I would suggest that you rely on accredited language sources instead of biased websites which tell you what you want to hear.
.....Nine language sources cited.
[snip...Der Alter cut & paste from other people's websites]
TEN language sources quoted:
(1.) Marvin Vincent
From Greek scholar Marvin Vincent. Re aion, the equivalent of olam, he says:
"The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting."
"...The adjective aionios in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting."
".... Aionios means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods."
"...Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness."
"...There is a word for everlasting if that idea is demanded."
Word Studies in the New Testament
https://www.hopefaithprayer.com/books/Word-Studies-in-the-New-Testament-Vol-3&4-Marvin-R-Vincent.pdf
"Both the noun and the adjective are applied to limited periods. Thus the phrase eis ton aiona, habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, LXX, Exod 21:6; 29:9; 32:13; Josh. 14:9 1 Sam 8:13; Lev. 25:46; Deut. 15:17; 1 Chron. 28:4;. See also Matt. 21:19; John 13:8 1 Cor. 8:13. The same is true of aionios. Out of 150 instances in LXX, four-fifths imply limited duration. For a few instances see Gen. 48:4; Num. 10:8; 15:15; Prov. 22:28; Jonah 2:6; Hab. 3:6; Isa. 61:17." [by Marvin R. Vincent, from Word Studies in the New Testament (Grand Rapids: William B Eerdmans, 1973, p.58f).]
Note on Olethron Aionion (Eternal Destruction) – What The Hell Is Hell?
All You Want to Know About Hell
(2.) Greek scholar William Barclay
“The word aionios is difficult to translate. It is used in the Old Testament* to describe Israel’s possession of the holy land (Genesis 17.8; 48.4); Aaron’s priesthood (Numbers 25,13);
regulations about blood in the sacrifices and about the day of atonement (Leviticus 3.17; 16.34); great mountains and hills (Habakkuk 3.6). Now aion literally means an age, and aionios is literally age-long." (The Apostles' Creed By William Barclay, p.189ff)
The Apostles' Creed
The Apostles' Creed
"Dr. William Barclay concurs in his commentary (p. 166-169) on The Letters to the Corinthians. If the Greek words eis tous aionas ton aionon mean endless time, as translated in the KJV, "forever and ever," we have a contradiction in Scripture, for Rev. 11:15 says, in the same version: "The kingdoms of this world are become the kingdoms of our Lord and His Christ, and He shall reign forever and ever." That contradicts 1 Cor. 15:25, which says: "He must be reigning till..." If Rev. 11:15 is translated "eons of the eons," or "ages of the ages," there is no contradiction. The ASV says (1 Cor. 15:24-25), "Then cometh the end, when He shall deliver up the kingdom to God., even the Father; When He shall have abolished all rule and all authority and power. For He must reign till He hath put all His enemies under His feet;" consequently, the reigning of Christ Jesus and the saints (Rev. 22:5) will be "for the eons of the eons" or "for the ages of the ages" "
An Analytical Study of Words
The Letters to the Corinthians
(3.) Greek scholar E. W. Bullinger
"aionios, of or belonging to an age...."
And likewise re olam he states:
" 'olam. This word is derived from 'alam (to hide), and means the hidden time or age, like aion (see below, II. A), by which word, or its Adjective aionios, it is generally rendered in the Septuagint."
NUMERICAL INDEX OF APPENDIXES IN THE COMPANION BIBLE
In Appendix 129 of The Companion Bible, Dr. E.W. Bullinger states that aiōn "may be limited or extended as the context of each occurrence may demand. The root meaning of aiōn is expressed by the Hebrew olam which denotes indefinite, unknown or concealed duration, just as we speak of "the patriarchal age," or "the golden age." Hence, it has come to denote any given period of time, characterized by a special form of Divine administration or dispensation."
