G165 αἰών (aiṓn)

αἰών, -dvos, ὁ, (as if αἰὲν ---- poet. for dei —ay, so teaches Aristot. de caelo 1, 11, 9, vol. i. p. 279», 27; [so Proclus lib. iv. in Plat. Timaeo p. 241; et al.]; but more probable is the conjecture [ef. Etym. Magn. 41, 11] that αἰών is so connected with ἄημι to breathe, blow, as to denote properly that which causes life, vital force; cf. Harless on Eph. ii. 3). [But αἰών (ΞΞΞ αἰξών) is now generally connected with αἰεί, ἀεί, Skr. évas (aivas), Lat. aevum, Goth. aivs, Germ. ewig, Eng. aye, ever; cf. Curtius § 585; Fick, Pt. i. p.27; Vaniéek p. 79; Benfey, Wurzellex. i. p. 7 sq.; Schleicher, Compend. ed. 2, p. 400; Pott, Etym. Forsch., ed. 2, ii. 2, p. 442; Ebeling, Lex. Hom. s. v.; L. and S. s. v. det; Cremer, edd. 2, 3,4 (although in ed. 1 he agreed with Prof. Grimm); Pott and Fick, however, connect it with Skr. dyus rather than évas, although both these forms are derived from i to go (see Pott, Schleicher, Fick, VWanitek, u. s.).] In αιὼν Greek authors 1. age (Lat. aevum, which is αἰών with the Aeolic digamma), a human lifetime (in Hom., Hdt., Pind., Tragie poets), life itself (Hom. Il. 5, 685 μὲ καὶ λίποι αἰών etc.). 2. an unbroken age, perpetuity of time, eternity, (Plat. Tim. p. 37 d. 38 ἃ. ; Tim. Loer. p- 97d. [quoted belew]; Plut., al.). With this signification the Hebrew 2nd Rabbinic idea of the word o71p (of which in the Sept. αἰών is the equiv.) combines in the bibl. and eccl. writ. Hence in the N. T. used 1. a. uniy.: in the phrases εἰς τὸν αἰῶνα, Day (Gen. vi. 3), for ever, Jn. vi. 51, 58; xiv. 16; Heb. v. 63 Vi. 20, ete.; and strengthened εἰς τὸν αἰῶνα τοῦ αἰῶνος, Heb. i. 8 [fr. Ps. xliv. (xlv.) 7 Alex., cf. W. § 36, 2] (Tob. vi. 18; Ps. Ixxxii. (ixxxiii.) 18, ete.); εἰς αἰῶνα, Jude 13; εἰς ἡμέραν αἰῶνος unto the day which is eternity (gen. of appos.), 2 Pet. iii. 18 [ef. Sir. xviii. 10 (9)]; with a negation: ever, Jn. iv. 14 [Lchm. in br.]; viii. 51; x. 28; xi. 26; xiii. 8; 1 Co. viii. 13; or not for ever, not always, Jn. viii. 35; εἰς τοὺς αἰῶνας unto the ages, i. e. as long as time shall be (the plur. denotes the individual ages whose sum is eternity): [Lk. i. 33]; Ro. i. 25; ix. 5; xi. 36; [xvi. 27 R G Tr WH]; 2 Co. xi. 31; Heb. xiii. 8; εἰς πάντας τ. αἰῶνας, Jude 25; εἰς τοὺς αἰῶνας τῶν αἰώνων (in which expression the endless future is divided up into various periods, the shorter of which are comprehended in the longer [ef. W. § 36, 2; among the various phrases to express duration composed of this word with prep. or adjuncts, (which to the number of more than fifteen are to be found in the Sept., cf. Vaugkan on Ro. i. 25), this combination of the double plural seems to be peculiar to the N. T.]): [Ro. xvi. 27 L ΤΊ; Gal. i. 5; [Phil. iv. 20]; 1 Tim. i. ioe Τ τῆς ἰν: 185. 1 Pet. ἢν: Uti); Rev: 1. 6; 18; av. DRS Ve IDE Ὑ1 Ἐν ἈΞ OR ΧΙ 15. χυν: 7: Σῖχ. 5.; aoe 10; xxii. 5; εἰς αἰῶνας αἰώνων, Rev. xiv. 11; 6 αἰὼν τῶν αἰώνων the (whole) age embracing the (shorter) ages, Eph. iii. 21 (cf. Mey. [or Ellic.] ad loe.); ἀπὸ τῶν αἰώνων from the ages down, from eternity, Col. i. 26; Eph. iii. 9; πρὸ τῶν αἰώνων before time was, before the foundation of the world, 1 Co. ii. 7; πρόθεσις τῶν αἰώνων eternal purpose, Eph. iii. 11. ὍὌ. in hyperbolic and popular usage: ἀπὸ τοῦ αἰῶνος (ον, Gen. vi. 4, cf. Deut. xxxii. 7) from the most ancient time down, (within the memory of man), from of old, Lk. i. 70; Acts iii. 21; xv. 18, (Tob. iv. 12 οἱ πατέρες ἡμῶν ἀπὸ τοῦ αἰῶνος ; Longin. 34 τοὺς ἀπ᾽ αἰῶνος ῥήτορας) ; also ἐκ τοῦ αἰῶνος, Jn. ix. 32, (1 Esdr. ii. 19, 22 (23); Diod. iv. 83 of the temple of Venus τὴν ἐξ αἰῶνος ἀρχὴν λαβόν, 17, 1 τοὺς ἐξ αἰῶνος βασιλεῖς, [excerpt. de legat. xl.] p. 632 τὴν ἐξ αἰῶνος παραδεδομένην ἐλευθερίαν). 2. by meton. of the container for the contained, of αἰῶνες denotes the worlds, the universe, i. e. the aggregate of things contained in time, [on the plur. cf. W. 176 (166); B. 24 (21)]: Heb. i. 2; xi. 3; and (Ὁ) 1 Tim. i. 17; [Rev. xv. 3 WH txt.; cf. Ps. exliv. (exlv.) 13; Tob. xiii. 6, 10; Sir. xxxvi. 22; Philo de plant. Noé § 12 bis; de mundo § 7; Joseph. antt. 1, 18, 7; Clem. Rom. 1Cor. 61, 2; 35, 3 (πατὴρ τ. a.); 55, 6 (θεὸς τ. a.); Constt. Ap. 7, 34; 2

