εἰς G1519

eis

εἰς, a preposition governing the accusative, and denoting entrance into, or direction and limit: into, to, toward, for, among. It is used:

A. Properly

I. of place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc.;

1. of a place entered, or of entrance into a place, into; and a. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τήν) πόλιν, Mat 26:18; Mat 28:11; Mar 1:45, and often; εἰς τόν οἶκον, Mat 9:7; συναγωγήν, Act 17:10; πλοῖον, Mat 8:23; Joh 6:17; Act 21:6; θάλασσαν, Mat 17:27; ἄβυσσον, Luk 8:31; οὐρανόν, Luk 2:15; κόσμον, Joh 1:9; Joh 3:19, etc.; τά ἰδίᾳ, Joh 1:11; Joh 16:32; Act 21:6; ἀποθήκην, Mat 3:12; εἰς τά ὦτα, Luk 1:44; εἰς τάς ζώνας or ζώνην, Mat 10:9; Mar 6:8, etc.; εἰς ἀέρα, 1Co 14:9; εἰς πῦρ, Mar 9:22, etc.; εἰς αὐτόν, of a demon entering the body of a man, Mar 9:25. with the accusative of person (German zu jemand hinein), into the house of one (cf. Kühner, § 432, 1, 1 a.; (Jelf, § 625, 1 a.)): εἰς τήν Λυδίαν, Act 16:40 Rec., but here more correctly πρός with G L T Tr WH; cf. Winer's Grammar, § 49, a, α. (εἰς ἐμαυτόν, Wis 8:18). γίνομαι εἰς with the accusative of place, see γίνομαι, 5 g. b. before names of cities, villages, and countries, εἰς may be rendered simply to, toward, (German nach; as if it indicated merely motion toward a destination; (cf. Winer's Grammar, § 49, a, α.)); as εἰς Ἱεροσόλυμα εἰς Δαμασκόν, εἰς Βέροιαν, etc.; εἰς Σπανίαν, Αἴγυπτον, Γαλιλαίαν, etc.; but it is not to be so translated in such phrases as εἰς τήν Ιουδαίαν γῆν, etc., Joh 3:22; Mat 2:12 cf. Mat 20:1-34; Mat 21:1-46; εἰς τά μέρη τῆς Γαλιλαίας, Mat 2:22, etc.

c. elliptical expressions are — εἰς ᾅδου, namely, δομον, Act 2:27 (Rec.), 31 (not T WH); see ᾅδης, 2. ἐπιστολαί εἰς Δαμασκόν, to be carried to D., Act 9:2; ἡ διακονία μου ἡ εἰς (L Tr marginal reading ἐν) Ἱερουσαλήμ (see in διακονία, 3), Rom 15:31; cf. Bernhardy (1829), p. 216.

d. εἰς means among (in among) before nouns comprising a multitude; as, εἰς τούς λῃστάς, Luk 10:36; εἰς (L marginal reading ἐπί) τάς ἀκάνθας, Mar 4:7 (for which Luk 8:7 gives ἐν μέσῳ τῶν ἀκανθῶν); or before persons, Mar 8:19; Luk 11:49; Joh 21:23; Act 18:6; Act 20:29; Act 22:21; Act 22:30; Act 26:17; see ἀποστέλλω, 1 b.; or before a collective noun in the singular number, as εἰς τόν δῆμον, Act 17:5; Act 19:30; εἰς τόν ὄχλον, Act 14:14; εἰς τόν λαόν, Act 4:17.

2. If the surface only of the place entered is touched or occupied, εἰς, like the Latinin, may (often) be rendered on, upon, (German auf) (sometimes by unto, — (idioms vary)), to mark the limit reached, or where one sets foot. Of this sort are εἰς τό πέραν (A. V. unto), Mat 8:18; Mat 14:22; Mar 4:35; εἰς τήν γῆν, Luk 12:49 (L T Tr WH ἐπί); Act 26:14; Rev 8:5; Rev 8:7; Rev 9:3; Rev 12:4; Rev 12:9 εἰς τήν κλίνην, Rev 2:22; εἰς ὁδόν, Mat 10:5; Mar 6:8; Luk 1:79; εἰς τήν ὁδόν, Mar 11:8{a} (L marginal reading ἐν with the dative, 8{b} R G L); εἰς τόν ἀγρόν, Mat 22:5; Mar 13:16; εἰς τό ὄρος (or εἰς ὄρος; here A. V. uses into), Mat 5:1; Mat 14:23; Mat 15:29; Mat 17:1; Mar 3:13; Mar 9:2; Luk 9:28; Joh 6:3, etc.; εἰς τά δεξιά, Joh 21:6; σπείρειν εἰς τί (τήν σάρκα), Gal 6:8 (here A. V. unto; cf. Ellicott at the passage); ἀναπίπτειν εἰς τόπον, Luk 14:10; δέχομαι εἰς τάς ἀγκάλας, Luk 2:28; τύπτειν εἰς τήν κεφαλήν, Mat 27:30 (εἰς τήν σιαγόνα, Luk 6:29 Tdf.; ῥαπίζειν εἰς τήν... σιαγόνα, Mat 5:39 L T Tr text WH, where R G ἐπί), and in other phrases.

3. of motion (not into a place itself, but) into the vicinity of a place; where it may be rendered to, near, toward, (cf. Fritzsche on Mark, p. 81f (for examples only)): εἰς τήν. θάλασσαν, Mar 3:7 G L T Tr marginal reading; εἰς πόλιν, Joh 4:5 cf. Joh 4:28; εἰς τό μνημεῖον, Joh 11:31; Joh 11:38; John 20:1, 3f, 8; ἐγγιζεινεις etc. Mat 21:1; Mar 11:1; Luk 18:35; Luk 19:29; εἰς τούς φραγμούς, Luk 14:23; πίπτειν εἰς τί πόδας, at, Joh 11:32 (T Tr WH πρός); κλίνειν τό πρόσωπον εἰς τήν γῆν, Luk 24:5; εἰς τήν χεῖρα, on, Luk 15:22.

4. of the limit to which; with the accusative of place, as far as, even to: λάμπειν ἐκ... εἰς, Luk 17:24; with the accusative plural of person to, unto Act 23:15 (εἰς ὑμᾶς, for R G πρός); Rom 5:12; Rom 16:19; 2Co 9:5 (L Tr πρός);.

