Dear Mr. Hagee:

Mr. Hagee, my name is Ray Smith, and I live in Miami, Florida.

While browsing the channels, I happened onto your Jerusalem broadcast on TBN. Shortly thereafter I heard your sermon on "Hell." I have never written to a TV minister before and wouldn't have now, except for a few things I couldn't let pass without some comment.

In Jerusalem you said God inspired His Word in the Greek language because, "Greek is the most exact language on the face of the earth!" Therein lies the difficulty with your sermons.

God's Word does not contradict. It makes sense in the words God chose. Christ warns against "adding to" or "taking away from" this Word (Rev. 22:18-19). When teaching God's Word we are to rightly divide (or cut) His Word (II Tim. 2:15-18). We are to " ... distinguish the things that differ" (Phil. 1:10). We are to have a pattern of sound words (II Tim. 1:13-14). In addition to these we are to shun the traditions of men (Col. 2:8) and the wisdom of this world (I Cor. 1:20 & 3:19). It is a rare teacher who actually does these things.

What prompted this letter was your statement that: "Greek is the most exact language on the face of the earth," followed by the statement that Christ is going to reign "for ever and for ever and for ever ... " In the English, this statement is contradictory and redundant, and in the Greek it has no equivalent. If "for ever" means "always" or "eternity," what pray does "and for ever" mean? Is that something like whiter than white? It is not I who find fault with that statement, but God.

Your statement is both untrue and unscriptural. If your statement that Christ will reign "for ever and for ever and for ever ... " were confined to Christ's reigning only, it would not be as harmful as when applied to other false doctrines that are taught to last "for ever and for ever and for ever." Specifically, I make reference to your teaching on "hell" (Gk. hades-the unseen or imperceptible) which you teach is a place of eternal torment.

EONS OR FOREVER

The King James does say in Rev. 11:15 that Christ will reign "for ever and ever." However, when you add the 3rd "and for ever," it becomes unscriptural. Furthermore, as the Authorized Version of Rev. 11:15 is an unfortunate and misleading translation, the phrase "for ever and ever" is also unscriptural. Remember, Greek is a very exact language, but King James is a very inexact translation. Here's what God's "exact" Word says regarding this matter.

It never ceases to amaze me that words (most words in most languages) have fairly precise and restricted meanings until these same words are used in religion, where they apparently lose all logic and preciseness of meaning.

First of all, the Greek in Rev. 11:15 is not "for ever and ever," but "aions of the aions." The Greek is not "and," it is "of." It's in the genitive case. Check this out for yourself. "Of" contrasts one thing with another. It does not "add" one thing to another. This is a big difference.

Secondly, the Greek word "aion" does not mean "for ever" or "eternal" or "everlasting" or any other word which denotes "endless time." Strong's Lexicon says one thing yet shows another (see enclosure from Strong's Exhaustive Concordance). Dr. Strong's Concordance contradicts his own definition. I proved that conclusively by showing how he defined "aion" under two different headings.

Thirdly, in Rev. 11:15, "aion" is in the plural, "aions." Now if you insist that "aion" means "for ever" or "eternal," how is it possible to have a plurality of "eternities?" Let me suggest, Mr. Hagee, that that question mark is larger than it appears on this page.

This alone proves that "aion" cannot be translated "eternal." There can be no plurality of eternity. Whatever "aion" means, it cannot mean "eternal."

"Eon" is the closest English equivalent to the Greek word "aion." Age is close, but has no adjective form, as eon does (eonian).

In the following pages, I will prove conclusively that "aion" is a long period of time, with a beginning and an end, similar to an "age." And, that it never denotes "for ever" or "eternity."

The Greek Scriptures tell us that Christ will reign "for the eons of the eons" or "the ages of the ages." Not "for the eons of the eons of the eons" as your statement suggests. "For the eons of the eons" makes simple and exact sense, and is in harmony with other Scriptures. "For ever and ever" contradicts dozens of other Scriptures, as we will see. The truth is, "for ever and ever" is a contradiction by itself. Both language and logic forbid duplication of anything infinite. There is no such thing as "several eternities" or "multiple for evers" or "numerous everlastings."