αἰών aiōn 122x

pr. a period of time of significant character; life; an era; an age: hence, a state of things marking an age or era; the present order of nature; the natural condition of man, the world; ὁ αἰών, illimitable duration, eternity; as also, οἱ αἰῶνες, ὁ αἰῶν τῶν αἰώνων, οἱ αἰῶνες τῶν αἰώνων; by an Aramaism οἱ αἰῶνες, the material universe, Heb. 1:2

αἰών, -ῶνος, ὁ,

[in LXX chiefly for עַד ,עוֹלָם;]

in cl., like Lat. aevum (LS, MM, VGT, s.v.), a space of time, as, a lifetime, generation, period of history, an indefinitely long period; in NT of an indefinitely long period, an age, eternity, usually c. prep. (MM, VGT); of the past: ἀπ’ αἰ. (cf. Heb. מֵעוֹלָם), Lk 1:70;

of the future: εἰς τ. αἰ. (cf. לְעוֹלָם), forever, Mt 21:19; id., c. neg., never, Jo 4:14; more strongly, εἰς τὸν αἰ. τοῦ αἰ., He 1:8(LXX); εἰς τοὺς αἰ., Mt 6:13; εἰς τοὺς αἰ. τῶν αἰ. (cf. Is 45:17, עַד־עוֹלְמֵי עַד), Ro 16:27, LT; cf. also Eph 3:21, II Pe 3:18, Ju 25, Re 14:11.

οἱ αἰ., the worlds, the universe, "the sum of the periods of time, including all that is manifested in them": He 1:2 11:3 (cf. I Ti 1:17, where τῶν αἰ. are prob. "the ages or world-periods which when summed up make eternity".

the present age (Heb. הָעוֹלָם הַזֶּה): ὁ αἰ., Mt 13:22; ὁ αἰ. οὗτος, Mt 12:32; ὁ νῦν αἰ., I Ti 6:17; ὁ ἐνεστὼς αἰ., Ga 1:4; similarly, of the time after Christ's second coming (הָעוֹלָם הַבָּא), ὁ αἰ. ἐκεῖνος, Lk 20:35; ὁ αἰ. μέλλων, Mt 12:32; ὁ αἰ. ὁ ἐρχόμενος, Mk 10:30.

SYN.: κόσμος, the ordered universe, the scheme of material things; οἰκουμένη, the inhabited earth; in contrast with both of which αἰ. is the world under aspects of time (cf. Westc. on He 1:2; Tr., Syn., §lix; Thayer, s.v., αἰ.; Cremer, 74, 620; MM, VGT).