5. of local direction;

a. after verbs of seeing: ἐπαίρειν τούς ὀφθαλμούς εἰς τί, τινα, Luk 6:20 βλέπειν, Luk 9:62; Joh 13:22; Act 3:4; ἀναβλέπειν, Mar 6:41; Luk 9:16; Act 22:13; ἐμβλέπειν, Mat 6:26; ἀτενίζειν, which see b. after verbs of saying, teaching, announcing, etc. (cf. German die Rede richten an etc.; Latindicere ad orcoram; (English direct one's remarks to or toward); examples from Greek authors are given by Bernhardy (1829), p. 217; Passow, i., p. 802{b}; (Liddell and Scott, under the word, I. b. 3); Krüger, § 68, 21, 6): κηρύσσειν, as ἦν κηρύσσων εἰς τάς συναγωγάς αὐτῶν εἰς ὅλην τήν Γαλιλαίαν, preaching to the synagogues throughout all Galilee, Mar 1:39 (Rec. ἐν ταῖς συναγωγαῖς, as Luk 4:44 (where T WH Tr text now εἰς; cf. Winers Grammar, 416 (387); Buttmann, 333 (287); but in Mark, the passage cited T Tr text WH now read ἦλθεν κηρύσσων κτλ.)); τό εὐαγγέλιον εἰς ὅλον τόν κόσμον, Mar 14:9; εἰς πάντα τά ἔθνη, Mar 13:10; Luk 24:47; εἰς ὑμᾶς, 1Th 2:9; ἀπαγγέλλειν (Rec. ἀναγγέλλειν) τί εἰς, Mar 5:14; Luk 8:34; γνωρίζειν, Rom 16:26; εὐαγγελίζεσθαι, 2Co 10:16; εἰς ὑμᾶς, 1Pe 1:25; λέγειν (Rec.; others, λαλεῖν) εἰς τόν κόσμον, Joh 8:26; (λαλεῖν τόν λόγον εἰς τήν Πέργην, Act 14:25 T WH marginal reading); διαμαρτύρεσθαι and μαρτυρεῖν, Act 23:11.

II. of Time;

1. it denotes entrance into period which is penetrated, as it were, i. e. duration through a time (Latinin; German hinein, hinaus): εἰς τόν αἰῶνα and the like, see αἰών, 1 a.; εἰς τό διηνεκές, Heb 7:3; Heb 10:1; Heb 10:12; Heb 10:14; εἰς πολλά, Luk 12:19; τῇ ἐπιφωσκούσῃ (ἡμέρα) εἰς μίαν σαββάτων, dawning into (A. V. toward) the first day of the week, Mat 28:1. Hence,

2. of the time in which a thing is done; because he who does or experiences a thing at any time is conceived of as, so to speak, entering into that time: εἰς τόν καιρόν αὐτῶν, in their season, Luk 1:20; εἰς τό μέλλον namely, ἔτος, the next year (but under the word μέλλω, 1. Grimm seems to take the phrase indefinitely, thenceforth (cf. Greek text)), Luk 13:9; εἰς τό μεταξύ σάββατον, on the next sabbath, Act 13:42; εἰς τό πάλιν, again (for the second, third, time), 2Co 13:2.

3. of the (temporal) limit for which anything is or is done; Latinin; our for, unto: Rev 9:15; εἰς τήν αὔριον namely, ἡμέραν, for the morrow, Mat 6:34; Act 4:3; εἰς ἡμέραν κρίσεως, 2Pe 2:9; 2Pe 3:7; εἰς ἡμέραν Χριστοῦ, Php 1:10; Php 2:16; εἰς ἡμέραν ἀπολυτρώσεως, Eph 4:30.

4. of the (temporal) limit to which; unto, i. e. even to, until: Act 25:21; 1Th 4:15; εἰς ἐκείνην τήν ἡμέραν, 2Ti 1:12. On the phrase εἰς τέλος, see τέλος, 1 a.

B. Used Metaphorically,

I. εἰς retains the force of entering into anything,

1. where one thing is said to be changed into another, or to be separated into parts, or where several persons or things are said to be collected or combined into one, etc.: ἀποβαίνειν εἰς τί, Php 1:19; γίνεσθαι εἰς τί, see γίνομαι, 5 d.; εἶναι εἰς τί, see εἰμί, V. 2 (a. at the end)

c. and d.; στρέφειν τί εἰς τί Rev 11:6; μεταστρέφειν, Act 2:20; Jas 4:9; μεταλλάσνειν, Rom 1:26; μετασχηματίζεσθαι, 2Co 11:13 f; συνοικοδομεῖσθαι, Eph 2:22; κτίζειν τινα εἰς, Eph 2:15; λαμβάνειν τί εἰς, Heb 11:8; λογίζεσθαι εἰς τί, see λογίζομαι, 1 a. ἐσχίσθη εἰς δύο, Mat 27:51; Mar 15:38 (Polybius 2, 16, 11 σχίζεται εἰς δύο μέρη); δηιν εἰς δέσμας, Mat 13:30 (G omits; Tr WH brackets εἰς); εἰς ἐν τελειουσθαι, Joh 17:23; συνάγειν εἰς ἐν, Joh 11:52.

2. after verbs of going, coming, leading, etc., εἰς is joined to nouns designating the conditional state into which one passes, falls, etc.: ἐισέρχεσθαι εἰς τήν βασιλείαν τῶν οὐρανῶν or τοῦ Θεοῦ, see βασιλεία, 3, p. 97{b}; εἰς τήν ζωήν, Mat 18:8; Mat 19:17; Mat 25:46; εἰς τήν χαράν, Mat 25:21; Mat 25:23; εἰς κόλασιν αἰώνιον, Mat 25:46; ἔρχεσθαι εἰς κρίσιν, Joh 5:24; εἰσφέρειν, ἐισέρχεσθαι εἰς πειρασμόν, Mat 6:13; Mat 26:41; Mar 14:38 (T WH ἔλθητε); ἔρχεσθαι εἰς τό χεῖρον, Mar 5:26; εἰς ἀπελεγμόν, Act 19:27; εἰς προκοπήν, Php 1:12; μεταβαίνειν εἰς τήν ζωήν, Joh 5:24; 1Jn 3:14; πορεύεσθαι εἰς θάνατον, Luk 22:33; ὑπάγειν εἰς ἀπώλειαν, Rev 17:8; Rev 17:11; ὑπάγειν or πορεύεσθαι εἰς εἰρήνην, see εἰρήνη, 3; ὑποστρέφειν εἰς διαφοράν, Act 13:34; συντρέχειν εἰς ἀνάχυσιν, 1Pe 4:4; βάλλειν εἰς θλῖψιν, Rev 2:22; περιτρέπειν εἰς μανίαν, Act 26:24; μεταστρέφειν and στρέφειν εἰς τί, Act 2:20; Rev 11:6; ὁδηγεῖν τήν ἀλήθειαν (T ἐν τῇ ἀλήθειαν), Joh 16:13; αἰχμαλωτίζειν εἰς ὑπακοήν, 2Co 10:5; παραδιδόναι εἰς θλῖψιν, Mat 24:9; εἰς θάνατον, 2Co 4:11; εἰς κρίμα θανάτου, Luk 24:20; συγκλείειν εἰς ἀπείθειαν, Rom 11:32; ἐμπίπτειν εἰς κρίμα, εἰς ὀνειδισμόν καί παγίδα, εἰς πειρασμόν, 1Ti 3:6; 1Ti 6:9.

