Lexical Summary
aiónios: Eternal, everlasting, forever
Original Word:αἰώνιος
Part of Speech:Adjective
Transliteration:aiónios
Pronunciation:ahee-OH-nee-os
Phonetic Spelling:(ahee-o'-nee-os)
KJV: eternal, for ever, everlasting, world (began)
NASB:eternal, eternity, forever
Word Origin:[fromG165 (αἰών - forever)]
1. perpetual (also used of past time, or past and future as well)
Strong's Exhaustive Concordance
eternal, forever, everlasting.
Fromaion; perpetual (also used of past time, or past and future as well) -- eternal, for ever, everlasting, world (began).
see GREEKaion
HELPS Word-studies
Cognate: 166aiṓnios (an adjective, derived from165/aiṓn ("anage, having a particularcharacterand quality") – properly, "age-like" ("like-an-age"), i.e. an "age-characteristic" (the quality describing a particular age); (figuratively) the uniquequality(reality) of God's life at work in the believer, i.e. as the Lordmanifests His self-existent life (as it is in Hissinless abode of heaven). "Eternal (166/aiṓnios) life operates simultaneouslyoutside of time,inside of time, and beyond time – i.e. what gives time its everlasting meaning for the believer through faith, yet is also time-independent.See 165 (aiōn).
[166 (aiṓnios) does not focus on the futureper se, but rather on thequality of theage (165/aiṓn) it relates to. Thus believers live in "eternal (166/aiṓnios) life" rightnow, experiencing thisquality of God's life now as apresent possession. (Note the Gkpresent tense ofhaving eternal life in Jn 3:36, 5:24, 6:47; cf. Ro 6:23.)]
NAS Exhaustive Concordance
Word Originfrom
aiónDefinitionagelong, eternal
NASB Translationeternal (66), eternity (1), forever (1).
Thayer's Greek Lexicon
STRONGS NT 166: αἰώνιοςαἰώνιος, , 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)))
αἰώνιος,
αἰώνια,
αἰώνιον (
αἰών);
1.without beginning or end, that which always has been and always will be:Θεός,Romans 16:26 (ὁμόνοςαἰώνιος, 2 Macc. 1:25);πνεῦμα,Hebrews 9:14.
2.without beginning:χρόνοιςαἰωνίοις,Romans 16:25;πρόχρόνωναἰωνίων,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 toπρόσκαιρος);αἰώνιοναὐτόν, joined to thee forever as a sharer of the same eternal life, Philcmon 1:15;βάροςδόξης,2 Corinthians 4:17;βασιλεία,2 Peter 1:11;δόξα,2 Timothy 2:10;1 Peter 5:10;ζωή (seeζωή, 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.) []); similarly Hades is calledαἰώνιοςτόπος, Tobit 3:6, cf.Ecclesiastes 12:5);σωτηρία,Hebrews 5:9; (soMark 16 (WH) in the (rejected) 'Shorter Conclusion'). Opposite ideas are:κόλασις,Matthew 25:46;κρίμα,Hebrews 6:2;κρίσις,Mark 3:29 (Rec. (butLTWHTr textἁμαρτήματος; inActa Thom. § 47, p. 227Tdf.,ἔσταισοιτοῦτοεἰςἄφεσινἁμαρτιῶνκαίλύτροναἰωνίωνπαραπτωμάτων, it has been plausibly conjectured we should readλύτρον,αἰώνιον (cf.Hebrews 9:12)));ὄλεθρος (Lachmann textὀλέθριος,2 Thessalonians 1:9 (4 Macc. 10:15);πῦρ,Matthew 25:41 (4 Macc. 12:12αἰωνίῳπυρίκαίβασάνοις,αἱεἰςὅλοντόναἰῶναοὐκἀρνήσουσίσε). (Of the examples ofαἰώνιος fromPhilo (with whom it is less common thanἀΐδιος, which see, of which there are some fifty instances) the following are noteworthy: de mut. nora. § 2; de caritate § 17;κόλασιςαἰώνιος 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;ζωήαἰώνιος: de secular § 15;Θεός (ὁ)αἰώνιος: de plantat. § 2, § 18 (twice), § 20 (twice);de mundo § 2. fromJosephus: Antiquities 7, 14, 5; 12, 7, 3; 15, 10, 5;b. j. 1, 33, 2; 6, 2, I;κλέοςαἰών Antiquities 4, 6, 5;b. j. 3, 8, 5,μνήμηαἱ.: Antiquities 1, 13, 4; 6, 14, 4; 10, 11, 7; 15, 11, 1;οἶκονμέναἰώνιονἔχεις (of God), Antiquities 8, 4, 2;ἐφυλάχθηὁἸωάννηςδεσμοῖςαἰωνίοις,b. j. 6, 9, 4.SYNONYMS:ἀΐδιος,αἰώνιος:ἀΐδιος 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 existedtime out of mind.