Cindy is thinking of olethron in the 1 Cor 5 incident of the Stepmom-Sleeping Guy; but it does connect back to the root {tino} and its connection to punitive action via 2 Thess 1:9 which features cognates of both terms.
I often talk about the {tio} term of 2 Thess 1:9 referring to punished people coming to value the justice of their punishment, by means of a topical reference to Isaiah 2 (where Paul is borrowing phrases from a similar description of eschatological punishment and unjust persons trying to escape the presence of YHWH – and failing in somewhat comical fashions!) and thence to Isaiah 4 where those who don’t survive this punishment appeal to the survivors for reconciliation and are purged clean by God’s spirit of fire. To that would be added the olethron callback reference to 1 Cor 5, where regardless of whether Paul expects the SSG to certainly die, Paul does at least hope for his spirit to be saved in the same Day of YHWH to come which he’s talking about at 2 Thess 1. (Thus explaining why Cindy thought she remembered me talking about timoria at 1 Cor 5. I wasn’t, like Paidion I note the noun only appears in Hebrews, but there’s a cognate connection via 2 Thess.)
So both those citational references indicate Paul is talking about hopeful not hopeless punishment, and that fits the concept that those being punished shall come to verb the justice of their eonian olethron; where “verb” equals a rare version of the primitive term to honor or value, or to pay in positive value for something.
Re: timoria, I would want to check any of its cognate references, too, not just its single Hebrews usage in that noun form. But I often warn people not to lean on the typical distinction mentioned by Barclay, because the term does thus show up in the NT, in connection to strong divine punishment language. Hebrews 10 is one of the key hopeless punishment prooftexts, but I argue that the Hebraist’s referential citation to Deuteronomy 32 actually shows not only God’s remedial intentions in the punishment but also a (pretty typical) prophetic promise that He’s succeed in the remediation, vindicating His rebel people. (Thus explaining what the Hebraist means in that related reference, too.)
Re: kolasis (and finally getting back to the main post topic 
), the fact of the matter is that any such term despite its normal cultural reference could be used for either hopeful or hopeless punishment. (“Retribution” being an ironic example itself: is it supposed to mean returning rebels to loyal tribute, or making sure rebels never return to giving loyal tribute??)
The agricultural imagery which has been connected (rightly or wrongly) to kolasis does appear with some frequency in the NT in regard to eschatological discipline of rebels, but not always in fashions which intrinsically imply hopeful instead of hopeless punishment. The most important hopeful punishment usage of the imagery (not the term) seems to be Paul’s warning about being grafted in and out of the vine at Romans 11, and while that certainly includes evidence that such punishment is not necessarily hopeless it could still be construed to be possibly hopeless.
Moreover, NT authors (and Jesus for that matter) demonstrate a tendency to take cultural notions, phrases and terms, and apply them rather differently – perhaps appealing back to more basic ideas of the terms and reapplying the basic ideas. While it’s important to get a baseline for comparison, if possible, the baseline usage doesn’t necessarily dictate the meaning in a deductive fashion, but rather adds an important inductive evidence which could be overturned by combined weight of other evidence.
Anyway I’ve known about the fuzzy usage of kolasis as mentioned in the article for a while; and these factors are all together why I don’t press for a definite remedial intention for NT usage of the term simply from usage of the term itself. I only point out the term can demonstrably feature a hopeful punishment meaning. Thus I appeal for example to the narrative and thematic context of Matt 25’s judgment of the sheep and baby goats as the decisive evidence for what Jesus intended by its meaning, which various factors about {eonian} and {kolasis} happen to leave open for allowing a hopeful punishment interpretation.