3. it is used of the business which one enters into, i. e. of what he undertakes: ἐισέρχεσθαι εἰς τόν κόπον τίνος, to take up and carry on a labor begun by another, Joh 4:38; τρέχειν εἰς πόλεμον, Rev 9:9; ἔρχομαι εἰς ἀποκαλύψεις, I come, in my narrative, to revelations, i. e. to the mention of them, 2Co 12:1.

II. εἰς after words indicating motion or direction or end;

1. it denotes motion to something, after verbs of going, coming, leading, calling, etc., and answers to the Latinad, to: καλεῖν τινα εἰς γάμον, γάμους, δεῖπνον, etc. to invite to, etc., Mat 22:3; Luk 14:8; Luk 14:10; Joh 2:2; καλεῖν τινα εἰς μετάνοιαν, etc., Luk 5:32; 2Th 2:14; ἄγειν τινα εἰς μετάνοιαν, Rom 2:4; ἐπιστρέφειν εἰς τό φῶς, Act 26:18; ἐκτρέπεσθαι εἰς ματαιολογίαν, 1Ti 1:6; μετατίθεσθαι εἰς ἕτερον εὐαγγέλιον Gal 1:6; χωρῆσαι εἰς μετάνοιαν, 2Pe 3:9, etc.

2. of ethical direction or reference;

a. universally, of acts in which the mind is directed toward, or looks to, something: βλέπειν εἰς πρόσωπον τίνος (see βλέπω, 2 c.); ἀποβλέπειν εἰς τήν μισθαποδοσίαν, Heb 11:26; ἀφοραν εἰς... Ἰησοῦν, Heb 12:2 (see A. I. 5 a. above); πιστεύειν εἰς τινα, and the like, cf. under πιστεύω, πίστις, ἐλπίζω (ἐλπίς), etc.; ἐπιθυμίαν ἔχειν εἰς τί, directed toward etc. Php 1:23; λέγειν εἰς τινα, to speak with reference to one, Act 2:25 (Diodorus Siculus 11, 50); λέγειν τί εἰς τί, to say something in reference to something, Eph 5:32; λαλεῖν τί εἰς τί, to speak something relating to something, Heb 7:14; ὀμνύειν εἰς τί, to swear with the mind directed toward, Mat 5:35; ἐυδόκειν εἰς τινα, Mat 12:18 (R G); 2Pe 1:17.

b. for one's advantage or disadvantage; α. for, for the benefit of, to the advantage of: εἰς ἡμᾶς, Eph 1:19; εἰς ὑμᾶς, 2Co 13:4 (but WH brackets); Eph 3:2; Col 1:25; πλουτεῖν εἰς θεόν to abound in riches made to subserve God's purposes and promote his glory, Luk 12:21 (so too Winer's Grammar, 397 (371); but cf. Meyer edition Weiss, at the passage); Christ is said πλουτεῖν εἰς πάντας, to abound in riches redounding to the salvation of all men, Rom 10:12; πλεονάζειν εἰς τί, Php 4:17; ἐλεημοσύνην ποιεῖν εἰς τό ἔθνος, Act 24:17; εἰς τούς πτωχούς, for the benefit of the poor, Rom 15:26; εἰς τούς ἁγίους, 2Co 8:4; 2Co 9:1, cf. 2Co 9:13; κοπιαν εἰς τινα, Rom 16:6; Gal 4:11; εἰς Χριστόν, to the advantage and honor of Christ, Phm 1:6; ἐργάζεσθαι τί εἰς τινα, Mar 14:6 Rec.; 3Jn 1:5; λειτουργός εἰς τά ἔθνη, Rom 15:16; γενόμενα εἰς Καθαρναουμ (for Rec. ἐν Καπερναούμ (cf. Winers Grammar, 416 (388); Buttmann, 333 (286))), Luk 4:23. β. unto in a disadvantageous sense (against): μηδέν ἄτοπον εἰς αὐτόν γενόμενον, Act 28:6.

c. of the mood or inclination, affecting one toward any person or thing; of one's mode of action toward;

a. in a good sense: ἀγάπη εἰς τινα, unto, toward, one, Rom 5:8; 2Co 2:4; 2Co 2:8; Col 1:4; 1Th 3:12; τό αὐτό εἰς ἀλλήλους φρονεῖν, Rom 12:16; φιλόστοργος, Rom 12:10; φιλόξενος, 1Pe 4:9; χρηστός, Eph 4:32; ἀποκαταλλάσσειν εἰς αὐτόν (others, αὐτόν see αὑτοῦ, Col 1:20 (cf. Winer's Grammar, 397 (371)). β. in a bad sense: ἁμαρτάνειν εἰς τινα (see ἁμαρτάνω, b.); λόγον εἰπεῖν and βλασθήμειν εἰς τινα, Luk 12:10; Mar 3:29; βλασθημος εἰς τινα, Act 6:11; βλασθημων λέγω εἰς τινα, Luk 22:65; ἐπιβουλή εἰς τινα, Act 23:30; ἔχθρα, Rom 8:7; ἀντιλογία, Heb 12:3; θάρρειν εἰς τινα, 2Co 10:1.

d. of reference or relation; with respect to, in reference to; as regards, (cf. Kühner, 2:408 c.; (Jelf, § 625, 3 e.)): Luk 7:30; Act 25:20 (T Tr WH omit εἰς; Rom 4:20; Rom 15:2; 2Co 10:16; 2Co 13:3; Gal 6:4; Eph 3:16; Php 1:5; Php 2:22; 1Th 5:18; εἰς τί ἐδίστασας; '(looking) unto what (i. e. wherefore) didst thou doubt? Mat 14:31; cf. Hermann ad Oed. C. 528' (Fritzsche). of the consideration influencing one to do anything: μετανοεῖν εἰς κήρυγμα τίνος, at the preaching of one, i. e. out of regard to the substance of his preaching, Mat 12:41; δέχεσθαι τινα εἰς ὄνομα τίνος, Mat 10:41 f; εἰς διαταγάς ἀγγέλων (see διαταγή), Act 7:53.

e. with the accusative of the person toward (German nach einem hin), but in sense nearly equivalent to the simple dative to, unto, after verbs of approving, manifesting, showing oneself: ἀποδεδειγμένος εἰς ὑμᾶς, Act 2:22; ἔνδειξιν ἐνδείκνυσθαι, 2Co 8:24; φανερωθέντες εἰς ὑμᾶς, 2Co 11:6 (L T Tr WH φανερώσαντες namely, τήν γνῶσιν).

