and Christian writers did not consider the terms εις τον αιωνα and αιωνιος to fully encompass the period of God’s existence (and so did not consider these terms as referring to periods without beginning and/or end). Thus, although God is αιωνιος — He created the ages and works through them — He is by no means confined to the ages; He is both αιωνιος and more than αιωνιος.

    Interestingly, in the one instance in the NT where God is described as αιωνιος, the focus is on His works in the past and future ages:

Now to Him who is able to establish you, according to my gospel and the preaching of Jesus Christ, according to a revelation of a mystery, which has been kept silent in times of ages, but now manifested, and through the prophetic scriptures, according to a command of the Αιωνιου God, for obedience of faith which was made known to all the Gentiles — to the only wise God, through Jesus Christ, is the glory for the ages. Amen. (Rom. 16:25-27)

Paul writes that God has kept hidden the mystery of the gospel in the times of ages (χρονοις αιωνιοις, referring to the past age[s] and current age), and that He will receive the glory throughout the future ages. It is in the middle of this doxology that Paul establishes God as “the Αιωνιος God,” a title which refers to God’s work throughout all past and future ages. And yet, just because God is αιωνιος does not mean that He is confined to the ages, any more than His being “the Lord of all the earth” (Josh 3:11, 13) contradicts the fact that He is not contained by even the highest heavens (2 Chron. 2:6). This is because He is not only αιωνιος, but even more than αιωνιος (as the inscription quoted above establishes).

Part 5: https://thechristianuniversalist.blogspot.com/2022/07/just-how-long-is-eternal-study-on_31.html

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[1] Taken from a third-century inscription found at Adrematum in ancient Byzacium. See Deissmann, Adolf. Bible Studies: Contributions Chiefly from Papyri and Inscriptions to the History of the Language, the Literature, and the Religion of Hellenistic Judaism and Primitive Christianity, p. 275. T & T Clark, 1903.

Just how long is ‘eternal’? A study on the meaning of Αιων and Αιωνιος (part 3 of 5)

Part 2: https://thechristianuniversalist.blogspot.com/2022/07/just-how-long-is-eternal-study-on_10.html

     In the last two posts of this series, it was shown that the word olam in the Hebrew Bible (and its equivalents αιων and αιωνιος in the LXX) never refers to a period of time that is without end, but instead to a period of indefinite length. Theoretically, then, we would expect the words αιων and αιωνιος in the New Testament to reflect this usage. As we will see, although the words olam, αιων, and αιωνιος were used in the OT to refer to indefinite periods of time, with the more developed eschatology of the NT came a specialized usage of αιων and αιωνιος to refer to specific, eschatological periods.

    By these definitions, the word αιων refers to an “age,” a specific period with a set beginning and end, whereas the word αιωνιος, being the adjective form of αιων, means “pertaining to/of the ages” (the YLT translates this word as “age-during”). Although there are some instances in the NT where αιων or αιωνιος appear to describe a time period of indefinite length, as olam was used in the NT, it is more commonly used in its eschatological sense. Now, let’s examine the usage of αιων and αιωνιος throughout the NT.

    Αιων and Αιωνιος in the Synoptic Gospels and Acts

In the synoptic gospel accounts of the New Testament — Matthew, Mark, and Luke — a dichotomy is presented between the current age and the Messianic age to come, separated by the second coming of Christ, although there is also the acknowledgement of further ages beyond that. We first see this dichotomy in Matthew 12:32, describing the blasphemy of the holy spirit:

And if anyone says a word against the Son of Man, it will be pardoned to him; but whoever says a word against the holy spirit, it will not be pardoned to him, neither in this age nor in the coming [one].

    This age is said to be one full of worry, deceit, coveting (Matt. 13:22; Mk. 4:19), and shrewdness (Lk. 16:8), in which people marry one another (Lk. 20:34). In contrast, the coming age is one of peace, characterized by the possession of αιωνιος life (Mk. 10:30; Lk. 18:30), and those who achieve entrance into that age will no longer marry nor be able to die (Lk. 20:35-36). The end of this age and transition to the next will be accomplished at the second coming of Christ (Matt. 24:3), when all of the evildoers are gathered out of the kingdom (Matt. 13:39-42, 49-50) and the kingdom itself is returned to Israel (Acts 1:6-7).

    The existence of at least one further age following the coming Messianic age is tacitly acknowledged by Luke 1:33, which states that Jesus will reign over the house of Jacob “for the ages” (εις τους αιωνας). Based on 1 Cor. 15:24-28 which states that Jesus’ reign will eventually end, the period referred to as “the ages” cannot be everlasting in nature. (As we shall see, this conclusion is supported elsewhere in the NT, esp. Eph. 2:6-7.)

    In the Luke-Acts corpus, there are also several instances of αιων being used in a similar way to Hebrew olam, as referring to an indefinitely long period of time. We are told in Lk. 1:70 and Acts 3:21, 15:18 that certain events concerning the fathers and prophets occurred “from an age” (απ’ αιωνος), similar to the use of me’olam in the OT (e.g., Josh. 24:2). It is also said in Lk. 1:55 that Jesus had been promised to Abraham and his descendants “for the age” (εις τον αιωνα), referring to the period of Messianic prophecy from Abraham up until Jesus’ own time, which was neither without beginning nor without end.

    The usage of αιωνιος within the synoptic gospel accounts largely agrees with the translation proposed above, “pertaining to/of the ages.” Αιωνιος life, usually translated as “eternal life” or “everlasting life,” is defined by Jesus as the privilege of living and reigning with Him in the Messianic Age (Matt. 19:28-29 cf. Mk. 10:30; Lk. 19:30). According to John, we already “have” the life of the Age in the present tense if we believe (John 3:36; 5:24; 6:47, 54; 1 John 5:11, 13). It is defined as “knowing God and Christ” (John 17:3). Therefore, in the gospel accounts (i.e., Matt. 19:16; 25:46; Mk. 10:17, 30; Lk. 10:25; 18:18, 30; Acts 13:46, 48), αιωνιος life refers to “life pertaining to/of the Messianic Age.”

