Rodger,
I think that it is damaging to the universalist case to insist that aion/aionios never refer to eternity. I, too, once insisted that these words never mean ‘eternal’ in the Bible, but I had to abandon this position once I researched the matter in depth. Simply put, it is untenable to suggest that these words do not carry the meaning of eternity, and such a suggestion undermines the universalist case.
Indeed. 
It means eternal when it does, and means eternal when it doesn’t. It is difficult for people recognize that aion/aionios can refer to eternity, but in other times not. It just simply is lack of understanding of language and how language works.
Our English word ‘eternal’ is actually pretty similar to ‘aionios.’
etymonline.com/index.php?term=eternal
But the word has evolved to the point where we generally use it to mean “without end”. Sometimes, that is–like in theology. The word has other uses as well.
Sonia
Correct. It evolved that way because it is actually means ‘without end (in sight)’ relating to the perception of one dies prior to seeing the end of the aion. So, something that is outside our view, would also be considered aionios (unknown ending or indefinite duration)
Funny; it’s the exact opposite for me, Gabe! I used to believe aion/aionios sometimes referredto “eternity,” but upon further investigation I abandoned this position. As you know, the NT Scriptures were not written by Greeks, but by Hebrew men using the Greek language. The language and idioms of the NT were derived not from secular Greek literature (as is found in Plato, for instance), but from the OT Scriptures and the Hebrew language in which it was written. My understanding is that aion and its adjectives are employed by the authors of the NT as the Greek equivalents of the Hebrew olam (and the Aramaic alam in the book of Daniel) - which, as far as I can tell, never refer to duration beyond this temporal world. While the duration signified by olam is certainly continuous and uninterrupted as long as it lasts, I have yet to find any example where it necessarily pertains to that which is endless in an absolute, non-temporal sense (which the words “eternal” and “eternity” convey). In every instance that olam appears in the entire Old Testament, the duration expressed by the word doesn’t seem to have reference to any existence beyond this one. I don’t think that even the longest period expressed by olam in the Hebrew Scriptures extends beyond the duration of this temporal world.
It may be objected that olam is applied to God, his rule, his mercy, his truth, his glory, etc. (see Deut 32:40; 1 Chron 16:34; Psalm 9:7, 29:10, 102:12, 104:31; 117:2; Lam 5:19; Eccles 3:14; cf. Ex 3:15; Psalm 33:11; 66:7; 100:5; 103:17; 104:31, 105:8; 117:2; 135:13; 146:10; Isaiah 51:6, 8; Dan 2:44, etc.). Thus, it may be argued that if olam always means a limited, indefinite duration of time in this world, then these verses would be saying that God’s existence (along with his reign, his mercy, his truth, etc.) is also limited. This conclusion does not follow, however; though it is certainly true that God’s existence is without beginning or end (his ageless and unending self-existence is implied by the divine name “YHWH,” for example) the word olam need not convey this idea at all. It is likely not God’s transcendent eternality of existence that is in view in these verses (though that is certainly implied!), but simply his continuous, faithful, personal involvement with people in all of the generations and ages of this world, past, present and future. It is this fact that I believe the scripture writers are emphasizing by their use of olam in reference to God, his rule, his glory, his mercy, etc. Understood in this way, the use of olam in verses such as these is not an argument for or against that which is “eternal” in the absolute sense.
Moreover, the OT authors frequently explain their use of olam when applied to God, his reign and other things by adding parallel expressions such as, “throughout all generations,” “to a thousand generations,” “from generation to generation,” “unto children’s children,” etc. (e.g., Ex 3:15, 12:14, 27:21, 30:21, 31:16, 40:15; Lev 17:7; Deut 23:3, 6; Josh 8:28; Psalm 33:11, 45:17, 49:11, 61:6-7, 79:13, 85:5, 89:1-2, 4, 100:5, 102:12, 103:17, 105:8, 106:31, 135:13, 145:13, 146:10; Prov 8:23, 27:24; Isa. 34:10, 17, 51:6-8, 60:15; Lam. 5:19; Dan 4:3, 34; Joel 3:20; cf. Eph 3:21). It is in reference to a world in which ages come and go, and generations of people live and die, that olam is used. None of the above verses have any reference to “eternity,” nor were they written to or for anyone inhabiting an “eternal” realm.
