Both Now and Ever…. An Exploration of the Grammar of the ‘Glory' Doxology

 

Depending in which Orthodox Jurisdiction you attend, if you worship in English, you are bound to come across different translations of liturgical texts and prayers, which on the surface are about the same, but have peculiar little divergences depending on the translator's preference.  Since most Christians worship in a translation, and read their bibles in a a colloquial translation, it sometime arises that there are confusing  differences even among same-language translations.  Today, we will consider one of the most frequent points of dispute: the "BOTH now and ever... " in the 'Glory to the Father' doxology.  Most English speakers are familiar with both ways (pardon the pun) to recite the prayer with or without the "BOTH" in front of  'now and ever and unto the ages of ages. Amen.'   However, while both ways are  commonly heard  in English,  there really is a preferred version which captures the nuance of the original Greek which reads:

Δόξα Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύματι καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 

Which is translated alternatively as:  

  "Glory be to the Father, and to the Son, and to the Holy Spirit, both now and always, and unto the ages of ages. Amen."

or: 

"Glory be to the Father, and to the Son, and to the Holy Spirit, now and always, and unto the ages of ages. Amen."

 

So... which one is correct?   They BOTH are ...but which one is more accurate?  Well, here begins our discussion! 

In the translation of liturgical texts from Greek into English, a recurring challenge arises: the loss of subtle but significant theological nuance. Greek, with its rich grammatical and philosophical depth, often communicates layered meanings through structures and particles that do not map neatly onto modern English. In many instances, English renderings simplify or omit elements that carry real weight in the original, thereby diluting the theological and poetic texture of the text. This is especially evident in the frequent doxological phrase, “Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.”

Interestingly, the Church Slavonic tradition, drawing closely from the Greek liturgical corpus, often preserves these nuanced structures with greater fidelity than English translations. In this case, the Slavonic phrase “и ныне и присно и во веки веков” retains the dual emphasis of time found in the Greek: “καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.” The repeated conjunctions signal a structure that calls for a symmetrical English rendering, one that preserves both the immediate and the eternal dimensions of time being named. Yet in many English liturgical books, the word “both” is dropped, and the phrase becomes simply, “now and ever,” losing the parallelism and weight of the original.

The purpose of this exploration is to examine the grammatical and theological rationale for restoring “both” in the English doxology—“both now and ever”—so that the English expression more faithfully reflects the intention of the Greek and the preserved fidelity of the Slavonic. This seemingly small word, "both," does not merely serve as a stylistic flourish; it signifies the unification of temporal and eternal realities. By examining the underlying Greek concepts of time—chronos, kairos, and especially aion—we gain insight into why the Church repeats this phrase so frequently and why its structure matters. This study seeks to restore a small but meaningful word to its rightful place in English liturgical expression, thereby enriching our theological understanding and liturgical participation.

Comparing the Greek with the Slavonic translation of liturgical texts—especially in phrases such as the doxology—reveals a striking preservation of nuance, particularly in how temporal and theological layers are conveyed. While modern English translations often streamline or omit key structural elements (like repeated conjunctions), the Slavonic retains much of the Greek grammatical rhythm and theological depth, including the symmetry and emphasis created by repeated particles such as καί ("and").

For instance, in the Greek doxology:

Δόξα Πατρὶ καὶ Υἱῷ καὶ Ἁγίῳ Πνεύματι, καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.

We see a triadic structure of glorification: past-present-future, or more precisely, present, always, and eternally—each connected with the conjunction καί. The repetition of καί is not merely grammatical but theological, signaling a continuum of glorification that spans from the immediate moment through unbroken perpetuity and into the divine ages.

This structure is mirrored almost verbatim in Church Slavonic:

Слава Отцу и Сыну и Святому Духу, и ныне и присно и во веки веков.

The Slavonic uses "и" (the equivalent of Greek καί) in precisely the same way—“и ныне и присно” ("and now and always")—preserving both the grammatical parallelism and the temporal theology embedded in the Greek. Slavonic translations, heavily influenced by the Byzantine tradition, exhibit a remarkable fidelity to Greek syntax and often prefer literal equivalence over idiomatic freedom, especially in liturgical contexts. As a result, Slavonic maintains the cumulative and expansive quality of Greek doxologies far better than many English translations.

By retaining the full series of conjunctions, the Slavonic underscores the same theological truth: that God is glorified both in the now and the eternal, in all ages, with no break or diminishment. The English equivalent, if stripped of the parallel structure (for example, simply “now and ever” instead of “both now and ever”), loses the careful balance and movement between time and eternity.

