Justice demands punishment; without it, crimes such as murder and theft would go unchecked, leading to chaos and lawlessness. Retribution is a necessary deterrent to maintain order and protect society.
While the opposite extreme of ‘Eternal Conscious Torment’ in Hellfire are those who do not anticipate any form of punishment in the afterlife, to me, the gravity of certain human actions implies that consequences are unavoidable. It is unknown, and perhaps unknowable, what measures will be taken and against whom. However, suppose we entertain the notion of a period of correction for at least some actions or individuals. In that case, we must then consider the nature of this process, its intent, and its duration. This chapter will primarily focus on the concept of duration.
The Biblical Concept of Time
One of the risks in interpreting an ancient Jewish Middle Eastern text—the Bible—from a Western perspective is the anachronism fallacy, which involves injecting modern ideas into the ancient text. This issue becomes particularly apparent when considering the concept of time. In Western philosophy, eternity is a subject of extensive debate, but the concept, as understood today, essentially does not exist in the Near Eastern biblical context.
The concept of hell as a place of abusive torment with no end has been a cornerstone of a few Christian denominations, including the Baptist, Calvinist, Fundamental Evangelicalism, Pentecostal, and other conservative Protestant and Catholic groups for centuries. This view has deeply influenced the religious worldview of individuals and churches alike. However, a careful study of the original languages of the Bible—Greek and Hebrew—reveals significant nuances in the terms translated as “eternal” or “everlasting.” These terms, when properly understood, challenge the view of hell as an endless state of punishment.
According to the Interpreter’s Dictionary of the Bible:
Time: The Old Testament and the New Testament are not acquainted with the conception of eternity as timelessness. The Old Testament has not developed a special term for “eternity.” The word aion originally meant “vital force,” “life,” then “age,” “lifetime.”
The Interpreter’s Dictionary of the Bible (vol. IV, p. 641-655)
The 19th-century theologian Charles Ellicott explains:
Everlasting punishment–life eternal: The two adjectives represent the same Greek word, aionios-it must be admitted that the Greek word which is rendered “eternal” does not, in itself, involve endlessness, but rather, duration, whether through an age or succession of ages, and that it is therefore applied in the New Testament to periods of time that have had both a beginning and ending.
Commentary on the Whole Bible (Matt. 25:46)
In James Hasting’s Dictionary of the New Testament, it says:
Eternity: There is no word either in the Old Testament Hebrew or the New Testament Greek to express the abstract idea of eternity.
James Hasting
In the Encyclopedic Dictionary of the Bible, it is written:
ETERNITY: The Bible hardly speaks of eternity in the philosophical sense of infinite duration without beginning or end. The Hebrew word OLAM, which is used alone (Ps. 61:8; etc.) or with various prepositions (Gen. 3:22; etc.) in contexts where it is traditionally translated as ‘forever,’ means in itself no more than “for an indefinitely long period.” Thus OLAM does not mean ‘from eternity’ but ‘of old’ Gen. 6:4; etc. In the New Testament aion is used as the equivalent of olam.
Encyclopedic Dictionary of the Bible
Richard Francis Weymouth, Doctor of Literature and a Bible translator, explains:
Eternal: Greek: “aeonion,” i.e., “of the ages.” Etymologically this adjective, like others similarly formed, does not signify “during,” but “belong to” the aeons or ages.
R. F. Weymouth
Theologian and Professor Herman Oldhausen says:
The Bible has no expression for endlessness. All the Biblical terms imply or denote long periods.
Herman Oldhausen
Professor Knappe of Halle wrote:
The Hebrew was destitute of any single word to express endless duration. The pure idea of eternity is not found in any of the ancient languages.
Knappe of Halle
Charles H. Welch, editor of The Berean Expositor:
Eternity is not a Biblical theme…What we have to learn is that the Bible does not speak of eternity. It is not written to tell us of eternity. Such a consideration is entirely outside the scope of revelation.
