Eternal, Age to Come
Various Words Marking Duration
The O.T. words representing duration, and their Greek equivalents, call for careful consideration in consequence of the fact that the revelation of man’s future destiny must depend to some extent up on their accurate interpretation.
One of the most frequent words used to mark duration is Ad (, Ass. adu), which is represented in English by the words eternity, ever, everlasting, evermore, of old, perpetually, world without end. this word is once used where there is a reference to past duration of a limited extent, namely, in Job 20:4, ‘Knowest thou not this of old, since man was placed up on earth.’ It is used of a state of being which is at once past, present, and future, with regard to God who inhabits eternity ( ), Isa 57:15. It is applied to the endless duration of God’s reign, Exo 15:18, Psa 10:16, where the LXX is very strong ( ); to the throne of God, Psa 45:6; to the Messianic kingdom, Psa 89:29; to the duration of God’s righteousness, praise, and commandments, Psa 111:3; Psa 111:8; Psa 111:10. It is also used of the duration of national or individual confidence in God, e.g. Psa 48:14, ‘This God is our God for ever and ever ( ), he shall be our guide unto death’ ( ); Psa 52:8, ‘I will hope in God’s mercy for ever;’ Psa 119:44, ‘I will keep thy law continually, even for ever and ever’ (, ). The same word occurs in the title of the Messiah, as ‘the everlasting Father,’ i.e. the source of everlasting life, Isa 9:6; see also Psa 148:6; Psa 104:5.
Again, the term is applied to the continued existence of the people of God, and to the personal confidence which they may feel in God, whether here or hereafter:–Psa 9:18, ‘The expectation of the po or shall not perish for ever’ ( ); Psa 22:26, ‘Your heart shall live for ever’ ( ); Psa 37:27-29, ‘Depart from evil, and do good; and dwell for evermore ( ). for the Lord loveth righteousness, and forsaketh not his saints; they are preserved for ever ( ): but the wicked shall be cut off. The righteous shall inherit the land, and dwell there in for ever’ ( ); Isa 45:17, ‘Ye shall not be ashamed nor confounded world without end’ ( ).
Lastly, it is used with reference to the case of evil doers, whether nations or individuals. of Assher and Eber it is said that they ‘shall perish for ever’ (Num 24:20; Num 24:24). Psa 9:5, ‘Thou hast put out their names for ever and ever’ ( ); Psa 83:17, ‘Let them be confounded and troubled for ever’ ( ); Psa 92:7, ‘The wicked shall be destroyed for ever’ ( ).
Netsach (), with a preposition (), is rendered always, constantly, ever, perpetual, and also in its original meanings of strength and victory. It is usually rendered by the LXX , unto completion, but sometimes unto victory. It signifies completeness, and might usually be translated ‘utterly.’
It is used of God not keeping his anger for ever (Psa 103:9); and of the pleasures which are at his right h and for evermore (Psa 16:11). God is several times appealed to not to forget his people or to be absent from them for ever (Psa 13:1; Psa 44:23; Psa 74:1; Psa 74:10; Psa 74:19; Psa 79:5; Psa 89:46).
Netsach occurs in Job several times, either with reference to the utter destruction brought up on man (that is, up on the outer man) by God, or to the final deliverance which is to be obtained by the godly. See Job 4:20; Job 14:20; Job 20:7; Job 23:7; Job 36:7.
No man, says the Psalmist, can cause his fellow men to live for ever, i.e. can ensure him against death (Psa 49:9). The destructions of the wicked, that is, their evil machinations against the godly, are described as having ‘come to a perpetual end,’ or, in other words, as being utterly frustrated (Psa 9:6). Netsach is also used of the desolation of Edom and Babyl on (Amo 1:11; Jer 50:39).
This word occurs in a slightly different form in the Hebrew heading of several Psalms. The LXX uniformly renders it the A V. has ‘to the chief musician.’ Perhaps the real meaning is that the Psalm is one of victory, and to be sung with emphasis.
Three times in the N.T. we read that he that endureth to the end ( ) shall be saved in 1Th 2:16 we are reminded of Psa 9:6, for we read that ‘wrath has come up on them utterly.’
The phrase occurs only twice in the N.T., namely, in Mat 12:20, where Isa 42:3 is quoted, and in 1Co 15:54, where the quotation is from Isa 25:8. It is curious that in these two places the Hebrew le-netsach is found, but not the phrase ; in the LXX, the quotation being in each place a new translation from the Hebrew.