http://kingdomandglory.com/art/art57.pdf
The Synonymous Words for World, Earth, etc. - Appendix to the Companion Bible
Everlasting, Eternal, For Ever, etc. - Appendix to the Companion Bible
(4.) Origen, Church Father, 185-254 AD, Greek scholar & native Greek speaker:
"Now this word more undoubtedly means something greater than an age; and see if that expression of the Saviour, I will that where I am, these also may be with Me; and as I and You are one, these also may be one in Us, may not seem to convey something more than an age and ages, perhaps even more than ages of ages—that period, viz., when all things are now no longer in an age, but when God is in all." Princ. 2,3,5
CHURCH FATHERS: De Principiis, Book II (Origen)
Origen: De Principiis, Book 2 (Roberts-Donaldson)
"...in the one who drinks of the water that Jesus gives leaps into eternal life. And after ETERNAL life, perhaps it will also leap into the Father who is beyond eternal life." (Commentary on John 13)
LAKE OF FIRE (eternal pain)
"...in Princ 3.1 Oregon forsees a "stage in which there will be no aeon anymore" and in 2.3.5 he stresses that there will come the end of all aeons, and this will be the eventual apokatastasis itself, "when all will be no more in an aeon, but God will be 'all in all' "...The same final state, after all aeons, is described by Origen in Comm. Jo. 13.3, after life in the next aeon (ζωή αἰώνιον), in Christ, there will come the eventual restoration, which will surpass and supercede all aeons; then all will be in the Father and God will be "all in all" (again 1 Cor 15:28, Origen's favorite scriptural passage in support of the apokatastasis doctrine)." p.35 from
Philo's Doctrine of Apokatastasis, by Illira Ramelli
Studia Philonica Annual XXVI, 2014
edited by David T. Runia, Gregory E. Sterling
https://books.google.ca/books?id=BTEjBQAAQBAJ&pg=PA35&lpg=PA35&dq=origen+foresees+the+end+of+all+aeons&source=bl&ots=EkBmthBp_v&sig=93l2W3Tdykldol-SlgnWpjYzxt8&hl=en&sa=X&ved=0ahUKEwjPt7DHiZ_OAhUFw2MKHTaMBeoQ6AEIIzAB#v=onepage&q=origen foresees the end of all aeons&f=false
"In Princ. II 3.5 Origen expressly refers to Acts 3:21 and interprets the “universal restoration” of which Peter speaks as the “perfect telos” and the “perfecting of all” at the end of all aeons."
"84) Also, in Sel. in Ps. 60, after the sojourn in the aeons there comes the dwelling, not only in the Son, but also in the Father, indeed in the Holy Trinity, which is the apokatastasis. This is expressed also in Comm. in Io. X 39 and III 10.3. In Hom. in Ex. 6.13, too, Origen foresees the end of aeons.
Harmony between Arkhē and Telos in Patristic Platonism and the Imagery of Astronomical Harmony Applied to Apokatastasis 1 » Brill Online
"who are called the devil and his angels....after having undergone heavier and severer punishments...improved by this stern method of training, and [are] restored...and thus advancing through each stage to a better condition, reach even to that which is invisible and eternal..." - De Prin. I.6.3
http://www.churchhistory101.com/feedback/origen-universalism.php
(5.) Philo, at the time of Christ, spoke of an unlimited aion. Does that mean the word aion is defined as "eternal"? Or does it mean aion needed another word meaning eternal added to it to make it eternal because the word aion, in and of itself, does not mean eternal. See page 212 at the url below.
Philo also speaks in four passages of a "long aion" (p.241-2). Does that mean the word aion is defined as "eternal"? Obviously not.
https://books.google.ca/books?id=l-SmshbeyUsC&pg=PA205&source=gbs_toc_r&cad=3#v=onepage&q&f=false
"...He [Philo, 20 B.C.-50 A.D.] uses the exact phraseology of Matt. 25:46, precisely as Christ used it: "It is better not to promise than not to give prompt assistance, for no blame follows in the former case, but in the latter there is dissatisfaction from the weaker class, and a deep hatred and æonian punishment (chastisement) from such as are more powerful." Here we have the precise terms employed by our Lord, which show that aionian did not mean endless but did mean limited duration in the time of Christ."
