The teaching that follows is an adaptation and expansion of an article by Stuart H. Pouliot (2003) whose scholarship and work are gratefully acknoweldged. A link is provided to his website at the end of this material.

Numerous Bible versions are cited in this article, most have been cosmetically changed to include Hebraic terms (e.g. 'Elohim' instead of 'God', 'Yah'shua the Messiah' instead of 'Jesus Christ', 'mitzvah' instead of 'commandment', etc., though usually both the original and the new terms are included. The structure, syntax and word usage of the original versions otherwise remain unchanged.

For a simplified version of this material, see Eternity: The Great Human Yearning.

Theologians have debated and dissected the Eternal/Aeonian issue, especially in light of the question of eternal condemnation or punishment or, as it perhaps more apt, eternal torture, in a place called hell (see the introductory article on the Hell website) that is fashioned after pagan mythology and which subsequently found its way into Protestantism viâ Roman Catholicism.

The first important observation that must be made is that overall the scripture places much more emphasis on the ages than on eternity. The fact of the matter is that Yahweh is working out His purpose through the ages or eons, making the ages a major tenet of scripture. Accordingly we are obliged to make clear distinctions between them if we are to get a correct sense of the revelations which depend on our understanding of them. The Besorah, Gospel, or 'Good News' is related to what Elohim (God) is, and will be doing, through the eons or ages that He made through His Son. This requires an extensive re-writing of our English translations of the Messianic Scriptures (New Testament) in particular, a reason why careful Bible students need to obtain a copy of the Concordant Literal New Testament (CLNT), Young's Literal Translation (YLT), Benjamin Wilson's Emphatic Diaglott (WEG), the original (as opposed to the modernised) Weymouth New Testament (WNT), and others (hereafter cited), and to begin annotating their preferred English Bible version with the correct terminology.

Present-day concepts of eternal chayim (life) and eternal punishment, which are based on the common understanding of the word 'eternal', are not the best translations of the Greek and lead to such false doctrines as endless (eternal) punishment or torture and should be replaced with what are properly called 'eonian life' (or 'life of the age[s]') and 'eonian chastisement'. Why is this important? Because if eternal life is about an endless life for believers, then eternal judgment (aka 'hell') for unbelievers is also endless and the lost have no chance of ever being set free. In other words, contrary to scripture, they are 'toast' forever and ever.

Eonian life and immortality are different concepts and, yet, are closely connected, especially for those who will be found worthy to rule and reign with Messiah in the ages to come. Eonian life speaks of a quality of life in those ages. Immortality is simply having chayim (life) that is no longer subject to death - it is life beyond death in an immortal, resurrected body.

1. Before proceeding, we need to carefully define terms.

• a. 'Anglicised' means the item in question has been changed to an English pronunciation, idiom, custom, manner, word, etc. Thus, 'eon' is the Anglicised word for æon or aion. Notice that the words are similar in spelling and pronunciation.

• b. The Concordant method of translation (CLNT) takes a Greek word, finds all the places it is used in scripture, then determines its usage, and thus its meaning, based on all the text in which it is discovered. Once this is accomplished, every attempt is made to translate the one Greek word wherever it is used into one English word or, at least, the fewest English words as possible.

• c. Eternal (adjective) is defined as:

  • 1. Without beginning or end; existing through all time; everlasting;
  • 2. Timeless;
  • 3. Forever the same; always true or valid; unchangeable: as, eternal principles;
  • 4. Always going on or coming back; never stopping; perpetual;
  • 5. Seems never to stop; happening very often.

  Eternity (noun) is defined as:

  • 1. The quality, state, or fact of being eternal; eternal existence or duration: continuous without end;
  • 2. Infinite time: time without beginning or end;
  • 3. A long period of time that seems endless, as an eternity of waiting;
  • 4. (a) The endless time after death; hence, (b) Future life; immortality (Webster's New World Dictionary (World Publishing Company: 1966).

  Make special note that the concept of time is interwoven in the definitions. However, 'eternal' is presented as outside of time, since it exists through all time, timeless; whereas, 'eternity' entertains the thought that it is within time, even if it is infinite time. As such, the definitions of the noun and the adjective form are not truly consistent with each other. Interestingly, Christian commentators (preachers, teachers) generally use both words in the sense of 'outside of time and endless'.

• d. 'Interpretative bias' refers to translator bias. In translating scripture from the original languages into another language, translators use words based on interpretation and tradition of what they believe to be the meaning or intent behind the words; thus, their interpretative bias gets built into their translations based on the words and phrases they use. The term is not meant to question the integrity or honesty of translators. It seems that a certain amount of interpretative bias is inevitable and found in all translations.

• e. The Septuagint (LXX) is the Greek translation of the Tanakh, Old Testament, or Hebrew scriptures. Around 280 BC, 72 Jewish scholars translated the Hebrew Tanakh into Greek. In so doing, they produced what may be termed a Hebrew-to-Greek lexicon, for they translated Hebrew words into Greek words. Consequently, a Greek word was selected that best matched the meaning of a Hebrew word, and this established the meaning of the Greek. Thus, when basing doctrine on the Greek, it is important to know the Hebrew source word and its meaning. (The writers of the Messianic Scriptures or New Testament frequently quote the Tanakh or Old Testament based on the LXX).

• f. 'Transliterated' refers to the writing or spelling of words in the characters of another alphabet that represent the same sound or sounds of the original language. For example, aion is the transliterated word for the Greek, pronounced 'ahee-ohn'.

• 2. What follows does not challenge the concept that Elohim (God) is eternal in the absolute sense, since, as far as we know, He is without beginning or end. Interestingly, as the Alef and Tav, or Alpha and Omega, Yah'shua (Jesus) said that He is the Beginning and the End (Rev.21:6), which clearly places Him in the dimension of time. The ages (or, time) were created through the Son, through whom He, as Elohim (God), made or constituted the ages or eons (Heb.1:2). Stating that Elohim (God) the Father and His Son are eonian or in time does not take away from the fact that they are also eternal or before time or the age(s) of man, as we know it and attempt to explain it.

• 3. In the Greek, the word that most clearly means 'eternal' is the transliterated word aidios, which means 'everlasting' or 'eternal'. Yah'shua (Jesus) never used this word and had He done so, then what has been said, and is to follow, would be null-and-void. However, aidios appears in the Greek text only two times (Rom.1:20; Jude 6). Surprisingly, scripture never associates aidios (which is an adjective) with chayim or zoë (life). In the Greek, it never reads aidios zoë (life); instead, it always reads aionios zoë, a phrase used some 41 times in Greek scripture, again, depending on the translation. If aidios were joined with zoë (life) throughout the Greek text, then we would have no argument and would have to agree with all who hold to eternal life based on the accepted definition of the word 'eternal'. The fact that it is not joined with life is a strong indicator that something else is meant, and it behooves us to discover what this is.

• 4. The Greek adjective most often translated in the mainline translations as 'eternal' is aionios or aionion, which is derived from the word aion. Generally, an adjective gets its meaning from a noun, so aionios (the adjective) should get its meaning from aion (the noun).

• 5. In the Greek, the transliterated noun aion is equivalent to the Anglicised word eon or its equivalent word age, meaning an indefinite period of time. It refers to an age or period of time, often without defining the length of the time. The adjective form of aion is aionion; its Anglicised equivalent is eonian (or, aionian) or its equivalent age-lasting or age-during, meaning it qualifies something as existing in time or that lasts for a period of time. The challenge is that, with the exception of translations that attempt more literal accuracy, most translations do not concur with this understanding of the word eonian and instead choose the word 'eternal' or 'everlasting' to define the adjective form as if the noun and the adjective are not integrally related.

  Going forward, keep in mind that the words 'eon' and 'age' are interchangeable, as well as the words eonian (or, aionian) and 'age-during' or 'age-lasting'. For the most part, we shall remain with the words eon and eonian, which are found in the Concordant Literal New Testament (CLNT); however, both 'eon' and 'age' are used throughout what follows.

• 6. In the Greek text, the noun aion is used 128 times (singular (aion) and plural (aionon) forms), and the adjective aionios/aionion is used 71 times. New Testaments written in English translate these words using nearly 40 different words, including:

  'age', 'ages', 'ago', 'age-lasting', 'age-long', 'duration', 'earliest ages', 'last ages', 'latest ages', 'remote age', 'remotest age', 'always', 'ancient', 'any more'', 'beginning', 'does', 'end', 'eternal', 'eternity', 'ever', 'forever', 'and eve', 'for evermore', 'first', 'very first', 'Immortal', 'life', 'never', 'nevermore', 'never while the world lasts', 'never to the end of my days', 'of old', 'permanently', 'time again', 'all time', 'old time', 'today', 'universe', 'world', 'yonder world'.

