No.
“ζωην αιωνιον” in John 3:15 is no problem. It means “lasting life.” It just so happens that a Christian’s lasting life lasts eternally. We cannot derive from that fact that “αιωνιον” means “eternal.” As I stated before this adjective can be used to describe that which is eternal or that which is temporary.
In John 10:10, “ζωην”(life) is said to be “περισσον” (abundant). I don’t see why that would be a problem. A Christian’s life in not mere living, but living abundantly.
Thanks Paidion. I was blessed when God saved me to have received a glimpse/ vision of the Promised Land, so my interest in the way Biblical expressions are rendered just helps remind me of that place and sense of indescribable richness/ fullness/ purity of God’s qualities.
Peace to you.
The corresponding word in Hebrew “olam” only exists as a noun, so this understanding might not be that wrong, eonian life might be understand as the life of the (future) ages which can already be gained (and lost, Hebrews 10:26) in the here and now. Some passages in Isaiah even imply that people die in the millenium to due their sins (Isaiah 65:20), so eonian life needn’t be everlasting.
Ok thanks Sven.
But is that really what Heb 10:26 is saying? I suggest it’s trying to persuade Jewish converts who are considering apostasy and returning to the Torah. Paul (let’s say) is telling them animal sacrifices for sin are imperfect and anyway won’t work since they’ve received knowledge of Jesus’ once-and-for-all sacrifice.
The words endless torment (adialeipton timorion), eternal imprisonment (aidios eirgmos) and eternal punishment (aidios kalasin) do not appear anywhere in the Greek New Testament, at least not in conjunction.
Neither, will you find the term aidios timorion or eternal torment . Therefore, whoever says that there is an eternal (aidios) time set for punishment (kalasin) or torment beyond this life is sadly mistaken.
It’s a limited duration of aionion (αἰώνιον - a period of time, as in an age) kalasin (Κόλασιν - chastisement or correction) which is in view; but the day and hour that it begins and ends is unpredictable. If it were eternal, then the word Aidios would have been used. But not even Jesus used the word for eternal in conjunction with any kind of punishment or life for that matter.
My friends: There is exactly one group of individuals who are not “hurt” by the second death (AKA The Lake of Fire). Do you know who these believers in Jesus Christ are?
Secondly: can you tell us the difference between our God the consuming Fire, where ALL will dwell for the ages, & the Lake of theion and theioo?
Thirdly: in Who is the Lake of theion and theioo rooted?
Hurt= adikeo
The Lord has amazing paths in which our lives become awakened to dimensions in Him that breaks in various degrees of symphony and steps that bring us to Him.
There is only one way into the Tree of Life. That Royal Route is by way of flaming swords swirling in every direction, held by angelic beings who guard the Way. Entrance into the Tree will cost us everything we are. Nothing escapes the swirling swords!
I have been contemplating for a long season the glorious Lake of Fire (AKA the 2nd death). There is precisely one segment of Christians who are not “hurt” by the Lake. They are those remarkable saints who follow the Lamb in the withersoever and are called overcomers.
As my old life has contemplated these things, the Father spoke to me in the early hours and expressed why. The overcomer has been hurt over & over & over again. There is nothing left to hurt!
Once again, “αιωνιος” has no temporal meaning at all. It means neither “eternal” or “a period of time.”
Rather it means “lasting.” Though it’s true that anything that is lasting, lasts for a period of time, that period is not specified, and thus forms no part of the meaning of “αιωνιος.”
Kolasis aionion -Matthew 25:46-
Greek scholar William Barclay wrote concerning kolasis aionion (age-during corrective chastisement) in Matthew 25:46
“The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. There is no instance in Greek secular literature where kolasis does not mean remedial punishment. It is a simple fact that in Greek kolasis always means remedial punishment. God’s punishment is always for man’s cure.”
