Lemma
αἰών
aiōn
An age; a period of time.
Related
αἰών is the noun. Its own variations are the case and number forms of that noun, such as αἰῶνος, αἰῶνα, and αἰώνων. Those are not separate lemmas.
αἰώνιος is a different word, the adjective made from this noun. The expression εἰς τοὺς αἰῶνας τῶν αἰώνων is a third entry. English “forever” is not linked from this article, because that one word is used for more than one of these.
The older meaning
In Homer, αἰών is a person’s life. A young man killed at Troy has a short αἰών (Iliad 4.478). A wounded man speaks of his αἰών leaving him (Iliad 5.685). The life has a beginning and an end. That span is the first meaning.
From a life, the word widens to an age: a generation, or the stretch of time a writer has in view. Herodotus can still use it for a life, of a man ending his αἰών well (Histories 1.32). Aeschylus stretches it, writing of what lasts δι᾽ αἰῶνος μακροῦ, through a long age (Suppliants 582). Liddell, Scott, and Jones record the lifetime first, then “a long space of time, an age,” and only after those a further sense, eternity as opposed to time, beginning with Plato.
The word is kin to Latin aevum, an age, and to the old English aye. Aristotle later explains the name as “always being.” That is his account of it. The older use is a life, and then an age.
A philosophical line
Plato
Plato writes the Timaeus late in his life, around 360–350 BC. At 37d he uses αἰών for the life of the eternal Living Creature, the model the craftsman copies. That life abides in unity, μένοντος αἰῶνος ἐν ἑνί. It is held all at once.
αἰών is already the life of that model. The craftsman makes the world, and he makes time, χρόνος, as a moving image of αἰών, proceeding according to number. The image, he says, is what we call time. Days and years belong to time. Time imitates αἰών by circling.
This is a special use of the old word “life.” The model’s life has no span of before and after. Homer’s αἰών was a span.
Aristotle
A generation later, in On the Heavens 1.9 (279a22–28), Aristotle keeps the lifespan and widens it. The completion that holds the whole time of each thing’s life, with nothing beyond it by nature, he calls that thing’s αἰών. By the same account, the completion of the whole heaven, holding all time, is αἰών, “taking its name from always being” (ἀπὸ τοῦ ἀεὶ εἶναι), deathless and divine.
Plato had set αἰών over against time, as the still life and its moving image. Aristotle makes αἰών the bound that contains all time. For a man, that bound is still a complete life. For the heaven, it is a duration that does not run out.
Plotinus
Plotinus, in the third century, returns to Plato. In On Eternity and Time (Ennead 3.7) he says αἰών is the life of true Being: whole, complete, and all at once, with no interval (3.7.3). Time is the life of Soul once that life moves from one act to the next (3.7.11). He is the writer who says “life” most plainly, and Liddell and Scott list him with Plato under eternity as opposed to time. They also list Philo of Alexandria there. Philo, a Jewish writer of the first century who knew the Timaeus, uses the word in Plato’s way.
The Hellenistic and Roman world also worshiped a god named Aion, the noun turned into a person. That cult is a devotion of its own. Plotinus is explaining the life of true Being. The New Testament is using the common noun.
Augustine
Augustine reads Platonist books in Latin in the 380s, Plotinus among them (Confessions 7.9.13). In Confessions 11.11.13 he describes God’s eternity in that tradition. In the eternal, nothing passes away, but the whole is present: non autem praeterire quicquam in aeterno, sed totum esse praesens. No stretch of time is wholly present. Eternity stands. Times pass.
Jerome, his contemporary, translates the New Testament adjective αἰώνιος with Latin aeternus. In John 3:16, ζωὴν αἰώνιον becomes vitam aeternam. English “eternal” is that Latin word. Through Jerome’s Bible and Augustine’s teaching, the still eternity of Plato and Plotinus becomes the usual Christian explanation of the biblical words.
The Hebrew Bible and the New Testament
The Hebrew word behind αἰών in the Greek Old Testament is עוֹלָם (olam). Brown, Driver, and Briggs define it as long duration, antiquity, or futurity, and they connect it with a root meaning to hide: the time beyond what is in sight. The context decides how far that horizon goes.
