On The Eagle's Wings

"Olam", "Aion" and "Aionios"

There has been much talk among scholars about the following words: "olam" in Hebrew, "aion" and its plural "aionios" in Greek as there are some pretty major discrepancies in translation especially in the KJV.  Olam has been translated: alway (s), ancient (time), and more, continuance, eternal,(for, [n-]) ever (-lasting, -more, of old). lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world (+without end).  Aion has been translated: "age, course, eternal, (for) ever (-more), [n-]ever, (beginning of the, while the) world (began, without end).  Aionios has been translated: eternal, for ever, everlasting, world (began).

The following is quoted from Thomas Thayer's The Doctrine of Eternal Punishment, an excellent and thorough book on this subject.  He quotes several verses from scripture.

The Hebrew word, which is the equivalent of the Greek, is thus used: "I will give thee the land of Canaan for an everlasting possession." Gen. 17:8. And in verse Gen.17:12, the covenant of circumcision is called "an everlasting covenant." And yet the Jews were driven from the land of Canaan, and the covenant of circumcision was abolished, eighteen hundred years ago! So the priesthood of Aaron is called "an everlasting priesthood," and yet it was put aside by God's authority, and the priesthood of Christ set up in its place. Exod. 40:15.

Now, did Jehovah use this word "everlasting" to mean endless? If He did, then He has broken His promise to the Jews in several instances; or, if not this, the priesthood of Christ is an imposture, and the old Covenant of the Law is still in force!

Jonah 2:1-6, is another illustration, where "forever" lasted only three days and three nights! showing the folly of arguing for the endlessness of punishment on the strength of such elastic words as these. The punishment of Jonah is described by the term "forever," though it lasted only seventy-two hours; and there is no more reason for supposing the term to mean endless in other cases, when applied to punishment, than here. There is no more authority for saying the "everlasting punishment" of Matt. 25:46, is endless, than for saying the "forever" punishment of Jonah, or the "everlasting priesthood" of Exod. 40:15, is endless.

"We see the word everlasting applied to God's covenant with the Jews; to the priesthood of Aaron; to the statutes of Moses; to the time the Jews were to possess the land of Canaan; to the mountains and hills; and to the doors of the Jewish temple. We see the word forever applied to the duration of a man's earthly existence; to the time a child was to abide in the temple; to the continuance of Gehazi's leprosy; to the duration of the life of David; to the duration of a king's life; to the duration of the earth; to the time the Jews were to possess the land of Canaan; to the time they were to dwell in Jerusalem; to the time a servant was to abide with his master; to the time Jerusalem was to remain a city; to the duration of the Jewish temple; to the laws and ordinances of Moses; to the time David was to be king over Israel; to the throne of Solomon; to the stones that were set up at Jordan; to the time the righteous were to inhabit the earth; and to the time Jonah was in the fish's belly. We find the phrase forever and ever applied to the hosts of heaven, or the sun, moon, and stars; to a writing contained in a book; to the smoke that went up from the burning land of Idumea; and to the time the Jews were to dwell in Judea. We find the word never applied to the time the fire was to burn on the Jewish altar; to the time the sword was to remain in the house of David; to God's covenant with the Jews; to the time the Jews should not experience shame; to the time the house of David was to reign over Israel; to the time the Jews were not to open their mouths because of their shame; to the time those who fell by death should remain in their fallen state; and to the time judgment was not executed.