    Luke 16:9 seems to reflect the usage of αιωνιος in the LXX as referring to an indefinite period of time. Jesus tells His followers to make friends using “the wealth of unrighteousness,” so that when their wealth fails, their newfound friends will receive them into “αιωνιους dwellings.” Are these dwellings everlasting? Clearly not! These are not dwellings in the age to come, but dwellings in the current age; Jesus would not have told his followers to buy dwellings in the age to come with “wealth of unrighteousness.” And even if this were referring to dwellings in the age to come, they would eventually be destroyed along with the earth (2 Pet. 3:10; Rev. 21:1). So then, in this passage, αιωνιος reflects the OT usage of olam as referring to an indefinite period; the “αιωνιους dwellings” are dwellings that last as long as the disciples will need them.

    Αιων and Αιωνιος in the gospel of John

The multi-age eschatological scheme which is present in the synoptic gospels is not as blatant throughout John’s gospel account, however, it seems to be implicitly assumed. The noun αιων is only ever used throughout this gospel in the phrase εις τον αιωνα (“for the age”), and αιωνιος is only ever used to describe “αιωνιος life” (4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2; 17:3).

    The gospel of John provides the clearest evidence for the meaning of “αιωνιος life.” First, αιωνιος life is considered equivalent to entering the kingdom of God (3:3, 5 cf. 3:15-16, 36), or the Messianic kingdom. It is later paralleled with “not thirsting for the Age [εις τον αιωνα]” (Jn. 4:14), almost certainly referring to the Messianic Age. According to John, we already “have” the life of the Age in the present tense if we believe (John 3:36; 5:24; 6:47, 54; 1 John 5:11, 13). It is defined as “knowing God and Christ” (John 17:3). This is more than a mere intellectual knowledge, and involves God and his Son actually coming to dwell in communion with us (John 14:23; 1 John 1:3; 2:24; 3:23-24; 4:12-13).

    Elsewhere, αιωνιος life is also contrasted with dying “for the Age [εις τον αιωνα].” For example, see Jn. 8:34-35, 51; 10:28; and 11:26. Those who have αιωνιος life shall not perish for the Messianic Age, for αιωνιος life is the “life pertaining to/of the Age.” This is most likely not referring to literal death, as the “death” of the Johannine corpus is a state that believers will not experience (John 3:16; 8:51; 10:28; 11:26). It is a state we already existed in, from which we passed into life when we first believed (John 5:24; 1 John 3:14). Thus, both the “αιωνιος life” and death εις τον αιωνα in John’s gospel are current states experienced by believers and unbelievers, respectively.

    In Jn. 14:16, Jesus tells His disciples that the “other paraclete” will abide with them “for the age [εις τον αιωνα].” Because the paraclete, the spirit of Christ (Rom. 8:9-11), is what connects us to both Jesus and the Father, this is equivalent to Jesus’ statement that He will be with us “until the completion of the age” (Matt. 28:20). Thus, in this case, the phrase “εις τον αιωνα” refers to the period up to the end of the age and second coming of Christ.

    Finally, there is also one instance where the noun αιων is used in the same way as in the LXX. This is in Jn. 9:32, where it is said that “from the age [εκ του αιωνος] it has not been heard that anyone opened the eyes of one who was born blind.” However, references to the healing of the blind can be found in the Old Testament (Ps. 146:8; Isa. 29:18; 35:5; 42:7), so εκ του αιωνος must in this instance simply mean “long ago,” in line with the usage of me’olam in the Hebrew Bible (and απο του αιωνος in the LXX).

    Αιων and Αιωνιος in the epistles of Paul

Unlike the eschatology of the synoptic gospels, which distinguishes between the current age and the Messianic age to come, and implicitly acknowledges at least one further age beyond that, Paul explicitly acknowledges more than one age to come and, in most cases, lumps the Messianic Age in with the age(s) following it. That Paul believed in the same distinction between the current age and the one to come is shown by Eph. 1:20-21:

Christ... above every rule and authority and power and lordship, and every name [which] is named, not only in this age, but also in the coming [one].

This age is called “the wicked age” (Gal. 1:4), and is under the power of the Adversary and his demonic forces (2 Cor. 4:4; Eph. 2:2; 6:12 cf. 1 Cor. 2:8). The wisdom of this age is said to be nothing but folly, and God’s wisdom to be far greater (1 Cor. 1:20; 2:6-7; 3:18). We are exhorted not to conform to this age, but instead to live humbly and piously within it (Rom. 12:2; 1 Tim. 6:17; Titus 2:12), and those who “love the present age” are said to have forsaken Paul (2 Tim. 4:10).

    In contrast, the coming ages are when we are be shown the riches of God’s glory and reign with Christ (Eph. 2:6-7). These ages are also referred to by Paul as “the ages of the ages,” during which Christ will be glorified in His kingdom, and we in Him (2 Tim. 4:18; cf. Eph. 3:21). One purpose of these ages is for the body of Christ to bring the message of salvation to the rulers and authorities in the heavenlies (Eph. 3:10-11 cf. 6:12). Paul also acknowledged that these ages will have an end, for eventually Christ shall return the kingdom to the Father (1 Cor. 15:24-28). [1]

    Interestingly, Paul also seems to imply the existence of at least one age prior to the current one, as he says that the mystery of the gospel was hidden “from the ages [απο των αιωνων]” (Eph. 3:9, Col. 1:26 cf. 1 Cor. 2:7). This means Paul believed that this age was preceded by at least one age, unless αιων is being used in this instance like me’olam in the OT (which seems unlikely because olam was never translated with plural αιων in the LXX).