In Rev. 11:15 both "eons" are in the PLURAL. So if someone insists that an "aion" means "for ever" or "eternity," then "aions" would be "for evers" or "eternities." Hence it would have to be translated "for evers of evers" or "for eternities of eternities." What sense is there in such contradictory phrases?

And notice please, the Greek is "aions of the aions" not "aions after the aions" or "aions upon the aions." Could it be that there is an "exactness" and purity here that the clergy are failing to teach?

So how are we to understand the Scripture that says Christ will "reign for the eons of the eons?" It's quite simple.

Christ "reigns for the eons of the eons" because He reigns for only two eons out of all the other eons. He will reign for the next two eons. That is, He will reign for the thousand years (the next eon) and He reigns during the New Heaven and the New Earth, the eon after that.

Christ reigns over these two eons because Rev. 15:3 plainly tells us that He is "King of the eons." Except the King James Version, that is. The King James has it "King of saints." The "exact" Greek word in this verse is "eons," not "saints" or "nations." The Greek word for "saints" is agion not aions.

I will prove that both of these eons, over which Christ will reign, have beginnings and have ends, which excludes any possibility that they last "for ever."

See its simplicity: There was a time before God made any eons (I Cor. 2:7). Then God made the eons (Heb. 1:2). There were eons in the past (Col 1:26). We are living in this present wicked eon (Gal. 1:4). Satan is the god of this eon (II Cor. 4:4). Christ, not Satan, will reign a thousand years in the next eon (Lk 1:33). The thousand years will come to an end (Rev. 20:3). Christ will reign in the eon that follows the thousand years (Rev. 22:5 and Lk. 1:33). Hence, He reigns for the "eons" (the next two) "of the eons" (all others).

Then the last eon comes to an end (I Cor. 10:11). Christ ceases to reign after the eons come to an end (I Cor. 15:24:28) because He turns over the Kingdom to God His Father and God becomes "all in all." The eons end, but that which is of the Kingdom continues (Lk 1:33 & Isa. 9:7). We all continue "living" after the eons because, just like God, we will then all have been given immortality.

The genitive "eons of the eons" has exact parallels in Scripture. Students of Scripture are familiar with the "holy place," and the "holy of holies." In the best manuscript (corrected Sinaiticus), we read of "the holies of holies" in Heb. 9:25. In Israel the tabernacle was holy, the court was holy, and the camp of Israel was holy. The "holies of holies" is not a countless succession of holies. This form of speech doesn't multiple holy places upon holy places. The holies of holies are confined to just two holy places in the tabernacle as related to the court and the camp which were also considered holy.

There is a remarkable correspondence with the eons (or eonian times) and the divisions of the tabernacle. We know of five eons. The first eon is "outside the camp" (before the disruption of the world, Gen. 1:2). The second is "the camp" (from Adam to Noah). The third is "the court" (this present evil eon-the one in which our Lord was crucified, represented by the altar in the court). The fourth is "the holy place" (holy because Christ will rule in the next eon, not Satan). The fifth is the "holy of the holies" (because God Himself will dwell with man in New Heaven and New Earth (Rev. 21:1-3). And, of course, these last two eons are the two eons in which Christ reigns. Hence, they are called the "eons of the eons" (contrasting them with all other eons) in the same way that the tabernacle contained the "holies of holies," (contrasting them with all other holy places).

But Mr. Hagee, we insult Christ to contend that He reigns for ever. If that were true, then He would never accomplish His mission of " ... placing all His enemies under His feet" (I Cor. 15:25). That's why the Scriptures plainly tell us that He reigns until that is accomplished.