Κόσμος our Translators have rendered ‘ world’ in every instance but one (1 Pet. iii. 3); αἰών often, though by no means invariably so; for (not to speak of εἰς αἰῶνα) see Ephes. ii. 2, 7; Col.i. 26. It may be a question whether we might not have made more use of ‘age’ in our Version: we have employed it but rarely,—only, indeed, in the two places which I have cited last. ‘Age’ may sound to us inadequate now: but it is quite possible that, so used, it would little by little have expanded and adapted itself to the larger meaning of the Greek word for which it stood. One must regret that, by this or some other like device, our Translators did not mark the difference between κόσμος (=mundus), the world contemplated under aspects of space, and αἰών (=seculum), the same contemplated under aspects of time; for the Latin, no less than the Greek, has two words, where we have, or have acted as though we had, but one. In all those passages (such as Matt. xiii. 39; 1 Cor. x. 11) which speak of the end or consummation of the αἰών (there are none which speak of the end of the κόσμος), as in others which speak of “ the wisdom of this world” (1 Cor. ii. 6), “the god of this world” (2 Cor. iv. 4), “the children of this world” (Luke xvi. 8), it must be admitted that we are losers by the course which we have adopted. Κόσμος, connected with κόμειν, ‘comere,’ “ comptus,’ has a history of much interest in more respects than one. Suidas traces four successive significations through which it passed: σημαίνει δὲ ὁ κόσμος τέσσαρα, εὐπρέπειαν, τόδε τὸ πᾶν, τὴν τάξιν, τὸ πλῆθος παρὰ τῇ Γραφῇ. Originally signifying ‘ornament,’ and obtaining this meaning once in the N. T. (1 Pet. iii. 3), where we render it ‘adorning,’ and hardly obtaining any other in the Old (thus the stars are 0 κόσμος τοῦ οὐρανοῦ, Deut. xvii. 3; Isai. xxiv. 21; cf. xlix. §ux. SYNONYMS OF ΤῊΜ NEW TESTAMENT. 215 18; Jer. iv. 30; Ezek. vii. 20; Ecclus. xliii. 9); from this it passed to that of order, or arrangement (‘lucidus ordo’), or beauty as springing out of these; εὐπρέπεια and τάξις, as Suidas gives it above, or καλλωπισμός, κατασκευή, τάξις, κατάστασις, κάλλος, as Hesychius. Pythagoras is recorded as the first who transferred κόσμος to the sum total of the material universe (for a history of this transfer see a note in Humboldt’s Cosmos, 1846, Engl. edit. p. 371), desiring thereby to express his sense of the beauty and order which are everywhere to be traced therein: so Plutarch (De Plac. Phil. i. 5) tells us; while others report that he called by this name not the whole material universe, but only the heaven; claiming for it this name on the same ground, namely, on that of the well-ordered arrangement which was visible therein (Diogenes Laertius, viii. 48) ; and we often find the word so used ; as by Xenophon, Mem.i.1. 11; by Isocrates, i. 179; by Plato (Zum. 28 Ὁ), who yet employs it also in the larger and what we might call more ideal sense, as embracing and including within itself, and in the bonds of one communion and fellowship heaven and earth and gods and men (Gorg. 508 a) ; by Aristotle (De Mund. 2; and see Bentley, Works, vol. i. p. 3913 vol. ii. p. 117). ‘Mundus’ in Latin,—‘ digestio et ordinatio singularum quarumque rerum formatarum et distinctarum,’ as Augustine (De Gen. ad Lit. c. 3) calls it,—followed in nearly the same track as the Greek κόσμος: giving occasion to profound plays of words, such as ‘O munde immunde,’ in which the same illustrious Church-teacher delights. Thus Pliny (H. N. ii. 3): Quem κόσμον Greci nomine ornamenti appellaverunt, eum nos a perfecté absolutdque elegantid mundum ;” ef. Cicero (De Universo, 10): ‘Hunc hic varietate distinctum bene Greci κόσμον, nos lucentem mundum nominamus ;’ cf. De Nat. Deor. ii. 22; but onthe inferiority as a philosophical expression of ‘mundus’ to κόσμος, see Sayce, Principles of Comparative Philology, p.98. From this signification of κόσμος as the material uni216 SYNONYMS OF THE NEW TESTAMENT. § ux. verse, which is frequent in Scripture (Matt. xiii. 35 ; John xvii. 5; xxi. 25; Acts xviii. 