These statistics, alone, should be a red flag to the inquisitive mind. How can nearly 40 English words for two similar Greek words not produce confusion or, worse, downright error?

Just consider five words, 'eternal', 'everlasting', 'forever', 'world', and 'age', that are translated from aion and aionion. Do you notice something odd about these five words? They have different meanings. 'Eternal' or 'everlasting' refers to timelessness or that which is outside of time and has no beginning or end. An 'age' refers to an indefinite period of time but with an end in view, even if unknown. 'World' refers to an orderly arrangement or system.

How can one word and its derivations have such divergent usage and maintain the intent of the Greek? If the Greek word meant 'world', then why do the translators not use the word 'world' in all places for the word aion? The answer is that it would not make sense in all cases. Unfortunately, making sense does not always seem to be the criterion used by translators. Consider two verses from the King James Version in which aion is translated as 'world':

"So shall it be at the end of the world [aion]" (Mt.13:49, KJV)

"Throughout all ages [genea], world [aion] without end" (Eph.3:21, KJV)

Following a concordant (harmonious) approach to scripture, these verses more appropriately read as follows:

"Thus shall it be in the conclusion of the eon" (Mt.13:49, CLNT).
"So will it be at the END of the AGE" (Mt.13:49, WEG).
"So shall it be in the full end of the age" (Mt.13:49, YLT).

"For all the generations of the eon of the eons" (Eph.3:21, CLNT).
"To All the GENERATIONS of the AGE of the AGES" (Eph.3:21, WEG).
"To all the generations of the age of the ages" (Eph.3:21, YLT)

Wouldn't it be far better to use the words eon (noun) or eonian (adjective) every place that the Greek words aion and aionion appear in the original language and leave it to the reader to discern the meaning according to the context of the verse? Or better yet, how about committing to what the Greek actually means and using the words 'age-during', 'age-lasting', or 'eonian'?

Now, to begin, let us consider some definitions of the words eon and eonian. Since the noun sets (at least it should set) the course for the adjective, we need to start with the word aion, that is, eon.

Webster's New World Dictionary defines eon as "an extremely long, indefinite period of time, thousands and thousands of years."

The New Englishman's Greek-English Concordance & Lexicon (Sovereign Grace Publishers: 1982) defines eon as "an age.

• (a) an indefinitely long period, eternity (past or future), John 6:51; 9:32;
• (b) a certain segment of time, an era, age (present or future), Matthew 12:32; Mark 10:30;
• (c) material universe as the manifestation of the ages, i.e., the aggregate of things contained in time."

Adlai Loudy, in his book God's Eonian Purpose (Concordant Publishing), defines the word 'eon' as

"a period of time between two great physical and moral cataclysmic judgments of the earth and its inhabitants. Each of these long periods of time has a beginning and is punctuated by an end."

"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." 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 Heb. olamin and Gr. 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 as 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."

The Appendix to Rotherham's Emphasized Bible contains a citation on 'Age and Age-Abiding'. It reads in part:

"To trace the Biblical development of the Ages is to gain a point from which many far-reaching observations may be made. The first thing to note is, that the idea of an 'age' is one of comparatively slow growth. The Biblical parent of the Greek aion is the Hebrew olam, and the root conception of olam is concealed duration. Concealed duration is naturally unknown and unbounded; and it should be carefully remembered that it is from this radical conception of the nouns olam and aion that the force of the qualifying terms l'olam and aionios springs. … 'Age-abiding': that is, lasting for an indefinite or perpetual age; or abiding from age to age. The reasons for adopting this rendering of the Greek adjective aionios are:

• i. To keep up a close connection with the word "age" as the translation, in this New Testament, of the cognate noun aion; and
• ii. To avoid, as too restricted the confinement of the idea of any particular, limited age.

"It is true that aion does not of itself mean absolute eternity, otherwise it would not submit to be multiplied by itself, as in the familiar phrase "aions of aions," which would then be equivalent to 'eternities of eternities' …. But, with all this, it is most important to remember that "age" is not the primary meaning of aion: rather, duration indefinitely extended."

These definitions raise two important points regarding the phrase 'forever and ever' and the Hebrew word olam.

The Greek language has a singular form, aion, and a plural form, aions, which yields Anglicised phrases, such as 'the eons of the eons', the 'eon of the eons', and the 'eon of the eon'. The word 'eons' can be replaced with the word 'aions'. These phrases could refer to two oncoming or impending 'eons' that follow our present 'eon' or, simply, ages beyond our present one, with the number of ages unknown.

In some cases, translators ignore the plural forms in favour of a singular rendering. For example, Romans 16:27 is most often translated as "forever" (NASB) or "forever and ever" (KJV) but never as 'forevers', for this would make no sense. Concordantly speaking, it is rendered as "the eons of the eons" (CLNT) or "ages" (WED, YLT). The same applies to Galatians 1:5, Philippians 4:20, 1 Timothy 1:17, 2 Timothy 4:18, Hebrews 13:21, and 1 Peter 4:11.

Just for the sake of argument, if, in these cases, the Greek does refer to things 'forever', which is defined as 'for eternity' or 'endlessly', then why use the phrase 'forever and ever'? Would not the phrase 'forever' be sufficient to convey the thought of 'eternal'? It is an unneeded redundancy to add the word 'ever'.

Again, the concordant method for translating yields other eon expressions, such as the "oncoming eons" (Eph.2:7, CLNT), "from the eons" (Eph.3:9, CLNT; Col.1:26, CLNT), "for the eons" (Lk.1:33; Rom.1:25; 9:5; 11:36; 2 Cor.11:31; Heb.13:8), "the eons" (Eph.3:11; 1 Tim.1:17; Heb.1:2; 11:3; Jude 25), "the conclusion of the eons" (Heb.9:26, CLNT), and "the consummation of the eons" (1 Cor.10:11, CLNT; see 1 Cor.15:24). If one prefers, the word 'eon' can be replaced with the word 'age'.

These verses alone should bring some clarity to the concept of an eon, for they reveal that:

• 1. There is more than one eon;
• 2. There are eons to come; and
• 3. There is a conclusion or a consummation of the eons.

Now, for good reason, both Bullinger and Rotherham refer to the Hebrew word olam in defining aion. According to some scholars, the Hebrews had no single word to express 'endlessness' or 'eternal'.

Unfortunately, in translating the Hebrew (Tanakh/Old Testament) into English, most translators use the words 'forever' or 'everlasting' to translate olam in nearly 400 verses. Without doubt, this fact alone should be cause for concern, for it misleads the reader into thinking that scripture has much to say about eternal matters when it is primarily concerned with temporal or time-age-related matters.

Rev. John Wesley Hanson, in his book Translated Everlasting – Eternal in the Holy Bible, Shown to Denote Limited Duration (1875), provides a quote from Professor Knapp, supposedly the author of the best edition of the Greek Testament:

"The pure idea of eternity is too abstract to have been conceived in the early ages of the world, and accordingly is not found expressed by any word in the ancient languages. But as cultivation advanced and this idea became more distinctly developed, it became necessary in order to express it to invent new words in a new sense, as was done with the words eternitas, perennitas, etc. The Hebrews were destitute of any single word to express endless duration. To express a past eternity they said 'before the world was'; a future, 'when the world shall be no more'…. The Hebrews and other ancient people have no one word for expressing the precise idea of eternity."

To express the concept of 'time' or 'ages', the Hebrews used the word olam, which means "to hide, keep secret, obscure." The Gesenius' Lexicon defines olam as "what is hidden; specially hidden time, long; the beginning or end of which is either uncertain or else not defined." A footnote in The Companion Bible states:

"Heb. olam = 'the ages'; or 'the world' (in relation to time). Here, put by Fig. Metonymy (of Subject) for that which is inscrutable by man, viz, obscurity as to the past and the future ages, resulting in man's incapacity for finding out, or comprehending the whole of what God doeth."

"Linguistics: It is thought that olam was related to the verb alam which apparently meant something like 'to hide from sight'. The idiomatic meaning of olam perhaps was 'of long duration, so that the beginning or end of the matter cannot be seen' (on the relatively short and narrow human point of view). In some cases, 'long-lasting' can be a fitting English translation for olam. Not 'ever-lasting', but simply 'long-lasting'."

