Part 1: https://universalistheretic.blogspot.com/2022/06/just-how-long-is-eternal-study-on.html
The Wisdom Literature (Job - Ecclesiastes)
There is only one instance of olam in Job that suits our purposes, and that is in Job 41:4, where a rhetorical question is asked of whether it is possible to take the Leviathan as an olam servant (LXX: δουλον αιωνιον). The implied answer to the question is “no,” however, it is important to note that “everlasting” is not a possible meaning of olam in this context. Rather, for the Leviathan to be an olam servant would simply mean that it is a servant for as long as it will live (cf. Exod. 21:6; Lev. 25:46; Deut. 15:17).
The book of Psalms uses the word olam far more than any other book of the Old Testament. In this book, there are many instances of this word where it cannot refer to a time period without end. See the following categories of examples:
Preservation of life of the righteous: 12:7; 15:5; 21:4; 37:27; 55:22; 61:7; 112:6; 121:8 (even though the righteous, including David, did eventually die)
Individuals worshipping God: 5:11; 30:12; 52:9; 75:9; 86:12; 89:1; 115:18 (even though David repeatedly writes that once one dies, they can no longer worship God; Psa. 6:4-5; 30:8-10; 88:9-12; 115:17)
Blessing of the righteous: 28:9; 45:2 (even though the righteous, including David, did experience adversity and eventually died)
The throne of the king: 45:6 (clearly meaning only as long as the king’s reign)
The prosperity of the ungodly: 73:12 (even though they are immediately afterward said to be ruined and destroyed!!)
The earth: 78:69; 104:5 (even though this earth will be destroyed; Isa. 65:17; 2 Pet. 3:10; Rev. 21:1)
The Abrahamic covenant: 105:10
The keeping of the Mosaic Law: 119:44, 93, 98, 111-112, 142, 144, 152, 160 (even though the Law will pass away when the current heavens and earth pass away; Matt. 5:18 cf. Rev. 21:1)
Mount Zion: 125:1-2 (even though this earth, including Mount Zion, will be destroyed)
Clearly, the author of the book of Psalms did not see the word olam as representing a strictly everlasting period of time, but instead an indefinitely long period of time: from a single human lifespan to the length of existence of the earth.
There are no notable occurrences of the word olam in the book of Proverbs that add to what has already been discussed.
The author of Ecclesiastes writes that the earth itself shall abide “for olam” (LXX: εις τον αιωνα, “for the age”; 1:4), even though the earth will itself eventually be destroyed and replaced by a New Earth (2 Pet. 3:10; Rev. 21:1). He also says that neither the wise nor the fool will be remembered olam (LXX: εις αιωνα, “for an age”) after their deaths (2:16), that no one who has died will ever again be under the sun “for olam” (LXX: εις αιωνα, “for an age”; 9:6), and that the grave is the olam dwelling (LXX: οικον αιωνος; 12:5) of humanity — none of which can be describing an infinite time period without end in light of the doctrine of the resurrection, which was understood even before Ecclesiastes was written (1 Sam. 2:6; Job 19:25-27; Ps. 16:9-10; 17:15).
Overall, the usage of the word olam (and its equivalents αιων and αιωνιος in the LXX) throughout the wisdom literature of the Old Testament parallels its usage in the Pentateuch and historical books which we have already covered. This word was understood to refer to an indefinitely long time period, from a single human lifespan, to the period between death and the resurrection, to the existence of the earth itself. However, this word was not used to describe a period of time that is strictly without end.
The Major and Minor Prophets (Isaiah - Malachi)
The book of Isaiah contains some of the clearest examples of olam as an indefinitely long, although not everlasting, period of time. Isa. 24:5 states that certain people have broken the “olam covenant” (LXX: διαθηκην αιωνιον). Isa. 32:14-15 states that the city of Jerusalem shall remain abandoned and forsaken “even olam” (LXX: εως του αιωνος, “unto the age”), meaning “until the spirit is poured on us from on high.” Isa. 58:12 and 61:4 state that the “olam wastes” (LXX: ερημοι αιωνιοι) will be built again. Clearly, none of these examples of olam can refer to a period of time that is without end, since in all four cases, the period is explicitly said to have an end.
Isa. 9:7 states that the throne of a coming king will be established “from now on and even olam” (LXX: απο του νυν και εις τον αιωνα χρονον, “from now and for the age-time”). Many scholars believe that this passage was originally written about Hezekiah (though it finds secondary fulfillment in Jesus), in which case olam can only refer to that king’s lifespan. Isa. 34:10 states that the smoke from Edom’s destruction will go up olam (LXX: εις τον αιωνα χρονον, “for the age-time”); since the smoke is no longer going up, this is clearly hyperbolic language referring to the extent of the destruction that will occur, and not to an everlasting period.