    The usage of αιωνιος in Paul’s epistles supports our proposed translation of this word, “pertaining to/of the ages.” In three instances, he states that the mystery of the gospel was hidden or promised “before times of the ages [προ χρονων αιωνιων]” (2 Tim. 1:9; Titus 1:2 cf. Rom. 16:25). This cannot refer to a period without beginning, nor without end, for there was a time before this period, and the period ended when the mystery of the gospel was revealed — instead, the meaning must be the same as when Paul states that the gospel was hidden “from the ages” (see above).

    Virtually all of the other instances of αιωνιος in Paul’s epistles refer to αιωνιος life (Rom. 2:7; 5:21; 6:22-23; Gal. 6:8; 2 Thess. 2:16; 1 Tim. 1:16; 6:12, 19; 2 Tim. 2:10; Titus 1:2; 3:7), which as noted above refers solely to the privilege of living and reigning with Christ during the oncoming ages (cf. Eph. 2:6-7). This αιωνιος life is not without beginning, nor without end, as it begins at the “first resurrection” (Jn. 6:40, 54; Rev. 20:4) and will end when Christ gives up the kingdom to the Father (1 Cor. 15:24-28). [2] Therefore, this usage of αιωνιος also means “pertaining to/of the ages” and not “everlasting” or “eternal.”

    However, there are certain instances in which non-universalists argue that αιωνιος must mean “everlasting.” The first of these is Romans 2:7, in which it is said that those who seek for glory, honor, and immortality will receive αιωνιος life — it is argued that, because αιωνιος life is paralleled with “immortality,” this must refer to the everlasting aspect of that life. However, although immortality is certainly an aspect of αιωνιος life, since those who achieve the age to come and the first resurrection will be made immortal (Lk. 20:35-36; 1 Cor. 15:51-55), this does not mean that αιωνιος life is immortality, any more than αιωνιος life is glory or honor (which are also paralleled in Rom. 2:7).

    The other instance in which it is argued that αιωνιος must mean “everlasting” is 2 Cor. 4:18, in which the adjective αιωνιος is contrasted with the adjective προσκαιρος. It is supposed that προσκαιρος should be translated as “temporal,” and therefore its antonym αιωνιος must mean “eternal.” However, the adjective προσκαιρος does not mean “temporal,” but literally “for a season,” and is elsewhere used to describe those things which are fleeting and temporary (Matt. 13:21; Mk. 4:17; Heb. 11:25). Thus, the antonym, αιωνιος, would more accurately mean “long-lasting” (in contrast to “fleeting”), and not necessarily “eternal.”

    Finally, one instance of αιωνιος in Paul’s epistle to Philemon is in line with the use of olam in the Hebrew Bible as referring to an indefinitely long duration. Here, Paul writes:

For perhaps because of this, [Onesimus] was separated [from you] for an hour, so that you may have him αιωνιον. (Phil. 15)

Philemon could not have kept Onesimus as a servant for eternity, but only for as long as Onesimus would live. Thus, in this instance, αιωνιος refers to a time period even shorter than a single human lifespan. (See also Exod. 21:6; Lev. 25:46; and Deut. 15:17 in which it is said that certain people may become servants olam, also clearly referring to less than a human lifespan.)

    Αιων and Αιωνιος in the rest of the New Testament

The eschatology of the rest of the New Testament is entirely in line with what we have already seen in the epistles of Paul. The distinction between the current age and the Messianic Age is maintained (Heb. 6:5), and it is said that believers will be living εις τον αιωνα, “for the [Messianic] Age” (1 Jn. 2:17; 2 Jn. 1:2). There are said to be multiple ages to come (Heb. 13:8; Jude 25), called “the ages of the ages” during which both Christ Jesus and the saints will be reigning (Heb. 1:8; 1 Pet. 4:11; 5:11; Rev. 1:6; 5:13; 11:15; 22:5). These ages are also said to have an end (Heb. 9:26), in line with 1 Cor. 15:24-28.

    The most developed eschatology can be found in the book of Revelation, which was written by John on the isle of Patmos (although which John wrote this book is debated). This book describes the Messianic Age in detail, during which believers reign together with Christ (Rev. 20:4-6; 22:3-5). These are the “oncoming ages” and “ages of the ages” spoken of throughout the New Testament, during which Christ and the saints will reign, and which will eventually come to an end at the time prophesied in 1 Cor. 15:24-28 (and Heb. 9:26).

    The use of αιωνιος in the rest of the New Testament is also in accord with what we have already seen. Most instances of αιωνιος are found in the term “αιωνιος life” (1 Jn. 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 21), which, as described already, simply refers to the privilege of living and reigning with Christ in the ages to come, and will eventually have an end (per 1 Cor. 15:24-28). By reason of the characterization of “life” as αιωνιος, so also salvation, redemption, the gospel, and our future glory are described as αιωνιος (Heb. 5:9; 9:12; 1 Pet. 5:10; Rev. 14:6). The kingdom of Christ is also called αιωνιος (2 Pet. 1:11), even though this kingdom will have a beginning (Dan. 7:14; Rev. 11:15; 12:10) and Christ’s reign over it will eventually end (1 Cor. 15:24-28).

    Summary: the use of Αιων and Αιωνιος in the New Testament

Having examined the usage of the Greek words αιων and αιωνιος in the New Testament, we can make the conclusion that the authors of the NT did not use these words to describe infinite time periods without end, but instead used them in an eschatological sense to describe the current “age” and future “ages” (during which Christ will be reigning over the kingdom and believers with Him), as well as things pertaining to these ages. This is in line with the usage of αιων and αιωνιος in the LXX to describe durations of indeterminate - but not infinite - length, as we saw in the previous parts of this study.

    The adjective αιωνιος is frequently applied to things and time periods which are neither without beginning, nor without end, as seen in (for example) Rom. 16:25; 2 Tim. 1:9; Titus 1:2; and 2 Pet. 1:11. Even the term “αιωνιος life,” which is frequently translated as “eternal life” or “everlasting life,” does not mean life without end, but refers to the privilege of living and reigning with Jesus in the ages to come. In the next post, we will look at phrases and passages that are usually thought to teach that the punishment of unbelievers will be without end, and make a determination as to whether the scriptural evidence supports this view, or if it is more in line with universalism.