But the law covenant is abolished; the priesthood of Aaron and his sons has ceased; the ordinances, and laws, and statutes of Moses are abrogated; the Jews have long since been dispossessed of the land of Canaan, have been driven from Judea, and God has brought upon them a reproach and a shame; the man to the duration of whose life the word forever was applied is dead; David is dead, and has ceased to reign over Israel; the throne of Solomon no longer exists; the Jewish temple is demolished, and Jerusalem has been overthrown, so that there is not left "one stone upon another;" the servants of the Jews have been freed from their masters; Gehazi is dead, and no one believes he carried his leprosy with him into the future world; the stones that were set up at Jordan have been removed, and the smoke that went up from the burning land of Idumea has ceased to ascend; the righteous do not inherit the earth endlessly, and no one believes that the mountains and hills, as such, are indestructible; the fire that burnt on the Jewish altar has long since ceased to burn; judgment has been executed; and no Christian believes that those who fall by death will never be awakened from their slumbers. Now, as these words are used in this limited sense in the Scriptures, why should it be supposed that they express endless duration when applied to punishment?"

I hope this expresses clearly enough that there are questions concerning the meaning of the words everlasting, eternal, and forever in our Bibles.  At best it should be translated "age" or "undetermined period or periods of time."  The following is  Bullinger's explanation of these words from the Appendix 29 of "The Companion Bible".

aion = an age, or age-time, the duration of which is indefinite, and may be limited or extended as the context of each occurrence may demand.

   The root meaning of aion is expressed by the Hebrew 'olam  which denotes indefinite, unknown or concealed duration : just as we speak of "the patriarchal age", or "the golden age", etc. Hence, it has come to denote any given period of time, characterized by a special form of Divine administration or dispensation.

   In the plural we have the Hebrew 'olamim and Greek 'aiones used of ages, or of a succession of age-times, and of an abiding from age to age. From this comes the adjective, aionios, used of an unrestricted duration, as distinct from a particular or limited age-time. These age-times must be distinct or they could not be added to, or multiplied, as in the expression aions of aions.

   These ages or age-times were all prepared and arranged by God (see Hebrews 1:2; 11:3); and there is a constant distinction in the New Testament between "this age", and the "coming age" (see Matthew 12:32. Hebrews 1:2. Ephesians 1:21).

   "This age" is characterized by such passages as Matthew 13:24-30, 36-43. Mark 4:19; 10:30. Romans 12:2. 1Corithians 2:8. 2Corithians 4:4. Galatians 1:4. Ephesians 2:2. (transl. "course"). 2Timothy 4:10. Titus 2:12.

   The "coming age" is characterized in such passages as Matthew 13:39,40,49; 24:3; 28:20. Mark 10:30. Luke 18:30; 20:35. 1Corinthians 15:23. Titus 2:13.

   The conjunction of these ages is spoken of as the sunteleia, marking the end of one age and the beginning of another.

   Other indefinite duration are mentioned, but they always refer to some unknown and prolonged continuance, the end of which cannot be seen; such as the end of life (Exodus 21:6). Hence the Hebrew Priesthood was so characterized because its end could not be foreseen (see Exodus 40:15. 1Samuel 1:22. Hebrews 7:12). It is used in the same way in other connections (see Matthew 21:19. John 8:35).

For a more thorough look at this subject read: Analytical Study of Words by Louis Abbot

Strong's numbers for "olam" (Hebrew) #5769, "aion" (Greek) #165 and "aionios" #166. 

Someday when I am bored I will add a list of the many references from scripture but for today it certainly makes the doctrine of eternal damnation questionable.  It also raises some interesting questions about what other terms like "eternal life" mean.  Here again, I will say that everything in scripture needs to harmonize with the rest of scripture.  We can say with absolute certainty that God is eternal because other passages that do not use these words confirm that it is so.  The same cannot be said for passages about eternal punishment.  At the same time there are scriptures that support corrective punishment. Hebrews 12:6 "For whom the LORD loves He chastens, And scourges every son whom He receives" and John 3:16 expresses that "God so loved the world", not just some of the world.  "The Father loves the Son, and has given all things into His hand" (John 3:35)  "as You have given Him (Christ) authority over all flesh, that He should give eternal life to as many as You have given Him."(John 17:2) "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out." (John 6:37)

Read a shorter version about "aion" and "aionios" here. This is from a book called Christ Triumphant by Thomas Allin.