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Turning to the O.T. we find the same bias at work. The Hebrew word olam
(translated "ever", "world", etc.), comes from a word meaning "secret" (see Psa. 90: 8,
and Eccles. 12: 14). It usually implies a period of undefined limits. Man had a
beginning, consequently olam, when referring to man's past, cannot be rendered "from
eternity" (see Gen. 6: 4), yet when the same word speaks of man's future, it is rendered
"for ever", etc. If it is heresy to say that man is always existed, and never had a
beginning, why should it be heresy to say that he will not necessarily live for eternity, and
never have an end (lest any should fear that the security of the believer is imperiled, we
hasten to say that our hope is in no way connected with the words olam or aiġn).
Supposing the A.V. had rendered the passage, "The ungodly who prosper FOR
EVER" (Psa. 73: 12), the mis-translation would be apparent. Do we believe that the
priesthood of Aaron and the service of the Tabernacle and its offerings are to continue
"for ever"? Yet the A.V. says so (see Ex. 29: 9, etc.).
Added to olam we often find the words va-ed, "and yet". This combination is
rendered "for ever and ever". It should read, "unto the age and still further". Me-olam,
often rendered "from everlasting", should be rendered "from, or since, the age". Some
lines of teaching extend up to the limits of the secret, or undefined period--the olam, the
aiġn. Some teaching goes beyond olam va-ed, "the age and beyond", the eons of the
eons, and some teaching goes back before the ages, as Titus 1: 2, "before times of ages".
We shall never understand the purpose of the AGES if we will persist in giving to a
period of time the title of eternity. A concordance, showing Hebrew and Greek words,
like Young's Analytical Concordance, is necessary for this paper.
Questions on Course 100: Paper No. 2.
1. The word aiġn occurs seven times in Ephesians, translated in A.V. "world",
"course", "ages", "eternal". Find these seven passages, write out each verse, using
the word "age" or "ages" throughout.
What do you learn regarding the ages and the purpose from these passages?
2. The Hebrew words me-olam occur in the following passages: Psa. 25: 6, Gen.
6: 4, Josh. 24: 2, Psa. 41: 13, Psa. 119: 52, Isa. 64: 4, 63: 16. Some
passages speak of God, some of man.
Write out the verses, putting them in two columns (God and man), and say what
you observe regarding the translation.
3. Compare Ex. 21: 5, 6 with Lev. 25: 40; I Sam. 1: 22 with 1: 11.
How does the comparison help to explain the words "for ever"?
Many other things are said to be "for ever" in the A.V. which have ceased, or will
cease. They should have been said to be "unto the age". Collect these "for evers" of
the O.T. and show the true meaning, e.g., Exod. 40: 15, etc., etc.
4. "For ever and ever".--Every passage in the O.T. (A.V.) except Isa. 34: 10, so
translated, is a combination of olam va-ed, "the age and beyond". Every passage in
the N.T. (A.V.) rendered "for ever and ever" should read "unto the ages of the ages"