I had already answered that, several comments previously, when you asked it: “yes, too far.” (
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Since I don’t agree with Maurice that the base meaning of {aion}, as applied in the NT, has to do with divinity (despite my appreciation with some suggestions along that line in other more recent comments), I consequently don’t have a conflict in translating “into the eons of the eons” as “into the eons of the eons” in Rev 20:10.
Translating “into the eons of the eons” as “into the eons of the eons” isn’t the difficult thing; that’s the easy thing. The far more difficult thing is figuring out how the NT authors are using the adjective “eonian”; which I do find has thematic connection to the Deity.
I don’t consider “eon” to have a primary meaning of expressing a permanent fixed state in NT usage. Even if I did, though, there might be something equivalent to ‘a larger permanent fixed state encompassing a smaller permanent fixed state’.
So, for example: the Lordship of God is a permanent reality in regard to all of natural time as a whole. (Otherwise we’re talking about a very different theology than any supernaturalistic theism.) Natural time as a whole could be said to exist in a permanent fixed state within and subordinate to the Lordship of God. (I’m a bit agnostic about this, but I’ll grant it hypothetically for purposes of argument.) From our perspective on the timeline, humanity’s history before the giving of the Torah on Sinai could be reckoned as an age; and even though this period of time can be reckoned as a succession of moments (as could all of natural time for that matter), that age also from our perspective has certain permanently fixed characteristics as “past history”. The whole of history would be one eon; but that whole total eon would be reckonable in terms of sub-eons, each of which has (under God) some set of permanently fixed characteristics: this period happens before the giving of the Law, this period happens between the giving of the Law and the Incarnation, this period happens between the Incarnation and the Second Coming, this period happens after the Second Coming, etc.
I reiterate, though, that I find the NT usage of {aio_n} per se to typically involve reference to what you’re calling a succession of moments of indeterminate (but long) length. The aions are not regarded as permanently fixed in the sense that Greek Stoics and similar philosophies regarded them; there isn’t, for example, an endlessly repeating cycle of ages of approximately (or even identically) the same events, inescapable and binding upon all reality, even upon the gods (if they exist), eternal in its supreme ontological status. (And even then, each one of the cycle of ages can hardly be said to be essentially a permanently fixed state, since they transition successively into one another.)
Good question, but not my problem. An even better question, since the phrase occurs very much more often in the NT, would be, “what does into the permanent fixed states of permanent fixed states” mean?
Going back to my “short answer”, meanwhile: the first and chief reason that Maurice’s proposed underlying meaning for {aio_n} wouldn’t make gibberish of expressions like “aion tou aionios” in the scriptures, is because that type of phrase never shows up once in the scriptures. Not in the NT, and (as far as I know or even could imagine) not in the OT Greek LXX either. “Age of ages” yes, once. “Ages of ages”, yes, many times. “Age of Agey” (or whatever the adjective {aio_nio_n/ios} would be super-literally translated as, with appropriate direct article), never. (But the plural of eon, when used in a particular prepositional form, looks at first glance very much like the adjective {aio_nio_n}.)
The technical rebuttal doesn’t detract from the strength of your complaint, however.