Over the years, as I studied all which was written in arguing for, or against, each interpretative framework, one topic always stood out. Essentially, I found that this created a kind of key battleground in the overall discussion. This is surrounding the meaning of the Greek noun aiōn (αἰών) and its adjective aiōnios (αἰώνιος) and by extension, the Hebrew words of olam (עוֹלָם) and olamim (עוֹלָמִֽים).
If I try to remove any bias on my side. Originally, what I found was in all truth, each interpretative framework either stands or falls if these Greek words don’t mean what each framework claims they mean. The importance of this statement really can’t be overlooked.
So, should we call this a battle? I honestly wish I could claim it doesn’t look like it. However, given a lot of the writings I have seen. It certainly seems so. I believe we all really desire the truth, but looking at the battlefield, it can appear quite vicious. It is certainly not a peaceful disagreement when we condemn one another for seeing the interpretation differently. I have found there’s really no single two words in the entire Bible like aiōn and aiōnios where the entire fate of humanity, and the cosmos can end up with such dissimilar outcomes. It is as polar opposite as North and South or East and West or night and day.
Those who uphold eternal hell as the correct interpretative framework. The claim is aiōnios (αἰώνιος) has to mean 100% “eternal, never ending, forever and ever.” Aiōn (αἰών) somewhat fits into this discussion, but the focus really is on the adjective rather than the noun. With aiōn itself, it really as well depends on which translation one is using.
Those who uphold universal restoration as the correct interpretative framework. The claim is aiōnios (αἰώνιος) has to mean 100% “eonian, age-lasting, age-during, and pertaining to time.” It can be an unknown length of time. It can be a very long period of time. But it is certainly having a distinct beginning point and a distinct ending point. As an adjective, it can’t be disconnected from the foundation of its noun.
Now the real question is: Who is correct?
I think it all depends really on how one looks at the history, and etymology of this word. Considering today that the eternal hell framework has been the dominate view for the last 1,500 years. I therefore want to focus this chapter on what does it mean for us and scripture if aiōnios actually means eonian or age-lasting and pertaining to time.
Finally, as we progress through this study, I hope we will see more clearly that in fact, through the Lord’s laws, there have always been limitations to punishment or chastisement. This would imply aiōnios can’t actually mean eternal. I then believe we really could once and for all bring this battle to a peaceful closing.
4.1 Matthew 25:46 As a Starting Point
I want to start by looking at one of our key comparison scriptures. Matthew 25:46 will help us understand that how we translate these Greek words can pronounce a vastly different outcome for the sheep and goat nations. I would also state that the overall context of this scripture is in fact at the time of the first resurrection. We will speak about this in chapter 11 more in depth.
4.1.1 The Original Greek:
BGB: 46 Καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.
BGB-T: 46 kai apeleusontai outoi eis kolasin aiōnion oi de dikaioi eis zōēn aiōnion.
4.1.2 Eternal/Everlasting as the Translation:
LV: 46 et ibunt hii in supplicium aeternum iusti autem in vitam aeternam.
BSB/BLB/NASB95/[ESV]: 46 And they [these] will go away into eternal punishment, but the righteous into eternal life.”
KJV: 46 And these shall go away into everlasting punishment: but the righteous into life eternal.
NIV/[NLT]: 46 Then they will go away [in]to eternal punishment, but the righteous [will go in] to eternal life.
4.1.3 Eonian/Age-during/Age-abiding/Age-lasting/Age as the Translation:
CLV: And these shall be coming away into chastening eonian, yet the just into life eonian.
YLT: And these shall go away to punishment age-during, but the righteous to life age-during.
NEW: {And these shall go away into age-during chastisement: but the righteous into age-during life.}
EBR: And, these, shall go away, into, age-abiding, correction, but, the righteous, into, age-abiding, life.
WNT: “And these shall go away into the Punishment of the Ages, but the righteous into the Life of the Ages.”
EDNT: And shall go away these into a cutting-off age-lasting; the and just ones into life age-lasting.
TCNT: And these last will go away ‘into aeonian punishment,’ but the righteous ‘into aeonian life.’”
NTAT: And these will go to the chastening of that Age, but the just to the life of that Age.”
4.1.4 Continuous as the Translation:
LSV: And these will go away into continuous punishment, but the righteous into continuous life.”
What are your thoughts when you read this verse through the various translations? Are you surprised to see so many which don’t translate aiōnion to mean eternal?
When we review this verse through the LV, BSB, BLB, NASB95, ESV, KJV, NIV and NLT we see a very different outcome for the goat nations, compared to the CLV, YLT, EBR, WNT, EDNT, TCNT and NTAT translations. I find the LSV presenting quite an interesting alternative. The usage of continuous doesn’t really give the impression of endlessness or foreverness, yet it leaves the impression … maybe one day, punishment could end.
