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αἰών E. Abbot, Literature of the Doctrine of a Future Life, etc., (New York, 1867), Index of subjects s. v. For its meanings in eccl. writ. see Suicer, Thesaur. Eccles. i. col. 140 sqq., cf. col. 1609; Huet, Origeniana (App. to vol. iv. of De la Rue’s Origen) lib. ii. c. ii. quaest. 11, § 26. Its use in Hom., Hes., Pind., Aeschyl., Soph., Eur., Aristot., 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 🇬🇷 as the complete period, either of each particular life or of all existence, see Arist. cael. 1, 9, 15; on 🇬🇷 and 🇬🇷, cf. Philo [quis rer. div. her. § 34] i. 496, 18 sq.; [de mut. nom. § 47] i. 619, 10 sq.” L. and S. ed. 6; see also Philo de alleg. leg. iii. 8; quod deus immut. § 6 fin.; de prof. § 11; de praem. et poen. § 15; and (de mund. opif. § 7) esp. J. G. Müller, Philo’s Lehre v. d. Weltschöpfung, p. 168 (Berl. 1864). Schmidt (ch. 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; 🇬🇷 is the general designation for time, which can be divided up into portions, each of which is in its turn a 🇬🇷; on the other hand, 🇬🇷, which in the concrete and simple language of Homer (Pindar and the Tragedians) denotes the allotted lifetime, even the life, of the individual (Il. 4, 478 🇬🇷 etc.), in Attic prose differs from 🇬🇷 by denoting time unlimited and boundless, which is not conceived of as divisible into 🇬🇷 (contrast here biblical usage and see below), but rather into 🇬🇷. In philosophical speech it is without beginning also. Cf. Tim. Locr. 97 c. d. 🇬🇷—after Plato, Timaeus p. 37 d. (where see Stallbaum’s note and reff.); Isocr. 8, 34 🇬🇷. The adj. 🇬🇷 independent of time, above and beyond all time, is synon. with 🇬🇷; where time (with its subdivisions and limitations) ends eternity begins: Nonnus, metaph. evang. Johan. i. 1, 🇬🇷. Thoroughly Platonic in cast are the definitions of Gregory of Nazianzus (orat. xxxviii. 8) 🇬🇷 (Suicer u. s.). So Clem. Alex. strom. i. 13, p. 756 a. ed. Migne, 🇬🇷. Instances from extra-biblical writ. of the use of 🇬🇷 in the plural are: 🇬🇷, Anthol. vol. iii. pt. ii. p. 55 ed. Jacobs; 🇬🇷, ibid. vol. iv. epigr. 492; 🇬🇷, Joseph. b. j. 3, 8, 5; 🇬🇷, Sext. Empir. adv. Phys. i. 62. The discussions which have been raised respecting the word may give interest to additional reff. to its use by Philo and Josephus. Philo: 🇬🇷) or 🇬🇷 (etc.) 🇬🇷: de alleg. leg. iii. § 70; de cherub. § 1 (a noteworthy passage, cf. de congressu erud. § 11 and reff. s. v. 🇬🇷); 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 prof. § 9; de mut. nom. § 34; de somn. ii. § 15, § 31, § 38; de legat. ad Gaium § 38; 🇬🇷: de sacrif. Ab. et Caini § 21; de ebrietate § 47; de prof. § 20; 🇬🇷: de sobrietate § 5; de prof. § 21; 🇬🇷: de legat. ad Gaium § 11; 🇬🇷: de praem et. poen. § 6; 🇬🇷: de Abrah. § 46; 🇬🇷: de merc. meretr. § 1; 🇬🇷: de cherub. § 26; de plantat. § 27; 🇬🇷: de gigant. § 5; 🇬🇷: de mut. nom. § 2 (bis) (note the restriction); quod deus immut. § 6; 🇬🇷: de somn. i. § 3; 🇬🇷: de plantat. § 12 (bis); de mundo § 7; 🇬🇷: de mut. nom. § 2; 🇬🇷: de mut. nom. § 11; 🇬🇷: de prof. § 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; frag. in Mang. ii. 660 (Richter vi. p. 219); de plantat. § 12 (bis); de mundo § 7. Josephus: 🇬🇷: antt. 1, 18, 7; 3, 8, 10; c. Ap. 2, 11, 3; 2, 22, 1; 🇬🇷: antt. 2, 7, 3; 🇬🇷: c. Ap. 2, 31, 1; 🇬🇷: c. Ap. 1, 8, 4; 🇬🇷: antt. prooem. § 3; 🇬🇷: b. j. prooem. § 4; 🇬🇷: antt. 1, 18, 8; 4, 6, 4; b. j. 6, 2, 1; 🇬🇷: antt. 4, 8, 18; 5, 1, 27; 7, 9, 5; 7, 14, 5; 🇬🇷: b. j. 5, 10, 5; 🇬🇷: antt. 19, 2, 2; b. j. 1, 21, 10; plur. (see above) 3, 8, 5. See 🇬🇷.]

