Here is the definition of aionios from BAGD again. Please observe the many sources they used to determine the meaning are highlighted in blue.
That's BDAG, not BAGD. And here we see many sources BDAG left out:
http://www.city-data.com/forum/christianity/2931562-does-aionios-always-mean-eternal-ancient.html
I have faith in an accredited a languags resource which has been validated by many scholars.
Congrats on your - blind - faith in a guy named Danker. Others prefer to put their - both eyes closed - faith in one of the Pontiffs or Old Slewfoot.
You have BDAG you could look up the cited references for yourself. Why have you deliberately refused to consult a source that you have in your possession and make all these false claims and accusations? What is your ulterior motive?
I've already posted many remarks in opposition to many of the BDAG cites conclusions. I have done this with facts, info from scholars, ECF, logic & Scripture, etc. I have also quoted scholars who remark upon the weaknesses, errors & inadequacies of lexicons in general, including BDAG.
Why doesn't BDAG list the following dozens of "ancient soucres cited under aionios"? Did the author purposely omit them to weigh the evidence according to his biases? To sell books?
http://www.city-data.com/forum/christianity/2931562-does-aionios-always-mean-eternal-ancient.html
Considering that the following is the only ancient reference that has been provided in this discussion of the phrase "aionion God", & aionion therein is finite, the score stands at 1-0 until you can provide something to add to your nil total so far:
"Adolph Deissman gives this account: "Upon a lead tablet found in the Necropolis at Adrumetum in the Roman province of Africa, near Carthage, the following inscription, belonging to the early third century, is scratched in Greek: 'I am adjuring Thee, the great God, the eonian, and more than eonian (epaionion) and almighty...' If by eonian, endless time were meant, then what could be more than endless time?"
Have you ever actually seen this so-called lead tablet or a photo of it? How do you know it says what Deissman claims?
Ask yourself the same regarding the following you posted from BDAG.
My evidence. I have highlighted the sources the authors cited in blue. Since you have indicated you don't know what I am talking about.
αἰώνιος (ία ③ pert. to a period of unending duration, without end (Diod S 1, 1, 5; 5, 73, 1; 15, 66, 1 δόξα αἰ. everlasting fame; in Diod S 1, 93, 1 the Egyptian dead are said to have passed to their αἰ. οἴκησις; Arrian, Peripl. 1, 4 ἐς μνήμην αἰ.; Jos., Bell. 4, 461 αἰ. χάρις=a benefaction for all future time; OGI 383, 10 [I b.c.] εἰς χρόνον αἰ.; EOwen, οἶκος αἰ.: JTS 38, ’37, 248–50; EStommel, Domus Aeterna: RAC IV 109–28) of the next life σκηναὶ αἰ. Lk 16:9 (cp. En 39:5). οἰκία, contrasted w. the οἰκία ἐπίγειος, of the glorified body 2 Cor 5:1. διαθήκη (Gen 9:16; 17:7; Lev 24:8; 2 Km 23:5 al.; PsSol 10:4 al.) Hb 13:20. εὐαγγέλιον Rv 14:6; κράτος in a doxolog. formula (=εἰς τοὺς αἰῶνας) 1 Ti 6:16. παράκλησις 2 Th 2:16. λύτρωσις Hb 9:12. κληρονομία (Esth 4:17m) vs. 15; AcPl Ha 8, 21. αἰ. ἀπέχειν τινά (opp. πρὸς ὥραν) keep someone forever Phlm 15 (cp. Job 40:28). Very often of God’s judgment (Diod S 4, 63, 4 διὰ τὴν ἀσέβειαν ἐν ᾅδου διατελεῖν τιμωρίας αἰωνίου τυγχάνοντα; similarly 4, 69, 5; Jer 23:40; Da 12:2; Ps 76:6; 4 Macc 9:9; 13:15) κόλασις αἰ. (TestReub 5:5) Mt 25:46; 2 Cl 6:7; κρίμα αἰ. Hb 6:2 (cp. κρίσις αἰ. En 104:5). θάνατος B 20:1. ὄλεθρον (4 Macc 10:15) 2 Th 1:9. πῦρ (4 Macc 12:12; GrBar 4:16.—SibOr 8, 401 φῶς αἰ.) Mt 18:8; 25:41; Jd 7; Dg 10:7 (cp. 1QS 2:8). ἁμάρτημα Mk 3:29 (v.l. κρίσεως, κολάσεω, and ἁμαρτίας). On the other hand, of eternal life (Maximus Tyr. 6, 1d θεοῦ ζωὴ αἰ.; Diod S 8, 15, 3 life μετὰ τὸν θάνατον lasts εἰς ἅπαντα αἰῶνα; Da 12:2; 4 Macc 15:3;PsSol PsSol 3:12; OdeSol 11:16c; JosAs 8:11 cod. A [p. 50, 2 Bat.]; Philo, Fuga 78; Jos., Bell. 1, 650; SibOr 2, 336) in the Reign of God: ζωὴ αἰ. (Orig., C. Cels. 2, 77, 3) Mt 19:16, 29; 25:46; Mk 10:17, 30; Lk 10:25; 18:18, 30; J 3:15f, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2f; Ac 13:46, 48; Ro 2:7; 5:21; 6:22f; Gal 6:8; 1 Ti 1:16; 6:12; Tit 1:2; 3:7; 1J 1:2; 2:25; 3:15; 5:11, 13, 20; Jd 21; D 10:3; 2 Cl 5:5; 8:4, 6; IEph 18:1; Hv 2, 3, 2; 3, 8, 4 al. Also βασιλεία αἰ. 2 Pt 1:11 (ApcPt Rainer 9; cp. Da 4:3; 7:27; Philo, Somn. 2, 285; Mel., P. 68, 493; OGI 569, 24 ὑπὲρ τῆς αἰωνίου καὶ ἀφθάρτου βασιλείας ὑμῶν; Dssm. B 279f, BS 363). Of the glory in the next life δόξα αἰ. 2 Ti 2:10; 1 Pt 5:10 (cp. Wsd 10:14; Jos., Ant. 15, 376.—SibOr 8, 410 φῶς αἰῶνιον). αἰώνιον βάρος δόξης 2 Cor 4:17; σωτηρία αἰ. (Is 45:17; Ps.-Clem., Hom. 1, 19) Hb 5:9; short ending of Mk. Of unseen glory in contrast to the transitory world of the senses τὰ μὴ βλεπόμενα αἰώνια 2 Cor 4:18.—χαρά IPhld ins; δοξάζεσθαι αἰωνίῳ ἔργῳ be glorified by an everlasting deed IPol 8:1. DHill, Gk. Words and Hebr. Mngs. ’67, 186–201; JvanderWatt, NovT 31, ’89, 217–28 (J).—DELG s.v. αἰών. M-M. TW. Sv
[1] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., pp. 33–34). Chicago: University of Chicago Press.