There is not one word in either the Hebrew or Greek Scriptures that can be properly translated "forever" or "eternity," or any other word meaning "endless" time. Some might suggest that a verse such as Rom. 16:26-- " ... the everlasting [Greek: 'aionian'] God" proves that aionian is eternal. It does not. Paul isn't trying to tell us here that God lives "for ever." The Scriptures have long ago told us that God's life has no end (Psalm 102:27). Paul is telling us that God is not off in a corner somewhere unconcerned with mankind, but that He is " ... the eonian God." That is, He is God of the eons in which we live (Rev. 15:8). This does not say God ceases to exist at the end of the eons any more than Christ ceases to exist after He is no longer "King of the eons (Rev. 5:3)."

When there are no more eons, Christ ceases to be the King of the eons (I Cor. 15:24). He certainly doesn't cease to exist. When the eons end (and they all will), then God will be the same God He has always been. It's just that there will be no more eons or ages. Consider: the Scriptures tell us that God is "The God of Abraham, Isaac, and Jacob." Would we deduce from this that God is not the God of Noah, King David, the Apostles, or even you or me?

It is silly to suggest that a simple statement of fact limits either God or Christ to that fact.

" ... Christ liveth in me ... " (Gal. 2:20).

Does this prove that Christ lives in no one else?

"As the Lord liveth, there shall not one hair of thy son fall to the earth" (II Sam. 14:11).

So when this person eventually died, did God then die?

"And I saw thrones ... and they lived and reigned with Christ a thousand years" (Rev. 20:4).

Would anyone suggest that at the end of the thousand years the subjects of this prophecy all died?

"Immortality" likewise does not mean by definition, "eternity." The Greek word is athanasa and means UN-DEATH (or deathlessness). Of course, contrary to popular Christian teaching,

"He is King of kings and Lord of lords, who alone has immortality ... " (I Tim. 6:16).

We must be given immortality (I Cor. 15:53-54). Believers are promised "eonian life" so they are given "immortality," which sees them through and beyond eonian life. Unbelievers are NOT given "eonian life" or "immortality" at the same time we are given it. Hence they can die in the second death. However, after the eons end, they too, (all unsaved from Adam on) are "vivified" [Greek: zoopoieo] (LIVE-DO)--given life beyond the reach of death. This confers immortality (Jn 5:21-22, Rom. 4:17, I Tim. 6:13). Read I Cor. 15:22-28.

"For even as in Adam, all are dying, thus also, in Christ, shall all (this is the same "all" used both times) be vivified." There is a "class" or "order" to the vivification of all. First Christ, Second those who are Christ's in His presence, Third the consummation. Christ reigns only until He nullifies all sovereignty and all authority and power, and has placed all enemies under His feet. The last enemy being abolished is death. Then Christ Himself gives up the kingdom to His Father and becomes subject to His Father and God becomes " ... All in All."

"That God may be all in all." Now there's a verse I haven't heard a sermon on lately. Did I say, lately? Mr. Hagee I am 59 years old and I have never heard a sermon on this verse. This is probably the most glorious, all-encompassing verse in the Bible, and I have never heard a sermon on it. Could it be because this verse doesn't fit into the doctrines of Christendom? Many Christians don't want God to be "all in all." They don't approve of it. They want God to be "all in them" or "all in a few," but certainly not "all in all."

It's just like most other basic truths of Scripture: they don't fit into Christian theology.

Take, for example, "resurrection" and "immortality." If one were to cut these two doctrines from the Bible, it wouldn't affect Christian theology one iota. For they teach that, when a believer dies, he doesn't need to be resurrected from the dead or receive immortality (though Paul told us we do). According to Christian clergy, when a believer dies he already has an immortal soul, so he bypasses resurrection and immortality, and takes a short cut directly to heaven. However, "death" is an enemy, and without resurrection the dead could never live again. And without immortality the resurrected would only live a short time and die again (as the resurrected Lazarus of John 11).

The doctrine of immortality is essential. We "live" during the eons not because God promised us "eternal life," but because He gives us "immortality." That's how we live during the eons and after the eons. Those made immortal are never again subject to death.