Part 4: https://thechristianuniversalist.blogspot.com/2022/07/just-how-long-is-eternal-study-on_24.html

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[1] Many object to the view that Christ will actually stop reigning and be subjected to God at the consummation. However, Paul could not be clearer on this point. He states that Christ will, at this time, “hand over the kingdom to the God and Father,” that “He will reign until” such a time, and that “the Son Himself will be subjected to” God.

This idea, that the Messiah must stop reigning once all enemies have been subjected to God, comes from Psalm 110:1-2, one of the most quoted Messianic prophecies in the New Testament: “Yahweh says to my Lord, ‘Sit at my right hand until I make your enemies a footstool for your feet. Yahweh shall send the staff of your strength from Zion. Rule in the midst of your enemies!’” The very reason that Jesus now sits at the right hand of God is to subject all to Him; to say that Jesus will never stop reigning is to say that He will ultimately fail in the purpose for which He was sent. And of course, Jesus can only “rule in the midst of [His] enemies” as long as there are enemies.

[2] Which is not to say that we will die at the end of the ages. Rather, it will simply cease to be “αιωνιος life,” which refers to the privilege of living and reigning with Christ during the ages (and thus will end when Christ’s reign ends).

Just how long is ‘eternal’? A study on the meanings of Αιων and Αιωνιος (part 2 of 5)

Part 1: https://thechristianuniversalist.blogspot.com/2022/07/just-how-long-is-eternal-study-on.html

    The Wisdom Literature (Job - Ecclesiastes)

There is only one instance of olam in Job that suits our purposes, and that is in Job 41:4, where a rhetorical question is asked of whether it is possible to take the Leviathan as an olam servant (LXX: δουλον αιωνιον). The implied answer to the question is “no,” however, it is important to note that “everlasting” is not a possible meaning of olam in this context. Rather, for the Leviathan to be an olam servant would simply mean that it is a servant for as long as it will live (cf. Exod. 21:6; Lev. 25:46; Deut. 15:17).

    The book of Psalms uses the word olam far more than any other book of the Old Testament. In this book, there are many instances of this word where it cannot refer to a time period without end. See the following categories of examples:

Preservation of life of the righteous: 12:7; 15:5; 21:4; 37:27; 55:22; 61:7; 112:6; 121:8 (even though the righteous, including David, did eventually die)

Individuals worshipping God: 5:11; 30:12; 52:9; 75:9; 86:12; 89:1; 115:18 (even though David repeatedly writes that once one dies, they can no longer worship God; Psa. 6:4-5; 30:8-10; 88:9-12; 115:17)

Blessing of the righteous: 28:9; 45:2 (even though the righteous, including David, did experience adversity and eventually died)

The throne of the king: 45:6 (clearly meaning only as long as the king’s reign)

The prosperity of the ungodly: 73:12 (even though they are immediately afterward said to be ruined and destroyed!!)

The earth: 78:69; 104:5 (even though this earth will be destroyed; Isa. 65:17; 2 Pet. 3:10; Rev. 21:1)

The Abrahamic covenant: 105:10

The keeping of the Mosaic Law: 119:44, 93, 98, 111-112, 142, 144, 152, 160 (even though the Law will pass away when the current heavens and earth pass away; Matt. 5:18 cf. Rev. 21:1)

Mount Zion: 125:1-2 (even though this earth, including Mount Zion, will be destroyed)

Clearly, the author of the book of Psalms did not see the word olam as representing a strictly everlasting period of time, but instead an indefinitely long period of time: from a single human lifespan to the length of existence of the earth.

    There are no notable occurrences of the word olam in the book of Proverbs that add to what has already been discussed.

    The author of Ecclesiastes writes that the earth itself shall abide “for olam” (LXX: εις τον αιωνα, “for the age”; 1:4), even though the earth will itself eventually be destroyed and replaced by a New Earth (2 Pet. 3:10; Rev. 21:1). He also says that neither the wise nor the fool will be remembered olam (LXX: εις αιωνα, “for an age”) after their deaths (2:16), that no one who has died will ever again be under the sun “for olam” (LXX: εις αιωνα, “for an age”; 9:6), and that the grave is the olam dwelling (LXX: οικον αιωνος; 12:5) of humanity — none of which can be describing an infinite time period without end in light of the doctrine of the resurrection, which was understood even before Ecclesiastes was written (1 Sam. 2:6; Job 19:25-27; Ps. 16:9-10; 17:15).

    Overall, the usage of the word olam (and its equivalents αιων and αιωνιος in the LXX) throughout the wisdom literature of the Old Testament parallels its usage in the Pentateuch and historical books which we have already covered. This word was understood to refer to an indefinitely long time period, from a single human lifespan, to the period between death and the resurrection, to the existence of the earth itself. However, this word was not used to describe a period of time that is strictly without end.

    The Major and Minor Prophets (Isaiah - Malachi)

The book of Isaiah contains some of the clearest examples of olam as an indefinitely long, although not everlasting, period of time. Isa. 24:5 states that certain people have broken the “olam covenant” (LXX: διαθηκην αιωνιον). Isa. 32:14-15 states that the city of Jerusalem shall remain abandoned and forsaken “even olam” (LXX: εως του αιωνος, “unto the age”), meaning “until the spirit is poured on us from on high.” Isa. 58:12 and 61:4 state that the “olam wastes” (LXX: ερημοι αιωνιοι) will be built again. Clearly, none of these examples of olam can refer to a period of time that is without end, since in all four cases, the period is explicitly said to have an end.

