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you do know scholars can be wrong. and as I showed by scriptures the this scholars is indeed wrong.
However you do have the right to believe your scholars over scripture if that is your preference.
And you have the right to disbelieve these scholars.
However, if these scholars are right, consider Paschal's wager.
If you gamble on the idea that all will make it to heaven and don't do what it takes to get there in the time that is allotted to you, you lose everything if I am right and you are wrong.
However, if you are right and I am wrong, I may receive a slap on the wrist but will still enter in to the kingdom, for believing what I believe.
How much better to believe what the Bible teaches, which is that there is such a thing as everlasting punishment that involves wiling and gnashing of teeth!
That way, you will be motivated to escape the fate of that punishment and will save yourself from the fate of that punishment when you cast yourself upon Christ to save you from that fate.
If you wait too long, thinking that you have an eternity to decide, then if you are wrong you will find yourself being judged after having passed into the next life without any more opportunity to receive Christ; and will be cast into the lake/furnace of fire, where there is "wailing and gnashing of teeth" (Matthew 13:41-42, Matthew 13:49-50)
hey JBF i got scholar also, here is a bunch of them
Quotes about aion and aionios from some scholars.
The word "Aionios" by itself, whether adjective or substantive, never means endless"--Canon Farrar -
"The conception of eternity, in the Semitic languages, is that of a long duration and series of ages."--Rev. J. S. Blunt-- Dictionary of Theology.
" 'Tis notoriously known," says Bishop Rust, "that the Jews, whether writing in Hebrew or Greek, do by 'olam' (the Hebrew word corresponding to "aion"), and aion mean any remarkable period or duration, whether it be of life, or dispensation, or polity."
Tomas allinfrom his book Christ triumphant.
Aionios Repeatedly Applied To Things That Have Long Ago Ceased To Exist
As a further illustration of the meaning of aion and aionios, let me point out that in the Greek version of the Old Testament (the Septuagint)--in common use among the Jews in our Lord's time, from which He and the Apostles usually quoted, and whose authority, therefore, should be decisive on this point--these terms are repeatedly applied to things that have long ceased to exist.
Thus
The Aaronic priesthood is said to be "everlasting," -Numb.25:13-
The land of Canaan is given as an "everlasting" possession, and "for ever" -Gen. 17:8...Gen. 18:15-
In Deut. 23:3, "for ever" is distinctly made an equivalent to "even to the tenth generation."
In Lamentations 5:19, "for ever and ever" is the equivalent of from "generation to generation."
The inhabitants of Palestine are to be bondsmen "for ever" -Lev. 25:46-
In Numb. 18:19, the heave offerings of the holy things are a covenant "for ever."
Caleb obtains his inheritance "for ever" -Joshua 14:9-
And David's seed is to endure "for ever," his throne "for ever," his house "for ever;" nay, the passover is to endure "for ever;" and in Isa. 32:14, the forts and towers shall be "dens for ever, until the spirit be poured upon us."
So in Jude 7, Sodom and Gomorrah are said to be suffering the vengeance of eternal (aeonian) fire, i.e., their temporal overthrow by fire, for they have a definite promise of final restoration.--(Ezek. 16:55)
Christ's Kingdom Is To Last Forever & Yet
And Christ's kingdom is to last "for ever," yet we are distinctly told that this very kingdom is to end.--(I Cor. 15:24) Indeed, quotation might be added to quotation, both from the Bible and from early authors, to prove this limited meaning of aion and its derivatives; but enough has probably been said to prove that it is wholly impossible, and indeed absurd, to contend that any idea of endless duration is necessarily or commonly implied by either aion or aionios.
NOTE:
Thus Josephus calls "aeonian," the temple of Herod, which was actually destroyed when he wrote. PHILO never uses aionios of endless duration.
Aion Either Means Endless Duration Or It Does Not
Further, if this translation of aionios as "eternal," in the sense of endless, be correct, aion must mean eternity, i.e., endless duration. But so to render it would reduce Scripture to an absurdity.
In the first place, you would have over and over again to talk of the "eternities." We can comprehend what "eternity" is, but what are the "eternities?" You cannot have more than one eternity. The doxology would run thus: "Thine is the kingdom, the power, and the glory, unto the eternities."
In the case of the sin against the Holy Ghost, the translation would then be, "it shall not be forgiven him, neither in this eternity nor in that to come."
Our Lord's words, (Matt. 13:39), would then be, "the harvest is the end of the eternity," i.e., the end of the endless, which is to make our Lord talk nonsense.
Again, in Mark 4:19, the translation should be, "the cares," not of "this world," but "the cares of this eternity choke the word."
In Luke 16:8, "The children of this world," should be "the children of this eternity."
In 1 Cor. 10:11, the words, "upon whom the ends of the world are come," should be: "the ends of the eternities."
Take next, Gal. 1:4: "That He might deliver us from this present evil world," should run thus: "from this present evil eternity."
In 2 Tim. 4:10, the translation should be: "Demas hath forsaken me, having loved this present eternity."
And "Now once at the end of the ages hath He been manifested," should read, on the popular view, "at the end of the eternities."