Isaiah 9:7 tells us: "To the increase of the chieftainship, And to the welfare shall be no end." "No end" is properly translated. It would not be correct to translate this verse "for ever," "everlasting," or "eternally." When "endlessness" is meant in Scripture, it is expressed with the negative "no" seeing that there is no one word in the Scriptures that means "endless time."

Another verse that could be confusing in the Authorized Version is Isa. 57:15 translated thus: " ... and lofty One that inhabiteth eternity ... " This is a bad translation. "Inhabiteth" should be "lodges" or "tabernacles." "Eternity" should be "future." The Hebrew language had no word to correspond with the word "eternity."

Obviously, the Satanic teaching that God Almighty (full of mercy, love and grace) will torture anyone endlessly (let alone the vast majority of humanity), is nowhere taught or even hinted at anywhere in Scripture.

I am not just saying that, in my opinion, "aion" should not be translated "eternal." I am saying "aion" cannot be translated "eternal"! One cannot translate the Hebrew word for "white" [laban], or the Greek word for "white" [leukos] into the English word "black." It defies all laws of language and logic. A word that means an "age" or "eon" (one as short as just one thousand years-the next eon) cannot possibly also mean "eternity."

Suppose you were to read a book translated from Greek to English about a boy who had a pet elephant that he kept in his pocket. You would immediately know that something must have been lost in the translation. An elephant won't fit in a boy's pocket, it's not possible. Now suppose you check the original Greek version of this book and you find that the Greek word translated "elephant" is really the Greek word for "mouse." Problem solved!

And just as an elephant won't fit into a boy's pocket, neither will "eternity" fit into an eon (or age). An elephant may be only a thousand times bigger than a mouse, but eternity is infinitely bigger than an eon! Furthermore, by definition "mouse" doesn't mean "elephant;" and neither does "eon" mean "eternity."

It's just not that complicated or difficult. A child can understand it.

The Scriptures speak of five different "eons" that God makes (Heb. 1:2) of different lengths, for different purposes (Eph. 3:11) in His dealings with mankind.

I prepared a chart below to show key verses on the aions. The Greek word "aion" is here translated properly and consistently by two different translations. Notice carefully the categories these verses fall into: BEFORE, MAKES, PAST, PRESENT, END, NEXT, FUTURE, CONTRASTING, AND ENDS. It is not possible to use any one of these words in conjunction with any word meaning "endless time" or "eternity."

Now try substituting the words "eternity," "forever," or "everlasting" in place of eon or age and see what happens: "before the eternities," "the present wicked eternity," "the conclusion of the everlasting," "the oncoming forevers," "the eternity of the eternities," "the consummation of the forevers." Interestingly, my computer spell-checker just told me that "eternities" and "forevers" are not in its memory and suggested "eternity" or "forever." No, I spelled them correctly, it's just that my computer knows there are no such things as "eternities" or "forevers" even if theologians and translators insist that there are.

Translators have rendered this word "aion" any way they wanted. In doing this, they have forced their preconceived doctrines into the Bible. You think I'm kidding? I am not.

Only a few translations render "aion" consistently. These translations are not popular, however, because they are not endorsed by mainstream clergy. Most people have never even seen these translations. What they do see are the numerous popular translations that promote error upon error. I prepared a chart of popular translations showing the extreme measures taken to pervert this simple Greek word, "aion."

" ... the eternities of the eternities ... " Now there's a strange rendering. I nonetheless give the translator credit for his stupid consistency. If aion means "eternity" then aions would mean "eternities." If someone can explain to me the meaning of "the eternities of the eternities" maybe this same man could also tell us about "hot ice," and "square circles."

So how did the translators handle a verse like Matt. 24:3, " ... conclusion of the eon ... ?" Remember they insist in other places that "aion" is "forever," and now they have to translate a verse claiming that this particular eon is going to end. How can forever "end?" Being in a fix, the translators changed the meaning of "aion" again, and translated this verse " ... end of the world ... " Now, think for a moment. Since they insist elsewhere that "aion" means "eternal" (which of course it doesn't), how could it possibly mean "world" here? It couldn't. The Greek word for world is "kosmos" not "aion."