As we can see, this word really holds a major significance in the discussion between at least two of the interpretative frameworks. Like most, for me it all began when I read the YLT and discovered it to be age-during, rather than eternal, that kicked off in me a greater desire to research this out more thoroughly.
4.2. Some Commentary Reviews on Matthew 25:46
I thought I would share some commentary on this verse. I wanted to just include some commentaries that highlight the actual Greek understanding of the words aiōn (αἰών) and aiōnios (αἰώνιος). These seem to highlight the important fact that it really doesn’t mean eternal.
4.2.1 Ellicott’s Commentary for English Readers:1[1] “Matthew Chapter 25 Commentaries.” Biblehub.com. Last Edited: 2021. Accessed: Oct 01, 2021. https://biblehub.com/commentaries/matthew/25-46.htm
… On the other hand, it must be admitted (1) that the Greek word which is rendered “eternal,” does not in itself involve endlessness, but rather duration, whether through an age or a succession of ages; and that it is therefore applied in the New Testament to periods of time that have had both beginning and ending (Romans 16:25, where the Greek is “from æonian times,” our version giving “since the world began”—comp. 2 Timothy 1:9; Titus 1:2), and in the Greek version of the Old Testament to institutions and ordinances that were confessedly to wax old and vanish away (Genesis 17:8; Leviticus 3:17); and (2) that in the language of a Greek Father (Gregory of Nyssa, who held the doctrine of the restitution of all things) it is even connected with the word “interval,” as expressing the duration of the penal discipline which was, he believed, to come to an end after an æonian intervening period. Strictly speaking, therefore, the word, as such, and apart from its association with any qualifying substantive, implies a vast undefined duration, rather than one in the full sense of the word “infinite.”
4.2.2 Expositors Greek Testament:[1]
Κόλασιν (kolasin), here and in 1 John 4:18 (ὁ φόβος κόλασιν ἔχει (ho phobos kolasin echei)), from κολάζω (kolazō) = mutilation or pruning, hence suggestive of corrective rather than of vindictive punishment as its tropical meaning. The use of this term in this place is one of the exegetical grounds rested on by those who advocate the “larger hope.” Another is the strict meaning of αἰώνιος (aiōnios): agelong, not everlasting. From the combination results the phrase: agelong pruning, or discipline, leaving room for the hope of ultimate salvation. But the doctrine of the future states must ultimately rest on deeper considerations than those supplied by verbal interpretation. Weiss (Mt.-Evang.) and Wendt (L. J.) regard Matthew 25:46 as an interpolation by the evangelist.
4.2.3 Cambridge Bible for Schools and Colleges:[1]
46. The same Greek word (aiônios) is translated everlasting (punishment) and (life) eternal; also in each case the adjective in the Greek text follows the noun—the place of emphasis. The adjective aiônios (eternal) = of or belonging to (1) an aiôn or period, (a) past, (b) present, (c) future, or (2) to a succession of aiôns or periods. It does not, therefore, in itself equal “unending.” But life eternal, which is “to know the true God and Jesus Christ” (John 17:3), can only be conceived of as unending and infinite; cp. “Art thou not from everlasting, O Lord my God, mine Holy One? we shall not die” (Habakkuk 1:12).
4.2.4 HELPS Word-Studies:2[2] Strongs g166. “αἰώνιος / aiónios.” Strongs Exhaustive Concordance. Biblehub.com. 2021. Accessed: Oct 01, 2021. https://biblehub.com/greek/166.htm
Although this is not a commentary per say, these are comments coming from HELPS Word-Studies on this word and found under Strongs G166 on biblehub.com.
Cognate: 166 aiṓnios (an adjective, derived from 165 /aiṓn (“an age, having a particular character and quality”) – properly, “age-like” (“like-an-age”), i.e. an “age-characteristic” (the quality describing a particular age); (figuratively) the unique quality (reality) of God’s life at work in the believer, i.e. as the Lord manifests His self-existent life (as it is in His sinless abode of heaven). “Eternal (166 /aiṓnios) life operates simultaneously outside of time, inside of time, and beyond time – i.e. what gives time its everlasting meaning for the believer through faith, yet is also time-independent. See 165 (aiōn).”
[166 (aiṓnios) does not focus on the future per se, but rather on the quality of the age (165 /aiṓn) it relates to. Thus believers live in “eternal (166 /aiṓnios) life” right now, experiencing this quality of God’s life now as a present possession. (Note the Gk present tense of having eternal life in Jn 3:36, 5:24, 6:47; cf. Ro 6:23.)]
It is interesting that, from these three commentaries; they acknowledge, in fact, aiōn and aiōnios are all connected to time. I find it particularly interesting that the last commentary comes from the prestigious Cambridge University. That they would clearly state these words don’t actually mean unending surprised me. I have found if we take in unison aiōnios being connected with time, along with the statement from HELPS word-studies, that the word as well points to “the quality of the age rather than the full duration.” We can better understand that even for those who are being punished or chastised, the quality of this time for them will still be better than now. As King Jesus will be ruling and reigning with His incorruptible king-priest-saints. The quality of that age will certainly be nothing like our current age.