http://www.earlychristianwritings.com/yonge/book45.html
https://books.google.ca/books?id=s8CgWlhQgcIC&pg=PA17&lpg=PA17&dq=Here+we+have+the+precise+terms+employed+by+our+Lord,+which+show+that+aionian+did+not+mean+endless+but+did+mean+limited+duration+in+the+time+of+Christ.&source=bl&ots=yzY29eCtrL&sig=y6jimv7vA9KCjI81i0bWQ9X-Ee8&hl=en&sa=X&ved=0ahUKEwjnlZCE2rjXAhUC92MKHRV0BZkQ6AEIJjAA#v=onepage&q=Here we have the precise terms employed by our Lord, which show that aionian did not mean endless but did mean limited duration in the time of Christ.&f=false
(6.) Vocabulary of the Greek NT by Moulton & Milligan:
"Without pronouncing any opinion on the special meaning which theologians have found for this word, we must note that outside the NT, in the vernacular as in the classical Greek (see Grimm-Thayer), it never loses the sense of perpetuus (cf. Deissmann BS p. 363, LAE p. 368). It is a standing epithet of the Emperor’s power : thus Cagnat IV. 144.3 τ.αἰ.οἶκον of Tiberius, BGU I. 176 τοῦ αἰωνίου κόσμου of Hadrian. From the beginning of iii/A.D. we have BGU II. 362iv. 11 ff. ὑπὲρ σωτηριῶν καὶ αἰω [νίου ] διαμο [νῆ ]ς τοῦ κυρίου ἡμῶν Αὐτοκρά [τορος ] Σεουή [ρου Ἀ ]ντωνίνου. Two examples from iv/A.D. may be quoted addressed to the Emperor Galerius and his colleagues : ὑμετέρῳ θείῳ καὶ αἰωνίῳ [νεύματι ], and [ὑπὲρ ] τῆς αἰωνίου καὶ ἀφθάρτου βασιλείας ὑμῶν, OGIS 56920, 24. Ultimately it becomes a direct epithet of the Emperor himself, taking up the succession of the Ptolemaic αἰων ́όβιος (see above under αἰών sub fin.). The earliest example of this use we have noted is BGU IV. 1062.27 (A.D. 236), where it is applied to Maximus : so in P Grenf II. 6727, a year later. (In both the word is said to be very faint.) P Lond 2339 ( = II. p. 273) παρὰ τῆς θιότητος τῶν δεσποτῶν ἡμῶν αἰωνίων Αὐγούστων, referring to Constantius and Constans, is the precursor of a multitude of examples of the epithet as applied to the Christian Emperors. The first volume of the Leipzig Papyri alone has twenty-seven instances of the imperial epithet, all late in iv/A.D. Even in BGU I. 303.2 (A.D. 586) and ib. 309.4 (A.D. 602) we have still τοῦ αἰωνίου Αὐγούστου (Maurice). In Syll 757.12 (i/A.D.—see under αἰών) note θείας φύσεως ἐργάτης αἰωνίου (of Time). Syll 740.18 (iii/A.D.) joins it with ἀναφαίρετον. P Grenf II. 7111 (iii/A.D.) ὁμολογῶ χαρίζεσθαι ὑμῖν χάριτι αἰωνίᾳ καὶ ἀναφαιρέτῳ is a good example of the meaning perpetuus; and from a much earlier date (i/B.C.) we may select OGIS 383.8 f. (a passage in the spirit of Job 19:24) : Ἀντίοχος. . . ἐπὶ καθωσιωμένων βάσεων ἀσύλοις γράμμασιν ἔργα χάριτος ἰδίας εἰς χρόνον ἀνέγραψεν αἰώνιον. Add BGU II. 531ii. 20 (ii/A.D.) ἐὰν δὲ ἀστοχήσῃς [αἰω ]γίαν μοι λοίπην (i.e. λύπην) [π ]αρέχιν μέλλις. In his Index to OGIS Dittenberger gives fourteen instances of the word.
"The etymological note on αἰών in Grimm-Thayer, though less antiquated than usual, suggests the addition of a statement on that side. Αἰέν is the old locative of αἰών as αἰές is of αἰώς (acc. αἰῶ in Aeschylus), and αἰεί, ἀεί of *αἰ ϝ όν (Lat. aevum), three collateral declensions from the same root. In the Sanskrit āyu and its Zend equivalent the idea of life, and especially long life, predominates. So with the Germanic cognates (Gothic aiws). The word, whose root it is of course futile to dig for, is a primitive inheritance from Indo-Germanic days, when it may have meant ";long life"; or ";old age";—perhaps the least abstract idea we can find for it in the prehistoric period, so as to account for its derivatives.
In general, the word depicts that of which the horizon is not in view, whether the horizon be at an infinite distance, as in Catullus’ poignant lines—
Nobis cum semel occidit brevis lux,
Nox est perpetua una dormienda,
or whether it lies no farther than the span of a Cæsar’s life."
The Vocabulary of the Greek New Testament.
Copyright © 1914, 1929, 1930 by James Hope Moulton and George Milligan. Hodder and Stoughton, London.
