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AIONIOS: Its semantic range in New Testament usage


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apocatastasis
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PostPosted: Tue Jun 05, 2007 4:38 pm    Post subject: Reply with quote

Here is a quote from Marvin Vincent:

Quote:
Thus, while aionios carries the idead of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the aeon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new aeon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new aeon, the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions.


thoughts?
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knuckle
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PostPosted: Tue Jun 12, 2007 11:53 am    Post subject: Reply with quote

Hi Apoc----------


Marvin Vincent and some other bible scholars on the word aion(noun) and aionios(adjective)

The New Testament in Modern Speech, by Dr. R. F. Weymouth: Eternal: Greek: "aeonion," i.e., "of the ages." Etymologically this adjective, like others similarly formed, does not signify "during," but "belong to" the aeons or ages."

The Interpreter’s Dictionry of the Bible (vol. IV, p. 643): Time: The O.T. and the N.T. are not acquainted with the conception of eternity as timelessness. The O.T. has not developed a special term for "eternity." The word aion originally meant "vital force," "life," then "age," "lifetime."

Elliot’s Commentary on the Whole Bible (Matt. 25:46(. Everlasting punishment--life eternal. The two adjectives represent the same Greek word, aionios—it must be admitted that the Greek word which is rendered "eternal" does not, in itself, involve endlessness, but rather, duration, whether through an age or succession of ages, and that it is therefore applied in the N.T. to periods of time that have had both a beginning and ending (Rom. 16:25).

Hasting’s Dictionary of the New Testament (Vol. I, p. 542, art. Christ and the Gospels): Eternity. There is no word either in the O.T. Hebrew or the N.T. Greek to express the abstract idea of eternity. (Vol. III, p. 369): Eternal, everlasting—nonetheless "eternal" is misleading, inasmuch as it has come in the English to connote the idea of "endlessly existing," and thus to be practically a synonym for "everlasting." But this is not an adequate rendering of aionios which varies in meaning with the variations of the noun aion from which it comes. (p. 370):

The chronoios aioniois moreover, are not to be thought of as stretching backward everlastingly, as it is proved by the pro chronon aionion of II Tim. 1:9; Titus. 1:2. (Note: pro chronon aionion means "BEFORE times eonian." Since this Scripture tells us that there was time "before" eonian, eionian cannot possibly mean eternal, for nothing can be "before" eternity.)

The large Catholic Bible dictionary, The Encyclopedic Dictionary of the Bible (p. 693): ETERNITY: The Bible hardly speaks of eternity in the philosophical sense of infinite duration without beginning or end. The Hebrew word olam, which is used alone (Ps. 61:8; etc.) or with various prepositions (Gen. 3:22; etc.) in contexts where it is traditionally translated as ‘forever,’ means in itself no more than ‘for an indefinitely long period." Thus me olam does not mean ‘from eternity’ but ‘of old’ Gen. 6:4; etc.). In the N.T. aion is used as the equivalent of olam. (Note: even the Catholic translators of The Jerusalem Bible and The New American Bible have failed to heed the scholarship of their own Catholic authorities.)

Dr. R. F. Weymouth, a translator who was adept in Greek, states in The New Testament in Modern Speech (p. 657), Eternal, Greek aeonion, i.e., of the ages: Etymologically this adjective, like others similarly formed does not signify, "during" but "belonging to" the aeons or ages.

Dr. Marvin Vincent, Word Studies of the New Testament (Vol. IV, p. 59). The adjective aionios in like manner carries the idea of time. Neither the noun nor the adjective in themselves carries the sense of "endless" or "everlasting.’ Anionios means enduring through or pertaining to a period of time.

Dr. F. W. Farrar, author of The Life of Christ and The Life and Word of St. Paul, as well as books about Greek grammar and syntax, writes in The Eternal Hope (p. 198), "That the adjective is applied to some things which are ‘endless’ does not, of course, for one moment prove that the word itself meant ‘endless;’ and to introduce this rendering into many passages would be utterly impossible and absurd."


much love-----------knuckle
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apocatastasis
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PostPosted: Tue Jun 12, 2007 1:13 pm    Post subject: Reply with quote

Hey Knuckle,

I'm hoping that we can discuss the quotes that we are providing (hint, hint, Wink ).



Quote:
The New Testament in Modern Speech, by Dr. R. F. Weymouth: Eternal: Greek: "aeonion," i.e., "of the ages." Etymologically this adjective, like others similarly formed, does not signify "during," but "belong to" the aeons or ages."


True, but etymology is only a small part of the story. It does not, to be sure, determine usage.


Quote:
The Interpreter’s Dictionry of the Bible (vol. IV, p. 643): Time: The O.T. and the N.T. are not acquainted with the conception of eternity as timelessness.