For example, people often quote the portion of Ecclesiastes 3:11 about eternity in one's heart. Consider how the New American Standard Bible (NASB) words this verse:

"He has made everything appropriate in its time. He has also set eternity [olam] in their heart, yet so that man will not find out the work which Elohim (God) has done from the beginning even to the end" (Eccl.3:11, NASB).

"He has made everything right in its time; but he has made their hearts without knowledge [olam], so that man is unable to see the works of Elohim (God), from the first to the last" (Eccl.3:11, BBE).

"Elohim (God) makes everything happen at the right time. Yet none of us can ever fully understand [olam] all He has done, and He puts questions in our minds about the past and the future" (Eccl.3:11, CEV)

"He hath made everything beautiful in its time; also He hath set the world [olam] in their heart, so that man findeth not out from the beginning to the end the work that Elohim (God) doeth" (Eccl.3:11, DNT)

"The whole He hath made beautiful in its season; also, that knowledge [olam] He hath put in their heart without which man findeth not out the work that Elohim (God) hath done from the beginning even unto the end" (Eccl.3:11, YLT)

"Also intelligence [olam] hath He put in their heart without which men could not find out the work which Elohim (God) hath wrought" (Eccl.3:11, REB).

"He has made everything fitting in its season; however, He has put obscurity [olam] in their heart so that the man not find out His work, that which the One, Elohim (God), does from the beginning to the terminus" (Eccl.3:11, CLNT)

Given all this, perhaps, "He has also set the ages [olam] in their heart" is an appropriate way to translate this, especially in light of the context. Simply, Elohim (God) set the ages in man's heart so that he could not figure out everything that Elohim (God) has done or will do before and beyond the ages, as well as in the ages. This should remind us of something Paul quoted from Isaiah 64:4:

"According as it has been written, 'Eye has not seen, and ear has not heard,' nor has it risen up into the heart of man, the things which Elohim (God) has prepared for those that love Him" (1 Cor.2:9, LITV)

"(6) But we speak wisdom among the perfect, but not the wisdom of this age [aion], nor of the rulers of this age [aion], those being brought to nothing. (7) But we speak the wisdom of Elohim (God) in a mystery, having been hidden, which Elohim (God) predetermined before the ages [aion] for our glory, (8) which none of the rulers of this age [aion] has known. For if they had known, they would not have crucified the Lord of glory..." (1 Cor.2:6-8, LITV)

Another example of the meaning of olam is discovered in Psalm 45:6:

"Your throne, O Elohim (God), is forever [olam] and ever [va'ed]" (Ps.45:6)

Some of the more literal renderings of this verse seem to best capture the meaning of olam:

"Your throne, O Elohim (God) is to times age-abiding [olam] and beyond [va'ed]..." (Ps.45:6, REB).

"Your throne, O Elohim (God), is for the eon [olam] and further [ad]..." (Ps.45:6 CLNT).

"Thy throne, O Elohim (God), is age-during [olam], and for ever [ad]..." (Psalm 45:6 YLT).

Note: Olam = Aion

Again, the website Bible Pages in its article, On the meaning of the old Hebrew word olam, states:

"In the ancient Greek text of the Septuagint (LXX), the Hebrew olam is mostly translated as aiôn or (sometimes) aiônios. [The] Intermediate Greek-English Lexicon by Henry George Liddell & Robert Scott shows that the old Greek word aion meant "period of existence", such as "life-time", "life", "an age", "generation", "posterity" (ho mellôn aiôn), "a long space of time", "of old", "for ages" (ap' aiônos), "a definite space of time", "an era", "epoch", "age", "period", and so on."

"Thy throne, O Elohim (God), is unto times [aion] age-abiding [aion]" (Heb.1:8, REB)

"Thy throne, O Elohim (God), is for the age [aion]..." (Heb.1:8, WED).

"Thy throne, O Elohim (God), is to the age of the age [aion]..." (Heb.1:8, YLT).

"Thy throne, O Elohim (God), is for the eon of the eon" (Heb.1:8, CLNT).

Jonah was in the bowels of the fish for three days, but he cried out that he was there 'forever':

"I went down to the bases of the mountains; the earth with her bars was about me forever [olam]. But You brought up my life from the pit, O Yahweh my Elohim (God)" (Jonah 2:6, LITV).
"I went down to the bottoms of the mountains; the earth with her bars closed upon me for ever [olam]; yet You have brought up my life from the pit, O YHWH my Elohim (God)" (Jonah 2:6, HRV).

"To the cuttings of mountains I have come down, the earth, her bars are behind me to the age [olam]. And Thou bringest up from the pit my life, O Yahweh my Elohim (God)" (Jonah 2:6, YLT).

Or, consider the fact that Elohim (God) made an everlasting covenant with the sons of Israel as they stood at the foot of Mount Sinai in Arabia. This covenant is called the Old Covenant. What does the book of Hebrews have to say about this covenant?

"(8) For finding fault, He said to them, 'Behold, days are coming, says Yahweh, and I will make an end on the house of Israel and on the house of Judah; a new covenant shall be, (9) not according to the covenant which I made with their fathers in the day of My taking hold of their hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I did not regard them, says Yahweh... (13) In the saying, New, He has made the first old. And the thing being made old and growing aged is near disappearing" (Heb.8:8-9,13, LITV)

Or, consider one more example in which Phinehas was given an 'everlasting' priesthood:

"And it shall be to him, and to his seed after him, the covenant of an everlasting [olam] priesthood, because he was zealous for his Elohim (God), and atoned for the sons of Israel" (Num.25:13, LITV)

"(12) Therefore say, Lo, I am giving to him My covenant of peace, (13) and it hath been to him and to his seed after him a covenant of a priesthood age-during [olam], because that he hath been zealous for his Elohim (God), and doth make atonement for the sons of Israel" (Num.25:12-13, YLT)

It must added that the Hebrew word olam is also translated into other words such as the word 'old'. This alone adds to the points already made that olam speaks of finite time:

"Remember the days of old [olam], consider the years of all generations. Ask your father, and he will inform you, your elders, and they will tell you" (Dt.32:7, NASB).

Now, before moving on to the concept of eonian, there are two essential facts that need to be highlighted about...

First, we might debate when eons begin and end and how long they last, or if they even have an end, but this does not negate the fact that scripture clearly refers to eons or ages of time. Consider these few verses.

"Afterwards He was on the Mount of Olives and was seated there when the talmidim (disciples) came to Him, apart from the others, and said, 'Tell us when this will be; and what will be the sign of your Coming and of the Close of the Age [aion]?" (Mt.24:3, WNT).

"Teaching them to observe all, whatever I did command you, and lo, I am with you all the days - till the full end of the age [aion]" (Mt.28:20, YLT).

"(3) Grace to you and peace from Elohim (God) the Father and our Master Yah'shua the Messiah (Lord Jesus Christ), (4) who gave Himself for our sins, so that He might deliver us out of the present evil age [aion], according to the will of our Elohim (God) and Father, (5) to whom be the
glory to the ages [aion] of the ages [aion] [eons of the eons]. Amen" (Gal.1:3-5 LITV [CLNT])

"(20) When He displayed it in Christ by raising Him from the dead and seating Him at His own right hand in the heavenly realms, (21) high above all other government and authority and power and dominion, and every title of sovereignty used either in this Age [aion] or in the Age [aion] to come" (Eph.1:20-21, WNT).

"(24) Now to Him Who is able to guard you from tripping, and to stand you flawless in sight of His glory, in exultation, (25) to the only Elohim (God), our Saviour, through Yah'shua the Messiah (Jesus Christ) our Lord, be glory, majesty, might and authority before the entire eon [aion], now, as well as for all the eons [aion]. Amen!" (Jude 24-25 CLNT)

"And did taste the good saying of Elohim (God), the powers also of the coming age [aion]..." (Heb.6:5, YLT).

"(4) And I saw thrones, and they sat on them. And judgment was given to them, and the souls of the ones having been beheaded because of the witness of Yah'shua (Jesus), and because of the Davar Elohim (Word of God), and who had not worshiped the beast nor its image, and had not received the mark on their forehead and on their hand. And they lived and reigned with Messiah a thousand years. (5) But the rest of the dead did not live again until the thousand years were ended. This is the first resurrection. (6) Blessed and qadosh (holy, set-apart) is the one having part in the first resurrection. The second death has no authority over these, but they will be cohenim (priests) of Elohim (God) and of Messiah, and will reign with Him a thousand years" (Rev.20:4-6, LITV).