Charles H. Welch
G. Campbell Morgan, a British Doctor of Divinity and a conservative pastor who was the president of Cheshunt College in Cambridge wrote:
Let me say to Bible students that we must be very careful how we use the word ‘eternity.’ We have fallen into great error in our constant usage of that word. There is no word in the whole Book of God corresponding with our eternal.
Campbell Morgan
OLAM
The Hebrew word “OLAM” is crucial in understanding the temporal nature of many biblical concepts, sometimes translated or interpreted as eternal. While “olam” is often translated as “forever” or “eternal” in some English versions of the Bible, a closer examination reveals that it generally means ‘an age‘ or ‘agelong.‘ A long duration without necessarily implying an infinite, unending span of time. Incidentally, even in contemporary Hebrew, “OLAM imprisonment,” or a life sentence, spans only 25 years (17 years with good behavior). Not “everlasting.”
The term Olam is frequently used in the Hebrew Scriptures in contexts that clearly indicate a finite period, further supporting the argument against the concept of eternal hellfire. Below are a few examples.
Jonah 2:6
To the roots of the mountains I sank down; the earth beneath barred me in forever [olam]. But you, LORD my God, brought my life up from the pit.
Jonah 2:6, NIV
In this verse, Jonah describes his experience in the belly of the fish, using the word “olam” to convey the seemingly interminable nature of his ordeal. However, we know from the narrative that Jonah was in the fish for three days and three nights (Jonah 1:17). The use of “olam” here underscores a period that felt exceedingly long to Jonah but was finite. This example illustrates how “olam” can describe an experience that is intense and seemingly endless but ultimately limited in duration.
Isaiah 32:14-15
Because the palaces will be forsaken, the bustling city will be deserted. The forts and towers will become lairs forever [olam], a joy of wild donkeys, a pasture of flocks—Until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is counted as a forest.
Isaiah 32:14-15, NKJV
In this prophecy, Isaiah uses “olam” to describe the desolation of cities and palaces, implying a long period of abandonment. However, this state of desolation is clearly finite, as it is set to last “until the Spirit is poured upon us from on high.” The prophecy foresees a time when the wilderness will become a fruitful field, indicating a restoration that ends the “olam” of desolation. Here, “olam” conveys a significant but temporary period.
Leviticus 24:8
Every Sabbath day Aaron shall arrange it before the LORD regularly; it is from the people of Israel as a covenant forever [olam].
Leviticus 24:8, ESV
The context here is the showbread in the Tabernacle, in which the priests are to set out every Sabbath as a part of an “everlasting” (olam) covenant. This practice, which no longer takes place, was part of the Mosaic Law, which, according to later prophets (e.g., Jeremiah 31:31-32) and the New Testament (Hebrews 8:7-13), was fulfilled and replaced by the New Covenant through Jesus Christ. Thus, the “forever” was indeed long-lasting but not infinite, ending with the advent of the New Covenant. This demonstrates how “olam” refers to a covenantal period that, while enduring, is not eternal.
Ecclesiastes 1:4
A generation goes and a generation comes, But the earth remains forever (olam).
Ecclesiastes 1:4, NASB
Solomon’s reflection in Ecclesiastes uses “olam” to describe the enduring nature of the earth. However, other biblical passages suggest that the current heavens and earth will eventually be replaced by a new creation (2 Peter 3:10-13, Revelation 21:1). Therefore, “olam” in this context highlights the earth’s long-lasting stability relative to human generations, but not an eternal unchangeability. This usage reinforces the idea that “olam” signifies an extended but finite duration.
Jeremiah 25:9
“I will summon all the peoples of the north and my servant Nebuchadnezzar king of Babylon,” declares the LORD, “and I will bring them against this land and its inhabitants and against all the surrounding nations. I will completely destroy them and make them an object of horror and scorn, and an everlasting [olam] ruin.