    Isa. 9:7 states that the throne of a coming king will be established “from now on and even olam” (LXX: απο του νυν και εις τον αιωνα χρονον, “from now and for the age-time”). Many scholars believe that this passage was originally written about Hezekiah (though it finds secondary fulfillment in Jesus), in which case olam can only refer to that king’s lifespan. Isa. 34:10 states that the smoke from Edom’s destruction will go up olam (LXX: εις τον αιωνα χρονον, “for the age-time”); since the smoke is no longer going up, this is clearly hyperbolic language referring to the extent of the destruction that will occur, and not to an everlasting period.

    The next major prophet, Jeremiah, writes that the fire of Yahweh’s anger will burn olam against Israel (17:4), even though God later said that His anger would cease (30:24) and that He would again show olam mercy and love to Israel (31:3; 33:11). This is a common theme throughout the book of Jeremiah: we are repeatedly told that Israel will be an olam (LXX: αιωνιος) desolation and reproach (18:16; 20:11; 23:40; 25:9), and yet the duration of their punishment is also explicitly stated to be only seventy years, even just a few verses later (25:11-12; 29:10). [1] It is also repeatedly promised that Babylon will be an olam (LXX: εις τον αιωνα, “for the age”; and αιωνιος) desolation (51:26, 39, 57, 62), even though it again flourished under Hellenic rule just two centuries later.

    According to Ezekiel 35:5, 9, because Edom had “olam enmity” (LXX: εχθραν αιωνιαν) against Israel, they would be made an “olam desolation” (LXX: ερημιαν αιωνιον); neither of these were without beginning, nor without end, for Edom did not always exist and is now again a populated country. Ezek. 36:2 says that the enemies of Israel had taken over the “olam high places” (LXX: ερημα αιωνια). Were these high places literally everlasting? Obviously not, but they had existed for a rather long time and would go on to exist as places of pagan worship for even longer; olam here is taken to mean an indefinitely long period. Ezek. 46:14 speaks of an offering to be made at the temple during the Messianic age as an “olam statute,” although there will no longer be a temple after the Messianic age (Rev. 21:22), and so in this case olam can refer to a period no longer than the 1000 years of that age (Rev. 20:4-6).

    One of the most interesting usages of olam in the Old Testament is found in the book of Jonah. According to Jon. 2:6, Jonah was dead inside of the whale “for olam.” The LXX has an alternate reading here which states that “αιωνιοι barriers” surrounded Jonah. In both of these cases, neither olam nor αιωνιος can refer to something that is truly everlasting, because Jonah was only dead inside of the whale for three days and nights (!!), according to Jon. 1:17. Apparently, both olam and αιωνιος can refer to a period as short as three days.

    According to Habakkuk 3:6, the “olam hills” (LXX: βουνοι αιωνιοι) will be destroyed by God. Clearly, in this context olam cannot refer to something that is without end, because the hills are explicitly said to have an end. Finally, the last example of olam referring to something temporal can be found in the characterization of Edom’s desolation as olam (LXX: εις τον αιωνα, “for the age”; and εως αιωνος, “unto an age”) in Obad. 1:10 and Mal. 1:4. Since the territory of Edom was eventually repopulated, this cannot refer to a time period that is without end.

    The Olam God

Now that we have looked at fully 172 of the instances of olam in the Old Testament, and their equivalent Greek phrases in the LXX (where it is mostly rendered as εως αιωνος, εις τον αιωνα, or αιωνιος), we can determine what these words meant to the writers of the Hebrew Bible and the translators of the LXX. Overall, they seem to have been used to describe indefinitely long periods of time, but not usually periods of time without end. It was used in reference to the length of a king’s reign, human lifespans, periods of multiple generations, the duration of the earth, and even (in one case) a period of three days.

    However, some argue that because the word olam is applied to God throughout the Old Testament, and God is everlasting, the word olam must mean “everlasting” in each and every instance. This word is used variously to describe God Himself (Gen. 21:33; Ps. 9:7; 93:2; 102:12; Isa. 40:28; Lam. 5:19; Dan. 4:34), God’s name (Exod. 3:15; 1 Chron. 17:24; Ps. 72:19; 135:13; Isa. 63:12, 16), God’s reign as king (Ps. 29:10; 92:8; 146:10; Jer. 10:10), God’s mercy (1 Chron. 16:34, 41; 2 Chron. 5:13; 7:3, 6; 20:21; Ps. 89:2, 28; 100:5; 106:1; 107:1; 118:1-4, 29; 136; 138:8; Isa. 54:8; Jer. 33:11), and various other attributes of God (Deut. 32:40; 33:27; Ps. 33:11; 104:31; 119:89; Isa. 26:4; 40:8; Hab. 3:6).

    The argument that, because God is described as olam, this word must always mean “everlasting,” is very obviously fallacious. We have shown that olam refers to an indefinitely long period, which does include (but is not, by any means, limited to) an everlasting period of time; the existence of God, being eternal, always stretches indefinitely into the future, and so can rightly be described as olam. Furthermore, if we took this word to always mean an everlasting period of time, this would create a contradiction in each of the one hundred and seventy-two examples of non-everlasting olam listed above.

    However, even though this is not necessary for our argument that olam always refers to an indefinitely long period of time, I believe that it can be shown that olam actually never refers to an everlasting period of time, even in the several dozen instances where it is applied to God Himself. This is because there are multiple instances where God is described as not only olam, but le’olam wa’ed - “for olam and further.” See the following examples:

Yahweh shall reign for olam and further. [LXX: τον αιωνα και επ αιωνα και ετι, “for age upon age and further”] (Exod. 15:18)

Blessed be Yahweh, God of Israel, from the olam to the olam. [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (1 Chron. 16:36)

“Blessed are You, Yahweh God of Israel, our Father, from the olam to the olam.” [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (1 Chron. 29:10)

“Bless Yahweh, your God, from the olam to the olam.” [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (Neh. 9:5)

Yahweh is King for olam and further. [LXX: εις τον αιωνα και εις τον αιωνα του αιωνος, “for the age and for the age of the age”] (Ps. 10:16)