Thus, the comparison reveals that Slavonic acts as a bridge between the precision of Greek and the accessibility of modern languages. It helps English-speaking Orthodox Christians recover the richness of what might otherwise be lost in translation. This liturgical fidelity suggests that when crafting or evaluating English translations, one should not rely solely on idiomatic English norms, but instead attend closely to the Greek source and the Slavonic witness, which together preserve the Church’s deep theological and spiritual articulation of time, worship, and divine glory.

Exploring Kαὶ (kai)
Primarily, καί functions as a coordinating conjunction, linking together words, phrases, or entire clauses. This is its most straightforward and frequent use, similar to the English "and." For instance, in the phrase χρυσὸν καὶ λίβανον καὶ σμύρναν ("gold and frankincense and myrrh"), each noun is joined by καί, creating a cumulative list. Greek typically prefers repetition of the conjunction, whereas English may omit the final "and" for stylistic purposes. Likewise, καί can connect longer syntactic units, as in γῆ Ζαβουλὼν καὶ γῆ Νεφθαλίμ ("the land of Zebulun and the land of Naphtali"). It also connects entire independent clauses, sometimes with a narrative or sequential nuance: τέξεται υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν ("she will bear a son, and you will name him Jesus").

The Greek word καί is one of the most common and versatile words in Koine Greek, often translated as "and" in English. However, its function extends far beyond simple coordination. Understanding its various uses is essential for accurate translation and interpretation of biblical and liturgical texts. At its core, καί serves as both a conjunction and an adverb, capable of expressing not only addition but also emphasis, explanation, and intensification.  kαὶ (kai) has various uses, similar to, but also extending beyond, the English "and".  

Beyond its role as a conjunction, καί also operates as an adverb, adding emphasis or intensification. In this function, it is often translated as “also,” “even,” “indeed,”, “both” or “likewise.” A well-known example appears in the Lord’s Prayer: “as in heaven, καὶ on earth”, where καί does not simply mean “and” but conveys a sense of equivalence or inclusion—what happens in heaven must also happen on earth. In such uses, καί may introduce a new element that builds upon or intensifies the one before it, subtly shifting the tone from simple addition to theological emphasis. Another example is this excerpt from the Gospel of John 2:2:

It is important to note that the Greek preference for frequent and repeated use of καί contrasts with English stylistic norms, which often omit repeated conjunctions for fluidity. Greek syntax, influenced in part by Semitic languages like Hebrew (particularly via the Hebrew waw), delights in chaining clauses and thoughts together with repeated καί, giving the text a rhythmic and cumulative momentum. This is especially evident in biblical Greek and the Greek of the Divine Liturgy, where the repeated use of καί mirrors the expansive and inclusive nature of sacred revelation.

Finally, καί must be distinguished from other Greek conjunctions such as δέ, which often introduces contrast or a new thought. While δέ marks transition or mild opposition, καί binds together in harmony, highlighting unity, continuity, or simultaneity. This makes καί particularly fitting for expressions of praise, prayer, and theological affirmation—such as in the doxology where καί νῦν καὶ ἀεὶ ("both now and always") uses parallel καί constructions to join the temporal present with the ever-present divine reality.

Ultimately, the Greek καί is far more than a simple “and.” It is a tool of connection, intensification, and clarification. Its proper interpretation, especially in theological and liturgical contexts, helps maintain the integrity and fullness of the original Greek message, allowing English readers to hear more clearly the echoes of eternity embedded in sacred language.

The Theological Import of “Both” in the Doxological Phrase “Both Now and Ever”

The phrase “both now and ever” carries profound theological weight, especially when viewed through the lens of the Greek language and its multi-dimensional understanding of time. In particular, the word αἰών (aion) plays a key role in expressing a mode of divine eternity distinct from mere human time. When rendered faithfully into English, this doxological phrase reveals a carefully structured theological statement that encompasses not just grammatical precision but the Church’s understanding of temporality, eternity, and worship.

The Greek doxology—καὶ νῦν καὶ ἀεὶ—is best translated as “both now and always” or, more traditionally, “both now and ever.” The word “both” here is far more than a filler or stylistic flourish. It signals a deliberate juxtaposition of two modes of time: the present moment (νῦν) and perpetual existence (ἀεὶ). These are not two unrelated concepts but are held together in liturgical unity. The phrase that follows—εἰς τοὺς αἰῶνας τῶν αἰώνων (“unto the ages of ages”)—deepens this framework by introducing aion, the biblical and liturgical concept of eternity, or what we might call God’s time.

