Eternity — Tyndale Open Bible Dictionary

The OT does not have a single word corresponding to our English word “eternity.” The concept grows out of such expressions as “from generation to generation” and “from age to age.” The understanding of God as the Creator and controller of history led to the understanding of his endless life span. Thus, God himself is designated by the adjective “eternal” (cf. Gn 21:33; Is 26:4; 40:28). The Hebrews simply understood that God is the God of the past and the God who will always be—in stark contrast to humans whose days on earth are limited.

Show passage in OET: GEN 21:33

OET-RV GEN 21:33

33 Then Avraham planted a tamarisk tree there at Be’er-Sheva, and he prayed to Yahweh, the god of eternity.

OET-LV GEN 21:33

33 And_he/it _planted a _tamarisk _tree in_Bəʼēr- sheⱱaˊ and_he/it _called there in/on_name _of YHWH the_god _of perpetuity.

Show passage in OET: ISA 26:4

OET-RV ISA 26:4

4 Put your trust in Yahweh forever,
⇔ because Yah (Yahweh) is a stable rock.

OET-LV ISA 26:4

4 Trust in_YHWH until perpetuity if/because Yah YHWH a _rock _of everlastingness(es).

Show passage in OET: ISA 40:28

OET-RV ISA 40:28

28 Don’t you know?
⇔ ≈ Haven’t you heard?
⇔ The eternal God Yahweh is the creator of one end of the earth to the other.
⇔ He doesn’t get tired
⇔ ≈ and he won’t become weary.
⇔ You won’t find a limit to his understanding.

OET-LV ISA 40:28

28 Am_not do _you _know or not have _you _heard is_a _god _of perpetuity YHWH the _one _who_created the _ends _of the_earth/land not he _grows _weary and_not he _becomes _weary there_is_not searching to_understanding _of_his.

Jump to OET GEN 21:33 section.

Jump to OET ISA 26:4 section.

Jump to OET ISA 40:28 section.

The NT picked up these concepts from Judaism and the OT. In Greek the same root word is used to describe the ages of time and God’s agelessness. For example, the word “eternal” used in Romans 16:26 comes from the Greek root transliterated into English as “eon.” The God who rules the ages or eons is himself the ageless one who brings continuity and stability into the human life so severely bounded by this age. The clear understanding that time will come to an end, provided by NT revelation, added to the OT’s vivid understanding of creation, serves to underline and clarify the concept of an eternal God. God’s preexistence and postexistence is yet another way of expressing his eternal being.

Show passage in OET: ROM 16:26

OET-RV ROM 16:26

26 But he’s been there in the prophetic scriptures, and now he’s been revealed in keeping with the eternal God’s command, and been made known to all the nations for faithful obedience.

OET-LV ROM 16:26

26 but having _been _revealed now and by the_scriptures prophetic, according _to the_command of _the eternal god for obedience of _faith, to all the nations having _been _made _known.

Jump to OET ROM 16:26 section.

The NT regularly spoke of the temporal sequences of God’s revelation in Christ in much the same way as the OT spoke of God’s self-revelation to Israel. The NT usage of prepositions with “eon” is particularly instructive: for example (translated literally) “out of the age” (Jn 9:32), “from the age” (Lk 1:70; Acts 3:21), “into the age” (Jude 1:13), “into the ages” (Jn 4:14). The first two phrases reflect an indefinite time preceding the present moment, and the last two point to a future indefinable time (often translated as “forever”).

Show passage in OET: JHN 9:32

OET-RV JHN 9:32

32 In all the centuries past we never heard that a person could give sight to someone who was born blind.

OET-LV JHN 9:32

32 Out _of the age it _was_ not _heard that anyone opened _up the_eyes of_ having _been _born _blind.

Show passage in OET: LUK 1:70

OET-RV LUK 1:70

70 (as he spoke via the mouths of his holy prophets through the ages).

OET-LV LUK 1:70

70 (as he _spoke by mouth the holy prophets of _him of the_age),

Show passage in OET: ACT 3:21

OET-RV ACT 3:21

21 For now it is appropriate for heaven to receive him, until the times of restoration of everything, which again God has had written by the faithful prophets.