The next major prophet, Jeremiah, writes that the fire of Yahweh’s anger will burn olam against Israel (17:4), even though God later said that His anger would cease (30:24) and that He would again show olam mercy and love to Israel (31:3; 33:11). This is a common theme throughout the book of Jeremiah: we are repeatedly told that Israel will be an olam (LXX: αιωνιος) desolation and reproach (18:16; 20:11; 23:40; 25:9), and yet the duration of their punishment is also explicitly stated to be only seventy years, even just a few verses later (25:11-12; 29:10). [1] It is also repeatedly promised that Babylon will be an olam (LXX: εις τον αιωνα, “for the age”; and αιωνιος) desolation (51:26, 39, 57, 62), even though it again flourished under Hellenic rule just two centuries later.
According to Ezekiel 35:5, 9, because Edom had “olam enmity” (LXX: εχθραν αιωνιαν) against Israel, they would be made an “olam desolation” (LXX: ερημιαν αιωνιον); neither of these were without beginning, nor without end, for Edom did not always exist and is now again a populated country. Ezek. 36:2 says that the enemies of Israel had taken over the “olam high places” (LXX: ερημα αιωνια). Were these high places literally everlasting? Obviously not, but they had existed for a rather long time and would go on to exist as places of pagan worship for even longer; olam here is taken to mean an indefinitely long period. Ezek. 46:14 speaks of an offering to be made at the temple during the Messianic age as an “olam statute,” although there will no longer be a temple after the Messianic age (Rev. 21:22), and so in this case olam can refer to a period no longer than the 1000 years of that age (Rev. 20:4-6).
One of the most interesting usages of olam in the Old Testament is found in the book of Jonah. According to Jon. 2:6, Jonah was dead inside of the whale “for olam.” The LXX has an alternate reading here which states that “αιωνιοι barriers” surrounded Jonah. In both of these cases, neither olam nor αιωνιος can refer to something that is truly everlasting, because Jonah was only dead inside of the whale for three days and nights (!!), according to Jon. 1:17. Apparently, both olam and αιωνιος can refer to a period as short as three days.
According to Habakkuk 3:6, the “olam hills” (LXX: βουνοι αιωνιοι) will be destroyed by God. Clearly, in this context olam cannot refer to something that is without end, because the hills are explicitly said to have an end. Finally, the last example of olam referring to something temporal can be found in the characterization of Edom’s desolation as olam (LXX: εις τον αιωνα, “for the age”; and εως αιωνος, “unto an age”) in Obad. 1:10 and Mal. 1:4. Since the territory of Edom was eventually repopulated, this cannot refer to a time period that is without end.
The Olam God
Now that we have looked at fully 172 of the instances of olam in the Old Testament, and their equivalent Greek phrases in the LXX (where it is mostly rendered as εως αιωνος, εις τον αιωνα, or αιωνιος), we can determine what these words meant to the writers of the Hebrew Bible and the translators of the LXX. Overall, they seem to have been used to describe indefinitely long periods of time, but not usually periods of time without end. It was used in reference to the length of a king’s reign, human lifespans, periods of multiple generations, the duration of the earth, and even (in one case) a period of three days.
However, some argue that because the word olam is applied to God throughout the Old Testament, and God is everlasting, the word olam must mean “everlasting” in each and every instance. This word is used variously to describe God Himself (Gen. 21:33; Ps. 9:7; 93:2; 102:12; Isa. 40:28; Lam. 5:19; Dan. 4:34), God’s name (Exod. 3:15; 1 Chron. 17:24; Ps. 72:19; 135:13; Isa. 63:12, 16), God’s reign as king (Ps. 29:10; 92:8; 146:10; Jer. 10:10), God’s mercy (1 Chron. 16:34, 41; 2 Chron. 5:13; 7:3, 6; 20:21; Ps. 89:2, 28; 100:5; 106:1; 107:1; 118:1-4, 29; 136; 138:8; Isa. 54:8; Jer. 33:11), and various other attributes of God (Deut. 32:40; 33:27; Ps. 33:11; 104:31; 119:89; Isa. 26:4; 40:8; Hab. 3:6).
The argument that, because God is described as olam, this word must always mean “everlasting,” is very obviously fallacious. We have shown that olam refers to an indefinitely long period, which does include (but is not, by any means, limited to) an everlasting period of time; the existence of God, being eternal, always stretches indefinitely into the future, and so can rightly be described as olam. Furthermore, if we took this word to always mean an everlasting period of time, this would create a contradiction in each of the one hundred and seventy-two examples of non-everlasting olam listed above.