The Greek word αἰών (aion) is rich and layered in meaning. It can denote a long span of time—an age, epoch, or world order—but it also conveys something more profound: eternity as a divine mode of being, distinct from mere endless chronological duration. In its intensified form, “the ages of ages,” the phrase points to the eschatological fullness of time, when history is consummated and gathered into the eternal kingdom of God. In Orthodox theology, this is not an abstract idea but a lived reality, one that breaks into our world through the sacraments, prayer, and liturgical life.

When we say “both now and ever,” we are confessing that God’s glorification is not confined to either time or eternity alone. Rather, it exists simultaneously within the temporal and the eternal. “Now” (chronos) is the domain of human experience—this present moment, this act of worship. “Ever” (ἀεὶ) evokes the perpetual present—the Church’s continual glorification of God. “Ages of ages” (αἰῶνας τῶν αἰώνων) declares the unbounded eternity that belongs to God alone. In this one phrase, we affirm that God's glory spans every aspect of time, from the fleeting to the infinite, and that liturgical worship is the bridge between them.

The implications for Orthodox worship are immense. The phrase “both now and ever” is not incidental or ornamental—it appears in virtually every hymn and prayer for a reason. It proclaims that the Holy Trinity is glorified in the immediacy of this moment, in the ceaseless life of the Church, and in the eternal reign of God. It encapsulates a theology of time that is at once incarnational and eschatological: time is not something to escape, but something that can be redeemed, sanctified, and lifted into eternity. Omitting “both” flattens this vision. It weakens the dynamic relationship between the now and the always, between time and eternity, that the original Greek and its Slavonic counterpart preserve so carefully.

In short, to retain “both” in the doxological phrase is to remain faithful not only to the structure of the Greek language, but to the deep theological vision that informs Orthodox liturgical life. It reminds us that worship is where heaven meets earth, where the eternal touches the present, and where the human voice joins in the unending glorification of the Holy Trinity—both now and ever, and unto the ages of ages. Amen.

Conclusion

The doxological phrase “both now and ever, and unto the ages of ages” is more than a stylistic liturgical refrain—it is a profound theological declaration that spans the full range of time as understood in the Christian tradition. Rooted in the original Greek and mirrored in the Slavonic, the phrase contains deep layers of meaning that are often flattened when translated into English without the word “both.” While the omission may be stylistically acceptable in contemporary English, it fails to convey the careful temporal and theological structure embedded in the original languages of the Church.

Greek possesses multiple words for time—chronos, kairos, and aion—each capturing a unique aspect of human and divine temporality. The phrase “now” (νῦν) refers to the chronological, immediate present in which human worship takes place. “Ever” (ἀεὶ) suggests an unbroken continuity, a perpetual glorification of God that bridges the temporal with the eternal. Finally, “unto the ages of ages” (εἰς τοὺς αἰῶνας τῶν αἰώνων) invokes aion, a word that reaches into the mystery of eternity itself, into God’s own timeless being. The inclusion of “both” in English highlights the dual movement: from the present moment to the infinite horizon of divine time.

Liturgically, this structure is not accidental. Orthodox worship is fundamentally eschatological—the present time is drawn into the eternal, and the eternal breaks into the present. To chant “both now and ever” is to declare that the glorification of the Holy Trinity is occurring in this very moment and shall continue without ceasing, even as it transcends all moments. The “both” joins together earthly time and heavenly time, the Church Militant and the Church Triumphant, the incarnate reality of Christ with His eternal divinity.

To remove “both” is to risk reducing the theological depth of the phrase, to lessen its liturgical power, and to obscure the Church’s witness that in Christ, time is redeemed and eternity is made accessible. It is a small word, but it bears a great weight. Keeping “both” honors the fullness of Orthodox theology, reflects fidelity to the Greek and Slavonic sources, and deepens our awareness that worship is not confined to fleeting minutes, but stretches into the ages of ages—into the very life of God.

Back to our original question ... which one is correct?   They BOTH are ...but which one is more accurate?  Well, they BOTH can't be so here is my preference: 

"Glory be to the Father, and to the Son, and to the Holy Spirit, both now and always, and unto the ages of ages. Amen."