In Exodus 21:6 a slave serves his master לְעֹלָם, and the Greek says εἰς τὸν αἰῶνα. The law is about the rest of his life. In Jonah 2:6 the prophet says the bars of the earth closed on him לְעוֹלָם, and he was in the fish three days. In Psalm 90:2 the horizon is as wide as the verse can set it: from עוֹלָם to עוֹלָם, God is God. One Hebrew word covers a lifetime, a few days with no end in view from inside them, and the furthest reach a poet can name. The Septuagint carries that range over into αἰών.
English “forever” can still be a fair rendering of that horizon, but as hyperbole or a superlative, not as Plato’s timeless eternity. The word marks a span with a beginning and an end that is not in view from inside it. A thousand years can feel like forever to a short life. Lamentations 3:31–32 says the Lord will not cast off forever, and then shows compassion. The same applies to עוֹלָם. The noun is not a stopwatch for endless duration; it points past what the speaker can see, and often toward the perfection of an eternal God expressed through the ages.
Daniel 12:2 speaks of חַיֵּי עוֹלָם, life of the age, for those who wake from the dust. Greek Daniel renders that ζωὴν αἰώνιον. Second Maccabees 7:9, written in Greek in the second century BC, already speaks of an age-long renewal of life at the resurrection, εἰς αἰώνιον ἀναβίωσιν ζωῆς. The phrase is Jewish, and it is older than the church.
The New Testament speaks the same way. Mark 10:30 and Luke 18:30 put the life in the age to come: ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. The life belongs to a coming age. People receive it. Plato’s αἰών has no age that is still to come, and no one enters it at a resurrection.
Hebrews 1:2 says that through the Son God made the ages, τοὺς αἰῶνας. Those ages are made. Plato’s αἰών abides as the life of the model. Romans 16:25 in the usual Greek numbering, printed in this Bible at Romans 14:24, speaks of a mystery kept silent χρόνοις αἰωνίοις, in age-long times, so that time and the age-word stand in one phrase. John 9:32 looks backward: ἐκ τοῦ αἰῶνος, from the age, such a thing has not been heard.
In this Bible the Old Testament still prints the familiar English for עוֹלָם, including “forever” and “everlasting.” The New Testament, where the Greek has αἰών or αἰώνιος, follows the age sense. The adjective has its own entry, αἰώνιος. The fixed phrase has its own entry, into the age of ages.
The sense this entry follows
Two uses of the noun are easy to fold into one English word. They come from different places.
The older use, and the use of the Hebrew Bible and the New Testament, is a life or an age. The length is whatever horizon the passage has in view. When English says “forever” for that use, the force is hyperbolic or superlative: emphasis on a duration beyond sight, not a claim that the noun itself means eternity. This entry follows that use. The gloss is an age, a period of time.
The other use runs from Plato’s still life of the model, through Aristotle’s bound of all time, through Plotinus’s life of true Being, to Augustine’s eternity in which the whole is present. That line is real. It is why Latin aeternus, and then English “eternal” and “forever,” became the usual translations. The line explains the later theology. It does not settle what עוֹלָם and αἰών mean in Scripture.
Sources
- Homer, Iliad 4.478; 5.685.
- Herodotus, Histories 1.32.
- Aeschylus, Suppliants 582.
- Henry George Liddell, Robert Scott, and Henry Stuart Jones, A Greek-English Lexicon, s.v. αἰών. The eternity sense there cites Plato, Timaeus 37d; Philo; and Plotinus, Ennead 3.7.5.
- Plato, Timaeus 37c–38a.
- Aristotle, On the Heavens (De caelo) 1.9, 279a22–28.
- Plotinus, Ennead 3.7.3; 3.7.11.
- Augustine, Confessions 7.9.13; 11.11.13.
- Jerome, Vulgate, John 3:16 (vitam aeternam).
- Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, s.v. עוֹלָם.
- Exodus 21:6; Jonah 2:6; Psalm 90:2; Lamentations 3:31–32; Daniel 12:2; 2 Maccabees 7:9.
- Mark 10:30; Luke 18:30; John 9:32; Hebrews 1:2; Romans 16:25 (Romans 14:24 in this Bible).
Strong’s
Strong’s dictionaries compiled by Open Scriptures, used under CC-BY-SA 4.0.
αἰών G165
aiṓn
properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future)
Thayer’s
Joseph Henry Thayer, Greek-English Lexicon of the New Testament (1889). Public-domain digital text.
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.)