4.3 The Etymology of Eternity
One part of this topic I can’t say I come across too often is looking at the overall etymology and usage of the English word eternity. Now, I know focusing solely on the etymology of the word isn’t always helpful, however in this case, I do find it worthwhile to include.
Most interestingly, we find the word eternity has in fact taken on a “philosophical nature” in how we speak about it theologically. My impression is that the average person on the street finds it extremely abstract. It is hard to wrap our heads around living “outside of time.” There is little practical grasp of what this really means. I am speaking from what I have seen and discovered through my times in sharing the good news about Jesus with people on the streets of Vienna.
I want to review on a high level the development of eternity. It has to as well make us ask some serious questions. Working from the present backwards we have:
The word eternity exists from the 14th century. The word originates from Old French eternité “eternity, perpetuity” (12c.), from Latin aeternitatem (nominative aeternitas), from aeternus “enduring, permanent,” contraction of aeviternus “of great age,” from aevum “age” (from PIE root *aiw- “vital force, life; long life, eternity”). Meaning “infinite time” is from 1580s. In the Mercian hymns, Latin aeternum is glossed by Old English ecnisse.
Just to also add in, Everlasting is from the 13th century and Forever is from the 14th century.
If Latin is the foundation of our French and English word of eternity. We find that the beginnings of Latin go as far back as 75 BC.
If we go further back in time. We learn it was in 246 BC that the seventy elders translated the Hebrew scriptures into Greek. Historic accounts reveal that the Greek words aiōn (αἰών) and aiōnios (αἰώνιος) were used to fully represent Hebrew thoughts and concepts around olam (עוֹלָם) and olamim (עוֹלָמִֽים).
The Greek Old Testament (LXX) gives us greater understanding of what specific Greek words represented in terms of Hebrew thought. Of course, I am not a Greek or Hebrew scholar, but the internet has a way of being able to help us learn from those who have gone before us. This is how, in fact, we can harmonize Greek New Testament though to the Old Testament. We can use the LXX powerfully to help us understand the Hebrew to Greek translation and thought process.
Here is where I have to ask, being an extremely inquisitive person. Should we presume, the beginning concepts of Hebrew olam (עוֹלָם) and olamim (עוֹלָמִֽים) should carry the same concept of our fourteenth to twenty-first century word eternity? By all accounts, olam/alam/olamim mean simply “beyond the horizon.” When we look at the Modern Hebrew Bible of the New Testament. They return full circle and translate the Greek words as olam and olamim. Surely, the ancient Hebrews and their language far precede the most archaic and jovial Latin of the day. Is this something that is truly being considered? I just can’t say I come across these thoughts much. At least outside of scholarly circles?
In late 2020, I discovered the incredible work of Dr. Helena M. Keizer. Her PhD dissertation was entitled A Study of AIΩN in Greek Literature and Philosophy, the Septuagint and Philo. She defended it at the University of Amsterdam in 1999 and it is chock-full of rich lessons surrounding this topic. Outside of the work of the great Patristic scholars we read about today, I have seen nothing so in depth as the 358-page dissertation from Dr. Keizer. She reveals the deep historical contexts in which we should understand aiōn and olam. In the seventeenth century, J. W. Hanson D.D. did some monumental work on this topic. But in the twenty-first century, her work is thorough and, in my honest opinion, quite conclusive on the matter.
Her conclusions wrapped up into one statement are simply this: aiōn and aiōnios mean “life, time, entirety.” I want to pull out a couple of conclusions from her work. She writes:
Additionally, the term ‘eternity’ conveys meanings which have developed later (notably in Christian and Medieval context) than the period in which the meanings of aiōn originated. Thus we should recognize all the more that aiōn cannot be explained as ‘eternity’ without qualification. My study has led to the conclusion that infinity is not an intrinsic or necessary connotation of aiōn, either in the Greek or in the biblical usage (<‘olam). The word’s primary meaning in Greek is ‘lifetime’, with the connotation of completeness.3[7] Dr. Heleen M., “Life Time Eternity: A Study of AION in Greek Literature and Philosophy, the Septuagint and Philo. (PhD Diss., University of Amsterdam, Sep 1999). Pg 250-251. https://www.academia.edu/29798032/Life_Time_Entirety_A_Study_of_AI%CE%A9N_in_Greek_Literature_and_Philosophy_the_Septuagint_and_Philo An additional excel resource that has taken place in the modern day is coming from Dr. Ramelli where she dives deeper into the Terms for Eternity. Ramelli, Dr. Illaria L. E. Terms for Eternity: Aiônios and Aïdios in Classical and Christian Texts. (Gorgias Pr Llc., Apr, 2011)
Four fruits she plucked out of the investigation as found in her dissertation summary are the following:
- The first fruit is the conclusion (pertinent to reflections on ‘eternity’) that the word aiōn refers to time, that is, time seen in a special way, viz. as an entirety (analogous to a lifetime).
