AGE

when reading this expression that the word arche `beginning' does not occur in this phrase, all that is found in the

original being the two words ap' aionos `from (an) age', when used in Luke 1:70, Acts 3:21 and 15:18; and apo ton

aionon the plural with the article, in Ephesians 3:9 and Colossians 1:26. We observe that in the last reference the

ages are coupled with generations, a term which we must consider separately.

`The world to come', translates two forms, one in which aion is spoken of as erchomeno `coming', Luke 18:30;

and aion spoken of as mello `about to be', Matthew 12:32, Ephesians 1:21 and Hebrews 6:5. `This world' and `that

world' are contrasted, the former expression using toutou with aion, the latter using ekeinos. `That world' occurs

but once, namely in Luke 20:35, but `this world' occurs some fourteen times, and these will be given in fuller detail

when the occurrences are being examined in detail. Variations of this expression are found in Galatians 1:4 which

adds the words `present' and `evil', and 1 Timothy 6:17, 2 Timothy 4:10, and Titus 2:12 where the word `now' nun,

is added.

One passage contains the phrase `before the ages' (plural) pro ton aionon, 1 Corinthians 2:7, the other passages

which speak of `before the world' contain the word kosmos not aion.

The word `generation' is used in association with the ages. Genea has three meanings in the New Testament. It

means the simple succession from father to son (Matt. 1:17); it means a company of men living at the same time and

sharing similar characteristics; and thirdly, it means a mark of time, the successive lives of offspring being taken to

indicate so many stages in the world's history.

Aion `age' belongs to no one particular dispensation or line of teaching. Aion occurs in all but five of the

twenty-seven books of the New Testament. The epistles that contain no reference are 1 and 2 Thessalonians, James,

Philemon and 3 John. Aionios the adjective, translated `eternal' and `everlasting', occurs in nineteen books of the

New Testament, being omitted from 1 Corinthians, 1 Thessalonians, Ephesians, Philippians, Colossians, James and

2 and 3 John. The books therefore which contain both aion and aionios are the four Gospels, Acts, Galatians,

1 Timothy, 2 Timothy, Titus, Hebrews, 1 Peter, 2 Peter, 1 John, Jude and the Revelation. We must examine some of

these occurrences in detail, and we shall have to consider the bearing of apo `from' and `since', pro `before', and eis

`unto' or `for', before we can even begin to come to any conclusion as to when the agetimes began.

What does the Scripture mean by `age times'? Is such a term a correct translation of the original? What light do

parallel constructions throw upon the phrase? Where does the expression occur? What light do we get from the

context? Are there parallel - though different - expressions that should be considered? Let us address ourselves to

these and any related questions that may occur during the investigation.

The rendering `age-times' is not found in either the A.V. or the R.V. In the A.V. the translation reads `before or

since the world began' and in the R.V. the rendering is `through' or `before times eternal'. `Before the world began'

is at least understandable, but `before times eternal' cannot be understood without a very drastic revision of the

meaning ascribed to `eternal'. If eternal things have neither beginning nor end, then it is impossible to speak of a

`period' before times eternal - the translation is figurative, and does not contribute to our understanding or add to our

knowledge. The occurrences of the expression are three in number and we give them first of all as they occur in the

`Now to Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ,

according to the revelation of the mystery, which was kept secret since the world began, but now is made

manifest, and by the Scriptures of the prophets, according to the commandment of the everlasting God, made

known to all nations for the obedience of faith: to God only wise, be glory through Jesus Christ for ever. Amen'

(Rom. 16:25-27).

`Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner: but be thou partaker of the

afflictions of the gospel according to the power of God; Who hath saved us, and called us with an holy calling,

not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus

before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ' (2 Tim. 1:8-10).