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God is in all. No man comes to the Father except through me. “Anyone who loves me will obey my teaching. My Father will love them, and WE WILL COME to them and make OUR HOME >>>>>>>>>>> with them".
Finding our way to the Father through Jesus Christ means finding our way into the kingdom of heaven through Jesus Christ.
With a hope that what you were saying was true, I checked the Greek dictionary for the definition of "everlasting" and "eternal" in Matthew 25:46.
This is what it came up with.
αἰώνιος
Transliteration
aiōnios (Key)
Pronunciation
ahee-o'-nee-os
Part of Speech
adjective
Root Word (Etymology)
From αἰών (G165)
Greek Inflections of αἰώνιος [?]
mGNT
71x in 9 unique form(s) TR
71x in 11 unique form(s) LXX
116x in 13 unique form(s)
αἰώνια — 1x
αἰωνίαν — 2x
αἰωνίοις — 1x
αἰώνιον — 45x
αἰώνιός — 1x
αἰώνιος — 2x
αἶώνιος — 1x
αἰωνίου — 14x
αἰωνιόυ — 1x
αἰωνίους — 1x
αἰωνίων — 2x
Dictionary Aids
Vine's Expository Dictionary: View Entry
TDNT Reference: 1:208,31
KJV Translation Count — Total: 71x
The KJV translates Strong's G166 in the following manner: eternal (42x), everlasting (25x), the world began (with G5550) (2x), since the world began (with G5550) (1x), for ever (1x).
Outline of Biblical Usage [?] without beginning and end, that which always has been and always will be
without beginning
without end, never to cease, everlasting
Click for Synonyms
Strong’s Definitions [?](Strong’s Definitions Legend)
αἰώνιος aiṓnios, ahee-o'-nee-os; from G165; perpetual (also used of past time, or past and future as well):—eternal, for ever, everlasting, world (began).
Thayer's Greek Lexicon [?](Jump to Scripture Index)
STRONGS G166:
αἰώνιος, -ον, and (in 2 Thessalonians 2:16; Hebrews 9:12; Numbers 25:13; Plato, Tim., p. 38 b. [see below]; Diodorus 1:1; [cf. WHs Appendix, p. 157; Winers Grammar, 69 (67); Buttmann, 26 (23)]) -ος, -α, -ον, (αἰών);
1. without beginning or end, that which always has been and always will be: θεός, Romans 16:26 (ὁ μόνος αἰώνιος, 2 Macc. 1:25); πνεῦμα, Hebrews 9:14.
2. without beginning: χρόνοις αἰωνίοις, Romans 16:25; πρὸ χρόνων αἰωνίων, 2 Timothy 1:9; Titus 1:2; εὐαγγέλιον, a gospel whose subject-matter is eternal, i. e., the saving purpose of God adopted from eternity, Revelation 14:6.
3. without end, never to cease, everlasting: 2 Corinthians 4:18 (opposed to πρόσκαιρος); αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life, Philemon 1:15; βάρος δόξης, 2 Corinthians 4:17; βασιλεία, 2 Peter 1:11; δόξα, 2 Timothy 2:10; 1 Peter 5:10; ζωή (see ζωή, 2 b.); κληρονομία, Hebrews 9:15; λύτρωσις, Hebrews 9:12; παράκλησις, 2 Thessalonians 2:16; σκηναί, abodes to be occupied forever, Luke 16:9 (the habitations of the blessed in heaven are referred to, cf. John 14:2 [also, dabo eis tabernacula aeterna, quae praeparaveram illis, 4 Esdras (Fritzsche, 5 Esdr.) 2:11]; similarly Hades is called αἰώνιος τόπος, Tobit 3:6, cf. Ecclesiastes 12:5); σωτηρία, Hebrews 5:9; [so Mark 16 WH, in the (rejected) 'Shorter Conclusion'].
Opposite ideas are: κόλασις, Matthew 25:46; κρίμα, Hebrews 6:2; κρίσις, Mark 3:29 (Rec. [but L T WH Tr text ἁμαρτήματος; in Acta Thom. § 47, p. 227 Tdf., ἔσται σοι τοῦτο εἰς ἄφεσιν ἁμαρτιῶν καὶ λύτρον αἰωνίων παραπτωμάτων, it has been plausibly conjectured we should read λύτρον, αἰώνιον (cf. Hebrews 9:12)]); ὄλεθρος [Lachmann text ὀλέθριος], 2 Thessalonians 1:9 (4 Macc. 10:15); πῦρ, Matthew 25:41 (4 Macc. 12:12 αἰωνίῳ πυρὶ κ. βασάνοις, αἳ εἰς ὅλον τὸν αἰῶνα οὐκ ἀνήσουσί σε).
