Does the NT allow the possibility of ultimate postmortem release from Hell? I'm raising this issue because of another thread started by someone who finds himself in a battle to retain his faith over the difficulty of believing in eternal damnation. This thread will focus on this issue from the perspective of Jesus, Peter, Paul, and the Book of Revelation in that order.
Knowledge of the original languages is important for understanding Scripture, partly because there is often no one-to-one exact English equivalent for Hebrew and Greek theological terms. Important examples are the Hebrew ("olam") and Greek ("aionios") words often translated "eternal." In fact, both words can mean "for a long time" and "enduring." Thus, in the Testaments of the 12 Patriarchs the death of Isaac can be described as "enduring (aionios) sleep" with the implication of ultimate postmortem survival. Consider these 3 NT examples where "aionios" does not mean "eternal:
(a) " that you should receive him (Onesimus) forever (aionion"--better translated "for good"--Philemon 25)."
(b) the use of aionios" in the plural to mean "long ages" in Romans 16:25 and 1 Timothy 1:9
(C) the frequent use of "aionios" by the Greek Septuagint to translate the Hebrew "olam, which means "for a long time"
Knowledge of the original languages is important for understanding Scripture, partly because there is often no one-to-one exact English equivalent for Hebrew and Greek theological terms. Important examples are the Hebrew ("olam") and Greek ("aionios") words often translated "eternal." In fact, both words can mean "for a long time" and "enduring." Thus, in the Testaments of the 12 Patriarchs the death of Isaac can be described as "enduring (aionios) sleep" with the implication of ultimate postmortem survival. Consider these 3 NT examples where "aionios" does not mean "eternal:
(a) " that you should receive him (Onesimus) forever (aionion"--better translated "for good"--Philemon 25)."
(b) the use of aionios" in the plural to mean "long ages" in Romans 16:25 and 1 Timothy 1:9
(C) the frequent use of "aionios" by the Greek Septuagint to translate the Hebrew "olam, which means "for a long time"
I've done much study on this subject and that because of so much false teachings on practically every Biblical subject. Below is the the definition of the noun "aion" and its adjective "aionios."
Strong's Concordance
aión: a space of time, an age
Original Word: αἰών, ῶνος, ὁ
Part of Speech: Noun, Masculine
Transliteration: aión
Phonetic Spelling: (ahee-ohn')
Definition: a space of time, an age
Usage: an age, a cycle (of time), especially of the present age as contrasted with the future age, and of one of a series of ages stretching to infinity.
Strong's Concordance
aiónios: agelong, eternal
Original Word: αἰώνιος, ία, ιον
Part of Speech: Adjective
Transliteration: aiónios
Phonetic Spelling: (ahee-o'-nee-os)
Definition: agelong, eternal
Usage: age-long, and therefore: practically eternal, unending; partaking of the character of that which lasts for an age, as contrasted with that which is brief and fleeting.
Therefore, the word "aion" or "aionios" can be used to describe "an age, a cycle of time, unending life, or having no beginning or ending."
Below is an example of "aionios" translated as "eternal" , in regards to eternal life for the believer:
"Paul, a servant of God and an apostle of Jesus Christ in service of the faith of God’s elect and of their knowledge of the truth that leads to godliness, in the hope of eternal life, which God, who cannot lie, promised before time began.
So, since the word "aionios" is being used to describe the existence of the believer, is it referring to only a cycle of time, an age, or having no ending? If you picked "having no ending" you would be correct.
It is interesting and convenient, that the only examples that you posted above, refer to anionios as being temporary, i.e. coming to an end at some point. However, as I have pointed out above, the word aionios used to describe the believers existence in the kingdom of God would have to be referring to never-ending, on-going life. Below is another example of aionios as inferring having no beginning or ending:
"And he (an angel) swore by Him who lives forever and ever (aionios and aionios), who created heaven and everything in it, the earth and everything in it, and the sea and everything in it: “There will be no more delay!"
Within the context the angel is swearing by God who lives for "aionios and aionios" and since we know from God's word that He has no beginning or ending, then the word "aionios" can only mean "having no beginning or ending," that is unless you think that God lives only for a cycle of time or an age? The context in any given scripture will define the meaning of aion and aionios.
The other thing to consider in the use of words, is the supporting words in the context that support the meaning. Below is another example:
"If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, he too will drink the wine of God’s anger, poured undiluted into the cup of His wrath. And he will be tormented in fire and brimstone in the presence of the holy angels and of the Lamb. And the smoke of their torment will rise forever and ever (aion and aion). Day and night there will be no rest for those who worship the beast and his image, or for anyone who receives the mark of his name.”
"And he will be tormented in fire and brimstone in the presence of the holy angels and of the Lamb."
Regarding the excerpt above, one would have to be existing in order to be "tormented forever and ever" and that in the presence of the holy angels and the Lamb.
"the smoke of their torment will rise forever and ever."
In order for the smoke of one's torment to rise up forever and ever, that individual would have to be existing. Understand this: there is going to be a resurrection of both the righteous and the wicked, which means that the wicked will also receive a resurrected body. However, it will not be for the enjoyment of eternity in the kingdom of God, but an indestructible body to suit their eternal punishment.
"Day and night there will be no rest for those who worship the beast and his image, or for anyone who receives the mark of his name.”
Just like the supporting words "rising up forever and ever," the words "No rest day or night" i.e. no intermission, rest or cessation, infer the meaning as having no end, but eternal punishment. In fact, there is no scripture in the word of God which infers temporary punishment for those being cast into the lake of fire. The meaning is always without end, everlasting, on-going.
(1) JESUS' TEACHING ABOUT GEHENNA:
The ancient Jewish concept of "Gehenna" is inspired by the ancient use of the valley of Hinnom by an idolatrous cult that passed children through fire. Ancient Aramaic theological terms like "Gehenna" derive their meaning from their use in the contemporary Palestinian culture. Jesus’ concept of Gehenna must be viewed against the background of ancient rabbinic perspectives, which are nicely summarized with copious documentation in the excellent Anchor Bible Dictionary article [Vol. 2]: “Most of those [Jews] who enter it [Gehenna] in the intermediate state would be released from it…It was a fiery purgatory for those Jews whose merits and transgressions balanced one another who would afterward be admitted to Paradise. Often the punishment of Gehenna was restricted to 12 months.”
You are correct in regards to the basis of the word "Gehenna," but its meaning is not temporary. Jesus used that word figuratively as an example of never ending/everlasting fire.
It was a fiery purgatory for those Jews whose merits and transgressions balanced one another who would afterward be admitted to Paradise.
Jesus’ parable of the unforgiving servant uses a debtor’s prison as an image for the limited duration of punishment in Gehenna: “And in his anger his lord handed him over to be tortured until he would pay his entire debt (Matthew 18:34).” Here the debt’s payment and ultimate release remain a possibility. How the debt might be paid off remains unclear, but expiation and purgation remain possibilities. Remember, “debt” (Aramaic: “chob”) is the Aramaic term for “sin” that inspires this image of Hell as a debtor’s prison."
More controversial is the related possibility that Matthew 5:25-26 refers to Gehenna:
“Make friends quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the Judge, and the Judge to the guard, and you will be thrown into prison. Truly I tell you, you will never get out until you pay the last penny.”
More controversial is the related possibility that Matthew 5:25-26 refers to Gehenna:
“Make friends quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the Judge, and the Judge to the guard, and you will be thrown into prison. Truly I tell you, you will never get out until you pay the last penny.”
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