3. it denotes the end; and a. the end to which a thing reaches or extends, i. e. measure or degree: (ἔφερεν εἰς τριάκοντα, Mar 4:8 T Tr text WH; cf. Buttmann, 80 (27); Liddell and Scott, under the word, A. III. 2); εἰς τά ἄμετρα, 2Co 10:13; εἰς περισσείαν, 2Co 10:15; εἰς ὑπερβολήν (often in Greek writings, as Euripides, Hipp. 939; Aeschines f. leg. § 4), 2Co 4:17. of the limit: εἰς τό σωφρονεῖν, unto moderation, modesty, i. e. not beyond it, Rom 12:3.

b. the end which a thing is adapted to attain (a use akin to that in B. II. 2 b.; (cf. Winer's Grammar, 213 (200))): ἀργός καί ἄκαρπος εἰς τί, 2Pe 1:8; ἐυρηετος, Luk 9:62 R G;; εὔχρηστος, 2Ti 4:11; χρήσιμος, 2Ti 2:14 R G, δυναμουμενος, Col 1:11; θεοδίδακτος, 1Th 4:9; βραδύς, Jas 1:19; σοφός, Rev 16:19; φῶς εἰς ἀποκάλυψιν, Luk 2:32; δύναμις εἰς etc. Rom 1:16; Heb 11:11; ἀναγενναν εἰς, 1Pe 1:3 f; ἀνακαινόω, Col 3:10; σοφίζειν τινα εἰς, 2Ti 3:15; ἰσχύειν εἰς, Mat 5:13.

c. the end which one has in view, i. e. object, purpose;

a. associated with other prepositions (cf. Winer's Grammar, § 50, 5): ἐκ πίστεως εἰς πίστιν, to produce faith Rev 1:17, cf. Fritzsche, Meyer, Van Hengel, at the passage; ἐξ αὐτοῦ καί δἰ αὐτοῦ καί εἰς αὐτόν, answering to his purposes (the final cause), Rom 11:36; ἐξ οὗ τά πάντα καί ἡμεῖς εἰς αὐτόν, 1Co 8:6; δἰ αὐτοῦ καί εἰς αὐτόν (see διά, A. III. 2 b. under the end), Col 1:16; δἰ αὐτοῦ εἰς αὐτόν, Col 1:20. β. shorter phrases: εἰς τοῦτο, to this end, Mar 1:38; (Luk 4:43 R G Tr marginal reading); εἰς αὐτό τοῦτο (R. V. for this very thing), 2Co 5:5; εἰς τοῦτο... ἵνα etc. Joh 18:37; 1Jn 3:8; Rom 14:9; 2Co 2:9; 1Pe 4:6; εἰς αὐτό τοῦτο... ὅπως etc. Rom 9:17; ἵνα, Col 4:8; Eph 6:22; εἰς τί, to what purpose, Mat 26:8; Mar 14:4; εἰς ὁ, to which end, for which cause, 2Th 1:11; Col 1:29. γ. universally: βαπτίζω εἰς τινα, τί (see βαπτίζω, II.

b. aa.); παιδαγωγός εἰς τόν Χριστόν, Gal 3:24; συγκεκλεισμένοι εἰς τήν πίστιν, that we might the more readily embrace the faith when its time should come, Gal 3:23; φρουρούμενοι εἰς τήν σωτηρίαν, that future salvation may be yours, 1Pe 1:5; ἀγοράζειν εἰς τήν ἑορτήν, Joh 13:29; εἰς ὄλεθρον σαρκός, 1Co 5:5; εἰς τήν ἡμετέραν διδασκαλίαν, Rev 15:4, and in many other examples especially after verbs of appointing, choosing, preparing, doing, coming, sending, etc.: κεῖμαι, Luk 2:34; Php 1:17 (16); 1Th 3:3; τασσο, 1Co 16:15; τάσσομαι, Act 13:48; ἀφορίζω, Rev 1:1; Act 13:2; πρωρίζω, Eph 1:5; 1Co 2:7; ἁιρέομαι, 2Th 2:13; τίθεμαι, 1Ti 1:12; 1Pe 2:8; καταρτίζω, Rom 9:22 f; ἀποστέλλω, Heb 1:14; πέμπω, 1Th 3:2; 1Th 3:5; Col 4:8; Php 4:16 (L brackets εἰς); 1Pe 2:14; ἔρχομαι, Joh 9:39; ποιεῖν τί εἰς, 1Co 10:31; 1Co 11:24. Modeled after the Hebrew are the phrases, ἐγείρειν τινα εἰς βασιλέα, to be king, Act 13:22; ἀνατρέφεσθαι τινα εἰς υἱόν, Act 7:21; τέθεικά σε εἰς φῶς ἐθνῶν, Act 13:47 (from Isa 49:6 Alex.); cf. Gesenius, Lehrgeb., p. 814; Buttmann, 150 (131); (Winer's Grammar, § 32, 4b.). δ. εἰς τί, indicating purpose, often depends not on anyone preceding word with which it coalesces into a single phrase, but has the force of a telic clause added to the already complete preceding statement; thus, εἰς δόξαν τοῦ Θεοῦ, Rom 15:7; Php 1:11; Php 2:11; εἰς φόβον, that ye should fear, Rom 8:15; εἰς ἔνδειξιν, that he might show, Rom 3:25; εἰς ζωήν, to procure eternal life (namely, for those mentioned), Joh 4:14; Joh 6:27 (in which passages the phrase is by many interpretations (e. g. DeWette, Meyer, Lange; cf. Winer's Grammar, 397 (371) note) incorrectly joined with ά῾λλεσθαι and μένειν (cf. Thol., Luthardt, others)); Rom 5:21; 1Ti 1:16; Jud 1:21; add, Mat 8:4; Mat 27:7; Mar 6:11; Act 11:18; Rom 10:4; Php 1:25; Php 2:16; 2Ti 2:25; Rev 22:2, etc. ε. εἰς τό followed by an infinitive, a favorite construction with Paul (cf. Buttmann, 264f (227f); Harmsen in the Zeitschr. f. wissensch. Theol. for 1874, pp. 345-360), is like the Latinad with the gerundive. It is of two kinds; either αα. εἰς τό combines with the verb on which it depends into a single sentence, as παραδώσουσιν αὐτόν... εἰς τό ἐμπαῖξαι (Vulg.ad deludendum), Mat 20:19; εἰς τό σταυρωθῆναι, Mat 26:2; οἰκοδομηθήσεται εἰς τό τά εἰδωλόθυτα ἐσθίειν (Vulg.aedificabitur ad manducandum idolothyta), 1Co 8:10; μή οἰκίας οὐκ ἔχετε εἰς τό ἐσθίειν καί πίνειν, 1Co 11:22; εἰς τό προσφέρειν δῶρα τέ καί θυσίας καθίσταται (Vulg.ad offerenda munera et hostias), Heb 8:3; add, Heb 9:28; 1Th 2:16; 1Th 4:9; Php 1:23; or ββ. εἰς τό with the infinitive has the force of a separate telic clause (equivalent to ἵνα with the subjunctive) (Meyer (on Rom 1:20) asserts that this is its uniform force, at least in Romans (cf. his note on 2Co 8:6); on the other hand, Harmsen (u. s.) denies the telic force of εἰς τό before an infinitive present; cf. also Winers Grammar, 329 (309); especially Buttmann, as above and p. 265 note; Ellicott on 1Th 2:12; and see below,