And as noted earlier, that NT employs aion and its adjectives as the Greek equivalents to the Hebrew olam. But this is the case not just for the NT; the LXX does as well. And from my understanding, the main principle behind the LXX translators’ use of aionios instead of aion was simply this: whenever olam was governed by a preceding noun, it was translated into Greek as an adjective. Thus, “a covenant of olam” would be translated “an aionios covenant,” instead of “a covenant of aion.” For example, in Prov. 22:28, we read: “Do not remove the ancient landmarks that your fathers have set” (ESV). In the Hebrew it is, “Remove not the landmarks of olam.” But in the LXX translation it is, “Remove not the aionios landmarks.” Similarly, in Psalm 77:5, the earlier ages of Jewish history are called, “the years of long ago” (ESV). In the Hebrew, it is “the years of olam.” In the LXX, it reads “the aionios years.”
It seems to me that, only if the noun aion (as it is used in the NT and LXX) can be understood as being equivalent to the noun “eternity” can the adjectives derived from this noun (e.g., aionios) be understood to mean “eternal.” But I just doen’t see this as being the case. I think that our understanding of how aion and its derivatives are to be understood in Scripture should be derived from Scripture itself; Scripture is the best interpreter of itself. And I think that those who see the need to further confirm their understanding of how Scripture uses the word by looking to uninspired works should seek to look to those writers who were Jewish and/or contemporaries with Christ (such as Philo and Josephus). When one does so, I think one will find that the evidence for a temporal and limited meaning of aion and its derivatives is quite conclusive. But even if there was evidence that aion and its derivatives were used in the koiné Greek of the day (of which, say, Plato’s works are not an example!) to mean “eternity” and “eternal” (i.e., in an absolute, non-temporal sense), I think we can only determine the scriptural meaning by how the words are used in Scripture, not by how the words were employed in uninspired, extra-biblical works. And in the LXX, aion and its derivatives pertain to that which is of an uninterrupted and indefinite duration of time, and need never mean “eternal” in an absolute sense. Thus, the real question all Bible students should ask themselves is whether or not there is any internal, scriptural evidence that the noun aion is employed to mean “eternity” (i.e., an absolute endless duration), and aionios (etc.) to mean “eternal” (i.e., pertaining to an absolute endless duration).
But having said all that, I am curious as to which instances of aion and its derivatives in the NT you think do refer to “eternity.”
Aaron.
How is “aionion” used in the New Testament?
The following two sections are verses that contain the word “aionion” which is translated as “eternal.” Notice how using the word “eternal” in the first group is no problem. But, it is the second group with which the Universalists object. Nevertheless, the same word is used in both. See for yourself.
1.John 6:47, “Truly, truly, I say to you, he who believes has eternal (aionion) life.
2.John 20:28, “and I give eternal (aionion) life to them, and they shall never perish; and no one shall snatch them out of My hand.”
3.Acts 13:48, “And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal (aionion) life believed.”
4.Romans 2:7, " to those who by perseverance in doing good seek for glory and honor and immortality, eternal (aionion) life.”
5.Romans 5:21, “that, as sin reigned in death, even so grace might reign through righteousness to eternal (aionion) life through Jesus Christ our Lord.”
6.Rom. 16:26, " but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal (aionion) God, has been made known to all the nations, leading to obedience of faith."
7.Gal. 6:8, “For the one who sows to his own flesh shall from the flesh reap corruption, but the one who sows to the Spirit shall from the Spirit reap eternal (aionion) life.”
8.1 Tim. 6:16, “who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal (aionion) dominion! Amen.”
9.1 John 1:2, “and the life was manifested, and we have seen and bear witness and proclaim to you the eternal (aionion) life, which was with the Father and was manifested to us”
10.1 John 5:11, “And the witness is this, that God has given us eternal (aionion) life, and this life is in His Son.”
The following set of scriptures divulge the nature of eternal damnation.
1.Matt. 18:8, "And if your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than having two hands or two feet, to be cast into the eternal (aionion) fire.
2.Matt. 25:41, “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal (aionion) fire which has been prepared for the devil and his angels;”
3.Matt. 25:46, “And these will go away into eternal (aionion) punishment, but the righteous into eternal (aionion) life.”
4.Mark 3:29, “but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal (aionion) sin.”
5.Mark 10:30, "but that he shall receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal (aionion) life.
6.Luke 18:30, “who shall not receive many times as much at this time and in the age to come, eternal (aionion) life.”
7.2 Thess. 1:9, “And these will pay the penalty of eternal (aionion) destruction, away from the presence of the Lord and from the glory of His power,”
8.Jude 7, “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example, in undergoing the punishment of eternal (aionion) fire.”
It should be quite obvious that there is an eternal punishment and that universalism is nothing more than a hopeful wish. The Universalists are not justified in picking and choosing the meaning of a word based upon their interpretations of “aion” that suits them and depending on which verse is used.