Blessed be Yahweh, God of Israel, from the olam to the olam. [LXX: απο του αιωνος και εις τον αιωνα, “from the age and for the age”] (Ps. 41:13)

For this is God, our God, for olam and further. [LXX: εις τον αιωνα και εις τον αιωνα του αιωνος, “for the age and for the age of the age”] (Ps. 48:14)

Even from olam to olam, You are God. [LXX: απο του αιωνος εως του αιωνος, “from the age unto the age”] (Ps. 90:2)

But the mercy of Yahweh is from olam to olam. [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (Ps. 103:17)

Blessed be Yahweh, God of Israel, from the olam to the olam. [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (Ps. 106:48)

I will bless your name for olam and further... and I will praise your name for olam and further. [LXX: εις τον αιωνα και εις τον αιωνα του αιωνος, “for the age and for the age of the age”] (Ps. 145:1-2)

My mouth shall speak the praise of Yahweh, and all flesh shall bless His name for olam and further. [LXX: εις τον αιωνα και εις τον αιωνα του αιωνος, “for the age and for the age of the age”] (Ps. 145:21)

It should be obvious that if there are multiple olams, such that God can be “from olam to olam,” and if it is possible to say “for olam and further,” then the olam itself cannot refer to an everlasting period, even when used in reference to God. The LXX reflects this fact, as the phrases εις τον αιωνα and εως του αιωνος are not enough to fully encapsulate the period of God’s existence, and therefore cannot, by themselves, refer to an eternal or everlasting period.

    But then, how can God and His attributes be described as olam, if He exists for longer than the olam? Well, if we recognize that olam refers to the current period of time in one is living, and stretches indefinitely into the past and future, then God’s characterization as olam means that He operates and works in the current olam. He is not a distant and unapproachable God, but exists as our helper in the present time.

    The answer to the question, “Does God exist for the olam?” is, “Yes, He is our olam God.” But He does not exist only for the olam — He exists for olam and further, from the olam to the olam. This is the same as the fact that Yahweh is characterized as “Lord of all the earth” (Josh. 3:11, 13) does not contradict the fact that He is also uncontained by even the highest heavens (2 Chron. 2:6).

    Summary: the use of Olam and Αιων in the Old Testament

Having examined the usage of the word olam in the Hebrew Bible, and its Greek equivalents αιων and αιωνιος in the Septuagint, we can say with certainty that these words were not understood to refer to eternity, or to an everlasting period, by either the original writers of the Old Testament or the translators of the LXX. Even when these terms are applied to God, they appear to describe His interaction with humanity in the current time, rather than His everlasting and eternal nature (which is instead contained in the phrases “for olam and further,” “from the olam to the olam”).

    Because olam, αιων, and αιωνιος were used to describe indefinitely long periods of time in the Old Testament, and not everlasting periods of time (even when applied to God), it is inconsistent to think that they would have been used as such in the New Testament. The LXX is perhaps the literary work most closely related to the NT, and even that used the phrases εις τον αιωνα, εως του αιωνος, and αιωνιος to describe periods of indefinite length rather than everlasting periods. But does this bear itself out in the text of the NT? The next part of this study will examine the usage of these terms in the NT itself.

Part 3: https://thechristianuniversalist.blogspot.com/2022/07/just-how-long-is-eternal-study-on_17.html

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[1] It is very interesting that the LXX uses the adjective αιωνιος in the book of Jeremiah to describe a seventy-year punishment, and yet when the New Testament states that the punishment of unbelievers will be αιωνιος, virtually all translators take it to mean an everlasting punishment. This certainly says something about the preconceptions which translators bring to the text.

Just how long is ‘eternal’? A study on the meanings of Αιων and Αιωνιος (part 1 of 5)

    The strong evidence from scripture for universal salvation is pushed away and ignored by most Christians on the basis of passages that characterize the punishment of unbelievers as “eternal,” especially Matthew 25:46. These passages use the Greek adjective αιωνιος, and occasionally the noun αιων, to describe the punishment of unbelievers — words which are taken by the majority of Bible translators to mean “everlasting” in these contexts. However, the evidence for universalism cannot be ignored so easily. As I demonstrated in my recent post, “Two irrefutable arguments for universal salvation,” there are not only direct statements in scripture that all people will be saved, but this fact is also a logical necessity from God’s sovereignty and love for all people (both of which are clearly established themes throughout the Bible).

    So then, if scripture appears to clearly teach both eternal punishment (whether torment or annihilation) and that all people will eventually be saved, do we have an irreconcilable contradiction? Not in the slightest. As I will attempt to show in this series of posts, contrary to the traditional understanding of αιων (pronouned ai-ohn) and αιωνιος (pronounced ai-ohn-ee-os), these words do not indicate everlastingness, but instead describe things that pertain to a time period with a set beginning and end — an “age” or “eon.” The punishment of unbelievers, whether characterized by torment or annihilation, will not last for eternity, but instead for the ages, and will eventually come to an end.

    Olam and Αιων in the Septuagint

For those who are unaware, the Septuagint (LXX) was a Koine Greek translation of the original Hebrew text of the Old Testament, produced in the third and second centuries BC. In (second Temple) Jewish and early Christian communities, the LXX was by far the most commonly used version of the Hebrew Bible, and most of the Old Testament quotations found in the New Testament and other early Christian writings are taken directly from it. For this reason, the LXX is one of the most valuable tools for examining how Greek words were used by the ancient Jewish and Christian communities, and extrapolating this usage to the New Testament.

    According to the translators of the LXX, the direct Hebrew equivalent of the Greek words αιων and αιωνιος is olam (עוֹלָם). This word comes from another word, ne’elam (נֶעֱלַם), meaning “hidden” or “concealed,” and literally refers to a time which is so far off in the past and/or future that it is effectively concealed. However, it rarely — if ever — refers to a time period that is truly without beginning and/or without end.

