I think people need to see this again, They argument is not againsst EG or Gandpa or others. It is against the word.
[QUOTE="eternally-gratefull, post: 4010213, member: 82611"
This is what is called twisting the interpretation fo words to fit your own believe system
Everlasting life, in john 3:16, jesus tells nicodemus ( and us) that whoever places their faith in him has everlasting life
So lets look up in the greek and not just once sources, but multiple sources.
Greek new testament lexicon of the new testament based on semantic domains
ἀί̈διος, ον; αἰώνιος, ον: pertaining to an unlimited duration of time—‘eternal.’
ἀί̈διος: ἥ τε ἀί̈διος αὐτοῦ δύναμις καὶ θειότης ‘his eternal power and divine nature’ Ro 1:20.
αἰώνιος: βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον ‘be thrown into the eternal fire’ Mt 18:8; τοῦ αἰωνίου θεοῦ ‘of the eternal God’ Ro 16:26.
The most frequent use of αἰώνιος in the NT is with ζωή ‘life,’ for example, ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον ‘so that everyone who believes in him may have eternal life’ Jn 3:15.
Intermediate greek english lexicon (notice the root aiwv is the rood used for a specific period of time or an age or epoc. Not eternal.
αἰώνιος, ον and α, ον, lasting for an age (αἰών 3), Plat.: ever-lasting, eternal, Id.
Dictionary of biblical languages with sementic domain - Greek
173 αἰώνιος (aiōnios), ον (on): adj.; ≡ DBLHebr 6409; Str 166; TDNT 1.208—1. LN 67.96 eternal, an unlimited duration (Ro 16:26; Mk 16: Shorter v.r.); 2. LN 67.133 since all time, time (long ago), (Ro 16:25)
And of course everyones favorite. The greek english lexicon of the NT Thayer
αἰώνιος, -ον, and (in 2 Th. 2:16; Heb. 9:12; Num. 25:13; Plat. Tim. p. 38 b. [see below]; Diod. i. 1; [cf. WH. App. p. 157; W. 69 (67); B. 26 (23)]) -ος, -α, -ον, (αἰών);
1. without beginning or end, that which always has been and always will be: θεός, Ro. 16:26, (ὁ μόνος αἰώνιος, 2 Macc. 1:25); πνεῦμα, Heb. 9:14.
2. without beginning: χρόνοις αἰωνίοις, Ro. 16:25; πρὸ χρό νων αἰωνίων, 2 Tim. 1:9; Tit. 1:2; εὐαγγέλιον a gospel whose subject-matter is eternal, i. e. the saving purpose of God adopted from eternity, Rev. 14:6.
3. without end, never to cease, everlasting: 2 Co. 4:18 (opp. to πρόσκαιρος); αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life, Philem. 15; βάρος δόξης, 2 Co. 4:17; βασιλεία, 2 Pet. 1:11; δόξα, 2 Tim. 2:10; 1 Pet. 5:10; ζωή (see ζωή, 2 b.); κληρονομία, Heb. 9:15; λύτρωσις, Heb. 9:12; παράκλησις, 2 Th. 2:16; σκηναί, abodes to be occupied forever, Lk. 16:9 (the habitations of the blessed in heaven are referred to, cf. Jn. 14:2, [also, dabo eis tabernacula aeterna, quae praeparaveram illis, 4 Esdr. (Fritzsche 5 Esdr.) 2:11]; similarly Hades is called αἰώνιος τόπος, Tob. 3:6, cf. Eccl. 12:5); σωτηρία, Heb. 5:9; [so Mk. 16. WH, in the (rejected) ‘Shorter Conclusion’]. Opposite ideas are: κόλασις, Mt. 25:46; κρίμα, Heb. 6:2; κρίσις, Mk. 3:29 (Rec. [but L T WH Tr txt. ἁμαρτήματος; in Acta Thom. § 47, p. 227 Tdf., ἔσται σοι τοῦτο εἰς ἄφεσιν ἁμαρτιῶν καὶ λύτρον αἰωνίων παραπτωμάτων, it has been plausibly conjectured we should read λύτρον αἰώνιον (cf. Heb. 9:12)]); ὄλεθρος [Lchm. txt. ὀλέθριος], 2 Th. 1:9, (4 Macc. 10:15); πῦρ, Mt. 25:41, (4 Macc. 12:12 αἰωνίῳ πυρὶ κ. βασάνοις, αἳ εἰς ὅλον τὸν αἰῶνα οὐκ ἀνήσουσίσε).
[Of the examples of αἰώνιος from Philo (with whom it is less common than ἀΐδιος, q. v., of which there are some fifty instances) the following are noteworthy: de mut. nom. § 2; de caritate § 17; κόλασις αἰ. frag. in Mang. ii. 667 fin. (Richter vi. 229 mid.); cf. de praem. ct poen. § 12. Other exx. are de alleg. leg. iii. § 70; de poster. Caini § 35; quod deus immut. § 30; quis rer. div. her. § 58; de congressu quaer. erud. § 19; de prof. § 38; de somn. ii. § 43; de Josepho § 24; quod omn. prob. lib. § 4, § 18; de ebrietate § 32; de Abrah. § 15; ζωὴ αἰ.: de prof. § 10; θεὸς (ὁ) αἰ.: de plantat. § 2, § 18 (bis), § 20 (bis); de mundo § 2. From Josephus: antt. 7, 14, 5; 12, 7, 3; 15, 10, 5; b. j. 1, 33, 2; 6, 2, 1; κλέος αἰ.: antt. 4, 6, 5; b. j. 3, 8, 5; μνήμη αἰ.: antt. 1, 13, 4; 6, 14, 4; 10, 11, 7; 15, 11, 1; οἶκον μὲν αἰώνιον ἔχεις (of God), antt. 8, 4, 2; ἐφυλάχθη ὁ Ἰωάννης δεσμοῖς αἰωνίοις, b. j. 6, 9, 4.
Syn. ἀΐδιος, αἰώνιος: ἀΐδ. covers the complete philosophic idea—without beginning and without end; also either without beginning or without end; as respects the past, it is applied to what has existed time out of mind. αἰώνιος (fr. Plato on) gives prominence to the immeasurableness of eternity (while such words as συνεχής continuous, unintermitted, διατελής perpetual, lasting to the end, are not so applicable to an abstract term, like αἰών); αἰώνιος accordingly is esp. adapted to supersensnous things, see the N. T. Cf. Tim. Locr. 96 c. θεὸν δὲ τὸν μὲν αἰώνιον νόος ὁρῆ μόνος etc.; Plat. Tim. 37 d. (and Stallbaum ad loc.); 38 b. c.; legg. x. p. 904 a. ἀνώλεθρον δὲ ὂν γενόμενον, ἀλλʼ οὐκ αἰώνιον. Cf. also Plato’s διαιώνιος (Tim. 38 b.; 39 e.). Schmidt ch. 45.]
So once again, We have t remove the planks from our eyes. What the person this user quoted said is plain and simply WRONG The words are used interchangeably depending on who is doing the intperpretation [/QUOTE]