The Son Makes the Eons Second, scripture makes it clear that the eons and the Son of Elohim (God) are inseparable. We must never lose sight of Elohim's (God's) Son in our understanding of the eons or, for that matter, in our understanding of all scripture. It is essential that we understand that through His Son, Elohim (God) makes the eons, and that the eons begin and end in His Son. It is in Him that we see the purpose of the eons:

"(1) Elohim (God), speaking to the fathers in the nevi'im (prophets), (2) in the last of these days speaks to us in a Son, Whom He appoints enjoyer of the allotment of all, through Whom He also makes the eons (ages) [aion]..." (Heb.1:1-2, CLNT [REB]).

"He (the Son) brightly reflects Elohim's (God's) glory and is the exact representation of His being, and upholds the universe by His all-powerful Davar (Word)" (Heb.1:3, WNT).

Let this one emet (truth) be indelibly engraved on our hearts and in our minds: Elohim (God) established His purpose in His Son before He even brought forth the eons, and His purpose for the eons has been, is being, and will continue to be, worked out in His Son until the glorious consummation of the eons when Elohim (God) is truly "All in all" (1 Cor.15:28).

Now, let us consider the adjective ainios. Aion is often, but not always, translated as 'age'; however, 'ainios' is most often translated as 'forever', 'everlasting', or 'eternal'. Obviously, these are two different meanings. Let's see if this can be resolved.

As noted already, Webster's New World Dictionary defines eon as "an extremely long, indefinite period of time; thousands of thousands of years," but then defines eonian as "lasting forever; eternal." Doesn't this seem contradictory considering the same dictionary defines 'eternal' as "without beginning or end; existing through all time; timeless"? How can the noun form be 'a long period of time' and the adjective form be 'eternal' or 'timeless', when the adjective derives its meaning from the noun? Some would say, and do say, that the adjective cannot properly go beyond the meaning of the noun.

In the Appendix to the Emphatic Diaglott (WED), Benjamin Wilson explains the word 'Age' as follows:

"AGE, aioon, an indefinite period of time, past, present or future. This is the proper translation of aioon, which in the common version is often improperly rendered 'world', 'always', and 'forever'. The word occurs about 100 times, in its singular and plural forms. The adjective form of the same word, aioonios, is found about 75 times; and is applied to zoë, 'life', about 45 times; to 'fire', 3 times; to 'glory', 3 times, etc. 'Eternal', or 'everlasting', as generally understood, is an improper translation of aioonios; in fact, we have no proper equivalent in the English language. Being an adjective and derived from the noun, aion, 'age', it cannot properly go beyond its meaning."

If we accept that 'eonian' must be derived from its root word 'eon', then its meaning must also be related to its root word. If aion, the noun, speaks of an 'age' or 'eon', then aionion, the adjective, should also speak of an 'age' or 'eon' as a qualifier of whatever subject (noun) is attached to it. This is vital because, contrary to logic, many who see aion as an 'age' see aionion as 'everlasting', 'forever', or 'eternal', meaning endless or, even, outside of time altogether.

As if to make matters worse, even confusing, due to interpretative bias, some versions have translated the Greek word aion into the word 'eternal' and the word aionion into the word 'age'. As an example, many mainline translations use the phrase "eternal purpose" in Paul's circular letter titled Ephesians, not based on the adjective anionos but on the noun aion. Strictly speaking, this should be translated 'age purpose' or 'eon purpose', but this would not read very well:

"This was in accordance with the eternal [aion] purpose [prosthesis] which He carried out in Messiah Yah'shua (Christ Jesus) our Master (Lord)..." (Eph.3:11, NASB [similar wording in KJV; LITV]).

"In accord with (according to) the purpose of the eons (ages) [aion], which He makes (made, purposed) in Christ (Anointed, Messiah) Jesus (Yah'shua), our Lord (Master)..." (Eph.3:11 CLNT; DNT; HCSB; REB; WED; YLT)

"This was Elohim's (God's) plan for all of history which he carried out through Messiah Yah'shua (Christ Jesus) our Master (Lord)" (Eph.3:11, GW).

"(16) Yet for this reason I found mercy, so that in me as the foremost, Yah'shua the Messiah (Jesus Christ) might demonstrate His perfect patience as an example for those who would believe in Him for eternal [aionios] life. (17) Now to the King eternal [aion], immortal, invisible, the only Elohim (God), be honour and glory forever [aion] and ever [aion]. Amen" (1 Tim.1:16-17, NASB).

"(16) Howbeit for this cause I obtained mercy, that in me first Yah'shua the Messiah (Jesus Christ) might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting [aionios]. (17) Now unto the King eternal [aion], immortal, invisible, the only wise Elohim (God), be honour and glory for ever [aion] and ever [aion]. Amen" (1 Tim.1:16-17, KJV)

"(16) ... for a delineation of those about to believe on Him to life eternal. (17) Now to the King of the ages, the incorruptible, invisible, only Elohim (God), honour and glory to the ages of ages. Amen" (1 Tim.1:16-17, DNT).

"(16) ... might display His perfect patience as an example to those who were to believe in him for eternal life. (17) To the King of ages, immortal, invisible, the only Elohim (God), be honour and glory forever and ever. Amen" (1 Tim.1:16-17, ESV)

Fortunately, there are a few translations, such as Young's Literal Translation (YLT), Weymouth's New Testament (WNT), Wilson's Emphatic Diaglott (WED), Concordant Literal New Testament (CLNT), and Mitchell's The New Testament, Expanded, Amplified, and Multiple Renderings (MNT), that try to remain true to the Greek and consistently stick with the concept of ages, just as the Greek words do. Take note how there is no mixture of 'eternal' and 'age'; everything is presented in light of the ages, including the fact that Elohim (God) is the King of the ages and His honour and glory are in these ages:

"(16) ... for a pattern of those about to believe on him to life age-during: (17) and to the King of the ages, the incorruptible, invisible, only wise Elohim (God), is honour and glory to the ages of the ages! Amen" (1 Tim.1:16-17 YLT).

"(16) ... as an example to encourage those who would afterwards be resting their faith on Him with a view to the Life of the Ages. (17) Now to the immortal and invisible King of the Ages, who alone is Elohim (God), be honour and glory to the Ages of the Ages! Amen" (1 Tim.1:16-17, WNT).

"(16) ... for an example of those being about to believe on him in order to aionian [eonian] Life. (17) Now to the King of the Ages [eons], the Incorruptible, the Invisible, the Only Elohim (God), be Honour and Glory for the Ages [eons] of the Ages [eons]. Amen" (1 Tim.1:16-17, WED [CLNT]).

"(16) Into the midst of eonian life (into Life which pertains to and has the qualities and characteristics of the Age [of Messiah]; into life of, and which lasts through, the ages.) (17) So, to [the] King of the Ages (or: eons, indefinite time periods), to [the] incorruptible (undecayable; unspoilable), invisible (unseen; not-able to be seen) One, to [the] only Elohim (God) [some MSS add: wise; so: only wised Elohim/God], [be] honour (value; worth) and glory (reputation which calls forth praise), on into the ages (or: indefinite time periods) of the ages. It is so (Amen)! (or: Now in and by the king to Whom belongs the ages - in and by the imperishable, invisible [and] only One - in and by Elohim (God) [is] honour and glory, [leading] into the [most important] eon of the eons. So be it!]" (1 Tim.1:16-17, MNT).

"But because of this, He had mercy concerning me, that in me first, Yah'shua the Messiah (Jesus Christ) might display all His long-suffering as an example for those who would believe in Him unto eternal life [aeonian life]. And to the King of the ages [aions}, to Him who is incorruptible and invisible, who is one Elohim (God), [be] honour and glory forever and ever" [aeon of the aeons] (1 Tim.1:16-17, HRV).

"But for this cause I obtained rachamim (mercy), that in me first Yah'shua ha Moshiach (Jesus Christ) might show forth all patience, as a pattern to those who will believe on Him to everlasting [aionian] chayim (life) after me. Now to the Melech (King), Eternal [aions], Immortal, Invisible, the only wise Elohim (God) be honour and tifereth (glory) le-olam-va-ed (forever, for eternity) [aeon of the aeons]" (1 Tim.1:16-17, RSTNE).

Now, there is another example of the confusion that comes from poor translations of the Greek. This one is not as flagrant as the one just discussed; nevertheless, it is worth mentioning. It deals with the expression, Eternal Times (best translated as Before Times Eonian).

For the following verse, some versions translate the word aionios as 'eternal'. The Greek word chronos, which refers to 'the space of time', is translated as 'time'.

