freeman: "That said, I happen to know that there are literally legions of true scholars in this field that do not share your particular view [i.e. David_Jay’s], but rather lean more in my direction and present understanding."
Lots of scholars make weird assumptions because they too get emotionally tangled with the traditional religious standpoint where they do not want to give in to another viewpoint. Dr. James White is an example of one trinitarian apologist willing to argue publicly to prove others wrong. White’s assumption on the the Greek en is flawed. All one needs to do to verify whether his claim that en means eternity or not is by using a Greek-English Concordance in order to compare how the verb form was used throughout the NT.
The Greek ēn appears 315 times in the Greek text (Englishman’s Concordance), so right away we can observe that the majority of such ocurrences have nothing to do with Jesus‘ eternity claim. The verb eimí the source word for en is so common that for anyone to claim it means ‘eternity’ it would require that everyone else linked to the en be also eternal. Preposterous is such claim!
En is linked to a lot of individuals and things known not to be eternal. I pointed out that in Matt. 1:18 the verb form en was connected to the origin or birth of Jesus. No eternity there.
I also mentioned John 15:27, where according to Jesus his disciples were with him from the beginning (obviously the start of his ministry) = literally, "that from beginning with me you are." Both esté in John 15:27 and en of John 1:1 have their root in eimí. So does the "I am" of John 8:58 (I am) where it is used simply to express existence. The concept of eternity is not required in any of these texts. The concept of eternity is read into those verses by trinitarian believers.
In Revelation 17:8, it is said that "the wild beast that you saw was, and yet is about to ascend out of the abyss, and it is to go off into destruction." Should we claim the beast was eternal?
A.T. Robertson, a trinitarian, said under Doubtful Imperfects: "Hence we need not insist that ἦν [en] Jo. 1:1 is strictly durative always (imperfect). It may be sometimes actually aorist [which views the whole of the verbal action as a single, unitary event] also." (A Grammar of the Greek New Testament in the Light of Historical Research) (Page 883)