Tamid () marks continuity or perpetuity. It is usually applied to the permanence of the Mosaic ritual through the history of the Hebrew nation. The LXX generally renders it , but occasionally . It is used of the shewbread (Exo 25:30), of the lamp (27:20), of the signet of holiness (28:38), of the pillar of the cloud and fire (Num 9:16), of the ‘daily’ sacrifice (Dan 12:11), of God’s eye resting on the l and of Israel (Deu 11:12), of the sustenance afforded to Mephibosheth (2Sa 9:10), of the constant realisation of the presence of God–‘I have set the Lord always before me’ (Psa 16:8), ‘Mine eyes are ever unto the Lord’ (Psa 25:15); of the constant remembrance of sin–‘My sin is ever before me’ (Psa 51:3); of devotional feelings and conduct (Psa 34:1; Psa 38:17; Psa 71:6; Psa 119:44).
God says of Jerusalem, ‘I have graven thee up on the palms of my hands, thy walls are continually before me’ (Isa 49:16); and of the godly man it is said, ‘The Lord shall guide thee continually.’ Lastly, of the heavenly Jerusalem it is predicted, ‘Thy gates shall be open continually, they shall not be shut day nor night’ (Isa 60:11).
The word occurs ten times in the N.T. Two of these passages are quotations from the O.T., namely, Act 2:25 and Rom 11:10, from Psa 16:8; Psa 69:23, in which Tamid is used in other passages it is used of the continuous service of God (Luk 24:53; Act 10:2; Heb 9:6; Heb 13:15). It is also used in Mat 18:10, where we read of Christ’s little ones, that their angels in heaven continually behold the face of God.
Orec (, Ass. arahu) denotes length without any reference to limit. It is translated ‘ for ever’ in Psa 23:6, ‘I will dwell in his house for ever;’ and Psa 93:5, ‘Holiness becometh thine house for ever.’ in each case the LXX has .
D or (, Ass. duru) signifies a generation in Psa 10:6, ‘I shall never be in adversity,’ the words are literally, ‘I shall not be in adversity from generation to generation;’ and so in Psa 77:8 (‘Doth the Lord’s promise fail for evermore?’). The word Dor, like the Greek and the English generation, is often used in a large and indefinite sense, sometimes perhaps referring to an age or century, as when the Lord promised to Abraham that his seed should be rescued ‘ in the fourth generation’ (Gen 15:16).
D or is applied to the continuous covenant made between God and Noah (Gen 9:12), ; to the remembrance of God’s name or memorial (Exo 3:15, Psa 9:7; Psa 102:12; Psa 135:13); to the feeling which was to be kept alive against the Amalekites (Exo 17:16); to the permanence of God’s thoughts (Psa 33:11), mercy and truth (40:1l), wrath (85:5), existence (102:24), and dominion (145:13, Dan 4:3); to the judgment of Edom (Isa 34:10), and to the desolation of Babyl on (Isa 13:20).
A parallel expression is used in Luk 1:50 and Eph 3:21, with regard to the continuance of God’s mercy and of the glory which is to be ascribed to Him in Christ Jesus.
The word Tsemithuth () is rendered ‘ for ever’ in Lev 25:23; Lev 25:30, where reference is made to the continuous possession of land; but in the LXX we find , an expression which is preserved in the N.T in Heb 6:16, where we read that an oath is ‘ for confirmation.’ Perhaps there is here a special reference to the continuity of the promise through the oath sworn to Abraham.
Kedem (, Ass. qudmu), which means that which is ancient, is used in Deu 33:27, of the eternal God; in Pro 8:22, of God’s ‘works of old’ ( ); and in Hab 1:12, of God’s existence from everlasting ( ). The Greek rendering adopted in the last passage is often found in the N.T.
Yom (, Ass. yumu), day, is used in the plural number in a great variety of senses, and is rendered in the A. V. always, continuance, daily, yearly, ever, perpetually in almost all passages where duration is implied, the Greek rendering is , which has been adopted in the N.T in Mat 28:20, ‘I am with you always.’
This phrase is applied to periodical or recurrent rites, suc has the lament for Jephthah’s daughter (Jdg 11:40); the feast in Shiloh (Jdg 21:19); the worship in Shiloh (1Sa 1:3; 1Sa 1:21; 1Sa 2:19; 1Sa 20:6); and to the offering of sacrifices (Job 1:5, Amo 4:4).
It is used of the permanence of man’s duty (Deu 5:29); of God’s promises (Deu 6:24), and of his threats (Deu 28:33); of the continuance of evil in the heart (Gen 6:5), and of wicked devices (Psa 52:1). It is also used of permanent relations between man and man, or between nation and nation, e.g. between Saul and David (1Sa 18:29), Rehoboam and Jeroboam (2Ch 12:15), David and Achish (1Sa 28:2), Hiram and David (1Ki 5:1). See also Jer 35:19; Jer 31:36; Jer 32:39.
The word Eth (, Ass. ittu), which marks a se as on or opportunity, is used of duration in Job 27:10, Psa 10:5, Pro 6:14; Pro 8:30, and Ecc 9:8. The LXX renders it , ‘ on every occasion.’ Compare Eph 6:18.