The second fruit is an outcome of theological relevance: that in the biblical usage aiōn refers to something belonging to creation, not to God in himself.
The third fruit consists of the observation that a perspective characteristic of Greek thought and language (time—like the cosmos—viewed as a whole, from ‘outside’) has received its place in the biblical world of thought (viz. through the expression ‘before the aiōn’).
The final fruit may be formulated as follows: that aiōn in conveying both a Totalbegriff (in Greek thought) and a Extrembegriff (‘horizon’, in the biblical context) instructs us about the position and condition of us, humans, and our knowledge.
4.4 Greek, Latin, and English Differences
In the analysis I did over the course of 2020, I thought to put into Excel all the scriptures that include aiōn and aiōnios in all of their various forms. I then reviewed them through the KJV, ESV, NIV, NASB and the literal translations of the CLV, YLT, EBR, NTAT, the LSV, along with the Latin Vulgate (LV). What it revealed were some interesting translation differences. In specific, the comparisons between the Greek, Latin, and KJV. One has to ask how the English Translators ended up with such variances? We find a clear consistency of only two words between used in the Hebrew to Greek translation. Then, from Greek to Latin, we also have consistently two words used. The ESV and NASB as an example, use sixteen different words just for aiōn alone. These are as follows; age, world, ever, never, forever, old, beginning, time, ancient, ago, long, ages, course, eternal, worlds, eternity.
Until now, I have never found an analysis (in English at least) that looks more deeply at how, in fact, the Latin Vulgate translates these words compared to English. I have found the result fascinating. In Latin, we have only two words to look at:
Saeculum – It means: (1) age, (2) generation, people born at a time, (3) breed, race, (4) present time and age, (5) century, (6) time, (7) past, present, and future.
Aeternus – It means: (1) eternal, everlasting, imperishable, (2) perpetual, without start, without end.
I would like now to share just seven examples of where we see quite some inconsistency between the Greek, Latin, and various English translations.
4.4.1 Psalms 136: Hebrew לְעוֹלָ֣ם (le’olam), Greek εἰς τὸν αἰῶνα (eis ton aiōna)
I have found this chapter of the Psalms interesting in that every verse contains the Hebrew le’olam and or the Greek eis ton aiōna. In Latin, they have translated this as aeternum. These words occur twenty-six times and it is all related to the loving-kindness, steadfast love, or mercy of the Lord. What I also find unique about this passage is I could see a strong reversal taking place. If we use the English words of forever or everlasting as the translation, this will have even greater power in upholding universal restoration. As we come to learn, the Lord’s lovingkindness will never end. Whereas, if we use age-during or eonian to translate these words, it means there could come a time that this mercy and lovingkindness will run out. Thereby, in fact, upholding a possible eternal hell. This scripture, however, is the only place where I could see such a reversal taking place. I will only include the first two verses.
1 הוֹד֣וּ לַיהוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ 2 ה֭וֹדוּ לֵֽאלֹהֵ֣י הָאֱלֹהִ֑ים כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
WLC-T: 1 hodu lyhwh ki-tov ki le’olam chasdo 2 hodu lelohei ha’elohim ki le’olam chasdo
LXX: 1 Αλληλουια. Ἐξομολογεῖσθε τῷ κυρίῳ, ὅτι χρηστός, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ· 2 ξομολογεῖσθε τῷ θεῷ τῶν θεῶν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ· (Ps.135)
LXX-T: 1 Allēlouia. Exomologeisthe tō kyriō, hoti chrēstos, hoti eis ton aiōna to eleos autou; 2 exomologeisthe tō theō tōn theōn, hoti eis ton aiōna to eleos autou;
LV: 1 (alleluia) confitemini Domino quoniam bonus quoniam in aeternum misericordia eius 2 confitemini Deo deorum quoniam in aeternum misericordia eius (Ps. 135)
BSB: 1 Give thanks to the LORD, for He is good. 2 Give thanks to the God of gods. His loving devotion endures forever.
ESV: 1-2 … for his steadfast love endures forever.
KJV: 1-2 … for he is good: for his mercy endureth for ever.
LEB: 1-2 … for his loyal love endures forever.
ABP: 1-2 … for he is good, for into the eon is his mercy!
CLV: 1 Give acclamation to Yahweh, for He is good, For His benignity is eonian; 2 Give acclamation to the Elohim of elohim, For His benignity is eonian;
YLT: 1-2 … For good, for to the age [is] His kindness.
EBR: 1-2 … For, age-abiding, is his lovingkindness.
I do find it interesting that for the Latin there was a choice to use aeternum here in this place given in fact we really do not even see olamim or aiōnios present.