Fifteen literally translated (not interpretively translated) Bibles that reveal what God will do with the sinners in Matthew 25:46
Concordant Literal, Young’s literal, Wilson’s Emphatic Diaglott, Rotherham’s Emphasized, Scarlett’s, J.W. Hanson’s New Covenant, Twentieth Century, Ferrar Fenton, The Western New Testament, Weymouth’s (unedited), Clementson’s, The New Testament of our Lord and Savior Jesus Anointed, The Restoration of Original Sacred Name Bible, Bullinger’s Companion Bible margins, Jonathan Mitchell’s translation (2010).
Concerning the duration of kolasis (literally - corrective punishment), Matt. 25:46 says (KJV),
“And these shall go away into everlasting punishment, but the righteous into life eternal.”
Scarlett’s New Testament written in 1792 has “aeonian punishment” in place to “everlasting punishment.”
“And these will go away into aeonian punishment: but the righteous into aeonian life.”
The New Covenant by Dr. J.W. Hanson written in 1884 renders Matt. 25:46:
“And these shall go away into aeonian chastisement, and the just into aeonian life.”
Young’s Literal Translation first published in 1898 and reprinted many times since uses the following words:
“And these shall go away to punishment age-during, but the righteous to life age-during.”
Professor Young also compiled Young’s Concordance, where one can check the translation of each Hebrew or Greek word as translated in the KJV.
The Twentieth Century New Testament first printed in the year 1900 has:
“And these last will go away ‘into aeonian punishment,’ but the righteous ‘into aeonian life.’”
The Holy Bible in Modern English by Ferrar Fenton first published in 1903 gives the rendering:
"And these He will dismiss into a long correction, but the well-doers to an enduring life.
The New Testament in Modern Speech, by Dr. Weymouth, says:
“And these shall go away into punishment of the ages, but the righteous into life of the ages.”
Dr. Weymouth most frequently adopts such terms as “life of the ages,” “fire of the ages;” and in Rev. 14:6, “The good news of the ages.”
It is a matter to regret that the editors of the most recent edition of Dr. Weymouth’s version have reverted to the KJV renderings for the passages containing the Greek word aion, eon, or age.
The Western New Testament published in 1926 renders Matt. 25:46 as follows:
“And these will go away into eternal punishment, but the righteous into life eternal.”
The translation, however, has a footnote on Matthew 21:19 on the word “forever” which is the same word for “eternal” which says: "Literally, for the age.”
Clementson’s The New Testament (1938) shows,
“And these shall go away into eonian correction, but the righteous into eonian life.”
Wilson’s Emphatic Diaglott (1942 edition) translates the verse,
“And these shall go forth to the aionian cutting-off; but the righteous to aionian life.”
It should be noted that the “cutting-off” refers to pruning a fruit tree to make it bear more fruit.
The idea behind the word is not destructive but productive! Had Jesus wanted to emphasize a destructive end, He would have used the word “timoria.”
The Concordant Version (1930):
“And these shall be coming away into chastening eonian, yet the just into life eonian.”
The New Testament of our Lord and Savior Jesus Anointed printed in 1958 says:
“And these shall go away into agelasting cutting-off and the just into agelasting life.”
Joseph B. Rotherham, in his Emphasized Bible (1959), translates this verse,
“and these shall go away into age-abiding correction, but the righteous into age-abiding life.”
The Restoration of Original Sacred Name Bible copyrighted in 1976
has “age-abiding correction” instead of “everlasting punishment.”
Jonathan Mitchell’s N.T.Translation
"And so, these folks will be going off into an eonian pruning (a lopping-off which lasts for an undetermined length of time; an age-lasting correction; a pruning which has its source and character in the Age), yet the fair and just folks who are in right relationship and are in accord with the Way pointed out [go off] into eonian life (life which has it source and character in the Age; life pertaining to the Age)”.
Even some King James Study Bibles will show the reader in the margins or appendixes that the King’s translators were incorrect in their rendering of "eternal punishment.”
The great Companion Bible by Dr. Bullinger is an example of that.
Greek scholar William Barclay wrote concerning kolasis aionion (age-during corrective chastisement) in Matthew 25:46
“The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. There is no instance in Greek secular literature where kolasis does not mean remedial punishment. It is a simple fact that in Greek kolasis always means remedial punishment. God’s punishment is always for man’s cure.”