Derivative Copyright © 2015 by Allan Loder.
https://www.studylight.org/lexicons/greek/166.html
(7.) Liddel Scott Jones entry re aion:
αἰών , ῶνος, ὁ, Ion. and Ep. also ἡ, as in Pi.P.4.186, E.Ph.1484: apocop. acc. αἰῶ,
A.like Ποσειδῶ, restored by Ahrens (from AB363) in A.Ch.350: (properly αἰϝών, cf. aevum, v. αἰεί):—period of existence (“τὸ τέλος τὸ περιέχον τὸν τῆς ἑκάστου ζωῆς χρόνον . . αἰὼν ἑκάστου κέκληται” Arist.Cael.279a25):
I. lifetime, life, “ψυχή τε καὶ αἰών” Il.16.453; “ἐκ δ᾽ αἰ. πέφαται” Il.19.27; “μηδέ τοι αἰ. φθινέτω” Od.5.160; “λείπει τινά” Il.5.685; ἀπ᾽ αἰῶνος νέος ὤλεο (Zenod. νέον) 24.725; “τελευτᾶν τὸν αἰῶνα” Hdt.1.32, etc.; “αἰῶνος στερεῖν τινά” A.Pr.862; “αἰῶνα διοιχνεῖν” Id.Eu.315; “συνδιατρίβειν” Cratin. 1; αἰ. Αἰακιδᾶν, periphr. for the Aeacidae, S.Aj.645 s. v. l.; “ἀπέπνευσεν αἰῶνα” E.Fr.801; “ἐμὸν κατ᾽ αἰῶνα” A.Th.219.
2. age, generation, αἰ. ἐς τρίτον ib.744; ὁ μέλλων αἰών posterity, D.18.199, cf. Pl.Ax.370c.
3. one's life, destiny, lot, S.Tr.34, E.Andr.1215, Fr.30, etc.
II. long space of time, age, αἰὼν γίγνεται 'tis an age, Men.536.5; esp. with Preps., ἀπ᾽ αἰῶνος of old, Hes.Th.609, Ev.Luc.1.70; “οἱ ἀπὸ τοῦ αἰ. Ῥωμαῖοι” D.C. 63.20; δι᾽ αἰῶνος perpetually, A.Ch.26, Eu.563; all one's life long, S. El.1024; δι᾽ αἰῶνος μακροῦ, ἀπαύστου, A.Supp.582,574; τὸν δι᾽ αἰ. χρόνον for ever, Id.Ag.554; εἰς ἅπαντα τὸν αἰ. Lycurg.106, Isoc.10.62; εἰς τὸν αἰ. LXX Ge.3.23, al., D.S.21.17, Ev.Jo.8.35, Ps.-Luc. Philopatr.17; “εἰς αἰῶνα αἰῶνος” LXX Ps.131(132).14; ἐξ αἰῶνος καὶ ἕως αἰῶνος ib.Je.7.7; ἐπ᾽ αἰ. ib.Ex.15.18; ἕως αἰῶνος ib.1 Ki.1.22, al.:— without a Prep., τὸν ἅπαντα αἰ. Arist. Cael.279a22; “τὸν αἰῶνα” Lycurg. 62, Epicur.Ep.1p.8U.; eternity, opp. χρόνος, Pl.Ti.37d, cf. Metrod. Fr.37, Ph.1.496,619, Plot.3.7.5, etc.; “τοὺς ὑπὲρ τοῦ αἰῶνος φόβους” Epicur.Sent.20.
2. space of time clearly defined and marked out, epoch, age, ὁ αἰὼν οὗτος this present world, opp. ὁ μέλλων, Ev.Matt.13.22, cf. Ep.Rom.12.2; ὁ νῦν αἰ. 1 Ep.Tim.6.17, 2 Ep.Tim.4.10:—hence in pl., the ages, i.e. eternity, Phld.D.3 Fr.84; “εἰς πάντας τοὺς αἰ.” LXX To.13.4; εἰς τοὺς αἰ.ib.Si.45.24, al., Ep.Rom.1.25, etc.; “εἰς τοὺς αἰ. τῶν αἰώνων” LXX 4 Ma.18.24, Ep.Phil.4.20, etc.; ἀπὸ τῶν αἰ., πρὸ τῶν αἰ., Ep.Eph.3.9, 1Cor.2.7; τὰ τέλη τῶν αἰ. ib.10.11.
3. Αἰών, ὁ, personified, “Αἰὼν Χρόνου παῖς” E.Heracl.900 (lyr.), cf. Corp.Herm.11, etc.; as title of various divine beings, Dam.Pr.151, al.; esp.=Persian Zervan, Suid. s.v. Ἡραἰ̈σκος.
