James Hope Moulton and George Milligan; London: Hodder and Stoughton, Limited, 1949, p.16
(See also the first definition provided by LSJ/Middle Liddell)
 It is difficult to deny that God directed the authors of the New Testament (the Greek Scriptures) to use the Septuagint when its translation was preferable. Among all the "Old Testament" books from which the inspired authors quoted most frequently (i.e., Genesis, Exodus, Leviticus, Deuteronomy, Psalms and Isaiah), the LXX was quoted from more often than the Masoretic text. Only when Job, Zechariah and Malachi are referenced is the Masoretic text used more often. As a rule, each New Testament author agrees with the LXX translators more frequently than with the Massoretes, with the most striking contrasts found in John's gospel, Acts, Romans, Galatians, Hebrews, James and 1 Peter.
 See, for example, Job 22:15; Ps 24:7; Ps 24:9; Ps 77:5; Pro 22:28; Pro 23:10; Isa 58:12; Isa 61:4; Isa 63:11; Jer. 6:16; Jer. 18:15; Ez. 26:20; Ez. 36:2; Hab. 3:6
 See, for example, Gen 17:7; Gen 17:8; Gen 17:13; Gen 17:19; Gen 48:4; Ex 12:14; Ex 12:17; Ex 27:21; Ex 28:43; Ex 29:28; Ex 30:21; Ex 31:16; Ex 31:17; Lev 6:18; Lev 6:22; Lev 7:34; Lev 7:36; Lev 10:9; Lev 10:15; Lev 16:29; Lev 16:31; Lev 16:34; Lev 17:7; Lev 23:14; Lev 23:21; Lev 23:31; Lev 23:41; Lev 24:3; Lev 24:8; Lev 24:9; Lev 25:34; Num 10:8; Num 15:15; Num 18:8; Num 18:11; Num 18:19; Num 18:23; Num 19:10; Num 19:21; Num 25:13; 1Ch 16:17; Job 3:18; Job 10:22; Job 21:11; Job 41:4; Ps 76:4; Ps 77:5; Ps 78:66; Ps 105:10; Isa 24:5; Isa 55:13; Isa 60:15; Isa 61:4; Jer.5:22; Jer. 18:16; Jer. 20:17; Jer. 23:40; Jer. 25:9; Jer. 25:12; Jer. 51:39; Ez. 35:5; Ez. 35:9; Jon 2:6; Mic. 2:9.
 Tract De Prasmiis et Pasnis, Tom. ii., p. 419 (Mangey's Edition)
 Plato wrote, "When the father creator saw the creature which he had made moving and living, the created image of the eternal (aidios) gods, he rejoiced, and in his joy determined to make the copy still more like the original; and as this was eternal (aidios), he sought to make the universe eternal (-), so far as might be. Now the nature of the ideal being was eternal (aiõnios), but to bestow this attribute in its fullness upon a creature was impossible. Wherefore he resolved to have a moving image of eternity (aiõnos),and when he set in order the heaven, he made this image eternal (aiõnios) but moving according to number, while eternity (aiõnos) itself rests in unity; and this image we call time (chronos).For there were no days and nights and months and years before the heaven was created, but when he constructed the heaven he created them also. They are all parts of time, and the past and future are created species of time, which we unconsciously but wrongly transfer to the eternal (aidios) essence; for we say that he "was," he "is," he "will be," but the truth is that "is" alone is properly attributed to him, and that "was" and "will be" only to be spoken of becoming in time, for they are motions, but that which is immovably the same cannot become older or younger by time, nor ever did or has become, or hereafter will be, older or younger, nor is subject at all to any of those states which affect moving and sensible things and of which generation is the cause. These are the forms of time, which imitates eternity (aiõnos) and revolves according to a law of number. Moreover, when we say that what has become is become and what becomes is becoming, and that what will become is about to become and that the non-existent is non-existent -- all these are inaccurate modes of expression. But perhaps this whole subject will be more suitably discussed on some other occasion."