This is mere assertion as it stands, my friend.
Evidence to the contrary can be found in a passage previously mentioned:

"For which cause we faint not; but though our outward man perish, yet the inward [man] is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal. For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens."


Here we have a series of contrasts:

Inner/outer
Perish/renew
Light affliction/weight of glory
Momentary/aeonian
Unseen/seen
Temporary/aeonian
Earthly/heavenly
Dissolvable/aeonian.

It is clear that aionios is contrasted with that which is temporary and thus implies that which is eternal. Eternal, that is, in the sense of that which transcends this temporal world of change.


Quote:
The word aion originally meant "vital force," "life," then "age," "lifetime."


This is not universally accepted by scholars, although I am inclined to agree with this hypothesis. It is thought that aion derives from aio, a term that connoted 'breath' and by extension, 'life'. Breathing was an apt example of the cyclical nature of time, and the ancient Greeks originally used the term aion in the sense of a time-cycle. Just as the Greek notion of timeless eternity naturally developed from their conception of cyclical time, so did aion come to refer to that which is without beginning nor end and which thus transcends time.
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knuckle
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PostPosted: Tue Jun 12, 2007 4:30 pm    Post subject: Reply with quote

Brother Apoc------

Contrasts absolutely but just for the period of time.Again I say that the concept of eternity (without beginning or end) was unkown to the bible writers.

"For which cause we faint not; but though our outward man perish, yet the inward [man] is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal(age abiding) weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal(of the ages). For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal(age abiding) in the heavens."


We see this by phrases like "of eternities past" or "before eternity" Now lets look at John 3:16For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
the word everlasting (just like when it is used to talk about "hell" or "damnation") is aionios it means for the age.This is to contrast where two groups will be during the same period of finite time.(for the dead lived not again till the thousand years were finished)---a spiritual statement to be sure but not an eternal one as you or I understand eternity.This does not mean that those who "believeth" live for JUST that period of time because they(like all men)go on after this age ends.

much love----------knuckle
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knuckle
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PostPosted: Tue Jun 12, 2007 4:33 pm    Post subject: Reply with quote

Hi Apoc--------

One more question,do you believe that we(man kind) have an eternal(as we understand eternity) soul?


much love--------knuckle
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apocatastasis
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PostPosted: Tue Jun 12, 2007 4:59 pm    Post subject: Reply with quote

knuckles wrote:
Contrasts absolutely but just for the period of time.


Brother knuckles, how does it make any sense to contrast that which is temporary with a period of time that comes to an end? Isn't that essentially a "contrast" between that which is temporary and that which is temporary? How is that a contrast?

Quote:
We see this by phrases like "of eternities past" or "before eternity"


We see this where?


Quote:
One more question,do you believe that we(man kind) have an eternal(as we understand eternity) soul?


Not in the temporal sense, of course. Very Happy
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apocatastasis
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PostPosted: Mon Jun 18, 2007 2:17 pm    Post subject: Reply with quote

Oh where oh where could my knuckles be? Very Happy
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PostPosted: Sat Jun 30, 2007 10:06 am    Post subject: Reply with quote

Hi Apoc----

forgive my late reply,I have been rather busy of late.

2 Tim 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,------[Greek - chronos aionios]

before eternity?

Matt 12:32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world [Greek -aion], neither in the world [Greek - aion] to come.

the greek word for world is kosmos yet aion is rendered world in these verses because if it truly meant eternity there cant be two


Gal 1:4 Who gave himself for our sins, that he might deliver us from this present evil world [aion - age], according to the will of God and our Father:

Mat 13:39 The enemy that sowed them is the devil; the harvest is the end of the world [Greek - aion]; and the reapers are the angels.


I don't know why the translating of aionios into age abiding is so hard for some to accept.

Joh 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.(life for the age)---- it is simply used to contrast those who don't believe and are dead during this same period of time.


Much love-------------knuckle
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atoz
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PostPosted: Sun Jul 01, 2007 2:58 pm    Post subject: Re: AIONIOS: Its semantic range in New Testament usage Reply with quote

apocatastasis wrote:
AIONIOS is translated 'eternal' in most translations, although a few render it 'age-lasting' or may even opt to leave it untranslated because of all the controversy and bias which has surrounded the word in theological circles.

....
I'm sure I haven't exhausted its semantic range, so feel free to contribute.


Hi Apocatastasis,

Just got here.
Very interesting.

My contrib:

Because Love loves the beginning and the end, and loves all words and their opposites,
Love is the only word or thing with no beginning and no end: The only neverending thing, the only everlasting and foreverlasting eternal and immortal and everenduring thing.

Therefore Barclay is correct
because the Life of God is the Life of Love,
because, God is the Father of Words, which means
every word is a son of God,
and because Love, being his first word, is His first Son or The Son of God:John 1:1.
'Ainoios' therefore applies to both God who is Love,
and to Love which is God and God's God:John 1:1:

"Aionios in Greek is a word of mystery;
there is only one person to whom it may properly be applied and that one person is God.
Eternal life is nothing other than the life of God."
The late New Testament Greek scholar, William Barclay.