    Adam Clarke, a 19th-century Methodist theologian and Bible scholar, wrote in his commentary on 2 Kings 5:27 that “the import of the word לעולם leolam... takes in the whole extent or duration of the thing to which it is applied.” According to Parkhurst’s lexicon, “Olam seems to be used much more for an indefinite than for an infinite time.” In agreement with this, the Encyclopedia Dictionary of the Bible (a Catholic Bible dictionary) states:

The Bible hardly speaks of eternity in the philosophical sense of infinite duration without beginning or end. The Hebrew word olam, which is used alone [Ps. 61:8; etc.] or with various prepositions [Gn. 3:22; etc.] in contexts where it is traditionally translated as ‘forever,’ means in itself no more than ‘for an indefinitely long period.’ Thus, ‘me olam’ does not mean ‘from eternity’ but ‘of old’ [Gn. 6:4, etc.]. In the N.T. aion is used as the equivalent of olam. (p. 693)

Now that we’ve examined the basic meaning of olam according to scholarly sources, let’s take a look at all of the major uses of this word in the Old Testament, and their Greek equivalents in the LXX.

    The Pentateuch (Genesis - Deuteronomy)

The first instance of olam is in Genesis 3:22, where it is said that God sent Adam and Eve out of the Garden of Eden lest they eat from the Tree of Life and “live olam” (LXX: εις τον αιωνα, “for the age”). Although one might be tempted to translate olam in this instance as “forever,” it is important to note that the life being referred to here is actually conditioned upon eating from the Tree of Life. Therefore, it is not strictly without end, but in line with the lexicon definitions of olam, refers to an indefinite (not necessarily unending) period of time.

    Some of the next examples of olam in the Hebrew Bible are used in reference to the Abrahamic covenant. For example, in Gen. 13:15, this covenant is said to be established with Abraham and his descendants “even olam” (LXX: εως του αιωνος, “unto the age”), and five separate times in Gen. 17 it is referred to as an “olam covenant” (LXX: διαθηκην αιωνιον); again in Gen. 48:4, Jacob recounts how God told him that the land of Israel would be his “olam possession” (LXX: κατασχεσιν αιωνιον). See also Exod. 32:13 and Josh. 14:9.

    However, the Abrahamic covenant and the Israelite possession of the land did not last eternally or perpetually, as they were removed from the land several times over, even throughout the Old Testament period. Neither will it remain forever, since the land of Israel itself will only last until the end of the Messianic age, when this earth passes away and is replaced by a New Earth (Isa. 65:17; Rev. 21:1). Therefore, this usage of olam can only mean a period of time indefinite from the perspective of Abraham (although with a determined endpoint), rather than an infinite period of time that is without end.

    The next usage of olam is in Gen. 49:26, where the hills are described as olam (see also Deut. 33:15 and Hab. 3:6). The LXX renders this instance of olam as μονιμων, meaning “permanent.” However, the hills themselves will not last for a period of time that is without end — in fact, the olam (LXX: αιωνιοι) hills are said to be destroyed by the presence of Yahweh in Habakkuk 3:6. Rather, the hills, from the perspective of Jacob, will last for an indefinitely long time period.

    Throughout the rest of the Pentateuch, olam is used as an adjective to describe the statutes and feasts of the Old Covenant. For example, the Feast of Unleavened Bread is referred to as an “olam statute” (LXX: νομιμον αιωνιος) in Exod. 12:14, 17, and 24. The Levirite priesthood is repeatedly said to be olam (LXX: αιωνιος) in many passages (Exod. 27:21; 28:43; 29:9, 28; 30:21; 40:15; Lev. 16:34; 24:3, 8, 9; Num. 18:23; 19:10, 21; 25:13), and certain statutes relating to the system of sacrifice and offering are described as olam (Lev. 3:17; 6:18, 22; 7:34, 36; 10:9, 15; 17:7; 23:14, 21, 41; Num. 10:8; 15:15; 18:8, 11, 19). However, all of these were overturned with the introduction of the New Covenant and the beginning of the priesthood of Christ (Heb. 7:11-28; 8:7-13; 10:1-18). Therefore, in these cases olam absolutely cannot be understood as referring to a time period without end, but to an indefinitely long time period.

    Instead of referring to a time period without end, as it is usually translated, olam is explicitly glossed by “to your generations” multiple times throughout the Pentateuch (Exod. 12:13, 17; 27:21, 30:21; 40:15; Lev. 3:17; 6:18; 7:36; 10:7; 17:7; 23:14, 21, 41; 24:3; Num. 10:8; 15:15; 18:23), clearly referring to a time period lasting multiple — but not infinite — generations. An idiomatic translation of this might be that it will “last as long as it will last.” In fact, in one place, olam is said to be “ten generations” and no more (Deut. 23:3), and just a few verses later said to be “all your days” (Deut. 23:6), referring to a human lifespan that is clearly not infinite.

    The fact that olam can mean as little as a single human lifespan is confirmed by Exod. 21:6, Lev. 25:46, and Deut. 15:17, where it is said that a person can become someone else’s servant olam (LXX: εις τον αιωνα, “for the age”). Obviously, this does not refer to an infinitely long period of time, but only however long that servant’s life will last. This period of time is indefinitely (but not infinitely) long from the perspective of the humans involved.

    In summary, the meaning of olam (and in the LXX, αιων and its adjectival form αιωνιος) throughout the Pentateuch is not a period of time that is without end, but an indefinitely long period of time. This can refer to as little as a single human lifespan, or as long as the existence of the Abrahamic covenant, which will last from the time of Abraham until the end of the Messianic age. However, the word olam (and therefore the words αιων and αιωνιος) does not inherently carry the meaning of “without end.”

    The Historical Books (Joshua - Nehemiah)

The use of olam in the book of Joshua is largely in line with what we have already seen. In Josh. 4:7, stone set up as a memorial is said to be a memorial “even olam” (LXX: εως του αιωνος, “unto the age”), although that stone no longer remains, at the time it was set up it was meant to be a perpetual reminder to last indefinitely. The city of Ai is said to become a heap “even olam” (LXX: εις τον αιωνα, “for the age”), meaning “to this day” (Josh. 8:28).

