Prepared for Advanced Old Testament Theology I on November 17, 2003.
The word עוֹלָם occurs 440 times in the OT and is translated a variety of ways in KJV. The most common translations, “for ever” (272×), “everlasting” (63×), “perpetual” (22×), and “evermore” (15×), all convey the idea of eternality in a philosophical sense. A problem exists in that the semantic range of עוֹלָם is broader than the English word “forever.” While the English translation “forever” has eternality as its primary thrust, the emphasis of עוֹלָם usually does not. “Forever” is not necessarily a bad translation, as long as it is understood in a less-than-literal sense. The LXX most frequently translates עוֹלָם with a form of αἰώνιος (“eternal”) or αἰών (“age”). The most common synonym in Hebrew is עַד (“lasting future time”). It is often parallel to דּוֹר (“generation”). The fundamental meaning of עוֹלָם is “distant time.” The time might be past or future or both. And, if it is to be known, the length of the time must be communicated by the context. It may extend for merely a number of years or for thousands of years. The basic meanings are (1) a time in or an extension of time into the future and (2) a time in or an extension of time from the past. Either of these may encompass the notion of eternality, usually only in reference to God and His purposes (God: Ps. 41:13; Is. 40:28; His name: Ex. 3:15; Ps. 135:13; His rule: Ex. 15:18; His mercy: Ps. 136).
The first sense is the most frequent and may be used for the lifespan of an individual. Hannah gave Samuel to serve the Lord forever (i.e., until he died; 1 Sam. 1:22). Bathsheba spoke of David living forever (1 Kings 1:31). A slave may serve his master forever (Ex. 21:6). God spoke so that the people would believe Moses forever (Ex. 19:9). It is also used of a long period of time into the future, but almost always something short of philosophical eternality. Solomon said that the earth, in contrast to the passing generations, will remain forever (Ecc. 1:4). The Psalmist parallels the Davidic dynasty with the perpetuity of the sun and moon (Ps. 89:36–37); both will last forever.
The second sense may refer to an event in the past. God instructed the people to remember the things that He had done for them in the past (Is. 46:9). Jeremiah speaks of the dead of עוֹלָם (i.e., those who are already in the grave; Lam. 3:6). It may also refer to something that has continued from the past, often occurring with the min preposition (מֵעוֹלָם). Solomon exhorts people not to move the eternal landmark (Pr. 23:10). Clearly the sense is just “old” or “ancient.” Solomon also argued that in this life there is nothing new under the sun; it has all existed for a long time (see also Jos. 24:2; 1 Sam. 27:8; Ps. 119:52; Is. 42:14).
Potential misunderstandings of עוֹלָם abound, some more significant than others. This confusion happens by reading the idea of eternality communicated by the English translation “forever” into every occurrence of עוֹלָם. Because of this, in most cases “forever” is not the best translation. One example is Ps. 148:6, where the Psalmist speaks of the Lord establishing the created order forever. On the surface of the English translation, it seems to be conveying the idea of the eternality of the universe. But this concept is clearly countered elsewhere (e.g., 2 Pet. 3:10). Another example is where the specific ordinances given to Israel are described as being forever. All through the Pentateuch, the feasts, Sabbaths, and other ordinances are described in terms of עוֹלָם (e.g., Ex. 12:17, 24). But clearly this was never God’s purpose. The Old Covenant from the beginning was preparatory for the work of Christ in the new. The meaning is that they will endure until the end of a period of time. (For other examples see 1 Sam. 13:13 and Eccl. 12:5.)