d. at the end): Luk 20:20 R G; Act 3:19 (T WH πρός); Rom 1:11; Rom 4:16; Rom 4:18; Rom 11:11; Rom 12:2; Rom 15:8; Rom 15:13; 1Co 9:18; 1Co 10:6; Gal 3:17; Eph 1:12; Eph 1:18; 1Th 2:12; 1Th 2:16; 1Th 3:5; 2Th 1:5; 2Th 2:2; 2Th 2:10; Jas 1:18; Heb 2:17; Heb 7:25; Heb 9:14; Heb 9:28; Heb 12:10; Heb 13:21; εἰς τό μή, lest, 2Co 4:4; 1Pe 3:7.

d. the end by which a thing is completed, i. e. the result or effect: Act 10:4; Revelation 6:19 (εἰς τήν ἀνομίαν (but WH brackets), so that iniquity was the result); Rev 10:10; Rev 13:14; 1Co 11:17; 2Co 2:16; Eph 5:2, etc.; εἰς τό with an infinitive so that (cf. ββ. above): Rom 1:20; 2Co 8:6.

C. Constructions that are peculiar in some respects.

1. Various forms of pregnant and brachylogical construction (Winers Grammar, § 66, 2; (less fully, Buttmann, 327 (282)); Bernhardy (1829), p. 348f): σῴζειν τινα εἰς etc. to save by translating into etc. 2Ti 4:18 (see σῴζω, b. under the end); διασώζειν, 1Pe 3:20 (the Sept. Gen 19:19, and often in Greek writings); μισθουσθαι ἐργάτας εἰς τήν ἀμπελῶνα, to go into etc. Mat 20:1; ἐλευθερουν εἰς etc. Rom 8:21; ἀποδιδόναι τινα εἰς Αἴγυπτον, Act 7:9; ἔνοχος εἰς γηνναν, to depart into etc. (cf. Buttmann, 170 (148) note), Mat 5:22; κλαν εἰς τινας, to break and distribute among etc. Mar 8:19; ἀσφαλίζεσθαι εἰς τό ξύλον, Act 16:24; κτᾶσθαι χρυσόν εἰς τάς ζώνας, Mat 10:9; ἐντετυλιγμένον εἰς ἕνα τόπον, rolled up and laid away in etc. Joh 20:7.

2. Akin to this is the very common use of εἰς after verbs signifying rest or continuance in a place, because the idea of a previous motion into the place spoken of is involved (cf. Winers Grammar, § 50, 4b.; Buttmann, 332f (286f); Kühner, ii., p. 317; (Jelf, § 646, 1); Bernhardy (1829), p. 215; (yet cf. also examples in Sophocles' Lexicon, under the word εἰς, 1)): ὑρεθη εἰς Ἄζωτον, namely, transferred or carried off to, Act 8:40, cf. Act 8:39 πνεῦμα κυρίου ἥρπασε τόν Φίλιππον (Est 1:5, τοῖς ἔθνεσι τοῖς εὑρεθεῖσιν εἰς τό πόλιν; so φανεῖσθαι is followed by εἰς in 2Ma 1:33 2Ma 7:22). δεῖ με τήν ἑορτήν ποιῆσαι εἰς Ἱεροσόλυμα, namely, by going, Act 18:21 Rec.; likewise ἑτοίμως ἔχω ἀποθανεῖν εἰς Ἱεροσόλυμα, Act 21:13 (ἡφαιστιων εἰς Ἐκβάτανα ἀπέθανε, Aelian v. h. 7, 8); συνέβαλεν ἡμῖν εἰς Ασσον, Act 20:14; ἡ μελλουσα δόξα εἰς ἡμᾶς ἀποκαλυφθῆναι, which shall be revealed (and conferred) on us, Rom 8:18.κατοικεῖν εἰς πόλιν, εἰς γῆν, to come into a city and dwell there, Mat 2:23; Mat 4:13; Act 7:4 (cf. Num 35:33; 2Ch 19:4 etc.); also παροικεῖν, Heb 11:9 (ἐνοικεῖν, Xenophon, an. 1, 2, 24); στῆναι, ἑστηκεναι (because it is nearly equivalent to to have placed oneself) εἰς τί, Luk 6:8; Joh 20:19; Joh 20:26; 1Pe 5:12; καθῆσθαι, to have gone unto a place and to be sitting there, Mar 13:3; 2Th 2:4 (on this use of these two verbs in Greek authors cf. Matthiae, ii., p. 1344f; (cf. Winers Grammar, and Buttmann, as above)). εἶναι εἰς with the accusative of place see εἰμί, V. 2 a.; οἱ εἰς τόν οἶκον μου namely, ὄντες, Luk 9:61; τοῖς εἰς μακράν namely, οὖσι (German ins Ferne hin befindlich), Act 2:39. συνάγεσθαι followed by εἰς with the accusative of place: to go to a place and assemble there, Mat 26:3 and Act 4:5 R T, (1Es 5:46; ). Sometimes a word implying motion, occurring in the same sentence, seems to have occasioned the connection of a verb of rest with εἰς, as it were by a kind of attraction (Buttmann, as above): ἐξερχόμενος ηὐλίζετο εἰς τό ὄρος, Luk 21:37; ἀκούσας... ὄντα σιτία εἰς Αἴγυπτον (Rec. σῖτα ἐν Αἴγυπτον.) ἐξαπέστειλεν etc. Act 7:12; παραδώσουσιν ὑμᾶς εἰς συνέδρια καί εἰς συναγωγάς δααρησεσθε, Mar 13:9 (Winers Grammar, 416 (387), Buttmann, 333 (287)); ὕπαγε, νίψαι (but L brackets) εἰς τήν κολυμβήθραν, Joh 9:7, although νίπτεσθαι εἰς τί can also be used (as λούεσθαι εἰς τό βαλανεῖον, Alciphron, epistles 3, 43; εἰς λουτρωνας, Athen. 10, p. 438 e.; λούειν τινα εἰς σκάφην, Epictetus diss. 3, 22, 71), since the water with which one bathes flows down into the pool. Cf. Beyer, De praepositt. εἰς; et ἐν in N. T. permutatione. Lipsius 1824, 4to.