4.4.2 Ephesians 3:10-11: Greek τῶν αἰώνων (tōn aiōnōn)
This is a verse which I commented on in chapter 3, point 14, found under the review of the eternal hell framework. I will speak further about this more in depth in chapter 7. Notice what we have being used in Latin for this verse.
BGB: 10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ Θεοῦ, 11 κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν,
BGB-T: 10 hina gnōristhē nyn tais archais kai tais exousiais en tois epouraniois dia tēs ekklēsias hē polypoikilos sophia tou theou, 11 kata prothesin tōn aiōnōn hēn epoiēsen en christō Iēsou tō kyriō hēmōn;
LV: 10 ut innotescat principibus et potestatibus in caelestibus per ecclesiam multiformis sapientia Dei 11 secundum praefinitionem saeculorum quam fecit in Christo Iesu Domino nostro
BSB:10 His purpose was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11 according to the eternal purpose that He accomplished in Christ Jesus our Lord.
BLB: 11 according to the purpose of the ages …
ESV: 11 This was according to the eternal purpose …
NIV: 11 according to his eternal purpose …
ABP: 11 according to the intention of the eons, …
YLT/LSV: 11 according to a purpose of the ages, …
EBR: 11 According to a plan of the ages …
CLV: 10 that now may be made known to the sovereignties and the authorities among the celestials, through the ecclesia, the multifarious wisdom of God, 11 in accord with the purpose of the eons, which He makes in Christ Jesus, our Lord;
NTAT: 10 In order that, through the assembly, the manifold wisdom of God might be made known to the Archons and Powers in the heavenly places, 11 According to the purpose of the ages, which he fashioned in the Anointed One Jesus our Lord,
When I reviewed this verse on Biblegatway.com, we have the majority of the English translations, translating tōn aiōnōn as eternal. Out of approximately sixty-five English Bibles, fifteen, including the LV, translate the word as age. These are The Complete Jewish Bible, Darby, Disciples’ Literal NT, Easy-to-Read Version, International Children’s Bible, Lexham English Bible, Living Bible, The Message, New Century Version and The Voice. We then have as well the Concordant Literal Version, Youngs Literal Translation and Rotherham’s Emphasized Bible and the New Testament: A Translation, all using a word that is time based.
What I find uniquely interesting from those included above is we have the Berean Study Bible and the Berean Literal Bible being created by the same team. Yet this word is being translated in two different ways. I love their work and the Bibles they have created, but part of me stands back and asks why? Why is the literal version choosing to use age, but the study Bible uses eternal? If we want to speak about contradictions or creating confusion, I think this is a simple example, don’t you?
4.4.3 Titus 1:2: Greek αἰωνίου (aiōniou) and πρὸ χρόνων αἰωνίων (pro chronōn aiōniōn)
This verse is unique to review as we have aiōnios being used twice in the same sentence, once in connection to life (zōēs/ζωῆς) and once in connection to time (chronōn/χρόνων).
BGB: 2 ἐπ’ ἐλπίδι ζωῆς αἰωνίου, ἣν ἐπηγγείλατο ὁ ἀψευδὴς Θεὸς πρὸ χρόνων αἰωνίων,
BGB-T: 2 ep’ elpidi zōēs aiōniou, hēn epēngeilato ho apseudēs Theos pro chronōn aiōniōn,
LV: 2 in spem vitae aeternae quam promisit qui non mentitur Deus ante tempora saecularia
BLB: 2 in the hope of eternal life, which God, who cannot lie, promised before time eternal.
KVJ: 2 … hope of eternal life, … promised before the world began.
ESV: 2 … hope of eternal life, … promised before the ages began.
NIV: 2 … hope of eternal life, … promised before the beginning of time.
AFV: 2 … hope of eternal life, … promised before the ages of time.
ABPE: 2 … hope of eternal life, … promised before the times of the world.
ABP: 2 … hope of life eternal, … promised before times eternal.
CLV: 2 … expectation of life eonian, … promises before times eonian.
YLT: 2 … hope of life age-during, … did promise before times of ages.
LSV: 2 … hope of continuous life, … promised before times of ages.
NEW: 2 … hope of age-during life, … promised before age-during times.
WNT: 2 … hope of the Life of the Ages … promised before the commencement of the Ages.
EBR: 2 … hope of life age-abiding; … promised before age-during times.
NTAT: 2 … hope of the life of the Age, … promised before the times of the ages.
This is a verse which to this day just perplexes me about Bible translation. The same word is being used in the same sentence, yet it is so inconsistent in its translation. Should we assume that the apostle Paul was led to use one word, to express two very different concepts in the same sentence?
Yet, this is not the case with the literal translations. They are consistent, which really helps us as the reader to connect the dots with various biblical concepts. I find it once again interesting, the variance of the two Berean Bible translations. The BSB translates it as before time began, and the BLB translates it as before time eternal. How does that actually work? Given our twenty-first century understanding of eternal, how does time exist before eternity? As to be eternal is to be without a beginning or an ending.
