As to αἰῶνας, Heb. 1:2,2Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:2) I am not disposed to reject Alford's view; that is, so far as it accepts a course or plan of God in the idea-world. But no person can have entered into the spirit of the Epistle to the Hebrews and seen its connection (that is, the way it meets the Rabbinical and Philonic views, giving God's thoughts on the subjects they were speculating on), and not see that αἰῶνας is not merely "ages" or "epochs." It is רכצולמיכor more specificallyעולם בורא, the Creator of the worlds. You may see Bleek, Delitzsch, De Wette, Liinemann, Schleusner, Schirlitz, Wahl—not that I accept all they say, but for the use of the word. Schoetgen (Hor. Hebrews) says it is so common that it is useless to quote examples. Further, Heb. 11:33Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. (Hebrews 11:3) seems to me to leave no possible doubt, because it continues, "so that the things which are seen were not made of the things which do appear"—distinctly intimating that he speaks of visible creation. I do not see how it is possible to overlook this, or after it to call the interpretation in question. Πρὸ τῶν αἰώνων shows, I think, the connection of the two. The critics refer to Eccl. 3:11,11He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. (Ecclesiastes 3:11) as proving the same use of עולם. Heb. 11:3,3Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. (Hebrews 11:3) and the evident and constant use of the words in Jewish literature of the time, and the character of the epistle, leave no doubt of the meaning on my mind.
The notion of the word of the Son, in connection with His being placed heir, I should demur to. That it was the Son who spoke when it is said, "He spake, and it was made," I have no objection to whatever; but the heir constituting the ages I cannot accept here, because the statement is, "God spoke" -ἐν Ỳιῷ. Foρ ὁ θεδς λαλήσας...ἐλάλησεν ἡμῖν ἐν ὑιᾡ, and so δἰ οῦ κ. τ. αἰῶνας ἐποίησεν is one phrase with one subject; and He who spoke is He who established the Heir of all things. So that I do not see how there is any possibility for the interpretation sought to be given; otherwise there is much I agree with.