The Divine Plan of the Ages - Study 1

Page 9, paragraph 1, with scriptural references added: 

THE TITLE of this series of Studies – "The Divine Plan of the Ages," (Ephesians 3:11, Diaglott) suggests a progression in the Divine arrangement, foreknown to our God and orderly. (Ephesians 1:9-11; 1 Peter 1:2) We believe the teachings of Divine revelation can be seen to be both beautiful and harmonious from this standpoint and from no other. The period in which sin is permitted has been a dark night to humanity (Isaiah 60:2), never to be forgotten; but the glorious day of righteousness and divine favor, to be ushered in by Messiah, who, as the Sun of Righteousness, shall arise and shine fully and clearly into and upon all, bringing healing and blessing (Malachi 4:2), will more than counterbalance the dreadful night of weeping, sighing, pain, sickness and death, in which the groaning creation has been so long. "Weeping may endure for a night, but joy cometh in the MORNING." -- Psalm 30:5.

Comments:

“Divine Plan of the Ages” -- This phrase is based on the Diaglott rendering of Ephesians 3:11.

Ephesians 3:11 - 11 according to a plan (prothesin -- Strong's #4286) of the ages (aiōnōn -- Strong's #165), which he formed in Anointed Jesus the Lord of us. -- Emphatic Diaglott.

Westcott & Hort Interlinear

Ephesians 3:11

kata prothesin twn aiwnwn heen epoieesen en
ACCORDING TO PURPOSE OF THE AGES WHICH [PURPOSE] HE MADE IN
2596 4286 3588 0165 3739 4160 1722

tw christw ieesou tw kuriw heemwn
THE CHRIST JESUS THE LORD OF US,
3588 5547 2424 3588 2962 1473_8

The very title of the series of studies is based on Ephesians 3:11. We will be briefly examining and commenting on the Greek words often transliterated as prothesin and aiōnōn as they appear in Ephesians 3:11.

Many may fail to realize the import of the verse, however, due to the fact that most translations say nothing about “ages.” Most render the verse similar to the King James Version:

According to the eternal purpose which he purposed in Christ Jesus our Lord.

This would view the Greek word aiōnōn as meaning eternity, which hides the fact that in the Greek the word is plural, not singular. Thus, the Diaglott renders it as “ages” -- plural. Recognizing this, we realize that Paul was writing about more than one age. Thus, we believe that the Diaglott is more accurate in its rendering than most translations.

Some object to the use of the English word “plan”, claiming that it signifies a possibility of failure. Thus they prefer the rendering “purpose”. Many translations render the verse similar to the Holman Christian Standard Bible:

This is according to the purpose of the ages, which He made in the Messiah, Jesus our Lord.

The Greek word means the “setting forth of a thing, placing of it in view.” The consequence of what is set forth is not inherent in the word. What is set forth could fail, or it could be successful. Likewise, with the English words “plan” and “purpose”. A man can plan something and it may fail. A man may have purpose regarding something, and yet he could fail in his purpose. On the other hand, nothing God plans or purposes will fail; the choice of the use of either the word “plan” or of the word “purpose” in English does not change that.

Some alleged “thought for thought” translations render it similar to the “New Century Version”:

This agrees with the purpose God had since the beginning of time, and he carried out his plan through Christ Jesus our Lord.

The “thought” here of the “beginning of time”, however, appears to be more of man's thoughts, rather than what Paul actually thought when he wrote this verse. The idea of “the beginning of time” has be actually created by thinking beyond what Paul actually wrote, and then the thought has to be added to, and read into the verse. The Greek makes no reference to the “beginning of time.”

We believe that the fact that the plural form, aiōnōn (ages), is used is important. This does speak of more than one “age”, and thus it does indeed suggest a progression in the application of God's plan, as one age begins and ends and is replaced by another age. 