I also find the translation management here from the LSV team interesting. They are very consistent in using either age or continuous. However, it seems clear in this case that if they used continuous, we would have a writing saying, “before times continuous.” I would think you would agree, that makes no sense in English. Finally, we see as well in this case, a translation inconsistency in Latin. Using for the first word, aeternea and then the second saecularia.
4.4.4 Romans 16:25: Greek χρόνοις αἰωνίοις (chronois aiōniois)
As we follow after Titus 1:2, we see here Romans 16:25 also using the exact same two words as in Titus.
BGB: 25 Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου,
BGB-T: 25 Tō de dynamenō hymas stērixai kata to euangelion mou kai to kērygma Iēsou Christou, kata apokalypsin mystēriou chronois aiōniois sesigēmenou,
LV: 25 ei autem qui potens est vos confirmare iuxta evangelium meum et praedicationem Iesu Christi secundum revelationem mysterii temporibus aeternis taciti,
BSB: 25 Now to Him who is able to strengthen you by my gospel and by the proclamation of Jesus Christ, according to the revelation of the mystery concealed for ages past,
BLB: 25 … the mystery having been kept secret in times of the ages,
ESV: 25 … the revelation of the mystery that was kept secret for long ages,
NIV: 25 … with the revelation of the mystery hidden for long ages past,
ABPE: 25 But has been revealed in this time by the Scriptures of The Prophets, and has been taught to all the nations by the commandment of The Eternal God for the hearing sense of faith,
ABP: 25 … according to an uncovering of the mystery in times eternal having been quiet,
CLV: 25 … in accord with the revelation of a secret hushed in times eonian,
YLT: 25 … according to the revelation of the secret, in the times of the ages having been kept silent,
LSV: 25 … according to the revelation of the secret, having been kept secret in the times of the ages,
NEW: 25 … according to the revealing of the mystery, having been kept silent in times pertaining to the ages,
EBR: 25 … according to the revelation of a sacred secret, in age-past times kept silent,
NTAT: 25 … according to a revelation of the mystery held in silence through time’s ages,
Romans 16:25 and Titus 1:2 have the same construct, and, in fact, the same concept being revealed through chronois aiōniois. I may be very simplistic here, but conceptually eternity compared to long ages or past existing ages, isn’t it like comparing night and day? Or am I wrong here?
What I find now interesting, is the BSB and BLB are translated virtually the same. They both use age as the translation. The LV is odd, putting for the times eternal concept. Finally, it is through the standards of the literal translations where we can really see a consistent translation management. This reveals a consistent concept being carried forward throughout the entire Bible. I find the desire as well to be consistent here so refreshing and it shows us it is as well very much possible to do so. In fact, it reveals it is more than possible to be consistent with these Greek words.
4.4.5 1 Peter 5:11: Greek εἰς τοὺς αἰῶνας τῶν αἰώνων (eis tous aiōnas tōn aiōnōn)
Here is a short and simple one. Yet, it is also powerful in revealing the choice of meaning behind these Greek words. Notice the Latin and its usage connecting it to time.
BGB: 11 αὐτῷ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
BGB-T: 11 autō to kratos eis tous aiōnas tōn aiōnōn; amēn.
LV: 11 ipsi imperium in saecula saeculorum amen
BSB/NIV: 11 To Him be the power forever and ever. Amen.
BLB: 11 To Him be the power to the ages of the ages. Amen.
ESV: 11 To him be the dominion forever and ever. Amen.
AFV: 11 To Him be the glory and the power into the ages of eternity. Amen.
ABPE: 11 To him is the glory, the dominion and the honor to the eternity of eternities. Amen.
ABP: 11 To be the glory and might into the eons of eons. Amen.
CLV: 11 To Him be glory and might for the eons of the eons. Amen!
YLT/LSV: 11 to Him is the glory, and the power—to the ages and the ages! Amen.
NEW: 11 To him be the glory and the might into the ages of the ages. Amen.
WNT: 11 To Him be all power unto the Ages of the Ages! Amen.
EBR: 11 to Him [is] the glory and the power through the ages and the ages! Amen.
NTAT: 11 To him be the might unto the ages of the ages; amen.
As we see from the translations, there is certainly consistency in the verse itself. Even the Latin is translated as ages to ages. There is no mincing of words here. We can add ages to each other. We can have ages upon ages. It might make it an exceptionally long time, but each age could hold something greatly different in it. Yet, we see that in English, or Latin, if we really translated this as eternity, it is a crazy concept “to him be the glory and dominion from eternity to eternity. Amen.” In fact, the ABPE (Aramaic Bible in Plain English) does this. How can we add eternities to each other when eternity is without beginning and without end?
We see once again differences between the BLB and BSB from the same team. My thoughts are though that even though this verse has consistency in the word, it is not consistent in the overall Bible translation. The concept of eternal compared to forever is as well, quite different. Forever implies a point of beginning, whereas eternal has no point of beginning. I hope you are seeing how this kind of analysis helped impact how I could come to what is a more realistic understanding of the meaning behind aiōnios.
