As for the core of this debate, discussion, debacle, etc;
Aionion - we’ve already established that it does not always meaning “for ceaseless ever, never ending by default that’s that nothing else”. Therefore Aionion does not mean said ceaselessness by default; as an adjective it only has descriptive power equal to the noun it is describing as I demonstrated with the Long-demonstration.
Before we make any progress with that Revival, you will have to prove that adjectives supersede the qualities of the nouns they describe. In other words you will have to prove that “the Titanic is Long” actually means that the Titanic from tip to end is in fact, longer than itself.
Aionion is an adjective that describes age-related properties, of age-related qualities and quantities. It does not by default describe finite events as being infinite in duration. It describes events and entities in terms of profound infinite significance, or indefinite duration, that is not necessarily immutably endless; endlessness is only described when it is describing things that are in fact endless.
In the case of God - it describes an infinitely significant being, who is qualitatively infinite, and whom has no beginning or end in his personal existence and in himself is indeed endless having no beginning. God as a noun is infinite, the adjective describes his indefinite endurance which will persist so long as God persists. God is qualitatively infinite, and the adjective describes his qualitative efficacy that is indefinitely enduring and profound in its infinite significance and reach.
In the case of Kolasin, it describes an infinitely significant event, that is quantitatively finite by necessity or else it is not “Kolasin” and therefore the adjective Aionion would not describe “Kolasin” because “Kolasin” would cease to be the term being described, but something else entirely like, for example, “Torture” which is exactly what is described by ceaseless punitive measures of inflicting nigh unlimited pain without remedial, justifying, corrective ends.
Kolasin does not describe torture, therefore it must describe punishment with corrective purpose. There is no other dichotomy when it comes to inflicting pain for purpose; it is either torture or correction.
Aionion, and Kolasin we have gone through. Context we’ve also gone through, with many brilliant and esteemed minds such as Jason Pratt, and the many other well studied members of this site having given example after example of various kinds of Biblical context. From Biblical meta-narratives, to nearly Lectio Divina forms of contextual presentation; all of them pointing to God’s love and justice winning in the end, by correcting and restoring the creation he had made and continues to maintain.
This discussion on your part therefore, is not an appeal to “context!” or the meanings of aionion, and kolasin; but it is purely theological, in that it is a demand that your (your theological tradition’s) interpretation of the context and meanings of aionion and kolasin are superior to those provided by the theological tradition of Universalism achieved through Christ’s saving grace extended to all, and reaching all, as did his creative power having created all, and maintaining all.
We’ve presented context, studied definitions, discussions, logical proofs, reasonings, and Biblical foundations. First and foremost we’ve presented in various means and methods the greater nature of God, and we’ve presented God’s consistency as per his goodness, love, and justice; his desire to make everything good, loving, and just. So far, we’ve yet to see good clean arguments from you that have the same level of studious provision.
A lot of people think it means something in German or something. It doesn’t. It’s a nonsense word (but quite fun to say).