    At Joshua 24:2, we encounter a new usage of olam. This is a past-tense olam, in which it is said that Abraham’s ancestors, Terah and Nahor, lived in Mesopotamia “from olam.” This is never used to describe events in eternity past, but instead events that occurred long enough ago so as to be out of memory. As a modern parallel, someone today might hyperbolically say that “the Civil War happened forever ago,” even though this war did not actually occur in eternity past. For further examples of this usage of olam, see Gen. 6:4; Deut. 32:7; 1 Sam. 27:8; Job 22:15; Ps. 24:7-9; 77:5; 119:52; 143:3; Prov. 8:23; 22:28; 23:10; Ecc. 1:10; Isa. 42:14; 46:9; 51:9; 63:9-11; 64:4; Jer. 5:15; Ezek. 26:20; 36:2; Amos 9:11; Mic. 5:2; and Mic. 7:14.

    In 1 Samuel 1:22, Hannah says that she will dedicate her son, Samuel, to serve Yahweh in the house of Eli “even olam” (LXX: εως αιωνος, “unto an age”), meaning “as long as he lives” (1 Sam. 1:28). We are then told that, although Yahweh promised that He would not forsake Eli’s house olam (LXX: εως αιωνος, “unto an age”), He would now destroy Eli and his descendants (1 Sam. 2:30-31). God then promises that there would be no atonement for the sins of Eli’s house olam (1 Sam. 3:13-14), although Jesus later died as a ransom for all mankind (1 Tim. 2:5-6), clearly including Eli and his descendants! Did God repeatedly flip-flop on His promises? No, because olam does not describe an infinite, unending time period, but an indefinitely long period.

    1 Sam. 13:13 says that God would establish Saul’s kingdom “even olam” (LXX: εως αιωνος, “unto an age”), which refers to, at most, Saul’s own lifespan. 1 Chron. 28:4 states that David was chosen to be king olam (LXX: εις τον αιωνα, “for the age”), clearly referring to only David’s lifespan and no longer. 2 Sam. 7:13, 16, 25, 29, and 1 Chron. 17:12, 14, 22, 27; 22:10; and 28:7 state that Yahweh would establish David’s son’s kingdom “even olam” (LXX: εις τον αιωνα, “for the age”), a prophecy which was originally fulfilled in Solomon (1 Chron. 28:6-7), and thus only refers to the days of Solomon’s lifespan.

    God promises in 2 Sam. 12:10 that the sword will not turn from David’s house “even olam” (LXX: εως αιωνος, “unto an age”). In stark contrast, God later promises in 1 Kings 2:33 that David’s house will have peace “even olam” (LXX: εις τον αιωνα, “for the age”), and Solomon’s reign was one of unprecedented peace! And yet, this again was followed by an era of hostility. This only makes sense if olam refers to an indefinitely long, but not without end, period of time. A few verses later (1 Kings 2:45) it is said that Solomon’s throne will be established olam (LXX: εις τον αιωνα, “for the age”) obviously referring only to Solomon’s own lifetime — this promise is repeated in 1 Kings 9:5.

    1 Kings 8:13; 9:3; 2 Kings 21:7; 2 Chron. 6:2; 7:16; 30:8; and 33:4 state that the first Temple built by Solomon will be the home of Yahweh olamim (LXX: εις τον αιωνα, “for the age”), although it was later deserted by God and destroyed in 587 BC, even before Kings and Chronicles were written. 2 Kings 5:27 states that Gehazi and his descendants will be leprous “for olam” (LXX: εις τον αιωνα, “for the age”), meaning as long as Gehazi’s line remains in existence. [1]

    1 Chron. 15:2 and 23:13 describe the Levirite priesthood as olam (LXX: εως αιωνος, “unto an age”), reminiscent of the statements in the Pentateuch stating that the Aaronic priesthood would last for the age; however, per Heb. 7:11-28, the Levirite priesthood has since been abolished and replaced with the priesthood of Christ. 1 Chron. 16:15-17 characterizes the Abrahamic covenant as olam (LXX: εις αιωνα, “for an age”; and αιωνιον), yet as noted above, the covenant was nullified at certain points in Israel’s history when they were not in control of the land, and will be finally abolished when this heaven and earth are destroyed (Isa. 65:17; Rev. 21:1).

    Ezra 3:11 states that Yahweh’s mercy to Israel is “for olam” (LXX: εις τον αιωνα, “for the age”), although God is currently hardening Israel and is not showing mercy to the vast majority of Israel until the “fullness of the Gentiles” comes in (Rom. 11:7-10, 25). According to Nehemiah 13:1, it is written in the Torah that no Ammonite or Moabite may come into the assembly of God “even olam” (LXX: εως αιωνος, “unto an age”), even though what the Torah actually says is that no Ammonite or Moabite may come into the assembly of God unto the tenth generation (Deut. 23:3).

    All of these many, many instances of olam (and in the LXX, αιων and αιωνιος) corroborate our previous conclusion that this word was used to describe an indefinitely long time period, rather than a strictly everlasting time period as it is usually translated. Like in the Pentateuch, it was used to describe periods as short as a few years, to several generations, and even as long as the period from Abraham to the establishment of the New Heaven and Earth (when used in reference to the Abrahamic covenant).

Part 2: https://thechristianuniversalist.blogspot.com/2022/07/just-how-long-is-eternal-study-on_10.html

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[1] Adam Clarke remarks on 2 Kings 5:27 that “the denunciation took place in the posterity of Gehazi till it should become extinct, and under the influence of this disorder this must soon have taken place. The for ever implies as long as any of his posterity should remain. This is the import of the word לעולם leolam. It takes in the whole extent or duration of the thing to which it is applied. The for ever of Gehazi was till his posterity became extinct.”