Jeremiah 25:9, NIV
In this passage, Jeremiah uses “olam” to describe the desolation that will come upon the land and the servitude of the king of Babylon. Here, “olam” refers to a period of seventy years, demonstrating once again that “olam” signifies a significant but finite period. This prophecy further illustrates that “olam” does not inherently mean an unending duration, as the desolation and servitude in chapter 25 are explicitly limited to seventy years.
Daniel 7:18
But the holy ones of the Most High shall receive the kingdom and possess the kingdom forever [olam]—forever [olam] and ever [olam].
Daniel 7:18, NRSV
Daniel’s vision describes the saints’ possession of the kingdom as “for olam—for olam and olam,” using the Aramaic equivalent of ‘olam’ three consequent times. In contemporary understanding, this phrase might be translated as ‘for an age, and another age, and another age,’ or ‘for all ages,’ suggesting a continuation through multiple distinct periods. The repetition of ‘olam’ thrice, rather than a singular instance, could imply a progression or extension that goes ‘on and on and on,’ hyperbolically describing eternity. This stylistic choice might have been used to emphasize the concept of continuity beyond a typical duration, indicating a perpetual succession of ages that collectively approach the idea of eternity. This could possibly be the sole instance in the Scriptures where the concept of eternity is referenced.
Conclusion
The Hebrew word “olam,” sometimes mistakenly translated as “forever,” “everlasting,” or “eternal,” more accurately denotes an age or a long, yet finite, period. The various biblical examples illustrate that “olam” encompasses durations that are significant and enduring but ultimately limited. Recognizing this nuance is essential for accurately interpreting biblical texts and understanding the nature of divine promises and judgments. This understanding is particularly relevant in the discussion of hell, where the term “eternal” may have been traditionally misapplied, obscuring the true nature of God’s judgment, justice, and mercy.
Aion and Aionios
The Greek words “AION” (αἰών) or “AIONIOS” (αἰώνιος) translate the Hebrew word “olam.” They are used in the Septuagint (Greek translation of the Old Testament) for ‘olam‘ and New Testament writings. “Aion” means “age,” referring to a specific period with a beginning and an end. “Aionios,” derived from “aion,” describes something pertaining to an age.
Strong’s Concordance explains:
aión: a space of time, an age Definition: a space of time, an age Usage: an age, a cycle (of time), especially of the present age as contrasted with the future age, and of one of a series of ages stretching to infinity.
Strong’s 165
HELPS Word-Studies explains:
aiṓn (see also the cognate adjective, 166 /aiṓnios, “age-long”) – properly, an age (era, “time-span”), characterized by a specific quality (type of existence).
HELPS, 165
Importantly, much like ‘olam,’ these words do not inherently mean “without end” or “eternal” in the sense of unending time. For example, Romans 16:25-26 states:
Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with the revelation of the mystery hidden for long ages [aionios] past, but now revealed and made known…
Romans 16:25-26, NIV
The term “aionios” refers to a secret kept for ages, not eternally.
This does not mean aion-aionios can never mean “time with no end,” but it would be the exception and is limited by context. Much like with Daniel 7:18, Ephesians 3:21 seems to indicate eternity by the repetitive “all generations, forever and ever”:
To him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.
Ephesians 3:21, NIV
This doxology expresses “aion” in a plural form, often translated as “forever and ever” but literally meaning “to the ages of the ages.” This phrasing might suggest a succession of ages or periods, each with its start and end but extending into a horizon beyond human comprehension. This stylistic choice might have been used to emphasize the concept of continuity beyond a typical duration, indicating a perpetual succession of ages that collectively approach the idea of eternity.
Misinterpretations and Translation Bias
The terms aion and aionios have historically been subject to various interpretations and biases in translation, often reflecting the theological predispositions of translators rather than the intrinsic meaning of the words.