Good thing I make it my aim to study to shew myself approved unto the Lord, a workman that needeth not to be ashamed, rightly dividing the word of truth.
I was actually thinking of teaching your doctrine, if it turned out that aionios really did mean "age-during". I would have started out with a bang by showing that the Greek definition does indeed mean that.
But unfortunately it doesn't mean that.
Y'all need to repent of teaching this Universalist doctrine for it is false doctrine and heresy.
It is even a different gospel than what Paul preached.
Gal 1:6, I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
Gal 1:7, Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
Gal 1:8, But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
Gal 1:9, As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
Maybe if you repent of preaching this false gospel, God can remove the curse from you; for it is written that Christ became a curse on our behalf in order that the blessing of Abraham might come on the Gentiles; even the promise of the Spirit through faith.
Well at least you started looking in a concordance. That's a baby step.
Look up the word AION (G165). That is the Greek noun, it simply means 'age' or 'eon' - a period of time. However it is translated as words like "forever, world, unbroken age, age". The translators took some liberties. It should be just 'age' or 'period of time'.
Likewise AIONION -> means pertaining to an age.
I understand the KJV uses words like "without beginning and end", "everlasting" etc. But that is not proper usage of an adjective relating to a noun. The adjective is always pertaining to the noun.
This is why I recommend using Young's literal when looking at these specific words, because they are CONSISTENT in their translation, whereas the KJV is not consistent in this case (relating to aion and aionios).
I really do hope that what you are saying is true.
Thing is, the entirety of your doctrine disarms every reason that I have for evangelizing people with fervor.
justbyfaith, I think you should take a break for a day or so; pray and meditate on some things you have read here. It takes time to digest when you have been taught one way and are hearing things that contradict your belief.
Well at least you started looking in a concordance. That's a baby step.
Look up the word AION (G165). That is the Greek noun, it simply means 'age' or 'eon' - a period of time. However it is translated as words like "forever, world, unbroken age, age". The translators took some liberties. It should be just 'age' or 'period of time'.
Likewise AIONION -> means pertaining to an age.
I understand the KJV uses words like "without beginning and end", "everlasting" etc. But that is not proper usage of an adjective relating to a noun. The adjective is always pertaining to the noun.
This is why I recommend using Young's literal when looking at these specific words, because they are CONSISTENT in their translation, whereas the KJV is not consistent in this case (relating to aion and aionios).
I think I'll go with the definition for aionios that I found in the Strong's.
For I consider that what is written in the Strong's is even inspired by God; being scripture (if not holy scripture); and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness.
Well at least you started looking in a concordance. That's a baby step.
Look up the word AION (G165). That is the Greek noun, it simply means 'age' or 'eon' - a period of time. However it is translated as words like "forever, world, unbroken age, age". The translators took some liberties. It should be just 'age' or 'period of time'.
Likewise AIONION -> means pertaining to an age.
I understand the KJV uses words like "without beginning and end", "everlasting" etc. But that is not proper usage of an adjective relating to a noun. The adjective is always pertaining to the noun.
This is why I recommend using Young's literal when looking at these specific words, because they are CONSISTENT in their translation, whereas the KJV is not consistent in this case (relating to aion and aionios).
I do not have a concordance in book form but can only look up the Greek meanings of words as they relate to the scripture that I am looking at. That is how blue letter bible works.
If you can link me to a website where I can type in the Greek word and the definition will come up, I will then look up the words that you have suggested that I look up; and we can go from there.
<edit> never mind. If I have the # in the Strong's I can access the word.
Last edited by justbyfaith; 06-07-2022 at 08:42 PM..
αἰών
Transliteration
aiōn (Key)
Pronunciation
ahee-ohn'
Part of Speech
masculine noun
Root Word (Etymology)
From the same as ἀεί (G104)
Greek Inflections of αἰών [?]
mGNT
122x in 7 unique form(s) TR
128x in 9 unique form(s) LXX
415x in 8 unique form(s)
αἰῶνα — 33x
αἰωνας — 1x
αἰῶνας — 30x
αἶῶνας — 1x
αἰῶνι — 8x
αἰῶνός — 1x
αἰῶνος — 24x
αἰώνων — 29x
αἰῶσιν — 1x
Dictionary Aids
Vine's Expository Dictionary: View Entry
TDNT Reference: 1:197,31
Trench's Synonyms: lix. κόσμος, αἰών.
