The word "age" has the sanction of both the A.V. and the R.V., as well as of such versions as Rotherham,

J.N. Darby, Robert Young, Spurrell, and others. It transgresses no canon of translation, either in

grammar, usage, context, or good sense. It is the only word that allows every variety of number and case

in the original to be faithfully expressed, without human addition, suppression, or substitution. Yet, in

spite of all this, orthodoxy has the temerity to raise a hue and cry after those who dare to abide by the

teaching of the Word, and who will not subscribe to their pretentious shibboleth. With the key thus

provided, the revealed purpose of the ages is open before us. We may learn, for example, that:

The ages had a beginning (1 Cor. 2:7).

The age has an end (Matt. 24:3).

Some ages are past (Eph. 3:9).

Some ages are to come (Eph. 2:7).

The present age is evil (Gal. 1:4).

There is a purpose of the ages (Eph. 3:11).

"This age" and "that age" are contrasted in Luke 20:34,35, and Ephesians 1:21. This age has its wisdom,

its walk, and its god, 1 Corinthians 2:6; Ephesians 2:2 and 2 Corinthians 4:4. Then we have three

different expressions, each having its own line of teaching:

"The age of the age" (Heb. 1:8).

"The age of the ages" (Eph. 3:21).

"The ages of the ages" (2 Tim. 4:18).

We can understand the Modernist setting all these distinctions aside as beneath his notice, and obliterating

them all in one poetic translation, but we cannot understand any one who professes to believe that all

Scripture is given by inspiration of God treating the sacred words of truth as they do.

Just as one truth leads to another, so one error leads to another, and never-ending torment necessitates

never-dying souls. Gladstone, in his Studies in Butler, and History of Opinion says that the doctrine of the

natural immortality of the soul was "wholly unknown to the holy Scriptures", and that it had "crept into

the church by the back door". This may be set aside as the mere opinion of a man, but it surely suggests a

study of the Word since the doctrine has been challenged. But though Gladstone is not reckoned among

theologians, there are few Protestants who would lightly set aside the pronounced belief of Martin Luther

who said:

"I permit the Pope to make articles of faith for himself and his faithful, such as ... that the SOUL IS

IMMORTAL, with all those monstrous opinions to be found in the Roman dunghill of decretals"

(Luther's 27th proposition).

The word that the A.V. renders "soul" is the Hebrew nephesh and the Greek psuche: nephesh occurs 754

times in the Old Testament, so that it is quite beyond the limits of a booklet like this to deal with a tithe of

its occurrences. The word "soul" is the translation of 472 occurrences of this Hebrew word, while the

remaining 282 occurrences are translated by no less than 44 different words and phrases. If we note the

two exceptions, Job 30:15 and Isaiah 57:16, then we shall know that every other mention of "soul" in the

A.V. stands for the Hebrew word nephesh.

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