For instance, Augustine (d. 430) was the first to argue that aionios strictly signified “endless.” Initially, he asserted that the word exclusively meant “endless,” but as this was an obvious and blatant error, he was forced to revise his stance. Ultimately, he conceded that aionios did not always mean “endless” but could sometimes carry that meaning. This issue is not just a matter of linguistic accuracy but also influences theological beliefs and how we view God’s character.
Early translations of the Bible, including the Septuagint and the Latin Vulgate, had to grapple with how to represent Hebrew and Greek concepts of time and duration. Due to Roman philosophical influences on the concept of eternity, translators’ choices have echoed through centuries in various Christian doctrines. For example, Jerome’s Latin Vulgate (4th-century Latin translation of the Bible initiated by the Roman Catholic church) often used the Latin word “aeternum” to translate aionios, a choice that implied an unending state. This has significantly shaped Western Christian thought, where “eternal” is understood as everlasting.
For this and other reasons, scholars have debated the interpretation of words like “aion” and “aionios” as “eternal” in many English translations. Some translations, such as Young’s Literal Translation and the Concordant Literal Translation, choose terms like “age-during” or “eon” to more accurately reflect the original meanings. These choices highlight the variability in understanding these key terms and suggest that eternal punishment is not an inherent concept in the original texts.
Augustine of Hippo
The interpretation of aion and aionios has been heavily influenced by Platonic and later Neoplatonic thought, which viewed time as a degraded form of eternity. This philosophical overlay added a layer of infinity to the term that was not necessarily present in its original context.
Augustine of Hippo, widely known to be influenced by Neoplatonism, argued that because God is eternal, any attribute of God, including punishments or rewards, must also be eternal in the sense of being timeless and unending.
Influenced by Neoplatonism, Augustine’s argument that God’s eternal nature necessitates eternal punishment commits the Fallacy of Equivocation by conflating God’s timeless existence with the finite nature of human sins, leading to the mistaken conclusion that finite actions deserve infinite punishment. This reasoning undermines the principles of justice and proportionality and misrepresents God’s nature as infinitely vengeful rather than just and merciful. Additionally, Augustine’s argument commits the fallacy of False Analogy by assuming that because God’s attributes, like love and justice, are eternal, their expression must also be eternal in the same way. This overlooks the finite and temporal nature of human life and the principle of proportional justice.
Augustine argued that because “aionios” was used for both life and punishment in Matthew 25:46, both must be eternal. However, this interpretation fails to recognize that the duration of “aionios” is contingent upon the subject it modifies. For instance, “aionios” life refers to the life of the age to come, while “aionios” punishment refers to corrective measures within a defined period.
Augustine’s views were far from being universally accepted. The Eastern Orthodox Church, for example, rejected Augustine’s new interpretation and continued to retain a more nuanced view of time, the afterlife, and punishment, often focusing on the transformative and purifying aspects of divine judgment. This divergence illustrates that Augustine’s doctrine of eternal punishment was not a settled matter even in the early centuries of Christianity.
During the Middle Ages, the doctrine of eternal hellfire became more entrenched, partly due to the works of influential theologians like Thomas Aquinas, who systematized Catholic theology. The medieval church used the fear of eternal damnation as a tool for moral manipulation and herd control, emphasizing the horrors of hellfire in sermons and art.
The Protestant Reformation brought renewed scrutiny to many established doctrines, including the nature of hell. Reformers like Martin Luther and John Calvin challenged the Catholic church’s use of fear and the sale of indulgences as a means to manipulate the faithful. However, they did not reform the Catholic view on hellfire.
In modern times, several translations and scholars have recognized the need to correct the mistranslations of “aionios” and “olam.” For instance, in Young’s Literal Translation, Robert Young consistently translated “aionios” as “age-during” to reflect its true meaning. Likewise, the Rotherham text also chose “age-abiding” for “aionios,” aligning with the context of the original texts, and Concordant Literal Translation renders “aionios” as “eonian,” emphasizing its association with ages rather than eternity.