24; Rom. i. 20), followed that of κόσμος as that external framework of things in which man lives and moves, which exists for him and of which he constitutes the moral centre (John xvi. 21: 1 Cor. xiv. 10; I John iii. 17); here very nearly equivalent to οἰκουμένη (Matt. xxiv. 14; Acts xix. 27); and then the men themselves, the sum total of persons living in the world (John i. 29; iv. 42; 2 Cor. v. 19); and then upon this, and ethically, all not of the ἐκκλησία," alienated from the life of God and by wicked works enemies to Him (1 Cor. i. 20, 21; 2 Cor. vii. 10; Jam. iv. 4). I need hardly call attention here to the immense part which κόσμος thus understood plays in the theology of St. John; both in his record of his Master’s sayings, and in his own writings (John i. 103 vii. 7; xii. 31; 1 Johnii. 163; v. 4); occurring in his Gospel and Epistles more than a hundred times, most often in this sense. On this last use of κόσμος, and on the fact that it should have been utterly strange to the entire heathen world, which had no sense of this opposition between God and man, the holy and unholy, and that the same should have been latent and not distinctly called outeven in the O. T., on all this there are some admirable remarks by Zezschwitz, Profangrdcitét und Bibl. Sprachgewt, pp. 21-24: while on these various meanings of κόσμος, and on the serious confusions which, if not - carefully watched against, may arise therefrom, Augustine (Con. Jul. Pelag. vi. 3, 4) may be consulted with advantage. We must reject the etymology of αἰών which Aristotle (De Cel. i. 9) propounds: ἀπὸ τοῦ ἀεὶ εἶναι εἰληφὼς τὴν ἐπωνυμίαν. It is more probably connected with dw, ἄημι, to breathe. Like κόσμος it has a primary and physical, and then, superinduced on this, a secondary and ethical, 1 Origen indeed (im Joan. 38) mentions some one in his day who interpreted κόσμος as the Church, being as it is the ornament of the world (κόσμος οὖσα τοῦ κόσμου). $.ux. SYNONYMS OF THE NEW TESTAMENT. 217 sense. In its primary, it signifies time, short or long, in its unbroken duration; oftentimes in classical Greek the duration of a human life (Ξε βίος, for which it is exchanged, . Xenophon, Cyrop. iii. 3. 523; οἵ, Plato, Legg. iii. 701 c; Sophocles, Trachin. 2; Elect. 1085: πάγκλαυτον αἰῶνα εἵλου : Pindar, Olymp. ii. 120: ἄδακρυν νέμονται αἰῶνα) ; but essentially time as the condition under which all created things exist, and the measure of their existence ; thus Theodoret: ὁ αἰὼν οὐκ οὐσία τις ἐστίν, ἀλλ᾽ ἀνυπόστατον χρῆμα, συμπαρομαρτοῦν τοῖς γεννητὴν ἔχουσι φύσιν" καλεῖται γὰρ αἰὼν καὶ τὸ ἀπὸ τῆς τοῦ κόσμου συστάσεως μέχρι τῆς συντελείας διάστημα.---αἰὼν τοίνυν ἐστὶ τὸ τῇ κτιστῇ φύσει παρεζευγμένον διάστημα. Thus signifying time, it comes presently to signify all which exists in the world under conditions of time; ‘ die Totalitiit desjenigen, was sich in der Dauer der Zeit ausserlich darstellt, die Welt, sofern sie sich in der Zeit bewegt’ (C. L. W. Grimm; thus see Wisd. xiii. 9; xiv. 6; xviii. 