However, even though this is not necessary for our argument that olam always refers to an indefinitely long period of time, I believe that it can be shown that olam actually never refers to an everlasting period of time, even in the several dozen instances where it is applied to God Himself. This is because there are multiple instances where God is described as not only olam, but le’olam wa’ed - “for olam and further.” See the following examples:
Yahweh shall reign for olam and further. [LXX: τον αιωνα και επ αιωνα και ετι, “for age upon age and further”] (Exod. 15:18)
Blessed be Yahweh, God of Israel, from the olam to the olam. [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (1 Chron. 16:36)
“Blessed are You, Yahweh God of Israel, our Father, from the olam to the olam.” [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (1 Chron. 29:10)
“Bless Yahweh, your God, from the olam to the olam.” [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (Neh. 9:5)
Yahweh is King for olam and further. [LXX: εις τον αιωνα και εις τον αιωνα του αιωνος, “for the age and for the age of the age”] (Ps. 10:16)
Blessed be Yahweh, God of Israel, from the olam to the olam. [LXX: απο του αιωνος και εις τον αιωνα, “from the age and for the age”] (Ps. 41:13)
For this is God, our God, for olam and further. [LXX: εις τον αιωνα και εις τον αιωνα του αιωνος, “for the age and for the age of the age”] (Ps. 48:14)
Even from olam to olam, You are God. [LXX: απο του αιωνος εως του αιωνος, “from the age unto the age”] (Ps. 90:2)
But the mercy of Yahweh is from olam to olam. [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (Ps. 103:17)
Blessed be Yahweh, God of Israel, from the olam to the olam. [LXX: απο του αιωνος και εως του αιωνος, “from the age and unto the age”] (Ps. 106:48)
I will bless your name for olam and further... and I will praise your name for olam and further. [LXX: εις τον αιωνα και εις τον αιωνα του αιωνος, “for the age and for the age of the age”] (Ps. 145:1-2)
My mouth shall speak the praise of Yahweh, and all flesh shall bless His name for olam and further. [LXX: εις τον αιωνα και εις τον αιωνα του αιωνος, “for the age and for the age of the age”] (Ps. 145:21)
It should be obvious that if there are multiple olams, such that God can be “from olam to olam,” and if it is possible to say “for olam and further,” then the olam itself cannot refer to an everlasting period, even when used in reference to God. The LXX reflects this fact, as the phrases εις τον αιωνα and εως του αιωνος are not enough to fully encapsulate the period of God’s existence, and therefore cannot, by themselves, refer to an eternal or everlasting period.
But then, how can God and His attributes be described as olam, if He exists for longer than the olam? Well, if we recognize that olam refers to the current period of time in one is living, and stretches indefinitely into the past and future, then God’s characterization as olam means that He operates and works in the current olam. He is not a distant and unapproachable God, but exists as our helper in the present time.
The answer to the question, “Does God exist for the olam?” is, “Yes, He is our olam God.” But He does not exist only for the olam — He exists for olam and further, from the olam to the olam. This is the same as the fact that Yahweh is characterized as “Lord of all the earth” (Josh. 3:11, 13) does not contradict the fact that He is also uncontained by even the highest heavens (2 Chron. 2:6).
Summary: the use of Olam and Αιων in the Old Testament
Having examined the usage of the word olam in the Hebrew Bible, and its Greek equivalents αιων and αιωνιος in the Septuagint, we can say with certainty that these words were not understood to refer to eternity, or to an everlasting period, by either the original writers of the Old Testament or the translators of the LXX. Even when these terms are applied to God, they appear to describe His interaction with humanity in the current time, rather than His everlasting and eternal nature (which is instead contained in the phrases “for olam and further,” “from the olam to the olam”).
Because olam, αιων, and αιωνιος were used to describe indefinitely long periods of time in the Old Testament, and not everlasting periods of time (even when applied to God), it is inconsistent to think that they would have been used as such in the New Testament. The LXX is perhaps the literary work most closely related to the NT, and even that used the phrases εις τον αιωνα, εως του αιωνος, and αιωνιος to describe periods of indefinite length rather than everlasting periods. But does this bear itself out in the text of the NT? The next part of this study will examine the usage of these terms in the NT itself.
Part 3: https://universalistheretic.blogspot.com/2022/07/just-how-long-is-eternal-study-on.html
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[1] It is very interesting that the LXX uses the adjective αιωνιος in the book of Jeremiah to describe a seventy-year punishment, and yet when the New Testament states that the punishment of unbelievers will be αιωνιος, virtually all translators take it to mean an everlasting punishment. This certainly says something about the preconceptions which translators bring to the text.
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