You & Danker have provided - no evidence - that any of those references should be interpreted to mean "pert. to a period of unending duration, without end". Anyone can post a bunch of references & make all kinds of claims about what they mean. Proving it from context is something else completely. And, BTW, lexicons & scholars are often in disagreement with each other re aionios. Even those that are biased to endless hell are in much disharmony amongst themselves on various points re aionios.
Furthermore, the dishonesty of Danker can be seen in his only cite of Origen under aionios saying "in the Reign of God: ζωὴ αἰ. (Orig., C. Cels. 2, 77, 3)", while ignoring all Origen's references to aionios that are finite, as i've documented here:
http://www.city-data.com/forum/christianity/2931562-does-aionios-always-mean-eternal-ancient.html
BDAG's entry above re aionios has many cites re Diodorus Siculus, Philo & Josephus. There again Danker omits examples where such authors use aionios of finite duration. For example, see the reference to Philo at the above url.
Moreover you have your rare theory that aion & aionios always mean eternal unless used in hyperbole. Generally scholars, including BDAG, oppose your opinion.
BDAG has been peer reviewed by many Greek scholars for more than one hundred years.
BDAG was only published in 2000. And you've never provided a single critical review of it re the word aionios.
The Greek scholar & early church father, Origen, in his commentary on John implies that aionios life is finite:
(19) "And after eternal life, perhaps it will also leap into the Father who is beyond eternal life. " (Origen's Commentary on John 13:19).
https://books.google.ca/books?id=Tu...rding to John, Books 13-32, By Origen&f=false
BDAG's (W.F. Danker, reviser & editor) entry on aionios omits that & generally ignores Origen, except for one reference to support the BDAG bias. Likewise Danker omits many other references to aionios as finite duration in ancient Koine Greek. Such as, for many examples, the following:
http://www.city-data.com/forum/christianity/2931562-does-aionios-always-mean-eternal-ancient.html
Elsewhere BDAG is perhaps a bit less biased against a universalist interpretation of Scripture. For example, re the word "destruction" that occurs at 2 Thess.1:9, Danker continues his bias re aionios with a reference to "eternal death", but also states:
"...Hierocles 14, 451b has the thought that the soul of the sinner in Hades is purified by the tortures of hell, and is saved thereby..." (p702)
https://translate.academic.ru/ὄλεθρος/el/xx/
A Greek–English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (BDAG)
https://www.amazon.ca/Greek-English-Lexicon-Testament-Christian-Literature/dp/0226039331
Which opposes rendering aionios there as "eternal", favoring it being finite.
1 Cor.5:4-5 also uses the word in the context of a positive purpose:
4 When you are gathered in the name of our Lord Jesus and I am with you in spirit, along with the power of the Lord Jesus, 5 hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord.
Which compares to the following remark:
"In Ancient Greek mythology, Olethros was the personification of Havoc and probably one of the Makhai. Olethros translates roughly in ancient Greek to "destruction", but often with a positive connotation, as in the destruction required for and preceding renewal."
However being from uncited wiki sources, we won't put much stock in that until such can be verified from other sources.
Returning to Danker's quote of "eternal death" above re the BDAG entry on ὄλεθρος, I will note that Scripture never refers to "death" as being "eternal". To the contrary, it speaks of death being abolished (1 Cor.15:26; 2 Tim.1:10; Rev.21:4).
F.W. Danker also remarked regarding ἀποκαταλλάσσω:
"...found only in Christian writers...reconcile everything in his own person, i.e. the universe is to form a unity, which has its goal in Christ Col 1:20..." (A Greek-English Lexicon of the New Testament & Other Early Christian Literature (BDAG), 3rd edition, 2000, p.112).
This is a prime example of heterodox cherry picking sources to support assumptions/presuppositions.
Checkout the orthodox universalism majority in the early church (and a hope for universalism majority in the present day church):
https://www.christianforums.com/thr...niversalism-since-early-church-times.8042013/
http://www.patheos.com/blogs/unfund...017/04/indeed-many-universalism-early-church/
If you think BDAG is wrong you will have to prove it
If you think the Bible & the early church & the modern church are all wrong, you will have to prove it.
If you think Love Omnipotent's love is finite & expires like a carton of milk so He can torture most of His creatures called human beings in fire with immortal worms eating them for all endless trillions X trillions X trillions of eons, forever and ever and ever, you will have to prove it.
https://www.tentmaker.org/books/hope_beyond_hell.pdf