D. Adverbial phrases (cf. Matthiae, § 578 d.): εἰς τέλος (see τέλος 1 a.); εἰς τό πάλιν, see A. II 2 above; εἰς τό παντελές, perfectly, utterly, Luk 13:11 (cf. Winer's Grammar, § 51, 1 c.); εἰς κενόν (see κενός, 3); εἰς ὑπάντησιν and εἰς ἀπάντησιν, see each substantive. In composition εἰς is equivalent to the Latinin andad.

αἰών G165

aiṓn

αἰών, (ῶνος, ὁ (as if Αιε — poetic for ἀεί — ὤν, so teaches Aristotle, de caelo 1, 11, 9, vol. i., p. 279{a} 27; (so Proclus book iv. in Plato, Timaeo, p. 241; and others); but more probable is the conjecture (cf. 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 2:2). (But αἰών ( = αἰϝών) is now generally connected with αἰεί, ἀεί, Sanskrit evas (aivas), Latinaevum, Goth. aivs, German ewig, English aye, ever; cf. Curtius, § 585; Fick, Part i., p. 27; Vanicek, p. 79; Benfey, Wurzellex, i., p. 7f; Schleicher, Compend. edition 2, p. 400; Pott, Etymologicum Forsch., edition 2, 2:2, p. 442; Ebeling, Lex. Homer under the word; Liddell and Scott, under the word ἀεί; Cremer, edd, 2, 3,4 (although in edition 1 he agreed with Prof. Grimm); Pott and Fick, however, connect it with Sanskrit ayus rather than evas, although both these forms are derived from i to go (see Pott, Sehleicher, Fick, Vanicek, as above).) In Greek authors:

1. age (Latinaevum, which is αἰών with the Aeolic digamma), a human lifetime (in Homer, Herodotus, Pindar, Tragic poets), life itself (Homer Iliad 5, 685 με καί λίποι αἰών etc.).

2. an unbroken age, perpetuity of time, eternity, (Plato, Tim., p. 37 d. 38 a.; Tim. Locr., p. 97 d. (quoted below); Plutarch, others). With this signification the Hebrew and rabbinical idea of the word עולָם (of which in the Sept. αἰών is the equivalent) combines in the Biblical and ecclesiastical writings Hence, in the N. T. used:

1.

a. universally: in the phrases εἰς τόν αἰῶνα, לְעולָם (Gen 6:3), forever, Joh 6:51; Joh 6:58; Joh 14:16; Heb 5:6; Heb 6:20, etc.; and strengthened εἰς τόν αἰῶνα τοῦ αἰῶνος, Heb 1:8 (from Psa 44:7 Alexandrian LXX, cf. Winer's Grammar, § 36, 22 (Tobit 6:18; Psalm 82:18, etc.); εἰς αἰῶνα, Jud 1:13; εἰς ἡμέραν αἰῶνος unto the day which is eternity (genitive of apposition), 2Pe 3:18 (cf. Sir 18:10 (9)); with a negation: never, Joh 4:14 (Lachmann in brackets);; 1Co 8:13; or not for ever, not always, Joh 8:35; εἰς τούς αἰῶνας, unto the ages, i. e., as long as time shall be (the plural denotes the individual ages whose sum is eternity): (Luk 1:33); Rom 1:25; Rom 9:5; Rom 11:36; ( R G Tr WH); 2Co 11:31; Heb 13:8; εἰς πάντας τούς αἰῶνας, Jud 1:25; εἰς τούς αἰῶνας τῶν αἰώνων (in which expression the endless future is divided up into various periods, the shorter of which are comprehended in the longer (cf. Winers Grammar, § 36, 2; among the various phrases to express duration composed of this word with preposition or adjuncts (which to the number of more than fifteen are to be found in the Sept., cf. Vaughan on Rom 1:25), this combination of the double plural seems to be peculiar to the N. T.)): (Rom 16:27 L T); Gal 1:5; (Php 4:20); 1Ti 1:17; (2Ti 4:18; 1Pe 4:11); Rev 1:6; Rev 1:18; Rev 4:9; Rev 5:13; Rev 7:12; Rev 10:6; Rev 11:15; Rev 15:7; Rev 19:3; Rev 20:10; Rev 22:5; εἰς αἰῶνας αἰώνων, Rev 14:11; ὁ αἰών τῶν αἰώνων the (whole) age embracing the (shorter) ages, Eph 3:21 (cf. Meyer (or Ellicott) at the passage); ἀπό τῶν αἰώνων from the ages down, from eternity, Col 1:26; Eph 3:9; πρό τῶν αἰώνων before time was, before the foundation of the world, 1Co 2:7; πρόθεσις τῶν αἰώνων eternal purpose, Eph 3:11.

b. in hyperbolic and popular usage: ἀπό τοῦ αἰῶνος (מֵעולָם Gen 6:4, cf. Deu 32:7) from the most ancient time down (within the memory of man), from of old, Luk 1:70; Act 3:21; Act 15:18 (Tob 4:12 οἱ πατέρες ἡμῶν ἀπό τοῦ αἰῶνος; Longinus, 34 τούς ἀπ' αἰῶνος ῥήτορας); also ἐκ τοῦ αἰῶνος, Joh 9:32 (1Es 2:19; 1Es 2:22 (23); Diodorus 4:83 of the temple of Venus τήν, ἐξ αἰῶνος ἀρχήν λαβόν, 17, 1 τούς ἐξ αἰῶνος βασιλεῖς (excerpt. de legat, xl.), p. 632 τήν ἐξ αἰῶνος παραδεδομένην ἐλευθερίαν).