4; Eccles. iii. 11); and then, more ethically, the course and current of this world’s affairs. But this course and current being full of sin, it is nothing wonderful that ὁ αἰὼν οὗτος, set over against ὁ αἰὼν ἐκεῖνος (Luke xx. 35), ὁ αἰὼν ὁ ἐρχομένος (Mark x. 30), ὁ αἰὼν ὁ μέλλων (Matt. xii. 32), acquires presently, like κόσμος, an unfavourable meaning. The βασιλεῖαι τοῦ κόσμου of Matt. iv. 8 are βασιλεῖαι τοῦ αἰῶνος τούτου (Ignatius, Ep. ad Rom. 6); God has delivered us by his Son ἐξ ἐνεστῶτος αἰῶνος πονηροῦ (Gal. i. 4); Satan is θεὸς τοῦ αἰῶνος τούτου᾽ (2 Cor. iv. 4; cf. Ignatius, Hp. ad Magn. 1: ὁ ἀρχων τοῦ αἰῶνος τούτου) ; sinners walk κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου (Ephes. ii. 2), too weakly translated in our Version, as in those preceding, “ according to the course of this world.” This last is a particularly instructive passage, for in it both words occur together; Bengel excellently remarking: ‘ αἰών et κόσμος differunt. 1116 hunc regit et quasi informat: κόσμος est quiddam exterius, αἰών subtilius. Tempus [Ξε αἰών] dicitur non solum physice, sed 218 SYNONYMS OF THE NEW TESTAMENT. § ux. etiam moraliter, connotat4 qualitate hominum in eo viventium; et.sic αἰών dicit longam temporum seriem, ubi zetas . mala malam etatem excipit.’ Compare Windischmann (on Gal. i. 4): “ αἰών darf aber durchaus nicht bloss als Zeit gefasst werden, sondern begreift alles in der Zeit befangene; die Welt und ihre Herrlichkeit, die Menschen und ihr natiirliches unerléstes Thun und Treiben in sich, im Contraste zu dem hier nur beginnenden, seiner Sehnsucht und Vollendung nach aber jenseitigen und ewigen, Reiche des Messias.’ We speak of ‘the times,’ attaching to the word an ethical signification ; or, still more to the point, ‘the age,’ ‘the spirit or genius of the age,’ ‘der Zeitgeist.’ All that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitute a most real and effective power, being the moral, or immoral, atmosphere which at every moment of our lives we inhale, again inevitably to exhale,—all this is included in the αἰών, which is, as Bengel has expressed it, the subtle informing spirit of the κόσμος, or world of men who are living alienated and apart from God. ‘ Seculum,’ in Latin has acquired the same sense, as in the familiar epigram of Tacitus (Germ. 19), “ Corrumpere et corrumpi seculum vocatur.” It must be freely admitted that two passages in the Epistle to the Hebrews will not range themselves according to the distinction here drawn between αἰών and κόσμος, namely i. 2 and xi. 3. In both of these αἰῶνες are the worlds contemplated, if not entirely, yet beyond question mainly, under other aspects than those of time. Some indeed, especially modern Socinian expositors, though not without forerunners who had no such motives as theirs, have attempted to explain αἰῶνες at Heb. i. 2, as the successive dispensations, the χρόνοι καὶ καιροί of the divine economy. But however plausible this explanation might διχ. SYNONYMS OF THE NEW TESTAMENT. 219 have been if this verse had stood alone, xi. 3 is decisive that the αἰῶνες in both passages can only be, as we have rendered it, ‘ the worlds,’ and not ‘ the ages.’ I Have called these the only exceptions, for I cannot accept 1 Tim. i. 17 as a third; where αἰῶνες must denote, not ‘the worlds’ in the usual concrete meaning of the term, but, according to the more usual temporal meaning of αἰών ‘in the N. T., ‘the ages,’ the temporal periods whose sum and aggregate adumbrate the conception of eternity. The βασιλεὺς τῶν αἰώνων (cf. Clement of Rome, Cor. 35: ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων) will thus be the sovereign dispenser and disposer of the ages during which the mystery of God’s purpose with man is unfolding (see Ellicott, in loco).' For the Hebrew equivalents of the words expressing time and eternity, see Conrad von Orelli, Die Hebriischen Synonyma der Zeit und Ewigkeit, Leipzig, 1871; and for the Greek and Latin, so far as these seek to express them at all, see Pott, Htym. Forsch. ii. 2. 444.

