Again, in Heb. xi. 3, “the worlds were framed,” should be “the ages.” In Heb. ix. 26, “now once in the end of the world” should be, “in the end of the ages.” Take, again; the closing words of S. , before every age, and now and unto all the ages,” i.e., before the ages began, and now, and throughout all the ages yet to come. So Rev. i. 6, “glory” is ascribed unto Christ, “unto the ages of the ages,” in the original. i. 17,” the King eternal” should be “the King of ages ;” in vi. 17, “charge them that are rich in this world” should be “in this age.” 2 Pet. ii. 17, “the mist of darkness is reserved for ever” should be “for the age,” for a period finite but indefinite.
Through these “ages” it is clearly taught that Christ’s work is to go on, for “Christ is the same today, and yesterday, and unto ‘the ages,”‘ Heb
A striking phrase closes this Epistle, ch. iii. 18, obscured in our translation – which renders “to Him be glory both now and for ever, instead of, as the original requires, “unto the day of (the) age,” see v. 5, which explains the reference. I might easily go on, but enough has been said to show that Scripture designs teach us the “doctrine of the ages.” In these repeated instances there must he some definite purpose in the use of these peculiar terms; and we must deeply regret the unfairness and inconsistency which in the case of aion mars and renders unfair our versions. Continue reading “Jude, which run literally, “To the only God, be glory, c”