2. by metonymy of the container for the contained, οἱ αἰῶνες denotes the worlds, the universe, i. e. the aggregate of things contained in time (on the plural cf. Winers Grammar, 176 (166); Buttmann, 24 (21)): Heb 1:2; Heb 11:3; and (?) 1Ti 1:17; (Rev 15:3 WH text; cf. Psa 144:13; Tob 13:6; Tob 13:10; Sir 36:22; Philo de plant. Noe § 12 twice;de mundo § 7; Josephus, Antiquities 1, 18, 7; Clement of Rome, 1 Cor. 61, 2 [ET]; 35, 3 [ET] (πατήρ τῶν αἰώνων); 55, 6 [ET] (Θεός τῶν αἰώνων); Apostolic Constitutions 7, 34; see Abbot in Journal Society for Biblical Literature etc. i., p. 106 n.). So αἰών in Wis 13:9 Wis 14:6 Wis 18:4; the same use occurs in the Talmud, Chaldee, Syriac, Arabic; cf. Bleek, Hebraerbr. ii., 1, p. 36ff; Gesenius, Thesaurus ii., p. 1036; (cf. the use of οἱ αἰῶνες in the Fathers, equivalent to the world of mankind, e. g. Ignatius ad Eph. 19, 2 [ET]):

3. As the Jews distinguished הַזֶּה הָעולָם the time before the Messiah, and הַבָּא הַעולָם, the time after the advent of the Messiah (cf. Riehm, Lehrb. d. Hebraerbr., p. 204ff; (Schürer, § 29, 9)), so most of the N. T. writers distinguish ὁ αἰών οὗτος this age (also simply ὁ αἰών, Mat 13:22; Mar 4:19 G L T Tr WH; ὁ ἐνεστὼς αἰών, Gal 1:4; ὁ νῦν αἰών, 1Ti 6:17; (2Ti 4:10); Tit 2:12), the time before the appointed return or truly Messianic advent of Christ (i. e., the παρουσία, which see), the period of instability, weakness, impiety, wickedness, calamity, misery — and αἰών μέλλων the future age (also ὁ αἰών ἐκεῖνος, Luk 20:35; ὁ αἰών ὁ ἐρχόμενος, Luk 18:30; Mar 10:30; οἱ αἰῶνες οἱ ἐπερχόμενοι, Eph 2:7), i. e., the age after the return of Christ in majesty, the period of the consummate establishment of the divine kingdom and all its blessings: Mat 12:32; Eph 1:21; cf. Fritzsche on Romans, vol. 3:22f. Hence, the things of 'this age' are mentioned in the N. T. with censure: ὁ αἰών οὗτος, by metonymy, men controlled by the thoughts and pursuits of this present time, Rom 12:2, the same who are called υἱοί τοῦ αἰῶνος τούτου in Luk 16:8; Luk 20:34; κατά τόν αἰῶνα τοῦ κόσμου τούτου conformably to the age to which this (wicked) world belongs, Eph 2:2 (cf. Trench, § 59 under the end); ἀγαπᾶν τόν νῦν αἰῶνα, 2Ti 4:10 (see ἀγαπάω); ἀρχόντων τοῦ αἰῶνος τούτου, 1Co 2:6 (see ἄρχων); ὁ Θεός τοῦ αἰ. τούτου, the devil, who rules the thoughts and deeds of the men of this age, 2Co 4:4; αἱ μέριμναι τοῦ αἰῶνος, the anxieties for the things of this age, Mar 4:19; πλούσιος ἐν τῷ νῦν αἰῶνι, rich in worldly wealth, 1Ti 6:17; σοφία... τοῦ αἰῶνος τούτου such wisdom as belongs to this age — full of error, arrogant, hostile to the gospel, 1Co 2:6; συζητητής τοῦ αἰ. τούτου, disputer, sophist, such as we now find him, 1Co 1:20; συντέλεια τοῦ αἰ. τούτ., the end, or rather consummation, of the age preceding Christ's return, with which will be connected the resurrection of the dead, the last judgment, the demolition of this world and its restoration to a more excellent condition (cf. 4 Esdr. 7:43 []), Matthew 13:39f, 49; Mat 24:3; Mat 28:20; it is called συντέλεια τῶν αἰώνων in Heb 9:26 (so Test xii. Patr., test. Levi 10, test. Benj. 11 (cf. Vorstman, p. 133)); τά τέλη τῶν αἰώνων the ends (last part) of the ages before the return of Christ, 1Co 10:11; δυνάμεις τοῦ μέλλοντος αἰῶνος, powers which present themselves from the future or divine order of things, i. e., the Holy Spirit, Heb 6:5; τοῦ αἰῶνος ἐκείνου τυχεῖν, to partake of the blessings of the future age, Luk 20:35. Among the N. T. writers James does not use the word αἰών. (On the word in its relation to κόσμος see Trench, § 59: Its biblical sense and its relation to עולָם are discussed by Stuart, Exeget. Essays on Words relating to Future Punishment, Andover, 1830 (and Presbyterian Publishing Committee, Philadelphia); Tayler Lewis in Lange's Commentary on Ecclesiastes, pp. 44-51; J. W. Hanson, Aion-Aionios (pp. 174), Chicago, 1880. See especially E. Abbot, Literature of the Doctrine of a Future Life, etc. (New York, 1867), Index of subjects, under the word For its meanings in ecclesiastical writings see Suicer, Thesaurus Eccl. i. col. 140ff, cf. ii. col 1609; Huet, Origeniana (Appendix to Vol. iv. of De la Rue's Origen) book ii. c. ii. quaest. 