4.4.6 Revelations 20:10: Greek εἰς τοὺς αἰῶνας τῶν αἰώνων (eis tous aiōnas tōn aiōnōn)
This is a verse which I find very interesting. The eventual outcome for the Adversary/Slanderer. Known as the Satan or the Devil. He really has quite a different fate depending on how one translates aiōn. Notice how even the Latin applies the time-based translation to these words.
BGB: 10 καὶ ὁ διάβολος ὁ πλανῶν αὐτοὺς ἐβλήθη εἰς τὴν λίμνην τοῦ πυρὸς καὶ θείου, ὅπου καὶ τὸ θηρίον καὶ ὁ ψευδοπροφήτης, καὶ βασανισθήσονται ἡμέρας καὶ νυκτὸς εἰς τοὺς αἰῶνας τῶν αἰώνων.
BGB-T: 10 kai ho diabolos ho planōn autous eblēthē eis tēn limnēn tou pyros kai theiou, hopou kai to thērion kai ho pseudoprophētēs, kai basanisthēsontai hēmeras kai nyktos eis tous aiōnas tōn aiōnōn.
LV: 9 et descendit ignis a Deo de caelo et devoravit eos et diabolus qui seducebat eos missus est in stagnum ignis et sulphuris ubi et bestia 10 et pseudoprophetes et cruciabuntur die ac nocte in saecula saeculorum
BSB: 10 And the devil who had deceived them was thrown into the lake of fire and sulfur, into which the beast and the false prophet had already been thrown. There they will be tormented day and night forever and ever.
BLB: 10 … and they will be tormented day and night to the ages of the ages.
ESV: 10 … and they will be tormented day and night forever and ever.
NIV: 10 … They will be tormented day and night for ever and ever.
AFV: 10 … and they, Satan and the demons, shall be tormented day and night into the ages of eternity.
ABPE: 10 And their Seducer, The Devil, was cast into The Lake of Fire … they shall be tormented day and night for the eternity of eternities.
ABP: 10 … And they shall be tormented day and night into the eons of the eons.
CLV: 10 … And they shall be tormented day and night for the eons of the eons.
YLT/LSV: 10 … and they shall be tormented day and night—to the ages of the ages.
NEW: 10 And the slanderer, the one deceiving them, was cast into the pond of fire … and shall be tormented day and night into the ages of the ages.
WNT: 10 … and day and night they will suffer torture until the Ages of the Ages.
EBR: 10 and, the Adversary … and they shall be tormented, day and night, unto the ages of ages.
NTAT: 10 And the Slanderer who led them astray was cast into the marsh of fire and sulfur, where the beast and the false prophet are also, and they will be tormented day and night unto the ages of the ages.
When I came to see these verses in the various translations, it really sparked in me a lot of questions. A. E. Knoch of the Concordant Literal Version in one of his books writes how, it is scientifically possible to apply in something like 90% of cases “one word in English, for one word in Hebrew or Greek.” Yet, in pretty much all the mainline translations we have many words being used for aiōn/aiōnios. Once again, we have the key differences between the BSB and the BLB coming forth from the same team.
What certainly becomes clear in the verse above is if we connected aiōn and aiōnios to time and they mean an age or eon, then it certainly means at some point that punishment of even the Adversary (the Satan) should come to an end. Now, isn’t that an interesting thought? I find particularly intriguing the translation from A Faithful Version. They say that the Satan and the demons shall be tormented day and night into the ages of eternity. I honestly can’t wrap my head around what this. Conceptualizing this is quite difficult. What about you?
4.4.7 Psalm 45:6: Hebrew עוֹלָ֣ם וָעֶ֑ד (olam wa’ed) and Greek εἰς τὸν αἰῶνα τοῦ αἰῶνος (eis ton aiōna tou aiōnos).
Finally, I thought it would be of interest to show Hebrews 1:8 which is a quoted from the Old Testament in the Psalms. In versification, the WLC is Psalms 45:7 and the LXX/LV is Psalms 44:7. This specific verse in the LV has two translations, one based on the Hebrew, and the other the Greek.
It is clear that the writer of Hebrews quoted from the LXX scriptures, not the Hebrew writings. What I find interesting is the two Latin translations, they also followed on using the LXX translation into the New Testament.
6 כִּסְאֲךָ֣ אֱ֭לֹהִים עוֹלָ֣ם וָעֶ֑ד שֵׁ֥בֶט מִ֝ישֹׁ֗ר שֵׁ֣בֶט מַלְכוּתֶֽךָ׃
WLC-T: 6 kis’akha elohim olam wa’ed shevet mishor shevet malkhuthekha
LXX: 6 ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου.