Questions: Why should we believe that the Diaglott is more accurate than the way most of the other translations render this verse? Does the Greek phrase transliterated above as “prothesin (Strong's 4286) twn (Strong's 3588) aiwnwn (Strong's 165)” refer simply to eternity, or is it referring to various “ages”. Should “aiwnwn” be rendered as “ages” or “eternal”, and why? Why does it not really matter if “prothesin” (Strong's 4286) is rendered in English as “plan” or “purpose.”?

Online references (we do not necessarily agree with all presented by these sources:

Bible Hub Greek analysis of Ephesians 3:11
Most Holy Faith Links for Ephesians 3:11:

Links to various translations of this verse:

https://www.biblestudytools.com/ephesians/3-11-compare.html
https://biblehub.com/ephesians/3-11.htm
https://www.godtube.com/bible/ephesians/3-11

“Sun of righteousness”

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Sadly, there are many who are misrepresenting the sun of righteousness symbol that appears on many editions of the Studies in the Scriptures as being an idol symbol of a sun god, such as the Egyptian sun-god Ra. Some conspiracy theorists have combined with the Freemasons, claiming this as one of their “proofs” that Russell was a member of the Freemasons.

The illustration used on the Studies books, as given, however, is not the same as any symbol we have been able to find of any sun-god. Obviously, the symbol is meant to be an illustration of the “sun of righteousness” as depicted in the Malachi 4:2. It is in reference to the coming day when Jesus and the saints will shine as the sun. -- Daniel 12:3; Matthew 13:43; Revelation 20:6.

For more related to this, see our page on Russell and Sun Symbolism

Page 10, Paragraph 1

As though by instinct, the whole creation, while it groans and travails in pain (Ecclesiastes 1:13; 3:10; Romans 8:22), waits for, longs for and hopes for the DAY, calling it the Golden Age (Haggai 2:7; Romans 8:19); yet men grope blindly (Isaiah 59:10), because not aware of the great Jehovah's gracious purposes. But their highest conceptions of such an age fall far short of what the reality will be. The great Creator is preparing a “feast of fat things,” (Isaiah 25:6) which will astound his creatures, and be exceedingly, abundantly beyond what they could reasonably ask or expect. And to his wondering creatures, looking at the length and breadth, the height and depth of the love of God, surpassing all expectation, he explains: “My thoughts are not your thoughts, neither are your ways my ways, saith the Lord; for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” -- Isaiah 55:8,9

Comments:

Jehovah

Jehovah is a Latinized form of God's Holy Name, which is often represented in the earlier Hebrew as יהוה. The earlier Hebrew had no written vowels for any word, but vowels sounds were supplied when the words were spoken. Today, no one on earth actually knows for certainty how ancient Hebrew sounded. The pronunciations we have to today are actually based on hypotheses, often developed from assumptions, although such are often presented as being facts.

The form,  Jehovah, is one of the ways the Holy Name is transliterated from the later Masoretic Text. Before the Masoretic Text, Hebrew had no written vowels. When the Masoretes began their work, the ancient Hebrew had already been a dead language for several centuries. The Masoretes did not actually know the phonemes applied either to the consonants of ancient Hebrew or the vowel sounds applied to words. Their reconstruction of sound system, therefore, is not perfect, but was developed so that some kind of standardization could be used for the ancient Hebrew. Not all Hebrew scholars, however, have agreed to the Masoretic Hebrew vocal standard, however.

God has not given any command regarding how any name, including his Holy Name, should or should not be pronounced in other languages. Thus, all the commotion many make about how this or that English form is not the correct name is pure nonsense. It is based on a standard set by man, not by God.

We have endeavored to examine the controversies related to the usage of the Holy Name on one of sites: The Holy Name of God.

To give a more proper honor to God's Holy Name, we present the American Standard Version rendering of Isaiah 55:8,9, which does not change the Holy name to “the Lord”:

For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

(More yet to come, God willing.)

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We hope, God willing, to discuss all paragraphs of Volume 1, as time permits. Ronald R. Day, Sr.