αἰών (aiōn) — an age: age. αἰών, ῶνος, ὁ, Ionic dialect and Epic dialect also ἡ, as in [Refs 5th c.BC+ apocopation _accusative_ αἰῶ], like{Ποσειδῶ}, restored by Ahrens (from [Refs 4th c.BC+], compare aevum, see at {αἰεί}):—period of existence (τὸ τέλος τὸ περιέχον τὸν τῆς ἑκάστου ζωῆς χρόνον.. αἰὼν ἑκάστου κέκληται[Refs 4th c.BC+]

I. lifetime, life, ψυχή τε καὶ αἰών[Refs 8th c.BC+]; ἀπ᾽ αἰῶνος νέος ὤλεο [Refs 5th c.BC+]; αἰ. Αἰακιδᾶν, periphrastic for the Aeacidae, [Refs 5th c.BC+]

I.2. age, generation, αἰ. ἐς τρίτον [Refs]; ὁ μέλλων αἰών posterity, [Refs 5th c.BC+]

I.3. one's life, destiny, lot, [Refs 5th c.BC+]

II. long space of time, age, αἰὼν γίγνεται 'tis an age, [Refs 4th c.BC+]; especially with Preps., ἀπ᾽ αἰῶνος of old, [NT+8th c.BC+]; δι᾽ αἰῶνος perpetually, [Refs 4th c.BC+]; all one's life long, [Refs 5th c.BC+]; δι᾽ αἰῶνος μακροῦ, ἀπαύστου, [Refs 4th c.BC+]; τὸν δι᾽ αἰ. χρόνον for ever, [Refs]; εἰς ἅπαντα τὸν αἰ. [Refs 5th c.BC+]; εἰς τὸν αἰ. [LXX+1st c.BC+]; ἐξ αἰῶνος καὶ ἕως αἰῶνος[LXX]; ἐπ᾽ αἰ.[LXX]; ἕως αἰῶνος[LXX+4th c.BC+]; eternity, opposed to χρόνος, [Refs 5th c.BC+]

II.2. space of time clearly defined and marked out, epoch, age, ὁ αἰὼν οὗτος this present world, opposed to ὁ μέλλων, [NT]:—hence in plural, the ages, i.e. eternity, [LXX+1st c.BC+]; εἰς τοὺς αἰ[LXX+NT]; ἀπὸ τῶν αἰ., πρὸ τῶν αἰ., [NT]

II.3. Αἰών, ὁ, personified, Αἰὼν Χρόνου παῖς[Refs 5th c.BC+]; as title of various divine beings, [Refs 5th c.AD+]

II.4. [Refs 4th c.BC+] __B spinal marrow (perhaps regarded as seat of life), Hymns of Merc 42, 119, [Refs 8th c.BC+]

αἰών (aiōn) — an age: eternity. αἰών, ῶνος, ὁ, Ionic dialect and Epic dialect also ἡ, as in [Refs 5th c.BC+ apocopation _accusative_ αἰῶ], like{Ποσειδῶ}, restored by Ahrens (from [Refs 4th c.BC+], compare aevum, see at {αἰεί}):—period of existence (τὸ τέλος τὸ περιέχον τὸν τῆς ἑκάστου ζωῆς χρόνον.. αἰὼν ἑκάστου κέκληται[Refs 4th c.BC+]

I. lifetime, life, ψυχή τε καὶ αἰών[Refs 8th c.BC+]; ἀπ᾽ αἰῶνος νέος ὤλεο [Refs 5th c.BC+]; αἰ. Αἰακιδᾶν, periphrastic for the Aeacidae, [Refs 5th c.BC+]

I.2. age, generation, αἰ. ἐς τρίτον [Refs]; ὁ μέλλων αἰών posterity, [Refs 5th c.BC+]

I.3. one's life, destiny, lot, [Refs 5th c.BC+]

II. long space of time, age, αἰὼν γίγνεται 'tis an age, [Refs 4th c.BC+]; especially with Preps., ἀπ᾽ αἰῶνος of old, [NT+8th c.BC+]; δι᾽ αἰῶνος perpetually, [Refs 4th c.BC+]; all one's life long, [Refs 5th c.BC+]; δι᾽ αἰῶνος μακροῦ, ἀπαύστου, [Refs 4th c.BC+]; τὸν δι᾽ αἰ. χρόνον for ever, [Refs]; εἰς ἅπαντα τὸν αἰ. [Refs 5th c.BC+]; εἰς τὸν αἰ. [LXX+1st c.BC+]; ἐξ αἰῶνος καὶ ἕως αἰῶνος[LXX]; ἐπ᾽ αἰ.[LXX]; ἕως αἰῶνος[LXX+4th c.BC+]; eternity, opposed to χρόνος, [Refs 5th c.BC+]

II.2. space of time clearly defined and marked out, epoch, age, ὁ αἰὼν οὗτος this present world, opposed to ὁ μέλλων, [NT]:—hence in plural, the ages, i.e. eternity, [LXX+1st c.BC+]; εἰς τοὺς αἰ[LXX+NT]; ἀπὸ τῶν αἰ., πρὸ τῶν αἰ., [NT]

II.3. Αἰών, ὁ, personified, Αἰὼν Χρόνου παῖς[Refs 5th c.BC+]; as title of various divine beings, [Refs 5th c.AD+]

II.4. [Refs 4th c.BC+] __B spinal marrow (perhaps regarded as seat of life), Hymns of Merc 42, 119, [Refs 8th c.BC+]