STRONGS NT 166: αἰώνιος
αἰώνιος, -ον, and (in
2 Thessalonians 2:16;
Hebrews 9:12;
Numbers 25:13; Plato, Tim., p. 38 b. [see below]; Diodorus 1:1; [cf. WHs Appendix, p. 157; Winers Grammar, 69 (67); Buttmann, 26 (23)]) -ος, -α, -ον, (αἰών);
1. without beginning or end, that which always has been and always will be: θεός,
Romans 16:26 (ὁ μόνος αἰώνιος, 2 Macc. 1:25); πνεῦμα,
Hebrews 9:14.
2. without beginning: χρόνοις αἰωνίοις,
Romans 16:25; πρὸ χρόνων αἰωνίων,
2 Timothy 1:9;
Titus 1:2; εὐαγγέλιον, a gospel whose subject-matter is eternal, i. e., the saving purpose of God adopted from eternity,
Revelation 14:6.
3. without end, never to cease, everlasting:
2 Corinthians 4:18 (opposed to πρόσκαιρος); αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life,
Philemon 1:15; βάρος δόξης,
2 Corinthians 4:17; βασιλεία,
2 Peter 1:11; δόξα,
2 Timothy 2:10;
1 Peter 5:10; ζωή (see ζωή, 2 b.); κληρονομία,
Hebrews 9:15; λύτρωσις,
Hebrews 9:12; παράκλησις,
2 Thessalonians 2:16; σκηναί, abodes to be occupied forever,
Luke 16:9 (the habitations of the blessed in heaven are referred to, cf.
John 14:2 [also, dabo eis tabernacula aeterna, quae praeparaveram illis, 4 Esdras (
Fritzsche, 5 Esdr.) 2:11]; similarly Hades is called αἰώνιος τόπος, Tobit 3:6, cf.
Ecclesiastes 12:5); σωτηρία,
Hebrews 5:9; [so
Mark 16 WH, in the (rejected) 'Shorter Conclusion'].
Opposite ideas are: κόλασις,
Matthew 25:46; κρίμα,
Hebrews 6:2; κρίσις,
Mark 3:29 (Rec. [but L T WH Tr text ἁμαρτήματος; in Acta Thom. § 47, p. 227 Tdf., ἔσται σοι τοῦτο εἰς ἄφεσιν ἁμαρτιῶν καὶ λύτρον αἰωνίων παραπτωμάτων, it has been plausibly conjectured we should read λύτρον, αἰώνιον (cf.
Hebrews 9:12)]); ὄλεθρος [Lachmann text ὀλέθριος],
2 Thessalonians 1:9 (4 Macc. 10:15); πῦρ,
Matthew 25:41 (4 Macc. 12:12 αἰωνίῳ πυρὶ κ. βασάνοις, αἳ εἰς ὅλον τὸν αἰῶνα οὐκ ἀνήσουσί σε).
[Of the examples of αἰώνιος from Philo (with whom it is less common than ἀΐδιος, which see, of which there are some fifty instances) the following are noteworthy: de mut. nora. § 2; de caritate § 17; κόλασις αἰ. fragment in Mang. 2:667 at the end (Richter 6:229 middle); cf. de praem, et poen. § 12. Other examples 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 secular sec 38; de somn. ii. § 43; de Josepho § 24; quod omn. prob. book § 4, § 18; de ebrietate § 32; de Abrah. § 10; ζωὴ αἰ.: de secular § 15; Θεός (ὁ) αἰ.: de plantat. § 2, § 18 (twice), § 20 (twice); de mundo § 2. from Josephus: Antiquities 7, 14, 5; 12, 7, 3; 15, 10, 5; b. j. 1, 33, 2; 6, 2, I; κλέος αἰ. Antiquities 4, 6, 5; b. j. 3, 8, 5, μνήμη αἱ.: Antiquities 1, 13, 4; 6, 14, 4; 10, 11, 7; 15, 11, 1; οἶκον μὲν αἰώνιον ἔχεις (of God), Antiquities 8, 4, 2; ἐφυλάχθη ὁ Ἰωάννης δεσμοῖς αἰωνίοις, b. j. 6, 9, 4.
SYNONYMS: ἀΐδιος, αἰώνιος: ἀΐδ. covers the complete philosophic idea — without beginning and without end; also either without beginning or without end; as respects the past, it is applied to what has existed time out of mind. αἰώνιος (from Plato on) gives prominence to the immeasurableness of eternity (while such words as συνεχής continuous, unintermitted, διατελής perpetual, lasting to the end, are not so applicable to an abstract term, like αἰών); αἰώνιος accordingly is especially adapted to supersensuous things, see the N. T. Cf. Tim. Locr. 96 c. Θεὸν δὲ τὸν μὲν αἰώνιον νόος ὁρῆ μόνος etc.; Plato, Tim. 37 d. (and Stallbaum at the passage); 38 b. c.; legg. x., p. 904 a. ἀνώλεθρον δὲ ὄν γενόμενον, ἀλλ’ οὐκ αἰώνιον. Cf. also Plato's διαιώνιος (Tim. 38 b.; 39 e.). Schmidt, chapter 45.]
