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word aion is compounded of aei, always, and on, being, and properly signifies always being, or eternity. De Coel lib. 1. chap. 9.

Philo, and Phavorinus, derive aion from aci, ever, and on, existing, everlasting. Ruffner's serm. on future punishment, page 24.

Bass, in his Greek and English Lexicon derives the word from aei, ever, and on, being, unlimited duration. London Edit. 1820.

Grove, in his Greek and English Dictionary derives the word aion from aei, ever, and on, being, eternity. Boston Edit. 1833.

Parkhurst, says aion is derived from aei and on, always being, eternity. Greek and English Lexicon, London Edit. 1822.

Dr. Clarke says aion comes from aei always, and on, being, or existence, and affirms that, "there is no word in any language which more forcibly points out the grand characteristic of eternity-that which always aus exists. **** It is the gramatical and proper sense of it, that must be resorted to in any controversy concerning the word." Notes on Matt. vii. 13. Again, “aion, aei, on, continual being; and no words can more forcibly point out eternity than these." Notes on Matt. xxiv. 3. Again, "aion from aei always, and on being, or existence. And indeed no words can more forcibly convey the idea of eternity than these." Notes on John xvii. 3. Again, "aion signifies complete, everlasting existence, or eternity." Notes on Acts iii 21. And again, "those who bring any of these terms, (olam and aion) in an accommodated sense, to favour a particular doctrine, &c., must depend on the good graces of their opponents, for permission to use them in

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this way. For as the real gramatical meaning of both words is eternal, and all other meanings accommodated ones, sound criticism, in all matters of dispute concerning the import of a word or term, must have recourse to the gramatical meaning, and its use among the earliest and most correct writers in the language; and will determine all accommodated meanings by this alone. Now, the first and best writers in both these languages apply olam and aion to express eternal in the proper meaning of that word; and this is their proper meaning in the Old and New Testaments when applied to God, his attributes, his operations taken in connexion with the ends for which he performs them, for whatsoever he doth it shall be forever.Eccl. iii. 14. **** The word is with the same strict propriety, applied to the rewards and punishments in a future state. And the argument that pretends to prove, and it is only pretension, that in the future punismhent of the wicked "the worm shall die" and "the fire shall be quenched" will apply as forcibly to the state of happy spirits, and as fully prove, that a point in eternity shall arrive when the repose of the righteous shall be interrupted, and the glorification of the children of God have an eternal end. The absurdity of such tenets prevents them from becoming very dangerous." Thus far Dr. Clarke. See Notes on Gen. xxi. 33.

Now, sir, having clearly shewn from the above cited authorities that the proper, etymological, and gramatical signification of the Greek noun aion is unlimited duration, eternity in the proper sense of the word, I shall now proceed to consider it as found in the New Tes

tament. The word aion occurs 63 times in the singular number, 18 times in the plural, and 23 times in a double, or reduplicate form. If each reduplication be considered as a single instance the whole number will be 104 times in the New Testament. But, to be more particular. The word aion is sometimes used in a metaphorical sense and by way of accommodation applied, in some instances, to things that are not in themselves eternal in the proper sense of the word. In all cases where this occurs there is sufficient intimation of it given in the sentence; but, if no such intimation be given the proper and grammatical meaning must always be taken unless it involve a palpable absurdity or contradiction. This rule is tenaciously adhered to by all good critics in all theological disputations.

This noun in the singular number is used 27 times in a metaphorical sense, and signifies a temporary duration. It is 20 times translated "this world," 6 times "the world," and 1 time "that world." The following are the places where it is employed in this accommodated sense:-Matt. xii. 32; xiii. 22; 39, 40, 49; xxiv. 3; xxviii. 20; Mark 1v. 19; Luke i. 70; xvi. 8; xx. 34, 35; Acts iii. 21; Rom. xii. 2; 1 Cor. i. 20; ii. 6 twice, 8; iii. 18; 2 Cor. iv. 4; Gal. i. 4; Eph. i. 21; ii. 2; vi. 12; 1 Tim. vi. 17; 2 Tim. iv. 10; Tit. ii. 12.