LXX-T: 6 ho thronos sou, ho theos, eis ton aiōna tou aiōnos, rhabdos euthytētos hē rhabdos tēs basileias sou.
LV (Hebraica): 6 thronus tuus Deus in saeculum et in aeternum sceptrum aequitatis sceptrum regni tui
LV (Septuaginta): 6 sedis tua Deus in saeculum saeculi virga directionis virga regni tui
BSB: 6 Your throne, O God, endures forever and ever, and justice is the scepter of Your kingdom.
ESV: 6 … is forever and ever.
NIV: 6 … last for ever and ever.
ABPE: 6 … is to the eternity of eternities.
ABP: 6 … is unto the eon of the eon.
CLV: 6 … Your throne, O Elohim, is for the eon and further.
YLT: 6 … is age-during, and for ever.
LSV: 6 … [is] for all time and forever.
NEW: 6 … is to the age and ever.
EBR: 6 Thy throne, O God, is to times age-abiding and beyond.
And now this is the verse as it shows up in the New Testament, Hebrews 1:8.
BGB: 8 Πρὸς δὲ τὸν Υἱόν “Ὁ θρόνος σου ὁ Θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας σου*.
BGB-T: 8 Pros de ton Huion “HO thronos sou ho Theos eis ton aiōna tou aiōnos, kai hē rhabdos tēs euthytētos rhabdos tēs basileias sou*.
I will not repeat Hebrews 1:8 again in all of the translations. The outcome of how it is rendered in the New Testament is as follows.
The LV carries on using saeculum saeculi, the KJV, NIV, ESV, and BSB carry on with forever and ever, the ABPE has eternity of eternities, the AFV uses into the ages of eternity, the ABP, CLV use the eon of the eon, the YLT, NEW has now the age of the age, the LSV has agelong and continuous, EBR has unto times age-abiding, the BLB which as of writing this book was not yet available for the Old Testament has to the age of the age.
In conclusion to this section of the chapter, I realize that in having so many different translations laid out before us seems possibly overwhelming, however, this is the approach I took in my analysis. Without it, it is impossible to come to a sound decision. It may not be the same for each person, but I am writing this in a way that also follows my own approach in coming to my final conclusions.
Finally, what I have seen from this overall review can’t be ignored. When we come to scriptures such as Psalms 45:6, Hebrews 1:8, and 1 Peter 5:11 where aiōn or aiōnios are being added together, it is impossible in English to translate these words consistently as eternal or eternity. As “eternal to eternal” or “eternity of eternities” really is incomprehensible. Hence, we see then the switch to the “forever and ever” concept. However, even with this, the concept of forever is quite different from eternal or eternity. One has a starting point and just never ends and the other, supposedly having no beginning and no ending, so how do we add these on top of each other.
4.5 Conclusions
After my in-depth study on this topic—which was always in prayer and seeking the Holy Spirit for wisdom—I have found the universal restoration framework having a much stronger foundation to stand on. The historic data that comes with it is too strong to ignore. I can only come to one conclusion, that aiōn and aiōnios pertains to “life, time, and entirety.” It is for this reason the translators of the Greek Septuagint chose these words to represent the Hebrew olam/alam/olamim. Of course, it may mean we have an unknown length of time in each age or eon, it can be extremely long, or it can be very short. The fact is however, it always involves a beginning point, and an ending point. It is always time sensitive.
Having said all of this, again, if we are really honest with the data. The facts do not lie. Across Christianity for the Greek words of aiōn and aiōnios there is currently no clear 100% consensus or unity.
This is, however, only one leg of the greater discussion. If this leg was to be kicked out from beneath the eternal hell framework, I would wonder can it still stand firm? What happens when you remove eternal punishment from the discussion? Isn’t it just … time-based punishment, then? Whereas for universal restoration, if we kick this leg out from beneath it, as we continue through this study, I think you will see, it still can stand firm.
Personally, I don’t find it worthy to condemn a brother or sister for accepting whichever framework they choose to accept. However, it also won’t stop me from sharing that I do, in fact, see universal restoration as a much better framework to support. I think that much is clear. At this point, though, I try to live by Romans 14:
4 Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand. 5 One man regards a certain day above the others, while someone else considers every day alike. Each one should be fully convinced in his own mind. 8 If we live, we live to the Lord, and if we die, we die to the Lord. So whether we live or die, we belong to the Lord. 12 So then, each of us will give an account of himself to God. (Romans 14:4-5, 8,12)
We all will give an account to the Lord for our dealings with our brothers and sisters and the world.
Lastly, I believe for all of us, there is nothing more important than wanting to properly uphold the character of our Lord Jesus and Father God. Could it be time to adjust the interpretative framework to which we present Him to the world through? I see all the evidence pointing to aiōn and aiōnios standing for time connected actions. My prayer is we can come to truly ending this battle in peace within the body of Christ.
What are your own thoughts now on this? Was it helpful given your own background in the Word of God to see it presented this way for consideration?