🇬🇷, 🇬🇷, and (in 2 Th. ii. 16; Heb. ix. 12; Num. xxv. 13; Plat. Tim. p. 38 b. [see below]; Diod. i. 1; [cf. WH. App. p. 157; W. 69 (67); B. 26 (23)]) 🇬🇷, (🇬🇷); &emsp; 1. without beginning or end, that which always has been and always will be: 🇬🇷, Ro. xvi. 26, (🇬🇷, 2 Macc. i. 25); 🇬🇷, Heb. ix. 14. &emsp; 2. without beginning: 🇬🇷, Ro. xvi. 25; 🇬🇷, 2 Tim. i. 9; Tit. i. 2; 🇬🇷 a gospel whose subject-matter is eternal, i. e. the saving purpose of God adopted from eternity, Rev. xiv. 6. &emsp; 3. without end, never to cease, everlasting: 2 Co. iv. 18 (opp. to 🇬🇷); 🇬🇷, joined to thee forever as a sharer of the same eternal life, Philem. 15; 🇬🇷, 2 Co. iv. 17; 🇬🇷, 2 Pet. i. 11; 🇬🇷, 2 Tim. ii. 10; 1 Pet. v. 10; 🇬🇷 (see 🇬🇷, 2 b.); 🇬🇷, Heb. ix. 15; 🇬🇷, Heb. ix. 12; 🇬🇷, 2 Th. ii. 16; 🇬🇷, abodes to be occupied forever, Lk. xvi. 9 (the habitations of the blessed in heaven are referred to, cf. Jn. xiv. 2, [also, dabo eis tabernacula aeterna, quae praeparaveram illis, 4 Esdr. (Fritzsche 5 Esdr.) ii. 11]; similarly Hades is called 🇬🇷, Tob. iii. 6, cf. Eccl. xii. 5); 🇬🇷, Heb. v. 9; [so Mk. xvi. WH, in the (rejected) ‘Shorter Conclusion’]. Opposite ideas are: 🇬🇷, Mt. xxv. 46; 🇬🇷, Heb. vi. 2; 🇬🇷, Mk. iii. 29 (Rec. [but L Τ WH Tr txt. 🇬🇷; in Acta Thom. § 47, p. 227 Tdf., 🇬🇷, it has been plausibly conjectured we should read 🇬🇷 (cf. Heb. ix. 12)]); 🇬🇷 [Lchm. txt. 🇬🇷], 2 Th. i. 9, (4 Macc. x. 15); 🇬🇷, Mt. xxv. 41, (4 Macc. xii. 12 🇬🇷).

[Of the examples of 🇬🇷 from Philo (with whom it is less common than 🇬🇷, q. v., of which there are some fifty instances) the following are noteworthy: de mut. nom. § 2; de caritate § 17; 🇬🇷 frag. in Mang. ii. 667 fin., (Richter vi. 229 mid.); cf. de praem. et poen. § 12. Other exx. are de alleg. leg. iii. § 70; de poster. Caini § 35; quod deus immut. § 30; quis rer. div. her. § 58; de congressu quaer. erud. § 19; de prof. § 38; de somn. ii. § 43; de Josepho § 24; quod omn. prob. lib. § 4, § 18; de ebrietate § 32; de Abrah. § 10; 🇬🇷: de prof. § 15; 🇬🇷: de plan-