This word is used 36 times in the singular to signify endless duration, and is 20 times rendered, "for ever," 7 times "never," 3 times "the world to come," twice “ ever," 1 time "since the world began," 1 time "from the beginning of the world," 1 time, "while the world

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standeth," and 1 time "forevermore." The places are as follows:- Matt. xxi. 19; Mark x. 30; xi. 14; Luke i. 55; xviii. 30; John iv. 14; vi. 51, 58; viii. 35 twice; 51, 52; ix. 32; x. 28; xi. 26; xii 34; xiii. 8; xiv. 16; Acts xv. 18; 1 Cor. viii. 13; 2 Cor. ix. 9; Heb. v. 6; vi. 5, 20; vii. 17, 21, 22, 28; 1 Pet. i. 23, 25; 2 Pet. iii 18; 1 John ii. 17; 2 John 2. In the following three places the word is employed to express the illimitable duration of the punishment of the wicked. Mark iii. 29; 2 Pet. ii. 17; Jud. 13.

The word aion occurs 18 times in the plural form, and in the 6 following places it has a figurative and limited signification where it is three times translated "the world," twice "the worlds," and 1 time "the ages." 1 Cor. ii. 7; x. 11; Eph. ii. 7; Heb. i. 2; ix. 26; xi. 3.

The word in the plural form signifies endless duration in the 12 following places, and is 7 times rendered "forever," twice "eternal," 1 time "forevermore," 1 time "from the beginning of the world," and 1 time "ages." Matt. vi. 13; Luke i. 33; Rom. i. 25; ix. 5; xi. 36; xvi. 27; 2 Cor. xi. 31; Eph. iii. 9; 11; Col. i. 26; 1 Tim. i. 17; Heb. xiii. 8.

The word aion in a doubled or reduplicate form as, oi aiones ton aionon occurs 23 times only in the New Testament, and is invariably employed to express endless duration. It is 21 times translated "forever and ever," 1 time "forevermore," and 1 time "throughout all ages, world without end." This phrase is employed 10 times to express the interminable duration of the glory of the ever blessed God; as follows: Gal. i. 5; Eph. iii. 21; Phil. iv. 20; 1 Tim. i.

17; 2 Tim. iv. 18; Heb xiii. 21; 1 Pet. iv. 11; v. 11; Rev. i. 6; vii. 12. It is 4 times used to express the eternity, or eternal duration of the Deity. Rev. iv. 9, 10; x. 6; xv. 7. It is 1 time employed to denote the eternity of the Throne of Jehovah. Heb. i. 8. It is I time used to express the immortality and eternity of Christ. Rev. i. 18. Once to show the duration of Christ's reign. Rev. xi. 15. Twice to express the duration of his glory. Rev. v. 13, 14. It is once employed to express the dura tion of the happiness of the redeemed. Rev. xxii. 5. It is one time employed to denote the duration of the punishment of those idolaters that worshiped the beast and his image, and received his mark in their forehead. Rev. xiv. 11. In one place it expresses the duration of the fire that shall burn the mystical Babylon. Rev. xix. 3. And lastly it is one time used to denote the duration of the torment which the devil, the beast, and the false prophet shall endure in the lake of fire. Rev. xx. 10. The above cited are the only places where this phrase is to be found among the inspired writers; and, in every case it is used in its literal and grammatical signification, which is time without end, or eternity in the proper sense of the word. I apprehend there can be no dispute about this. It is spoken 19 times relative to the being and attributes of God. One time respecting the future happiness of the saints; and three times (most awful thought!) to express the eternity of future punishment. Of the 104 times in which this word occurs in the New Testament, only 33 cases relate to tempоrary duration, 65 cases are acknowledged, on

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