"In hope of eternal life [aionios zoë], which Elohim (God), who cannot lie, promised before times eternal [chronos aionios]" (Titus 1:2, ASV).

"On hope of eternal life which the Elohim (God) who does not lie promised before the eternal times..." (Titus 1:2, LITV).

Other translations seem to recognise the absurdity of 'eternal times' so they incorporate the concept of 'time'. But, they only get it half right, for aionios zoë is still translated as 'eternal life' even as they acknowledge that chronos aionios is 'before time' or 'before the ages':

"In hope of eternal life [ainios zoë] which Elohim (God), who cannot lie, promised before time began [chronos aionios]..." (Titus 1:2. NKJV).

"In the hope of eternal life, which Elohim (God), who cannot lie, promised before the ages of time..." (Titus 1:2, DNT).

"Concerning the hope of eternal life [ainios zoë] which the true Elohim (God) promised before the times of the world [chronos aionios]" (Titus 1:2, HRV).

"In the expectation of eternal chayim (life) [ainios zoë], which Elohim (God), who cannot lie, promised before the olam hazeh (this Age, this World) [chronos aionios]" (Titus 1:2, RSTNE).

"...based on the certain hope of eternal life [ainios zoë]. Elohim (God), who does not lie, promised that life before the beginning of time [chronos aionios]..." (Titus 1:2, JNT - Jewish New Testament).

"...in expectation of everlasting life [ainios zoë] which Elohim (God), who does not lie, promised before times of old [chronos aionios]" (Titos 1:2, ISRV - Institute for Scripture Research, The Scriptures, 2009 edition).

"...concerning the hope of eternal life [ainios zoë] which the Ever-Truthful Elohim (God) primised before times of the world [chronos aionios]" (Titus 1:2, AENT, Aramaic English new Testament).

A point of interest: the New American Standard Bible (NASB) is based on a different Greek manuscript (MS) than the one used by the King James Version (KJV) and the word aionios is not used in this particular MS; only the word chronos is used. Regardless, take note that the NASB incorporates the concept of 'ages' while retaining the concept of 'eternal life':

"In the hope of eternal life [ainios zoë], which Elohim (God), who cannot lie, promised long ages ago [aionios]..." (Titus 1:2, NASB).

"In hope of eternal life, which Elohim (God), who cannot lie, promised before the world began..." (Titus, 1:2 WEB).

"Upon hope of life age-during, which Elohim (God), who doth not lie, did promise before times of ages..." (Titus 1:2, YLT)

"In hope of the Life of the Ages which Elohim (God), who is never false to His word, promised before the commencement of the Ages" (Titus 1:2, WNT).

"In expectation of life eonian [life age-abiding], which Elohim (God), Who does not lie, promises before times eonian [age-during times]..." (Titus 1:1-2, CLNT [REB]).

"In Hope of aionian Life, which Elohim (God), who is never false, announced before aionian Times..." (Titus 1:2, WED).

Clearly, Yahweh's purpose and promises in Messiah were set before times eonian, meaning He set these things in motion before time itself, even before creation. Another way of stating this is that they were set before the eons or ages were made by the Son. In fact, the eons were/are made (past, present, and future) to accomplish Elohim's (God's) purpose in Messiah. Paul makes this point elsewhere:

"Who saves us and calls us with a qadosh (holy, set-apart) calling, not in accord with our acts, but in accord with His own purpose and the grace which is given to us in Messiah Yah'shua (Christ Jesus) before times eonian [aionian times]..." (2 Tim.1:9, CLNT [WED]).

"(6) Yet wisdom are we speaking among the mature, yet a wisdom not of this eon [age], neither of the chief men of this eon [age], who are being discarded, (7) but we are speaking Elohim's (God's) wisdom in a secret [mystery], (8) wisdom which has been concealed, which Elohim (God) designates before - before the eons [ages] for our glory, which not one of the chief men of this eon [age] knows, for if they know, they would not crucify the Master (Lord) of glory" (1 Cor.2:6- 8, CLNT [WED]).

Now, this leads to the question of Elohim (God) and His Besorah (Gospel). Are Elohim (God) and His Besorah (Gospel) 'eonian' or 'eternal'?

Many translations could be cited to make the point; but it should be well-established by now that there are "eternal" translations and there are "eonian" translations, so there is no need to reference all of them. Some translations use the word 'everlasting' instead of 'eternal'. The more literal translations use the terms 'aionian' Elohim (God), 'eonian' Elohim (God), 'age-abiding' Elohim (God), and 'age-during' Elohim (God), which more accurately translate the Greek aionios:

"But now is manifested, and by the Scriptures of the nevi'im (prophets), according to the mitzvah (commandment) of the eternal [aionios] Elohim (God).." (Rom.16:26 NASB).

"But now is made manifest, and by the scriptures of the nevi'im (prophets), according to the mitzvah (commandment) of the everlasting Elohim (God)..." (Rom.16:26, KJV).

"But has now been brought fully to light, and by the mitzvah (command) of the Elohim (God) of the Ages..." (Rom.16:26, WNT).

"And now having been made manifest, also, through prophetic writings, according to a mitzvah (command) of the age-during [Aionian] Elohim (God)..." (Rom.16:26, YLT [WED])

The same thing is discovered in reference to an eonian Besorah (Gospel):

"And I saw another malak (angel) flying in midheaven, having an eternal [aionios] [times eonian/age-abiding/aionian] Besorah (Gospel) to preach to those who live on the earth, and to every nation and tribe and tongue and people.." (Revelation 14:6 NASB [WED; CLNT; REB]).

Is the Besorah (Gospel) truly 'eternal', as most are taught? Perhaps it is not, for at the consummation of the eons, all will be made new and Elohim (God) will be All in all. It seems that once all is made new, the Good News changes as well. It is proposed that the eonian Besorah (Gospel) announced by the malak (angel) is the Good News of either the 'Age' or the 'ages to come' when the inhabitants of the world learn righteousness (Isaiah 26:9) and all things are made new.

"And I saw another malak (angel) flying across the sky, carrying the Good News of the Ages to tell to every nation, tribe, language and people, among those who live on the earth" (Rev.14:6, WNT)

Both Yah'shua (Jesus) and Paul warned against the tradition of men:

"Neglecting the mitzvah (commandment) of Elohim (God), you hold to the tradition of men" (Mark 7:8, NASB).

"See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Messiah" (Col.2:8, NASB).

According to Paul,

"the body of Messiah is to mature until we attain to the unity of the emunah (faith) and of the realisation of the son of Elohim (God), to a mature man, to the measure of the stature of the complement of the Messiah, that we may by no means still be minors, surging hither and thither and being carried about by every wind of teaching, by human caprice, by craftiness with a view to the systematising of the deception" (Eph.4:13-14, CLNT).

"To the end that no longer (or: no more) would or should we exist being infants (immature folks; not-yet-speaking ones), continuously being tossed by (= being caused to fluctuate from) [successive] waves and repeatedly being carried hither and thither (or: around in circles) by every wind of the teaching (or: from what is taught) within the caprice (the throw of the dice; versatile artifice; games of chance; the trickery) of mankind, in readiness to do anything (amoral craftiness; working everything; or: = while stopping at nothing) with a view toward and leading to the methodical treatment (or: the systematizing or technical procedure) of the Wandering (the straying; the deception)" (Eph.4:14, MNT).

Let us be clear; systematising is not merely accepting something false; it is building an entire framework based on a deception, so that other things (teachings, doctrines, so-called truths) are seen or explained based on this deception. The systematising of the deception is not only taking what is false but taking it and packaging it into a systematic framework and then passing it off as the emet (truth). Many of Elohim's (God's) people have been hooked into various frameworks of deception.

We need to be reminded that Paul warned that the time would come when

"they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths" (2 Tim.4:3-4, NASB).

Is the concept of 'eternal', at best, a tradition of men or, at worst, a systematising of the deception, or something in between? For those with a Berean temperament, on this subject alone, there are many commentaries for one to search out. Obviously, there are many ways or angles by which one could approach this question. However, there is one angle that seems to be quite important in establishing the source for the traditional and systematic use of the word 'eternal'.

It is important to understand that the early church was split by language, the Greek-speaking in the east (Constantinople & Alexandria) and the Latin-speaking in the west (Rome). The Greeks understood that kolasin aionian referred to 'eonian' or 'age-during judgment'; thus, they did not hold to endless punishment. (Kolasin is explained in the next section on Eonian Chastisement.) However, this was not universally understood, especially in the western Latin (Roman) church where the concept of 'eternal' or 'endless judgment' eventually took hold. We could say that the controversy centered on the meaning of the word aionion.