Check enough English Translations, and you will find all of the following diverse words absurdly translated from the Greek word "aion:"

You are looking at an amazing thing, which is false translating in action. This is certainly not "a pattern of sound words" ( II Tim. 1:13-14)!

Who would ever condone such a butchering of God's Word. Who? Most of the world's theologians and clergy, that's who. Not only do they condone it, but they endorse it!

In the Anglo-Saxon Gospels a thousand years ago, the equivalent for the Greek word aion was the old English word ece, which was similar in meaning to aion, which is a period of time.. The word "eternal" was completely unknown (in any of the old English Bibles), before the Renaissance.

Turning to the Old Testament Hebrew will not solve your dilemma either. The Old Testament Hebrew has the word "olam" (this is the Hebrew equivalent of "aion"), which is often translated in the Authorized Version as "everlasting." This word clearly does not mean everlasting. I will give you just one conclusive proof Scripture:

Psa. 73:12--"Behold, these are the ungodly, who prosper in the world; they increase in riches."

The word translated "world" is olam which they translate "everlasting" in dozens of other places. Clearly the "ungodly" do not prosper for "eternity" or "everlasting."

"It may be laid down as a rule that no language had, for some time after the first century A.D., any term to denote eternity." (Whence Eternity?, By: Alexander Thomson, p. 5). That's a telling statement. Not only doesn't the Hebrew or Greek Scriptures use a word meaning "eternity" or "endless time" in the original texts, it was impossible for them to do so. The Hebrew and Greek Languages had no word that meant "endless time" or "eternity." And further, no one has ever found such a word in ANY LANGUAGE before the second century to denote "endless time" or "eternity."

The facts regarding the temporary duration of the eons are contained in the Scriptures themselves. This demolishes the eternal torment in Hell heresy.

I quote once again from Whence Eternity?

"In the year 540, Justinian made arrangements for the calling together of the famous local council of four years later. ... In particular, he wished it made very plain that the life of the saints was to be everlasting, and that the doom of the lost was to be likewise. Yet he did not argue that the word eonian meant everlasting. Nor did he claim that the word eonian had hitherto been misunderstood ... Origen, who exulted in the truth of the reconciliation of the universe, definitely used the word eonian with reference to fire and doom as meaning a limited time. But writing in the very expressive Greek language, Justinian says, 'The holy church of Christ teaches an ENDLESS eonian (ateleutetos aionios) life for the just, and ENDLESS (ateleutetos) punishment for the wicked.' Justinian knew quite well that by itself eonian DID NOT signify endless, and he therefore added a word the meaning of which is quite unequivocal, a word not found in the Scriptures. This letter of Justinian, which is still in existence, ought to convince anyone who is in doubt, regarding the true scriptural meaning of the word eonian. ... It was not until the year 696, at Constantinople, that a Council publicly condemned this doctrine of Origen [reconciliation of all] for the first time, the glorious teaching [reconciliation] being called 'DRUNKEN RAVINGS as to the future life of the dead." [Emphasis mine], page 19.

Adding a word so enormous as "endless" to a word that in no way means endless, is a gross infraction of Christ's warning about "adding to" God's word (Rev. 22:18).

When one perverts one portion of Scripture, it automatically perverts other portions. Since the translators changed eonian to eternity, of necessity they now have to discard the teaching of reconciliation. For if all are reconciled, punishment cannot be eternal. So they called the Scriptural teaching of reconciliation which Origen understood and believed, "drunken ravings!" (If you run out of Scripture, resort to name-calling). And yet, these "drunken ravings" of "reconciliation" are still in my Bible: " ... and through Him [Christ] to RECONCILE ALL to Him (making peace through the blood of His cross) ... " (Col. 1:20).

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