in translating the word [Greek: aion] in the passages instanced as
"world," which is equivalent to an age, and expresses limitation; while
translating [Greek: aionios] as "everlasting" and "eternal;" both of
which terms exclude limitation.

We ask, does this commend itself as being a fair way of dealing with a
book which contains a record of Divine truth?

We pass on to the brief consideration of a few other words that have
been dealt with unfairly, in order, if not to found, at all events to
buttress, this doctrine of everlasting punishment.

(b) The word (krima). The word denotes judgment; the sentence
pronounced. As such the translators of the Authorized Version rightly
rendered it in many passages of the Gospels, the Acts, and the Epistles
(e.g., Matt. vii. 2; John ix. 39; Acts xxiv. 25; and Rom. ii. 2). But
here is the inconsistency. In Matt, xxiii. 14; Mark xii. 40; Luke xx.
47; Rom. in. 8; xiii. 2; I Cor. xi. 29; and I Tim. v. 12, they
substituted the word "damnation" for it. We will say nothing about this
word "damnation," except that it is an evil-sounding word, whose
original meaning has been exaggerated and perverted; and a word that
more than any other has been employed to support the awful doctrine we
are opposing.

But why did the translators alter the reading? Why render [Greek: krima]
as "judgment" in some places, and as "damnation" in others? The answer
is--These last named passages were viewed as pointing to future
punishment; the translators' idea of future punishment was that of
endless suffering and misery; and the word "damnation" was considered to
be better suited to the popular theological error than the proper and