11, § 26. Its use in Homer, Hesiod, Pindar, Aeschylus, Sophocles, Euripides, Aristotle, Plato, Tim. Locr., is exhibited in detail by E. S. Goodwin in the Christ. Exam. for March and May, 1831, March and May, 1832. "On αἰών as the complete period, either of each particular life or of all existence, see Aristotle, cael. 1, 9, 15; on αἰών and χρόνος, cf. Philo (quis rer. div. her. § 34) i. 496, 18f; (de mut. nom. § 47) i. 619, 10f." Liddell and Scott, edition 6; see also Philo de alleg. leg. iii. 8;quod deus immut. § 6 at the end;de secular § 11;de praem, et poen. § 15; and (de mund, opif. § 7) especially J. G. Muller, Philo's Lehre v. d. Weltschopfung, p. 168 (Berl. 1864). Schmidt (chapter 44) gives the distinction, for substance, as follows: both words denote the abstract idea of time and with special reference to its extent or duration; χρόνος is the general designation for time, which can be divided up into portions, each of which is in its turn a χρόνος; on the other hand, αἰών, which in the concrete and simple language of Homer (Pindar and the Tragedians) denotes the allotted lifetime, even the life, of the individual (Iliad 4, 478 μινυνθάδιος δέ οἱ αἰών etc.), in Attic prose differs from χρόνος by denoting time unlimited and boundless, which is not conceived of as divisible into αἰῶνες (contrast here biblical usage and see below), but rather into χρόνοι. In philosophical speech it is without beginning also. Cf. Tim. Locr. 97 c. d. χρόνῳ δέ τά μέρεα τάσδε τάς περιόδως λέγοντι, ἅς ἐκόσμησεν ὁ Θεός σύν κόσμῳ. Οὐ γάρ ἦν πρό κόσμῳ ἄστρα. Διόπερ οὐδ' ἐνιαυτός ὀυδ' ὠρᾶν περίοδοι, αἷς μετρηταί ὁ γεννατὸς χρόνος οὗτος. Ἑικών δέ ἐστι τῷ ἀγεννάτω χρόνῳ, ὅν αἰῶνα ποταγορεύομες. ὡς γάρ ποτ' ἀΐδιον παράδειγμα, τόν ἰδανικὸν κόσμον, ὅδε ὁ ὠρανός ἐγεννάθη, οὕτως ὡς πρός παράδειγμα, τόν αἰῶνα, ὅδε ὁ χρόνος σύν κόσμῳ ἐδαμιουργήθη — after Plato, Timaeus, p. 37 d. (where see Stallbaum's note and references); Isocrates 8, 34 τούς εὐσεβείας καί δικαιοσύνης ζῶντας (ὁρῶ) ἐν τέ τοῖς παροῦσι χρόνοις ἀσφαλῶς διάγοντας καί περί τοῦ σύμπαντος αἰῶνος ἡδίους τάς ἐλπίδας ἔχοντας. The adjective ἄχρονος independent of time, above and beyond all time, is synonymous with αἰώνιος; where time (with its subdivisions and limitations) ends eternity begins: Nonnus, metaph, evang. Johan. 1:1, ἄχρονος ἦν, ἀκίχητος, ἐν ἀρρήτω λόγος ἀρχή. Thoroughly Platonic in cast are the definitions of Gregory of Nazianzus (orat. xxxviii. 8) αἰών γάρ οὔτε χρόνος οὔτε χρόνου τί μέρος. Οὐδέ γάρ μετρητόν, ἀλλ' ὅπερ, ἡμῖν ὁ χρόνος ἡλίου φορά μετρούμενος, τοῦτο τοῖς ἀϊδίοις αἰών, τό συμπαρεκτεινόμενον τοῖς οὖσιν οἷον τί χρονικὸν κίνημα καί διάστημα (Suicer as above). So Clement of Alexandria, strom., i. 13, p. 756 a., Migne edition, ὁ γ' οὖν αἰών τοῦ χρόνου τό μέλλον καί τό ἐνεστὼς, αὐτάρ δή καί τό παρωχηκος ἀκαριαιὼς συνίστησι. Instances from extra-biblical writings of the use of αἰών in the plural are: τόν ἀπ' αἰώνων μύθον, Anthol. vol iii., part ii., p. 55, Jacobs edition; εἰς αἰῶνας, ibid. vol. iv. epigr. 492; ἐκ περιτροπῆς αἰώνων, Josephus, b. j. 3, 8, 5; εἰς αἰῶνας διαμενεῖ, Sextus Empiricus, adv. Phys. i. 62. The discussions which have been raised respecting the word may give interest to additional references to its use by Philo and Josephus. Philo: ὁ πᾶς (ἅπας, σύμπας) or πᾶς (etc.) ὁ αἰών:de alleg. leg. iii. § 70;de cherub. § I (a noteworthy passage, cf.de congressu ernd. § 11 and references under the word θάνατος);de sacrif. Ab. et Caini § 11;quod det. pot. § 48;quod deus immut. § 1, § 24;de plantat. § 27;de sobrietate § 13;de migr. Abr. § 2;de secular § 9;de mut. nom. § 34;de somn. ii., § 15, § 31, § 38;de legat. ad Gaium § 38; (ὁ) μακρός αἰών:de sacrif. Ab et Caini § 21;de ebrietate § 47;de secular § 20; αἰών μήκιστος:de sobrietate § 5;de secular § 21; ὁ ἄπειρος αἰών:de legat, ad Gaium § 11; ὁ ἔμπροσθεν αἰών:de praem, et. poen. § 6; αἰών πολύς:de Abrah. § 46; τίς αἰών:de merc. meretr. § 1; δἰ αἰών:de cherub. § 26;de plantat. § 27; εἰς τόν αἰών:de gigant. § 5; ἐν (τῷ) αἰώνω:de mut. nom. § 2 (twice) (note the restriction);quod deus immut. § 6; ἐξ αἰών:de somn. 1 § 3; ἐπ' αἰῶνος:de plantat. § 12 (twice);de mundo § 7; πρό αἰῶνος:de mut. nom. § 2; πρός αἰ.:de mut. nom. § 11; (ὁ) αἰών:de secular § 18;de alleg. leg. iii. § 70;de cherub. § 22;de migr. Abr. § 22;de somn. i., § 18, § 22;de Josepho § 5;de vita Moys. ii. § 3;de decalogo § 14;de victimis § 3; fragment in Mang. 2:660 (Richter vi., p. 219);de plantat. § 12 (bis);de mundo § 7. Josephus: (ὁ) πᾶς αἰών: Antiquities 1, 18, 7; 3, 8, 10; contra Apion 2, 11, 3; 2, 22, 1; μακρός αἰών: Antiquities 2, 7, 3; πολύς αἰών: contra Apion 2, 31, 1; τοσοῦτος αἰών: contra Apion 1, 8, 4; πλῆθος αἰῶνος: Antiquities prooem. § 3; ἀπ' αἰῶνος: b. j. prooem. § 4; δἰ αἰῶνος: Antiquities 1, 18, 8; 4, 6, 4; b. j. 6, 2, 1; εἰς (τόν) αἰωνον: Antiquities 4, 8, 18; 5, 1, 27; 7, 9, 5; 7, 14, 5; ἐξ αἰωνον: b. j. 5, 10, 5; (ὁ) αἰών: Antiquities 19, 2, 2; b. j. 1, 21, 10; plural (see above) 3, 8, 5. See αἰώνιος.)