Does the NT allow the possibility of ultimate postmortem release from Hell? I'm raising this issue because of another thread started by someone who finds himself in a battle to retain his faith over the difficulty of believing in eternal damnation. This thread will focus on this issue from the perspective of Jesus, Peter, Paul, and the Book of Revelation in that order.
Knowledge of the original languages is important for understanding Scripture, partly because there is often no one-to-one exact English equivalent for Hebrew and Greek theological terms. Important examples are the Hebrew ("olam") and Greek ("aionios") words often translated "eternal." In fact, both words can mean "for a long time" and "enduring." Thus, in the Testaments of the 12 Patriarchs the death of Isaac can be described as "enduring (aionios) sleep" with the implication of ultimate postmortem survival. Consider these 3 NT examples where "aionios" does not mean "eternal:
(a) " that you should receive him (Onesimus) forever (aionion"--better translated "for good"--Philemon 25)."
(b) the use of aionios" in the plural to mean "long ages" in Romans 16:25 and 1 Timothy 1:9
(C) the frequent use of "aionios" by the Greek Septuagint to translate the Hebrew "olam, which means "for a long time"/QUOTE]
Vine's dicitionary of new testament words agree's with your (b) & (c) definition of eternal/"aionios".
We simply can't take 2-3 verses & broad brush the their definition. To the additional 63 times eternal/"aionios" is used in scripture.
Find additional contextual info provided by Vine's below on eternal/"aionios". The last paragraph provided via Vine's is in complete disagreement with your posted argument on eternal damnation or one's ultimate release from hell. Peace & MOO/My Opinion Only...
Vine's Expository Dictionary of New Testament Words:
Eternal
[ 1,,G165, aion ]
an age," is translated "eternal" in Ephesians 3:11, lit., "(purpose) of the ages" (marg.). See AGE.
[ 2,,G166, aionios ]
"describes duration, either undefined but not endless, as in Romans 16:25; 2 Timothy 1:9; Titus 1:2; or undefined because endless as in Romans 16:26, and the other sixty-six places in the NT.
"The predominant meaning of aionios, that in which it is used everywhere in the NT, save the places noted above, may be seen in 2 Corinthians 4:18, where it is set in contrast with proskairos, lit., 'for a season,' and in Philemon 1:15, where only in the NT it is used without a noun. Moreover it is used of persons and things which are in their nature endless, as, e.g., of God, Romans 16:26; of His power, 1 Timothy 6:16, and of His glory, 1 Peter 5:10; of the Holy Spirit, Hebrews 9:14; of the redemption effected by Christ, Hebrews 9:12, and of the consequent salvation of men, Hebrews 5:9, as well as of His future rule, 2 Peter 1:11, which is elsewhere declared to be without end, Luke 1:33; of the life received by those who believe in Christ, John 3:16, concerning whom He said, 'they shall never perish,' John 10:28, and of the resurrection body, 2 Corinthians 5:1, elsewhere said to be 'immortal,' 1 Corinthians 15:53, in which that life will be finally realized, Matthew 25:46; Titus 1:2.
"Aionios is also used of the sin that 'hath never forgiveness,' Mark 3:29, and of the judgment of God, from which there is no appeal, Hebrews 6:2, and of the fire, which is one of its instruments, Matthew 18:8; Matthew 25:41; Jude 1:7, and which is elsewhere said to be 'unquenchable,' Mark 9:43. "The use of aionios here shows that the punishment referred to in 2 Thessalonians 1:9, is not temporary, but final, and, accordingly, the phraseology shows that its purpose is not remedial but retributive." * [* From Notes on Thessalonians by Hogg and Vine, pp. 232,233.]