Let me state the dilemma clearly. Aion either means endless duration as its necessary, or at least its ordinary significance, or it does not. If it does, the following difficulties at once arise;
Difficulties
1. How, if it mean an endless period, can aion have a plural?
2. How came such phrases to be used as those repeatedly occurring in Scripture, where aion is added to aion, if aion is of itself infinite?
3. How come such phrases as for the "aion" or aions and beyond?--ton aionakaiepaionakaieti: eistousaionaskaieti.--(see Sept. Ex. 15:18...Dan. 12:3...Micah 4:5)
4. How is it that we repeatedly read of the end of the aion?--Matt. 13:39-40-49;...Matt. 24:3...Matt. 28:20...1 Cor. 10:11...Hebr. 9:26.
5. Finally, if aion be infinite, why is it applied over and over to what is strictly finite? e.g. Mark 4:19...Acts 3:21...Rom. 12:2...1 Cor. 1:20...1 Cor. 2:6...1 Cor. 3:18, 10:11, etc. etc.
If Aion Is Not Infinite
But if aion be not infinite, what right have we to render the adjective aionios (which depends for its meaning on aion) by the terms "eternal" (when used as the equivalent of "endless") and "everlasting?"
Indeed our translators have really done further hurt to those who can only read their English Bible.
They have, wholly obscured a very important doctrine, that of "the ages." This when fully understood throws a flood of light on the plan of redemption, and the method of the divine working. Take a few instances which show the force and clearness gained, by restoring the true rendering of the words aion and aionios.
Turn to Matt. 24:3. There our version represents the disciples as asking "what should be the sign of the end of the world." It should be the end of the "age;" the close of the Jewish age marked by the fall of Jerusalem.
In Matt. 13:39-40-49, the true rendering is not the end of the "world," but of the "age," an important change.
So John 17:3, "this is life eternal," should be "the life of the ages," i.e., peculiar to those ages, in which the scheme of salvation is being worked out.
Or take Heb 5:9; Heb. 9:12; Heb. 13:20, "eternal salvation" should be "aeonian" or of the ages; "eternal redemption" is the redemption "of the ages;" the eternal covenant is the "covenant of the ages," the covenant peculiar to the ages of redemption.
In Eph. 3:11, "the eternal purpose" is really the purpose of "the ages," i.e., worked out in "the ages."
In Eph. 3:21, there occurs a suggestive phrase altogether obscured (as usual, where this word is in question), by our version, "until all the generations of the age of the ages." Thus it runs in the original, and it is altogether unfair to conceal this elaborate statement by merely rendering "throughout all ages."
In 1 Cor. 10:11 "the ends of the world" are the "ends of the ages." In 1 Cor. 2:6-7-8, the word aion is four times translated "world," it should be "age' or "ages" in all cases.
And here it is impossible to avoid asking how--assuming that aion does mean "world" in these cases--how it can yield, as an adjective, such a term as "everlasting?" If it mean "world," then the adjective should be "worldly," "of the world." And great force and freshness would be gained in our version by always adhering to the one rendering "age."
End quote
If aionios means age-abiding,
then John 3:16 only promises age-abiding life;
And recipients of the promise will perish at the end of this age (of grace).
You and your mentor are double-minded about our Free Will and Dominion over the earth since you THINK God has interfered with our free will in recording and interpreting His inspirations in scripture. The reality is that He did NOT intervene and we have corrupted Christ's unambiguous Gospel of agape love with our ancestors' savage and barbaric beliefs about a wrathful and vengeful God who needs to be appeased by blood sacrifice.
You and your mentor are perpetuating that ancient ignorance in defiance and rejection of Jesus' clear and unambiguous demonstration of God's Holy Spirit of agape love. You ignore the Comforter sent in His name in favor of the words "written in ink." How often have you acted out of agape love of God and each other, and how often have you tried to instill fear of God and damnation, Charlie???
Did not Jesus say the following?
Luk 12:4, And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
Luk 12:5, But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
And you have the right to disbelieve these scholars.
However, if these scholars are right, consider Paschal's wager.
If you gamble on the idea that all will make it to heaven and don't do what it takes to get there in the time that is allotted to you, you lose everything if I am right and you are wrong.
However, if you are right and I am wrong, I may receive a slap on the wrist but will still enter in to the kingdom, for believing what I believe.
How much better to believe what the Bible teaches, which is that there is such a thing as everlasting punishment that involves wiling and gnashing of teeth!
That way, you will be motivated to escape the fate of that punishment and will save yourself from the fate of that punishment when you cast yourself upon Christ to save you from that fate.
If you wait too long, thinking that you have an eternity to decide, then if you are wrong you will find yourself being judged after having passed into the next life without any more opportunity to receive Christ; and will be cast into the lake/furnace of fire, where there is "wailing and gnashing of teeth" (Matthew 13:41-42, Matthew 13:49-50)
in other words you would rather teach a lie because you are afraid of being eternally torment.
I won't have a problem standing before God as I tell people just how great and loving he is, you on the other hand will have to explain to God why you told people that He and Jesus missed the mark (sinned).
And recipients of the promise will perish at the end of this age (of grace).
only in your mind but as I showed already twice in this thread our life in Christ is much more then aionios life.
you do realize something more does not end correct?
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