KJV Translation Count — Total: 128x
The KJV translates Strong's G165 in the following manner: ever (71x), world (38x), never (with G3364)(with G1519) (with G3588) (6x), evermore (4x), age (2x),eternal (2x), miscellaneous (5x).
Outline of Biblical Usage [?] for ever, an unbroken age, perpetuity of time, eternity
the worlds, universe
period of time, age
Strong’s Definitions [?](Strong’s Definitions Legend)
αἰών aiṓn, ahee-ohn'; from the same as G104; properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future):—age, course, eternal, (for) ever(-more), (n-)ever, (beginning of the , while the) world (began, without end). Compare G5550.
Thayer's Greek Lexicon [?](Jump to Scripture Index)
STRONGS G165:
αἰών, -ῶνος, ὁ, (as if αἰὲν — poetic for ἀεί — ὤν, so teaches Aristotle, de caelo 1, 11, 9, vol. i., p. 279a, 27; [so Proclus book iv. in Plato, Timaeo, p. 241; and others]; but more probable is the conjecture [cf. Etym. Magn. 41, 11] that αἰών is so connected with ἄημι to breathe, blow, as to denote properly that which causes life, vital force; cf. Harless on Ephesians 2:2). [But αἰών (＝αἰϝών) is now generally connected with αἰεί, ἀεί, Sanskrit êvas (aivas), Latin aevum, Gothic aivs, German ewig, English aye, ever; cf. Curtius, § 585; Fick, Part i., p. 27; Vanicek, p. 79; Benfey, Wurzellex, i., p. 7f; Schleicher, Compend. edition 2, p. 400; Pott, Etymologicum Forsch., edition 2, 2:2, p. 442; Ebeling, Lex. Homer under the word; Liddell and Scott, under the word ἀεί; Cremer, edd, 2, 3, 4 (although in edition 1 he agreed with Prof. Grimm); Pott and Fick, however, connect it with Sanskrit âyus rather than êvas, although both these forms are derived from i to go (see Pott, Sehleicher, Fick, Vanicek, as above).]
In Greek authors:
1. age (Latin aevum, which is αἰών with the Aeolic digamma), a human lifetime (in Homer, Herodotus, Pindar, Tragic poets), life itself (Homer Iliad 5, 685 μὲ καὶ λίποι αἰών etc.).
2. an unbroken age, perpetuity of time, eternity, (Plato, Tim., p. 37 d. 38 a.; Tim. Locr., p. 97 d. [quoted below]; Plutarch, others).
With this signification the Hebrew and Rabbinic idea of the word עוֹלָם (of which in the Sept. αἰών is the equivalent) combines in the Biblical and ecclesiastical writings.
Hence, in the N. T. used:
1.
a. universally: in the phrases εἰς τὸν αἰῶνα, לְעוֹלָם (Genesis 6:3), forever, John 6:51, 58; John 14:16; Hebrews 5:6; Hebrews 6:20, etc.; and strengthened εἰς τὸν αἰῶνα τοῦ αἰῶνος, Hebrews 1:8 [from Psalm 44:7 (Ps. 45:7) Alexandrian LXX, cf. Winer's Grammar, § 36, 2] (Tobit 6:18; Psalm 82:18 (Ps. 83:18), etc.); εἰς αἰῶνα, Jude 1:13; εἰς ἡμέραν αἰῶνος unto the day which is eternity (genitive of apposition), 2 Peter 3:18 [cf. Sir. 18:10 (9)]; with a negation: never, John 4:14 [Lachmann in brackets]; John 8:51; 10:28; 11:26; 13:8; 1 Corinthians 8:13; or not for ever, not always, John 8:35; εἰς τοὺς αἰῶνας, unto the ages, i. e., as long as time shall be (the plural denotes the individual ages whose sum is eternity): [Luke 1:33]; Romans 1:25; Romans 9:5; Romans 11:36; [Romans 16:27 R G Tr WH]; 2 Corinthians 11:31; Hebrews 13:8; εἰς πάντας τ. αἰῶνας, Jude 1:25; εἰς τοὺς αἰῶνας τῶν αἰώνων (in which expression the endless future is divided up into various periods, the shorter of which are comprehended in the longer [cf. Winers Grammar, § 36, 2; among the various phrases to express duration composed of this word with preposition or adjuncts (which to the number of more than fifteen are to be found in the Sept., cf. Vaughan on Romans 1:25), this combination of the double plural seems to be peculiar to the N. T.]): [Romans 16:27 L T]; Galatians 1:5; [Philippians 4:20]; 1 Timothy 1:17; [2 Timothy 4:18; 1 Peter 4:11]; Revelation 1:6, 18; Revelation 4:9; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15; Revelation 15:7; Revelation 19:3; Revelation 20:10; Revelation 22:5; εἰς αἰῶνας αἰώνων, Revelation 14:11; ὁ αἰὼν τῶν αἰώνων the (whole) age embracing the (shorter) ages, Ephesians 3:21 (cf. Meyer [or Ellicott] at the passage); ἀπὸ τῶν αἰώνων from the ages down, from eternity, Colossians 1:26; Ephesians 3:9; πρὸ τῶν αἰώνων before time was, before the foundation of the world, 1 Corinthians 2:7; πρόθεσις τῶν αἰώνων eternal purpose, Ephesians 3:11.