In the early fifth century, Jerome translated the Greek New Testament into what is known as the Latin Vulgate. There were two Latin words that he could have used for the Greek word aionion - 'aeternum' and 'seculum', from which come our English words 'eternal' and 'secular' (or, 'worldly'), respectively. However, aeternum also has a double meaning, either 'unending time' or an 'age' or 'eon', as in 'a limited period of time'. In a sense, both meanings incorporate the concept of time. Jerome chose 'aeternum' and herein is the challenge, for this left its meaning open to interpretative bias.

Unfortunately, Augustine, a contemporary of Jerome, was virtually ignorant of Greek, as noted in the book Augustine of Hippo (page 36) by historian Peter Brown:

"Augustine's failure to learn Greek was a momentous casualty of the late Roman educational system; he will become the only Latin philosopher in antiquity to be virtually ignorant of Greek."

"For Christ said in the very same place, including both in one and the same sentence: 'So these will go into eternal punishment, but the righteous into eternal life.' If both are eternal, then surely both must be understood as 'long,' but having an end, or else as 'everlasting' without an end. For they are matched with each other. In one clause eternal punishment, in the other eternal life. (To say) 'eternal life shall be without end, (but) eternal punishment will have an end' is utterly absurd. Hence, since eternal life of the saints will be without end, eternal punishment also will surely have no end, for those whose lot it is."

In fact, the early fathers of the Greek-speaking church believed that judgment was 'aionian' not 'endless'. Many believed that Elohim (God) is going to save all mankind through judgment. Interestingly, both Augustine and Jerome knew this. Augustine wrote that "very many who, though not denying the Holy Spirit, do not believe in endless torments." Jerome wrote:

"I know that most persons understand by the story of Nineveh and its king, the ultimate forgiveness of the adversary and all rational creatures" (From Stephen Jones, God's Kingdom Ministries, The Argument of Augustine).

Unfortunately, the common thinking of the Greeks and Augustine's lack of understanding of the Greek concept of 'ages' did not stop him from his erroneous interpretation. In spite of the obvious, he saw aionian life and immortality as synonymous and failed to see that aionian life referred to immortality in the Age, that is, the age to come, and this was not promised to all but only to those who are chosen to rule and reign with Christ for 1,000 years. There are two major resurrections, and only those raised in the first resurrection will attain to aionian life and immortality in the Age to come. The rest of the dead do not come alive until the second resurrection 1,000 years later (see Revelation 20). The first resurrection is what Paul called the "resurrection from the dead" (Phil.3:11, NIV) and the "better resurrection" (Heb.1:35, NIV).

Consequently, due to Augustine's great influence in the Latin church, the word 'eternal' or 'endles's came to be the equivalent of the word 'aionian' or 'eonian'. It appears that he was later shown the error of his interpretation, but due to his influence, the concept of 'unending', 'eternal', or 'everlasting' took root in the mind of many and has continued mostly unabated to our day.

Dr. F.W.Farrar, in his book Mercy and Judgment (MacMillan and Co., London: 1904, 1st edition: 1881, p.178), states:

"Since aion means 'age,' anionos means, properly, 'belonging to an age,' or 'age-long,' and anyone who asserts that it must mean 'endless' defends a position which even Augustine practically abandoned twelve centuries ago."

It appears that aion and aionion have fallen victim to "the systematizing of the deception" This does not mean that Jerome or Augustine were dishonest or deceptive men - quite the contrary. However, it does mean that they introduced something that became part of the systematic theology of the church and also became a tradition of men passed down from one generation to the next and was incorporated as interpretative bias in many modern-day translations.

One such tradition is the eternal (forever, unending) punishment of the lost. Down through the centuries, the concept of eternal (eternity) or everlasting or forever has been so systematically cemented into Christian doctrine or thinking that it has obscured what scripture has to say about the ages, especially in light of Elohim's (God's) purpose of the ages to become all in all new.

This should raise a very important question: Is there a Greek word for 'eternal' and, if so, is it used in scripture? Yes!

Earlier, reference was made to the Greek word aidios, which means "eternal" or "perpetual", and is used in only two verses:

"For since the creation of the world His invisible attributes, His eternal [aidios] power and divine nature, have been clearly seen..." (Rom.1:20 NASB).

Consider two translations of the second use of the word:

"(6) Messengers also, those who did not keep their own principality, but did leave their proper dwelling, to a judgment of a great day, in bonds everlasting [aidios], under darkness He hath kept, (7) as Sodom and Gomorrah, and the cities around them, in like manner to these, having given themselves to whoredom, and gone after other flesh, have been set before - an example, of fire age-during [aionios], justice suffering" (Jude 1:6-7, YLT)

"(6) And malakim (angels) who did not keep their own domain, but abandoned their proper abode, He has kept in eternal [aidios] bonds under darkness for the judgment of the great day, (7) just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal [aionios] fire" (Jude 1:6-7, NASB).

To answer this question, again, consider the commentary of Rev. John Wesley Hanson from his previously cited work:

• 1. The construction of the language shows that the latter word limits the former. The aidios chains are even as the aionion fire. As if one should say "I have infinitely troubled, I have been vexed for an hour," or "He is an endless talker, he can talk for five hours on a stretch." Now while "infinitely" and "endless" convey the same sense of unlimited, they are both limited by what follows, as aidios, 'eternal', is limited by aionios, indefinitely long.

• 2. That this is the correct exegesis is evident from still another limitation of the word. "The angels ... He hath reserved in everlasting chains UNTO judgment of the great day." Had Jude said that the angels are held in aidios chains, and stopped there, not limiting the word, we should not dare deny that he taught their eternal imprisonment. But when he limits the duration by aionion and then expressly states that it is only unto a certain date, we understand that the imprisonment will terminate, even though we find applied to it a word that intrinsically signifies eternal duration, and that was used by the Greeks to convey the idea of eternity, and was attached to punishment by the Greek Jews of our Savior's times, to describe endless punishment, in which they were believers.

This leads to the concept of...

Down through the centuries, it has been debated whether Elohim's (God's) judgment or, as many prefer, Elohim's (God's) punishment of the unbeliever is 'eternal' or for an 'age' or 'ages'. Is it unending, or is it limited in duration? It is a safe assumption that, for the most part, eternal punishment has won out and become a tradition among most Christians. This tradition of men declares, almost with a sense of pride, that billions upon billions of people, created to be in the image of Elohim (God), are going to be (or, already are) in a place of literal fire and worms called hell, where they are tortured without end, that is, forever and ever and ever. Similarly, those who believe, like the Jehovah's Witnesses, in annihilationism, again with almost a sense of pride, declare that billions of people, created to be in the image of Elohim (God), are going to be set before the equivalent of a 'Heavenly Firing Squad' and 'spiritually slain' - permanently eradicated out of existence - exterminated.

Let us consider one verse on the matter, recognising that an entire article could be devoted to this subject. A typical translation reads as follows:

(41) "Then He will also say to those on His left, 'Depart from Me, accursed ones, into the eternal [aionios] fire which has been prepared for the devil and his malakim (angels) ... (46) These will go away into eternal [aionios] punishment, but the righteous into eternal [aionios]life" (Matt.25:41,46, NASB).

"(41) Then shall he say also to those on the left hand, Go ye from me, the cursed, to the fire, the age-during [aionios] [age-abiding, fire eonian; Fire of the Ages; aionian fire], that hath been prepared for the Devil and his messengers; ... (46) 'And these shall go away to punishment age-during [aionios] [age-abiding correction; eonian chastening], but the righteous to life age-during [aionios] [Life of the Ages; aionian Life]'" (Matt.25:41,46 YLT [REB; CLNT; WNT; WED]).

The Greek word translated 'punishment' or 'chastisement' is kolasis, which comes from a root verb meaning 'to curtail; thus, to prune; figuratively, to chastise, restrain.' The Concordant Literal New Testament (CLNT) best captures the meaning with 'chastening eonian'. In other words, the punishment is actually a chastening or a correcting of behaviour rather than a penal punishment in which there is no concern for the outcome to the individual, other than continual punishment. The chastening has an end in view, and that is restoration and restitution, not, as some say, "Throw one in jail (i.e., a torture chamber called hell), lock it up, and throw away the key forever." It is eonian because only Elohim (God) knows how long it will last, for the punishment must fit the crime, so to speak. But be assured, it will come to an end when the demand of Elohim's (God's) Torah (Law) is fulfilled or at Creation's Grand Jubilee (the Cosmic Jubilee) when all debt is cancelled, whether it has been paid in full or not. Simply, there is a limit to the chastening; it is not eternal. "Elohim (God) is ahavah (love)" (1 Jn.4:8.16) and chesed (mercy), and His love will not fail to reach the heart of all mankind to restore and redeem all back to Him. Besides, Elohim's (God's) judgment has purpose, for "when the earth experiences Your judgments the inhabitants of the world learn righteousness" (Is.26:9). It is to teach, not to destroy.

