Aion by Stephen Pierce

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 15, 1866

Aion.

By Stephen Pierce

And shall be tormented day and night forever and ever. Rev. xx, 10.

THIS, with one or two scriptures of similar import, have held the minds of some honest seekers after truth to the conclusion that the wicked must endure exquisite pangs of endless suffering.

The mind of the writer was from his youth by these scriptures confirmed, and at times forced to this dreadful conclusion for years after embracing the Sabbath. Nor was there but temporary conviction from all the brethren had then said or written in the explanation of these passages, until at a certain time while examining the word AGE in Webster's Unabridged Dictionary, to ascertain its duration, I found, to my surprise, as a corresponding word in the Greek, the word Αἰών [aion] the original of the word ever, in the above passage referred to.

This led to an examination of Rev. xx, 10, and chapter xiv, 11, in the Greek Testament; the last of which in our version reads, "The smoke of their torment ascendeth up forever and ever." By this examination, it was found that in each case the original word translated "ever" was in the PLURAL number. This opened a field for further investigating thought. And the query arose in the mind, Can the word eternity or even forever, in the nature of things, admit of a plural? The conclusion was, it can not; for no word expressing infinity can. For this reason, for instance, infinite space covers all space; hence there can be but one infinite space, because there can be no further place for a second infinite space to occupy. On the same principle, the idea of a plural is forever excluded from a word which expresses infinite duration. Because infinite duration comprehends all possible duration. Hence there can be but one. Therefore the nature of things forbids that any word in the plural in any language should ever express the idea of infinity. If the word in the original expresses more than one forever or eternity, ought not the translation into English to express the same?

The Encyclopædia of Religious Knowledge, says, "It might as well be contended that forever cannot properly mean unlimited duration, because another ever may be added to it, as that aion must necessarily mean a limited duration, on account of its admitting a plural form of expression." To this we reply that, though there is another "ever" added in our translation, it is not added in the original, it being a repetition there, but not in a manner to involve the idea of addition. Inspiration did not place the word "and" there, nor can it be supplied without confusing the sense. The inconsistency of applying the plural to a word expressive of infinity has just been shown, we trust satisfactorily; and this the Encyclopædia admits respecting the word eternity; and why not in respect to the word forever, if it expresses infinite duration?

This discrepancy of plural in the original, and singular in the translation, prompted to the further investigation of the word aion in other parts of the New Testament,—an example of which was found in 1 Cor. x, 11. "Now all these things happened unto them for ensamples; and they are written for our admonition on whom the ends of the world have come." An instance somewhat similar in its structure to the preceding, is found in Heb. ix, 26. "Now once in the end of the world hath he appeared to put away sin, by a sacrifice of himself." Here, again, the word aion in both these instances is in the plural, as it is in the examples of the two scriptures quoted; but the word world rendered from it in both instances is singular.

Why these things were so was for a long time a mystery; but a solution of that mystery was at length found. In all the above instances, had the translation been according to Dr. Webster's view of the sense of that original word, there would have been no need of rendering these plural words in the singular. But before proceeding to an illustration of this point, some inquiries intrude upon the mind. 1. If the Holy Spirit, in the last two scriptures, meant to express in the Greek, the idea of a plurality of words, should not this idea of plurality have been conveyed to us in the English? 2. Should not two or more objects properly expressed in the Greek, when translated into English, express two or more objects in this language also? 3. If we had the history of two or three men written in the French language, conjointly in one volume, and it should be translated into English, Spanish, German, and various other languages, should it in these languages respectively mean the history of but one man?

Now it is infallibly evident to all that the two last instances could not be translated by any word which expresses endless duration, because the end of aion is most clearly expressed in both instances. To speak of the end of endless duration, would strike every mind as the height of absurdity. Therefore a word must be selected which will not wholly destroy, nor too much confuse the sense; but as the original is in the plural, it would seem to be too vague for definite instruction respecting this world, hence the plural is dropped and the singular substituted.

All this perplexity might have been saved if translators had understood, as Mr. Webster did, that "age" was the word corresponding in sense with the original. Then the plural would not have injured the sense at all, and it would have read as follows: "Now all these things happened unto them for ensamples; and they are written for our admonition on whom the ends of the AGES have come." It may be asked, What ages? We answer, all the ages of probation. Paul in this chapter is instructing Seventh-day Adventists, upon whom the ends of the ages would surely come.

Heb. ix, 26, some have thought, proved Christ's first coming to be in the end of the world; but by a transposition, we see that "in the end of the world," or ages, sin is to be put away. "Now once hath he appeared by a sacrifice of himself, to put away sin in the end of the world, or ages." But ages in this instance closes at a later point of time than that in 1 Cor. x, 11. That closes with probation, this with the destruction of the wicked. Sin is then forever put away.

The word "ends" being plural, renders it mysterious; and the inquiry may be made, How many ends will the world have? Others might inquire, May not the world have as many ends as the age? Yes. But not as many as the "ages" have; and especially if these are the ages of probation. For there will then be as many ends as there are individuals who die in the Lord in this message; and one more. That is the time in which mercy ceases to be proffered to sinful man.