αἰώνιος (fromPlato on) gives prominence to the immeasurableness of eternity (while such words asσυνεχής continuous, unintermitted,διατελής perpetual, lasting to the end, are not so applicable to an abstract term, likeαἰών);αἰώνιος accordingly is especially adapted to supersensuous things, see the N. T. Cf. Tim. Locr. 96 c.Θεόνδέτόνμέναἰώνιοννόοςὄρημόνος etc.;Plato, Tim. 37 d. (and Stallbaum at the passage); 38 b. c.; legg. x., p. 904 a.ἀνώλεθρονδέὄνγενόμενον,ἀλλ'οὐκαἰώνιον. Cf. alsoPlato'sδιαιώνιος (Tim. 38 b.; 39 e.).Schmidt, chapter 45.
Topical Lexicon
Concept OverviewStrong’s Greek 166, aiōnios, describes that which transcends temporal limits and endures without end. In the New Testament the adjective consistently anchors matters of divine origin—life, judgment, redemption, covenant, glory, purpose—revealing God’s timeless intent through Jesus Christ.
Divine Eternity
The term is first applied directly to God Himself: “by the command of the eternal God” (Romans 16:26). His nature sets the standard for all that is called aiōnios. Paul ties God’s ageless character to His unfailing faithfulness (Titus 1:2) and to the grace “given us in Christ Jesus before time began” (2 Timothy 1:9).
Eternal Life
1. Promised by the Father—“This is the promise He Himself gave us: eternal life” (1 John 2:25).
2. Secured by the Son—“For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life” (John 3:16).
3. Experienced now—“Whoever hears My word and believes Him who sent Me has eternal life and will not come under judgment; indeed, he has crossed over from death to life” (John 5:24).
4. Consummated in the age to come—“They will receive many times more in this age, and in the age to come eternal life” (Luke 18:30).
Because eternal life is both present possession and future hope, New Testament writers exhort believers to “take hold of the eternal life to which you were called” (1 Timothy 6:12) and to “sow to the Spirit” with a view to “eternal life” (Galatians 6:8).
Eternal Salvation and Redemption
Hebrews emphasizes the once-for-all sufficiency of Christ’s sacrifice: “He entered the Most Holy Place once for all time, not by the blood of goats and calves but by His own blood, thus securing eternal redemption” (Hebrews 9:12). The same epistle calls Him “the source of eternal salvation to all who obey Him” (Hebrews 5:9). Salvation is therefore irreversible, grounded in a work accomplished beyond the reach of decay or change.
The Eternal Covenant
“Now may the God of peace… equip you in every good thing to do His will… through the blood of the eternal covenant” (Hebrews 13:20-21). The covenant Christ mediates surpasses the provisional arrangements of the Mosaic era; it is anchored in His indestructible life and guarantees the believer’s sanctification and perseverance.
Eternal Purpose and Gospel
God’s purpose “before time began” (2 Timothy 1:9) is heralded by “an eternal gospel to proclaim to those who dwell on the earth” (Revelation 14:6). The term underlines the gospel’s unchanging relevance across generations and cultures: what God decreed in eternity is proclaimed in history and will stand into eternity future.