b. in hyperbolic and popular usage: ἀπὸ τοῦ αἰῶνος (מֵעוֹלָם Genesis 6:4, cf. Deuteronomy 32:7) from the most ancient time down (within the memory of man), from of old, Luke 1:70; Acts 3:21; Acts 15:18 (Tobit 4:12 οἱ πατέρες ἡμῶν ἀπὸ τοῦ αἰῶνος; οἱ ἀπʹ αἰῶνος Ῥωμαῖοι, Dion Cass. 63, 20, 2 cf. 5; Longinus, 34 τούς ἀπʹ αἰῶνος ῥήτορας); also ἐκ τοῦ αἰῶνος, John 9:32 (1 Esdr. 2:19, 22 (23); Diodorus 4:83 of the temple of Venus τήν, ἐξ αἰῶνος ἀρχήν λαβόν, 17, 1 τούς ἐξ αἰῶνος βασιλεῖς [excerpt. de legat, xl.], p. 632 τήν ἐξ αἰῶνος παραδεδομένην ἐλευθερίαν).
2. by metonymy of the container for the contained, οἱ αἰῶνες denotes the worlds, the universe, i. e. the aggregate of things contained in time [on the plural cf. Winers Grammar, 176 (166); Buttmann, 24 (21)]: Hebrews 1:2; Hebrews 11:3; and (?) 1 Timothy 1:17; [Revelation 15:3 WH text; cf. Psalm 144:13 (Ps. 145:13); Tobit 13:6, 10; Sir. 36:22; Philo de plant. Noë § 12 twice; de mundo § 7; Josephus, Antiquities 1, 18, 7; Clement of Rome, 1 Cor. 61, 2; 35, 3 (πατὴρ τ. α.); 55, 6 (θεὸς τ. α.); Apostolic Constitutions 7, 34; see Abbot in Journal Society for Biblical Literature etc. i., p. 106 n.]. So αἰών in Wis. 13:9; Wis. 14:6; Wis. 18:4; the same use occurs in the Talmud, Chaldee, Syriac, Arabic; cf. Bleek, Hebräerbr. ii., 1, p. 36ff; Gesenius, Thesaurus ii., p. 1036; [cf. the use of οἱ αἰῶνες in the Fathers, equivalent to the world of mankind, e. g. Ignatius ad Eph. 19, 2]:
3. As the Jews distinguished הַזֶּה הָעוֹלָם the time before the Messiah, and הַבָּא הַעוֹלָם, the time after the advent of the Messiah (cf. Riehm, Lehrb. d. Hebräerbr., p. 204ff; [Schürer, § 29, 9]), so most of the N. T. writers distinguish ὁ αἰὼν οὗτος this age (also simply ὁ αἰών, Matthew 13:22; Mark 4:19 G L T Tr WH; ὁ ἐνεστὼς αἰών, Galatians 1:4; ὁ νῦν αἰών, 1 Timothy 6:17; [2 Timothy 4:10]; Titus 2:12), the time before the appointed return or truly Messianic advent of Christ (i. e., the παρουσία, which see), the period of instability, weakness, impiety, wickedness, calamity, misery — and αἰὼν μέλλων the future age (also ὁ αἰὼν ἐκεῖνος, Luke 20:35; ὁ αἰὼν ὁ ἐρχόμενος, Luke 18:30; Mark 10:30; οἱ αἰῶνες οἱ ἐπερχόμενοι, Ephesians 2:7), i. e., the age after the return of Christ in majesty, the period of the consummate establishment of the divine kingdom and all its blessings: Matthew 12:32; Ephesians 1:21; cf. Fritzsche on Romans, vol. 3:22f.