It is, so long as you ignore the scriptures which render a God who never stops looking for the lost sheep; The God who does not cut off men forever; the God who swears to bring everyone to thier knees to confess Jesus is Lord; The God who reconciles all thing - be it things in heaven, things on earth unto himself; The God who loves the world so much that he atones for their sins; The God who promises whoever confesses Jesus is Lord will be saved; The God who promises to restore Sodom to what she was before; The God who binds ALL men over to disobedience in order that he have mercy on them; the God whom hardens that they too might receive mercy; The God who loves his enemies; The God who reconciles his enemies (while they hate him without requiring repentance); The God who saves because of UNBELIEF and IGNORANCE.
Everything you posted is debated and is not obvious to many (even non-universalists). It’s only obvious to you because in your mind you believe (like a mormon) that you are not wrong and that the paradigm of God saving ALL is impossible for God to accomplish. Do you not see that everyone is like this (us included)? The real challenge is being able to profess something without having to surrender up another truth (in this case A loving God (universalism) vs an unloving gambling God (libertarian free will).
Aug
Aug.
God saving every human being would of been childs play, but that was never his plan of redemption. His plan of redemption was to save WHOSOEVER SHALL BELIEVE IN JESUS. The whosovever are all people who positively respond by faith to his gift of salvation. Those who don’t recieve this gift of salvation get what they willingly choose…total separation from God for eternity. They willingly chose to live separate from God on earth and they will live separate from Him in eternity.
Aaron,
You wrote:
Let’s start with 2 Corinthians 4:17,18; 5:1. What’s your take on the use of aionios in this passage?
Not sure what your argument is here.
In any case, Tom Talbott, in line with William Barclay, has presented a very reasonable case for understanding aionios to mean ‘eternal’ in verses like Matthew 25:46 in such a way that Universal Salvation is not contradicted. Are you familiar with this argument?
Exactly, as I stated: "The real challenge is being able to profess something without having to surrender up another truth (in this case A loving God (universalism) vs an unloving gambling God (libertarian free will)."
You make a few assertions in order to extrapolate a God who gambled up his own children.
God saving or having all men to repent is EXACTLY HIS WILL. and you say it’s not his plan; that he might have mercy on them all is WHY he bound all men over to disobedience.
Auggy!
It’s time to give up on your hopeless quest for the salvation of all men 
Just let go, you’ll feel so much better when you do…
It’s so obvious that God only wants those people who are clever enough to realise what they have to in this life for his kingdom. He wants heaven filled with preening, strutting, I’m-better-than-the-other-fellow types - like that nice young man who dutifully stayed at home while his brother went off and practically bankrupted the family with his crass behaviour and rebellion.
I implore you, nay beseech you (I like a nice bit of beseeching; don’t you?) leave the ship of Universalism to founder upon the rocks of exclusivism. The fools who choose not to believe deserve their fiery fate (I do hope they sell crumpets in hell as I like a nicely toasted snack).
Jeffa,
I understand. it’s hard to know why people avoid the hard fact that God’s plan is not to test us, not to give us a choice, but to have mercy on us and he will not fail upon his goal. Sure it doesn’t fit their literalism. Sure it does nothing for their dogmatic view. But perhaps one day they might open their eyes to the reality that God ACTUALLY loves the world and is doing something about it rather then God loves the world and extends his hand out to his drowning children.
I wish I could get John Cleese (spelling) and Monty to do a skit on this one. God’s on a rock as thousands drown and he’s there yelling “take my hand” never mind they’re 20 ft below the surface. So he jumps in and rather than dragging them to the surface he dives down 20 ft looks them in their panicing eyes and says “take my hand” -
Or a God who drops a gun in the middle of the garden and says “now now children, don’t play with the .45!”.
Aug
Jeff.
Your sarcasm doesn’t help your eternal salvation situation does it? The truth of the matter is your going to have to make a decision about Jesus before you die or all your sarcasm won’t help you.
You need to concentrate on making sure you’re not one of those Christians who is astonished that even though they have cast out devils they are told ‘I never knew you…’
Aug.
God already acomplished his (goal) plan of redemption when he sent his Son, Jesus, to provide salvation for everyone who puts their faith in Jesus in this life. You deminish God’s love unless he saves everyone ( which is sad) because if you truly understood what it cost him to provide salvation to the world those irrational thoughts would not produce words.
Jeff.
No, those are the religious ones that believe in Jesus with their heads and not their hearts ( sound familiar?) Anywho, The Spirit testifies to my spirit that I’m a child of God and I know that I know… I’m saved, sanctified and filled with the Holy Ghost, Jeff.
In your own mind that is…
Aaron37,
Did you see my last post to you in this thread?
Gabe.
No, I have not seen it. I have no interest banging my head against the wall arguing what the word ‘aionion’ means. I respect your view, Gabe, just have no interest arguing over how the word is used in context of scripture. You have to make up your own mind how the word is used in context of chapter and verse it is in.