In these passages we now see what consistency of sense can be made from the original, when viewed in the light of the great Lexicographer, who, in the history of the world, perhaps, never had an equal, as a philologist, or a superior as a linguist. Not that he believed as we do,—he believed in the endless sufferings of the wicked: hence his testimony bears greater weight than it otherwise would. With his sense of the word aion in the scripture which heads this article, we may give opponents the privilege of translating the Greek preposition εἰς (eis), the worst they can against our belief:—for instance, they may call it for, through, or during, if they please. It will then read, "And shall be tormented day and night, for, through, or during the ages of ages." Not that we claim this rendering of the preposition correct; but if the most of our translators now extant are correct in the rendering of this word, then ours is; and this is the worst opponents can make it for us.

If they bring this translation to us, and ask what we understand by the expression, "ages of ages," we say, that the word age, means as long as the creature lives to whom it is applied. And if every man shall be rewarded according to his works, then there will be a multitude of these ages of suffering

the pangs of the second death, the cause of which, is the misimprovement of the ages of probation. Consequently these ages of suffering, are with great propriety called the "AGES OF AGES; being ages of punishment for ages of probation unimproved.

When the consistency of this expression of inspiration, which before was too horrible for contemplation, was discovered, it was a source of marvelous admiration. Learned Universalists, and the author of "Bible vs. Tradition," had previously given similar translations, without an explanation, but the great question was, Whether their authority was sufficiently high to be relied upon. But here we bring as high, and perhaps the highest authority this world can give, as a foundation of our conclusion. Having recently an opportunity to see Liddell and Scott's Greek Lexicon, it was found that after they had defined the word, they quoted the above scripture and translated it, "Unto the ages of ages; or forever and ever."

There is a proneness to force upon this expression the idea of endless duration. The peculiar sense of the preposition unto, forces this sense upon it. And by this rendering, instead of its being the time in which the wicked suffer, it is a period all beyond that time. And if that word unto is a correct rendering, then their suffering reaches only to the commencement of the eternal age; and of course their suffering must be limited in its duration, as Bro. J. N. L. has well shown. Thus we see the truth has sure defense by taking the sense of that one word according to Mr. Webster, let these scriptures in other respects be translated as they may.

Again, if unto is the right rendering, we do not see why the first instance of the word aion following should not be in the singular, there being but one age beyond, and that the endless ultimatum of all the improved ages of probation. For if the plural were admitted, then we admit a variety of ages to those concerning whom it is said, "they shall be as the angels, and shall die no more." And if various ages of the same beginning must have various terminations, then there would be a variety of terminations to that kingdom concerning which it is said, "There shall be no end." Unless, as the Encyclopædia would have it, that this plural is an "intensive." But we are unable to conceive of the necessity, or even propriety, of an intensive being applied to any word expressive of infinity, since there is no possible chance for any increase or addition.

There has been a great perplexity in the minds of many in regard to the true sense of the word aion, because lexicographers have given it a variety of very different definitions; such generally as the following: duration, finite or infinite; unlimited duration, eternity; a period of duration, past or future; time, age, lifetime; the world, the universe, &c. Now if this Greek word corresponds in sense with our word eternity, or forever, as they are generally defined in our English Dictionaries, then such definitions, as duration, finite time, age, lifetime, world, universe, &c., must all be incorrect; there being no terms expressive of limited duration, nor any word expressive of anything but that of time, made use of in our Dictionaries to define these words; for every definition there, gives the idea of endless duration. Therefore we have satisfactory evidence that these words do not correspond in sense.

We admit, however, that in the Bible the word "forever" is used in many instances to express limited duration, as the brethren have sufficiently shown; but the reason is, that it was rendered from original words, which more usually expressed limited duration, and in many instances the subject matter is such that the sense of the word is fully shown to be but limited.

The inquiry will arise in the minds of many, how can the word age have so many definitions as are given to this Greek word? We answer, all but the last two can be very easily and consistently given to it. For instance, when speaking of a mortal being, it may be with strict propriety that any of those definitions expressing limited duration may be applied, such as duration, finite, a period of duration, past or future, time, age, lifetime, &c. But when the age of an immortal being is referred to, then it is strictly proper for any of those definitions which express endless duration to be applied to them.

As it respects the last two, world and universe, it is wholly unnecessary that any such definitions be given, as there are other Greek words which amply supply their place; and if these definitions can be consistently given, they are merely an imperfect or secondary sense of the word defined; as in Matt. xiii, 39; xxiv, 3, where it speaks of the end of aion, translated the end of the world. It strictly means either the end of the age of the world, or the end of the gospel age—all of which amount to nearly the same, although the words rendered from this are very dissimilar in sense.

Now aion either corresponds in sense with our words forever and eternity, or it does not. If it does, why have not the most distinguished lexicographers, such as Johnson, Webster, and Worcester, so informed us? Or rather, why have any of them informed us to the contrary? And why especially is it in many instances so used in the Bible as to forever exclude that sense from it, whereas it may invariably be translated age without discovering the least inconsistency of language?

STEPHEN PIERCE.

Stuartsville, Minn.