OET-LV ACT 3:21

21 whom indeed it _is _fitting heaven to _receive, until the_times of _restoration of _all things, which the god spoke from the_age by the_mouth of _the holy prophets of _him.

Show passage in OET: JDE 1:13

OET-RV JDE 1:13

13 like wild waves in the ocean that foam in their own shame or like unreliable wandering stars that are already doomed to the darkest darkness in the next age.

OET-LV JDE 1:13

13 wild waves of_the_sea foaming _out the shame of _themselves, wandering stars, to _whom the darkness of_ the _darkness has _been _kept to the_age.

Show passage in OET: JHN 4:14

OET-RV JHN 4:14

14 but anyone who drinks the water that I give them will find a well springing up inside them—springing into eternal life.”

OET-LV JHN 4:14

14 but whoever wishfully may _drink of the water that I will _be _giving to _him, by _no _means ˓will˒_ not _be _thirsting, because/for the age, but the water that I _will _be _giving to _him will _be _becoming in him a_spring of _water, springing _up into eternal life.

Jump to OET JHN 9:32 section.

Jump to OET LUK 1:70 section.

Jump to OET ACT 3:21 section.

Jump to OET JDE 1:13 section.

Jump to OET JHN 4:14 section.

The biblical concept of eternity stands in contrast to that of other cultures of the time, which often thought in cyclical terms. The Greek world particularly thought of time in the analogy of a circle—an ever-recurring sequence of events. Salvation was to find an exit from that vicious cycle, thus being freed from time in order to experience timelessness. The biblical concept pictures time as a line with beginning and end guaranteed by the eternal God. Thus, in the biblical view, salvation could not occur within a designated sequence; it only occurs in the experience of the individual and moves on to the historical consummation directed by the eternal God.

The contrast between Greek and biblical ways of viewing time raises the question of the exact nature of eternity. Is it to be understood as merely unlimited time or, in direct contrast to present time, as timelessness? The biblical view seems to be that eternity is not timelessness and does not stand in contrast to present time as its opposite, since present time and eternity share basic qualities.

The NT (following Judaism) uses “eon” or “age” to divide time into “this present eon” and “the eon that is about to be” or “the coming eon.” The contrast is not simply between time and timelessness, for the “eon that is about to be” is future and shares a specific and identifiable character. The biblical picture of the start of the “coming age” is dramatically painted with broad sequential brush strokes. The new age is not simply a restoration to the primitive and naive innocence of the earliest stage, but a consummation according to the purposes of him who is and who was and who is to come (Rv 1:4). Thus, it is designated as the new creation.

Show passage in OET: REV 1:4

OET-RV REV 1:4

4 This letter is from Yohan (John; Grk. Yoannes) to the seven assemblies in Asia Minor:
¶ Grace and peace to you all from the God who is and was and will be, and from the seven spirits who are in front of his throne,

OET-LV REV 1:4

4 Seven Yōannaʸs to _the assemblies which in the Asia:
grace to _you _all and peace, from the one being, and who was, and who coming, and from the seven spirits, who are before the throne of _him,

Jump to OET REV 1:4 section.

The NT clearly teaches that the “age that is to be” has now begun in the life and ministry of Christ, although there is a definite overlap in the two ages. The frequency of such terms as “the firstfruits,” “the earnest of the Spirit,” and “the last days,” reflects this understanding (e.g., Heb 6:5: “and have tasted . . . the powers of the age to come”). The believer enjoys the blessings of the future age imported into the present through Christ’s redemptive work.

Show passage in OET: HEB 6:5

OET-RV HEB 6:5

5 and who’ve tasted God’s message and the powers of the coming age

OET-LV HEB 6:5

5 and the_good having _tasted of_god the_message, and the_powers of_the_coming age,

Jump to OET HEB 6:5 section.

The concept of eternity, then, does not stand in opposition and contrast to time as timelessness. Eternity is the unlimited and incalculable space of time bounded at its beginning by the introduction of the kingdom of God in Christ and stretching out into the unlimited future. Both time (“the present evil age,” Gal 1:4) and eternity are governed by God as the Lord of all time, the one who gives content and meaning to both.