Aïdios
In Koine Greek, the term that most closely implies “forever” or “eternal” in the sense of endless duration is “αἰδιος” (aïdios). This term is possibly used to describe something that is truly everlasting and without end (as opposed to “aionios”). For instance:
For since the creation of the world God’s invisible qualities—his eternal [aïdios] power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.
Romans 1:20. NIV
Also:
And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting (aïdios) chains for judgment on the great Day.
Jude 1:6, NIV
As evident, while “aion” and “aionios” refer to a long, indefinite period of time, “aïdios” is used less frequently in the New Testament but carries a more explicit connotation of possibly endless duration. If the authors of the New Testament had intended to convey that hell was eternal, they likely would have used the term “aïdios,” which they did not.
Kolasis
The other word in question in “Eternal punishment“ is the word “kolasis,” translated as “punishment.” The Greek word “κολασις” (kolasis) carries a profound significance that has often been overlooked in translations of biblical texts. Originally, “kolasis” was used in the context of chastisement and correction, and even in horticulture, it refers to the pruning of plants. In this sense, pruning involves cutting off certain parts of a plant to correct its growth, ensuring that the plant remains healthy and productive. This punitive process may be viewed as a corrective punishment, not with the intent of being wholly destructive, as in “to torture and kill,” but rather with the aim of providing chastisement and discipline.
For instance, the works of the philosopher Plato often reference “kolasis” in discussions about justice and moral education. In his dialogues, Plato suggests that true punishment (kolasis) aims to reform the offender, thereby restoring them to a state of moral and social health. Rather than mere retribution, this perspective aligns closely with the original horticultural meaning of the term, emphasizing correction and rehabilitation, which is impossible if the punishment is endless.
Likewise, in “Gorgias,” Plato discusses the concept of punishment and justice, highlighting that punishment (kolasis) should be remedial. He contrasts it with retribution (τιμωρια), which is punishment for the sake of satisfying the anger or desire for vengeance of the one who punishes. Likewise, Aristotle distinguishes between different types of punishment, noting that “kolasis” is administered for the sake of the one who is being punished, to correct their behavior, as opposed to punitive actions taken for the sake of retribution or deterrence.
In other words, kolasis was perceived as a form of punishment that was both temporary and corrective.
If we take “kolasis” to mean corrective punishment, the implication is that the kolasis punishment described in the New Testament is intended to bring about correction and, ultimately, restoration. This understanding aligns with the broader biblical themes of redemption and reconciliation. By viewing divine punishment as corrective, we gain a deeper appreciation for the nature of God’s justice and mercy, which aims not at mere retribution but at ultimate restoration. For instance, in 1 John 4:18, Kolasis implies correction and improvement, not unending torment:
There is no fear in love; but perfect love casts out fear, because fear involves kolasis. But he who fears has not been made perfect in love.
1 John 4:18, NKJV
Therefore, instead of “eternal punishment,” it could be argued that Jesus’ words might be better translated as “an age of corrective punishment.”
Conclusion
Augustine’s interpretation of “aionios” as eternal set a precedent that influenced Western Christianity—primarily Catholic and Protestant—for centuries. However, his lack of proficiency in Greek led to significant misunderstandings perpetuated in later theological developments.
Unfortunately, many popular English translations render “kolasin aionion” as “eternal punishment.” However, literal translations such as Young’s “The Concordant,” Weymouth, or Yale’s “The New Testament: A Translation” render these words “an age-long chastisement” or “the discipline of that age.“
Consistency in translation is crucial for accurately conveying the meaning of biblical texts. Variations in translating aion and aionios across different Bible passages have led to inconsistencies in how readers understand the concept of time in scripture. The translation of aionios as “forever” in one context and “age-lasting” in another can confuse readers and lead to contradictory interpretations of scripture, affecting theological conclusions about the nature and duration of divine judgment.
This article was a copy-paste from my new book on hell: HELL: A Jewish Perspective on a Christian Doctrine