The Destruction Of The Wicked
https://www.goodnewsaboutgod.com/studies/wicked2.htm
Everlasting Destruction
Death & destruction are not eternal.
"Jesus knew that John 3:16 was not the end of the story…that’s why He continued to John 3:17 and talked about the salvation of all mankind.
Jesus makes no attempt to use verse 16 to negate or qualify verse 17. He simply makes both statements side by side as if both are completely true. The reason He does this is that both are completely true.
We see this over and over in Scripture, especially in the writings of Paul – a statement about people who have faith now (maybe a warning or exhortation or encouragement about the benefits of taking part in the kingdom of God a.k.a. the next two ages of life on earth right next to a statement about how Christ accomplished the justification of all men. See Romans 3:23-24 and 5:18 and their contexts for example. This is no big deal; none of these statements negate, qualify (change), or contradict each other, because both concepts are 100% true. Some will be saved from death early and take part in the kingdom of God, and everyone else will be saved from death later.
To attempt to use some statements (about those who get saved early) to negate the others statements (about the eventual salvation of all) is to butcher the common sense rules of language and communication. We would never do this to each other in everyday communication; the only reason people try to do it to Jesus and Paul is because they cannot bring themselves to believe the plain statements about the eventual salvation of all mankind.
If I said to my kids, “Those of you who help me clean the yard today will get to go to a movie with me tomorrow, and next week I will take the rest of you to a movie,” I have made it very clear that all the kids will eventually go to the movies. My two statements do not contradict each other or negate each other in any way. This is the exact same thing Jesus does in John 3:16 and 17 – He makes two equally true statements. Yet “hell mindset” Christians try to make one statement negate the other in order to fit their preconceived inherited ideas." -Kenneth Larsen-
What About how the Bible says that those who do not believe will perish or be destroyed?
The Fatal Flaws Of Everlasting Torture
Understanding the Foundations of Eternal Conscious Torment – Part Two
Greek scholar Dr. William Barclay wrote concerning kolasis aionion (age-during corrective chastisement) in Matthew 25:46
“The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. There is no instance in Greek secular literature where kolasis does not mean remedial punishment. It is a simple fact that in Greek kolasis always means remedial punishment. God’s punishment is always for man’s cure.”
“The word aidios (not aionios) was in universal use among the non-Christian Greek Jews of our Savior’s day, to convey the idea of eternal duration, and was used by them to teach endless punishment.
Jesus never allowed himself to use it in connection with punishment, nor did any of His disciples but one, and he but once, and then carefully and expressly limited its meaning. Can demonstration go further than this to show that Jesus carefully avoided the phraseology by which His contemporaries described the doctrine of endless punishment?
Jesus never adopted the language of His day on this subject.
Their language was aidios timoria, endless torment.
His language was aionion kolasin, age-lasting correction.
They described unending ruin, He, discipline, resulting in reformation.” - Dr. John W. Hanson-
Hi FineLinen, just for clarification, would this but once happen to be in the book of Jude, concerning disobedient angels reserved for the day of judgment ?
Hi there Ben: Correct.
The word aidios is used only twice in the Scriptures both in reference to the Aidios God who alone is aidios.
Thank you the for clarification. Would you be kind enough to point me to were aidios
is used x 2 In reference to God within the scriptures.
Hi there Ben: you are welcome. You will find # 2 at the following…
"For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: -Rom. 1:20-
His eternal power & Godhead = aidios
Excellent 
Thank you.
It is true that “kolasis” was originally used concerning the pruning or correction of the growth of trees.
However, it was not used to indicate the punishment of trees.
“Punishment” is quite different from “correction.” The meaning of “punishment” as given in dictionary.com is “a penalty inflicted for an offense, fault, etc.” Exactly the meaning! God doesn’t inflict penalties. It is true that sometimes man-made penalties result in correction, but more often they result in resentment. However, though God may bring discomfort to people, it is always for the purpose of correction and never as inflicting a penalty on anyone.
So “kolasis” continued to be used by the New Testament writers, not as “punishment” but as “correction.”