The final judgment of mankind is designed to restore harmony, to reconcile the entire creation to Elohim (God), and to bring all things back to Elohim's (God's) lawful order. To this end, all judgment is designed to correct and to deal with all unsettled injustices. Elohim's (God's) judgments are remedial and aimed at correcting and turning all of His children (all mankind) back to Himself. Even His wrath is designed to remove the dross from sinners, restoring and refining them by fire, which is His fiery Torah (Law). Devarim (Words) and mitzvot (commandments). "Elohim (God) is a consuming fire" (Heb.12:29) and we are "saved, yet so as through fire" (1 Cor.3:15).

To quote Stephen Jones of God's Kingdom Ministries again:

"The judgments of Elohim (God) come from His nature. God is love. His love does not prevent Him from judgment, but the wisdom of God knows how to judge in such a way that He loses nothing. God is able to save to the uttermost. He has the Power to do so, He has the motive of Love, and He has the wisdom to know HOW to do it while being true to Himself and His character."

Thus, eonian chastisement is God's plan; eternal torment and torture are not!

This leads us, inexorably, to the heart of the matter, and that is eonian chayim (life), which is generally (and wrongly, as we have seen) translated as 'eternal life' in all but a handful of translations.

Without doubt, many would quote Yah'shua (Jesus) as their proof that the promise to believers who exercised their so-called free will is 'eternal life'. After all, this is what all the mainline translations tell us:

"For Elohim (God) so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal [aionios] life" (John 3:16, NASB).

"For Elohim (God) did so love the world, that His Son - the only begotten - He gave, that every one who is believing in him may not perish, but may have life age-during [aionios] [life eonian; life age-abiding; aionian Life]" (John 3:16 YLT [CLNT; REB; WED]).

"But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and
in the world to come eternal life" (Mark 10:30, KJV).

"But that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life" (Mark 10:30, NASB).

"(29) And Yah'shua (Jesus) answering said, 'Verily I say to you, there is no one who left house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for my sake, and for the good news', (30) who may not receive an hundredfold now in this time, houses, and brothers, and sisters, and mothers, and children, and fields, with persecutions, and in the age that is coming, life age-during [aionios] [aionian Life]...'" (Mark 10:29-30, YLT [WED]).

But, this raises some interesting questions: To what 'age' was Yah'shua (Jesus) referring? Has this 'age' already begun? Did it begin with Yah'shua's (Jesus') resurrection and the subsequent destruction of Jerusalem and Judaism in 70 AD, as some claim it has? After all, don't believers have eonian chayim (life), at least in some measure, in this age? Or, is the age to come yet future? Is it the 1,000-year reign of Messiah that comes after the conclusion of the six days (6,000 years) of man or "Man's Day" (1 Cor.4:3 YLT; also CLNT; REB; WAET)? Many refer to this as the 'Messianic Age', the 'Kingdom Age', or the 'Tabernacles (Sukkot) Age' that comes when heaven proclaims:

"The kingdoms of the world did become those of our Master and of His Messiah; and He will reign to the ages of the ages" (Rev.11:15 YLT).

Regardless of one's view, the main take-away from all of this is that eonian chayim (life) is dependent on the ages, for it speaks of chayim (life) in time and especially in the coming ages, starting with the Kingdom Age, the age when Messiah, through His conquerors, rules over our present earth. Eonian life for the conquerors kicks into high gear, so to speak, at the end of our present age.

Consider the companion verse to Mark 10:30. Notice that the CLNT has chosen to use the expression 'life eonian', which is the same as 'eonian life'. For comparison, the traditional rendering is presented from the NASB:

"Who may not by all means be getting back manyfold in this era, and in the coming eon, life eonian [aionios] [aionian Life; eternal life - NASB]" (Luke 18:30 CLNT [WED]).

To reiterate, eonian life is not about a life in eternity or exclusively in heaven but a quality of life in the ages. The ancient nevi'im (prophets) saw it. The Hebrew world-view fully expected Elohim (God) to send forth the Messiah to establish the Kingdom of Elohim (God) on earth. The Anointed One, the Royal Majesty, came the first time to save the world; He is coming a second time to manifestly rule over the world (all the nations) as He continues to sum up or head up all things in the heavens and on the earth and subjects all things to Himself (Eph.1:10; 1 Cor.15:25-28). Even an Anglican scholar and former bishop, the foremost expert in the apostle Paul, N.T.Wright, has come to this emet (truth).

It is amazing how easy it is to miss simple truths. Unfortunately, the concept of 'eternal' has become so ingrained in Christian and Messianic thinking that it is like hardened cement that will not break. But, Yah'shua (Jesus) clearly defines for us the true meaning of eonian chayim (life), not 'eternal life'. Once again, multiple translations are presented in order to make the point.

"(1) When Yah'shua (Jesus) had thus spoken, He raised his eyes towards Heaven and said, 'Father, the hour has come. Glorify Thy Son that the Son may glorify Thee; (2) even as Thou hast given Him authority over all mankind, so that on all whom Thou hast given Him He may bestow the Life of the Ages [aionios]. (3) And in this consists the Life of the Ages [aionios] - in knowing Thee the only true Elohim (God) and Yah'shua the Messiah (Jesus Christ) whom Thou hast sent" (John 17:1-3, WNT).

"(1) Yah'shua (Jesus) spoke these things; and lifted up His eyes to heaven, and said, 'Father, the hour is come; glorify Thy Son, that the Son may glorify Thee, (2) as Thou didst give Him authority over all flesh, so that every thing which thou hast given to Him, He may give to them, even aionian [aionios] Life. (3) And this is the aionian [aionios] Life, that they may know Thee, the only true Elohim (God), and Him whom thou didst send, Yah'shua the Messiah (Jesus Christ)" (John 17:1-3 WED).

(2) "Correspondingly as You give (or: gave) to Him right, privilege and authority pertaining to, and over, all flesh, to the end that everything (or: all folks, male or female) which You have given to Him, to them He will give eonian life (life having its origin in, and the characteristics and qualities of the Age [of Messiah]; or age-enduring life; life of and for the ages). (3) Now THIS is (or: exists being) eonian life (living existence of and for the ages; life pertaining to the Age [of Messiah]: namely, that they may progressively come to intimately and experientially know You, the only true and real (genuine Elohim/God) - and Yah'shua the Messiah (Jesus Christ), Whom You send forth as an Emissary (or: as well as Yah'shua/Jesus [as the] Anointed One, who You sent off as a Representative)" (John 17:2-3, MNT).

Again, it is a relational life, a life of knowing Elohim (God) and His Son, throughout the aions or ages. Will this life progress into eternity, if there is even such a thing? Of course, it will, but, this is not the heart of the chayim (life) that Yah'shua (Jesus) has given us. Whether we are in time, the ages, or in some other dimensional state that we have no understanding of today, it matters not. What matters is that we have a chayim (life) that will progressively come to know ELOHIM (GOD)!! This is eonian chayim (life)!

Just think about it. Generally, 'eternal life' is preached as if it is a thing unto itself. Living forever is presented as if it is the 'good news'. But, living forever doing what? Drinking heavenly cocktails, strolling down golden streets, dusting furniture in huge heavenly mansions, meeting long-ago relatives - is this what it is all about? No! It is about knowing Elohim (God) and being one with Him in heart, to be consumed with love for Elohim (God) is ahavah (love). We have been given a foretaste of this in our present age, but it will get even better in the next age and the ages to follow. It is progressive. It will continually grow. This is eonian chayim (life)!

At this point, one might wonder where immortality comes into the picture. How do immortality and eonian chayim (life) relate to each other? Technically speaking, eonian chayim (life) is not exactly the same as immortal chayim (life). In a sense, they are both relational words. Eonian chayim (life) relates to knowing Elohim (God), and immortality relates to being separated from death and being brought into full or complete (nothing lacking) conformance with the chayim (life) of the Son.

Eonian chayim (life) is chayim (life) in this age and the ages to come, and immortality is life beyond death, regardless of the age.