Hence, the things of 'this age' are mentioned in the N. T. with censure: ὁ αἰὼν οὗτος, by metonymy, men controlled by the thoughts and pursuits of this present time, Romans 12:2, the same who are called υἱοὶ τοῦ αἰ. τούτου in Luke 16:8; Luke 20:34; κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου conformably to the age to which this (wicked) world belongs, Ephesians 2:2 [cf. Trench, § 59 under the end]; ἀγαπᾶν τὸν νῦν αἰῶνα, 2 Timothy 4:10 (see ἀγαπάω); ἄρχοντες τοῦ αἰ. τούτου, 1 Corinthians 2:6 (see ἄρχων); ὁ θεὸς τοῦ αἰ. τούτου, the devil, who rules the thoughts and deeds of the men of this age, 2 Corinthians 4:4; αἱ μέριμναι τοῦ αἰῶνος, the anxieties for the things of this age, Mark 4:19; πλούσιος ἐν τῷ νῦν αἰῶνι, rich in worldly wealth, 1 Timothy 6:17; σοφία τοῦ αἰ. τούτ. such wisdom as belongs to this age — full of error, arrogant, hostile to the gospel, 1 Corinthians 2:6; συζητητὴς τοῦ αἰ. τούτ. disputer, sophist, such as we now find him, 1 Corinthians 1:20; συντέλεια τοῦ αἰ. τούτ., the end, or rather consummation, of the age preceding Christ's return, with which will be connected the resurrection of the dead, the last judgment, the demolition of this world and its restoration to a more excellent condition [cf. 4 Esdr. 7:43], Matthew 13:39f, 49; Matthew 24:3; Matthew 28:20; it is called συντέλεια τῶν αἰώνων in Hebrews 9:26 [so Test xii. Patr., test. Levi 10, test. Benj. 11 (cf. Vorstman, p. 133)]; τὰ τέλη τῶν αἰώνων the ends (last part) of the ages before the return of Christ, 1 Corinthians 10:11; δυνάμεις τοῦ μέλλοντος αἰῶνος, powers which present themselves from the future or divine order of things, i. e., the Holy Spirit, Hebrews 6:5; τοῦ αἰῶνος ἐκείνου τυχεῖν, to partake of the blessings of the future age, Luke 20:35. Among the N. T. writers James does not use the word αἰών.
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The KJV translates Strong's G165 in the following manner: ever (71x), world (38x), never (with G3364)(with G1519) (with G3588) (6x), evermore (4x), age (2x),eternal (2x), miscellaneous (5x).
The fact that the Strong's teaches that ever, evermore, and eternal are valid definitions of aion, means that I cannot discount those definitions as though it were my choice as to what definition I can apply to the word in any given rendering.
I must consider every definition and not disregard the others.
In doing so, I consider that the definition for aion is "an endless age".
I do not have a concordance in book form but can only look up the Greek meanings of words as they relate to the scripture that I am looking at. That is how blue letter bible works.
If you can link me to a website where I can type in the Greek word and the definition will come up, I will then look up the words that you have suggested that I look up; and we can go from there.
Paul (soul) consisted of both flesh and spirit. The flesh is not a vessel of mercy. The flesh was crucified with Christ. Paul's hope was the final deliverance from the flesh, the "body of this death" (Rom 7:24-25) through Christ.
Again Paul was never on the broad road to destruction, He was always an vessel of mercy Rom 9:23-24
23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Thats why when Paul was in the height of his rebellion and unbelief against Christ and His People, Christ had mercy on Him
1 Tim 1:12-16
12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
Paul as well as all the elect of God shall obtain mercy, never are they in danger of going into destruction as these are Matt 7:13
13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
Again Paul was never on the broad road to destruction, He was always an vessel of mercy Rom 9:23-24
23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Thats why when Paul was in the height of his rebellion and unbelief against Christ and His People, Christ had mercy on Him
1 Tim 1:12-16
12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.
15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.
Paul as well as all the elect of God shall obtain mercy, never are they in danger of going into destruction as these are Matt 7:13
13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
Paul in what he is saying, is speaking for all men.
This is a faithful saying and worthy of all acceptance: that Christ Jesus came into the world to save sinners, of whom I am chief.
We all like him receive mercy because what we all did was done in unbelief. Unbelief is the reason we all sin. For the scriptures tell us whatsoever is not of Faith is sin. A man in unbelief to the reality of God in his life, is in darkness, he cannot see the way of God.
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