Now also, because Love loves all words,
all words mean Love
and
Love means all words.
Therefore, Love or 'aionios' can also be said
to end in Love which has no ending,
and
to begin in Love which has no beginning.

In other words, 'ainoios' as a word that Love loves also has an infinity of meanings, including the meaning of no meaning.

Such is the wonder of the word Love which ends lasts for 4 letters and one sound, and yet never ends.

This concept of Applied Love applies to every word in the Bible and to every word there is.

'For wisdom's sake, a word that all men love,
Or for love's sake, a word that loves all men,
Or for men's sake, the authors of these women,
Or women's sake, by whom we men are men,
Let us once lose our oaths to find ourselves,
Or else we lose ourselves to keep our oaths.
It is religion to be thus forsworn,
For charity itself fulfills the law,
And who can sever love from love?'
Love's Labour's Lost [IV, 3]

with the Love that has no start and no end, amen,
atoz
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apocatastasis
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PostPosted: Thu Jul 05, 2007 2:53 pm    Post subject: Reply with quote

atoz wrote:
In other words, 'ainoios' as a word that Love loves also has an infinity of meanings, including the meaning of no meaning.


Laughing

You're a card!
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apocatastasis
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PostPosted: Thu Jul 05, 2007 5:09 pm    Post subject: Reply with quote

knuckles wrote:
2 Tim 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,------[Greek - chronos aionios]

before eternity?


Of course not. Aionios here carries the meaning of "pertaining to a period of time". I outlined this meanign in my first post.




Quote:
Gal 1:4 Who gave himself for our sins, that he might deliver us from this present evil world [aion - age], according to the will of God and our Father:

Mat 13:39 The enemy that sowed them is the devil; the harvest is the end of the world [Greek - aion]; and the reapers are the angels.


I don't know why the translating of aionios into age abiding is so hard for some to accept.


I don't think I've ever met a learned student who denied that aionios carries the meaning of "age-abiding" or "pertaining to the age".
Quote:

Joh 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.(life for the age)---- it is simply used to contrast those who don't believe and are dead during this same period of time.


Nay, the imperishability of aeonian life (the life of God) is to be taken in absolute terms, not relative terms. Aionios Zoe simply cannot perish for it is the very life of the eternal God.

Knuckles, you are not really addressing my reasoning, and I think you are more than capable of doing so. Very Happy
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knuckle
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PostPosted: Thu Jul 05, 2007 5:55 pm    Post subject: Reply with quote

Brother Apoc--------

Perhaps knuckle is a dullard.We have posted back and forth several times now,I have read and reread your posts.

I understand your argument I just do not agree with it.
Could you show me a verse that can change my mind?

A verse that links aionios with the Fathers existence?


much love to you Apoc----------------knuckle

P.S----Atoz you are silly,much love to you too
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apocatastasis
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PostPosted: Thu Jul 05, 2007 6:51 pm    Post subject: Reply with quote

Quote:
Could you show me a verse that can change my mind?

A verse that links aionios with the Fathers existence?


Let us consider 2 Thessalonians 1:9

"Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power..."

Many mistakenly read this verse as if it were saying that aeonian destruction consists in being separated from God's presence. This is completely backwards, forthe Greek word apo ('from')here functions so as to identify God's presence as the source of aeonian destruction.

Aeonian destruction = destruction from on High.

What do you think, my adept friend. Very Happy
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PostPosted: Fri Jul 06, 2007 8:33 am    Post subject: Reply with quote

Hi Apoc--------

2Th 1:9 who shall incur the justice of eonian extermination from the face of the Lord, and from the glory of His strength"


apo
Thayer Definition:
1) of separation
1a) of local separation, after verbs of motion from a place, i.e. of departing, of fleeing, ...
1b) of separation of a part from the whole
1b1) where of a whole some part is taken
1c) of any kind of separation of one thing from another by which the union or fellowship of the two is destroyed
1d) of a state of separation, that is of distance
1d1) physical, of distance of place
1d2) temporal, of distance of time
2) of origin
2a) of the place whence anything is, comes, befalls, is taken
2b) of origin of a cause
Part of Speech: preposition


definition 2 fits better than 1 but aionian describes the extermination not God


much love-----------knuckle
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apocatastasis
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PostPosted: Fri Jul 06, 2007 1:37 pm    Post subject: Reply with quote

Knuckles, aeonian describes the destruction as being from God. Very Happy

Let us consider antoher verse:

2Cr 5:1 For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, aeonian in the heavens.

That which is aeonian is set in contrast with that which is earthly. Our aeonian body is of Heaven and lives by the very Life of God.
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