Immortal life is not dependent on the eons, or time and space. However, one who is immortal truly has eonian life, but eonian life does not automatically mean that one has immortality. Most of us who exercise emunah (faith) in this age by believing and trusting Yah'shua (Jesus) might agree that we have eonian life, since we progressively are coming to know Elohim (God) and His Son (at least, we should be). But, we presently are not immortal, for we all must face a physical death until the Master comes and we are given immortality through resurrection. The state of death has not been removed from mankind, even though Yah'shua (Jesus) has overcome death. A day is coming when death will be abolished (1 Cor.15:26).

Actually, Paul links immortality or incorruptibility with eonian chayim (life), as if the two are one and the same. In a sense they are, for when we are immortal, we also have eonian chayim (life). The question is whether we can have eonian chayim (life) without immortal chayim (life). It would appear that, based on Yah'shua's (Jesus') definition of eonian chayim (life), the answer is yes. If the answer were no, we would have to conclude that we also cannot know Elohim (God) and His Son until we are immortal, meaning no believer in our day truly knows Elohim (God) and His Son. Of course, the other conclusion is that all believers are immortal today, which is a false conclusion since we all continue to sin and die, and Yahweh would not permit us to eat of the Tree of Chayim (Life) (which confers immortality) in a sinful condition.

"To those, indeed, who in continuance of a good work, do seek glory, and honour, and incorruptibility [immortality] - life age-during [aionian life; eonian life; life age-abiding; eternal life]..." (Rom.2:7, YLT [WED; CLNT; REB; NASB]).

The Greek word 'aphtharsia' is translated as 'immortal', which means 'deathlessness' or 'beyond death'. Paul uses this word in 1 Corinthians 15:53-54 and 1 Timothy 6:16. Immortality is life beyond death, never again to be subjected to the possibility of death. This is the hope and expectation of all believers. However, it would be remiss not to add that it is also the ultimate destiny of all mankind when, at the consummation of the eons, Elohim (God) the Father is all in all.

In this age, immortal life is the promise for all believers. No one possesses it today. The issue is timing, that is, when one enters into immortal chayim (life) in the true and full sense. Will it come in the first resurrection at the end of our present age or in the second resurrection at the Great White Throne? The greatest expectation of a believer is to attain immortality at the end of our present eon, for this ensures the Chayim (Life) of the Ages or eonian chayim (life) for all the ages that lead up to the consummation of the ages at Creation's Grand Jubilee - the Cosmic Jubilee and beyond.

Contrary to the tradition of men, immortality does not come about when one dies, that is, through death of the mortal body. It comes about with the redemption of the body that occurs with resurrection; a future event for which believers should be waiting eagerly (Rom.8:23). Death does not redeem our body, only resurrection does. No one has immortality at this point in time, for the King alone possesses immortality [athanasia] (1 Tim.6:16).

"No one [man] has ascended into heaven, but He who descended from heaven: the Son of Man" (John 3:13). <>P

"I desire to depart and be with Messiah" (Phil.1:23, NIV).

The redemption of the body comes with the placing or adoption as sons (Rom.8:23) when this mortal puts on immortality (1 Cor.15:53). It is when we put on our dwelling from heaven so that what is mortal is swallowed up by chayim (life) (2 Cor.5:1-5). It is when we are glorified into the image of the Son of Elohim (God). This does not take place in death; it takes place with resurrection at His appearing. As John wrote:

"We know that when He appears, we will be like Him, because we will see Him just as He is. And everyone who has this hope ..." (1 John 3:2).

The rest will follow 1,000 years later, brought forth from death in the second resurrection to appear before the Great White Throne where they will be saved through Elohim's (God's) consuming fire that removes all dross (carnality); "saved, yet so as through fire" (1 Cor.3:15). "The rest of the dead did not come to life until the thousand years were completed" (Rev.20:5). The unbelievers will face the judgment of the lake of fire where they will be justified by emunah (faith) and begin the process of sanctification that many of us experienced in this life, so they too will attain glorification one day, after their chastisement or remedial punishment is completed. There is a final judgment because some matters cannot and will not be settled in this life, such as unbelief and murder, and only Elohim (God) can resolve them through His loving discipline. This is the reason why it is so much better to be a believer in this age, to die to self, to forgive all debts, and to owe nothing to anyone except to love one another (Rom.13:8).

Another reference to immortal life is found in the epistle to the Hebrews. In the Greek, the word akatalutos is properly used to express 'immortality', and it is used to contrast the Levitical priesthood with the Melchizedek priesthood. The Levites were placed as cohenim (priests) based on a law of physical requirement, that is, based on their genealogy or bloodline that was traced to Levi. These cohenim (priests) died and had to be replaced with other mortals of the same genetic line. But Elohim's (God's) Son is a cohen gadol (high priest) of an entirely different order based on the torah (law) of chayim (life):

"(15) And this is clearer still, if another cohen (priest) arises according to the likeness of Melchizedek, (16) who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible [akatalutos] life" (Heb.7:15-16, NASB).

Thus, eonian life is a matter of timing and quality of chayim (life). It speaks of progressively knowing Elohim (God) the Father and His Son today and in the ages to come. Immortality is a chayim (life) beyond all forms of death, which includes the first and the second death. Immortality will come to all eventually, even if it takes Elohim (God) millennia to bring all mankind into this glory. The issue for us individually is whether we will be counted worthy to attain to the Age to come to rule and reign with Messiah when "the earth will be filled with the knowledge of the glory of Yahweh, as the waters cover the sea" (Hab.2:14). We must be conquerors - overcomers (Rev.3:5,12,21; 27:1) - to enjoy eonian chayim (life) and immortal chayim (life) in the Age to come. Let us conquer (overcome) through the Conqueror (Overcomer)!

Why make such a big deal over 'eternal' verses 'eonian'?

• 1. First, they speak to the fate of billions upon billions of men and women just like us. Are most destined for eternal punishment (or annihilation) and a remnant for eternal chayim (life), or are most destined for eonian chastisement with all eventually reaching eonian life? You choose; but it is "Elohim (God) our Saviour, Who will have all men to be saved, and to come unto the knowledge of the emet (truth)" (1 Tim.2:3-4, KJV).

• 2. Second, Elohim (God) has a purpose and a multifaceted plan to accomplish His purpose. It is the purpose of (reason for) the ages, and it is summed up by Paul:

  "But when all things are subjected to Him, then the Son Himself also will be subjected to the One who has subjected all things to Him, that Elohim (God) may be all things in all" (1 Cor.15:28, LITV).

• 3. Third, Elohim's (God's) plan is executed through His Son who will subject, head up, gather up, or sum up all things in Messiah (Christ, Anointed One), things in the heavens and things on the earth (Eph.1:10). The Weymouth New Testament captures the comprehensiveness of Elohim's (God's) purpose and the plan:

  "(9) And this is in harmony with Elohim's (God's) merciful purpose (10) for the government of the world when the times are ripe for it - the purpose which He has cherished in His own mind of restoring the whole creation to find its one Head in Messiah; yes, things in Heaven and things on earth, to find their one Head in Him" (Eph.1:9-10, WNT).

• 4. Fourth, Elohim's (God's) people who have eonian chayim (life) in this age (or, the promise of having it in the ages) and who will be resurrected and transfigured into immortal chayim (life) for the next age are the ones through whom the Master Yah'shua (Lord Jesus) will sum up all things, for they will be His true complement, having been fully conformed to His image, the image of the Heavenly (1 Cor.15:49). They will be the complement of the One completing the all in all (Eph.1:23 CLNT).

• 5. Finally, why are the ages so important to those who have eonian life and are His complement? They are important because the ages are part of Elohim's (God's) plan of becoming all in all, and He is raising up many sons of glory in the image of His Son that will be instrumental in implementing His plan for the ages. In other words, His conquerors won't be lounging on the clouds; they will be administering Elohim's (God's) Kingdom on earth and in heaven. Think about it!

The good news is that eonian chayim (life) knows Elohim (God) and His Son in this age and the ages to come. The Chayim (Life) of the Ages will lead to immortal chayim (life) as well; a life beyond death, never to die again and forever and progressively knowing Elohim (God) and His Son; a life that through Elohim's (God's) Son sums up and heads up all things in the heavens and on the earth. This is chayim (life) in the ultimate!

Acknowledgements

[1] Stuart H. Pouliot All Things in Christ: Eternal or Eonian? who provided the bulk of the research material for this article, to whom I am enormously indebted, and who is an end-time pioneer in this field of eschatology. We differ in the details in a few theological areas but in the overall drift we are in agreement.