4. Pythag., = 10, Theol.Ar.59.
B. spinal marrow (perh. regarded as seat of life), h.Merc 42, 119, Pi.Fr.111, Hp.Epid.7.122; perh. also Il.19.27.
http://www.perseus.tufts.edu/hopper/morph?l=aiwn&la=greek#lexicon
http://www.perseus.tufts.edu/hopper/morph?l=aiwn&la=greek#lexicon
http://stephanus.tlg.uci.edu/lsj/#eid=2947&context=lsj&action=hw-list-click
Liddell-Scott-Jones on aionios:
αἰώνιος, ον, also α, ον Pl. Ti. 37d, Hebrews 9:12 : —
1. lasting for an age (αἰών 11), perpetual, eternal (but dist. fr. ἀΐδιος, Plot. 3.7.3), μέθη Pl. R. 363d; ἀνώλεθρον.. ἀλλ' οὐκ αἰώνιον Id. Lg. 904a, cf. Epicur. Sent. 28; αἰ. κατὰ ψυχὴν ὄχλησις Id. Nat. 131 G.; κακά, δεινά, Phld. Herc. 1251.18, D. 1.13; αἰ. ἀμοιβαῖς βασανισθησόμενοι ib.19; τοῦ αἰ. θεοῦ Romans 16:26, Ti.Locr. 96c; οὐ χρονίη μοῦνον.. ἀλλ' αἰωνίη Aret. CA 1.5; αἰ. διαθήκη, νόμιμον, πρόσταγμα, LXX Genesis 9:16, Ex. 27.21, To. 1.6; ζωή Matthew 25:46, Porph. Abst. 4.20; κόλασις Matt. l.c., Olymp. in Grg. p.278J.; πρὸ χρόνων αἰ. 2 Timothy 1:9 : opp. πρόσκαιρος, 2 Corinthians 4:18.
2. holding an office or title for life, perpetual, γυμνασίαρχος CPHerm. 62.
3. = Lat. saecularis, Phleg. Macr. 4.
4. Adv. -ίως eternally, νοῦς ἀκίνητος αἰ. πάντα ὤν Procl. Inst. 172, cf. Simp. in Epict. p.77D.; perpetually, μισεῖν Sch. E. Alc. 338.
5. αἰώνιον, τό, = ἀείζωον τὸ μέγα, Ps.- Dsc. 4.88.
https://www.studylight.org/lexicons/greek/166.html
http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0057:entry=ai)w/nios
http://www.perseus.tufts.edu/hopper/morph?l=aiwnios&la=greek#lexicon
(8.) BDAG. Here are the 4 main definitions of aion by BDAG lexicon:
1. a long period of time, without ref. to beginning or end
2. a segment of time as a particular unit of history, age
3. the world as a spacial concept, the world
4. the Aeon as a person, the Aeon
( A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed, BDAG, 2000, pgs 32-33)
For the complete entry on aion by BDAG see:
http://evangelicaluniversalist.com/forum/viewtopic.php?f=12&t=1336
(9.) Strong's Concordance
aión: a space of time, an age
Original Word: αἰών, ῶνος, ὁ
Part of Speech: Noun, Masculine
Transliteration: aión
Phonetic Spelling: (ahee-ohn')
Short Definition: an age, a cycle of time
Definition: an age, a cycle (of time), especially of the present age as contrasted with the future age, and of one of a series of ages stretching to infinity.
http://biblehub.com/greek/165.htm
(10.) HELPS Word-studies
165 aiṓn (see also the cognate adjective, 166 /aiṓnios, "age-long") – properly, an age (era, "time-span"), characterized by a specific quality (type of existence).
Example: Christians today live in the newer age (165 /aiṓn) of the covenant – the time-period called the NT. It is characterized by Christ baptizing all believers
in the Holy Spirit, i.e. engrafting all believers (OT, NT) into His mystical body (1 Cor 12:13) with all the marvelous privileges that go with that (Gal 3:23-25; 1 Pet 2:5,9).
http://biblehub.com/greek/165.htm
http://www.tentmaker.org/articles/universalism-bible-derose.html
http://www.tentmaker.org/articles/unique_proof_for_universalism.html
http://tentmaker.org/blog1/universalism/
http://www.hopebeyondhell.net/articles/further-study/eternity/