Eternal Glory
“Our momentary light affliction is producing for us an eternal weight of glory, far beyond comparison” (2 Corinthians 4:17). Peter echoes the theme: “After you have suffered a little while, the God of all grace… will Himself restore, confirm, strengthen, and establish you. To Him be the dominion forever and ever” (1 Peter 5:10-11). The hope of eternal glory motivates patient endurance, ministry faithfulness, and joyful worship.
Eternal Kingdom and Inheritance
“Richly will be provided to you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:11). Eternal life is inseparable from a realm—Christ’s everlasting dominion—where the redeemed inherit promises that do not fade (Romans 6:22;John 10:28).
Eternal Judgment and Punishment
The same adjective describes irreversible judgment on the unrepentant:
• “These will go away into eternal punishment, but the righteous into eternal life” (Matthew 25:46).
• “They will suffer the penalty of eternal destruction, separated from the presence of the Lord” (2 Thessalonians 1:9).
• “Sodom and Gomorrah… serve as an example of those who suffer the punishment of eternal fire” (Jude 7).
Because both destinies are marked by aiōnios, Scripture sets life and punishment in symmetrical permanence, underscoring the gravity of gospel rejection.
Eternal Sin and Blasphemy
The rare phrase “eternal sin” (Mark 3:29) identifies blasphemy against the Holy Spirit as guilt with lasting consequence; it cannot be forgiven because it hardens itself against the sole source of forgiveness.
Eternal Contrast: Death vs. Life
“For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). The definitive antithesis focuses evangelistic preaching and pastoral care: every person faces an everlasting outcome.
Pastoral and Missional Implications
1. Urgency—The permanence of eternal destinies fuels missionary zeal (Acts 13:46-48) and calls believers to “save others, snatching them from the fire” (Jude 23).
2. Assurance—Since redemption is eternal, believers rest in God’s unchanging promise (John 10:28).
3. Holiness—Living in light of eternity shapes choices: “The one who loves his life will lose it, while the one who hates his life in this world will keep it for eternal life” (John 12:25).
4. Suffering—Present afflictions are relativized by eternal reward (2 Corinthians 4:17).
5. Worship—Acknowledging God’s eternal attributes kindles doxology: “To the King eternal, immortal, invisible, the only God, be honor and glory forever and ever” (1 Timothy 1:17).
Historical-Theological Reflection
Early creeds affirm “life everlasting” as apostolic teaching. Church fathers such as Irenaeus and Augustine cited aiōnios to defend resurrection hope and the finality of judgment. Classical Protestant confessions echoed the same, stressing the endless blessedness of the redeemed and the endless misery of the lost.
Summary
Strong’s 166 permeates New Testament theology: it frames the nature of God, the scope of salvation, the warning of judgment, and the destiny of creation. In preaching, teaching, and discipleship, aiōnios directs hearts to the God who was, who is, and who is to come, and it summons every hearer to respond in faith, obedience, and hope.
Forms and Transliterations
αιωνια αιωνία αιώνια αἰώνια αιώνιαι αιωνιαν αιωνίαν αιώνιαν αἰωνίαν αιωνίας αιώνιοι αιωνιοις αιωνίοις αἰωνίοις αιωνιον αιώνιον αἰώνιον αιωνιος αιώνιος αιώνιός αἰώνιος αἰώνιός αιωνιου αιωνίου αἰωνίου αιωνιους αιωνίους αἰωνίους αιωνίω αιωνιων αιωνίων αἰωνίων αιώνος αιωνόυ aionia aiōnia aiṓnia aionian aionían aiōnian aiōnían aioniois aioníois aiōniois aiōníois aionion aioníon aiōnion aiōniōn aiōníōn aiṓnion aionios aiōnios aiṓnios aiṓniós aioniou aioníou aiōniou aiōníou aionious aioníous aiōnious aiōníousLinks
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