Quick Definition
eternal, unending
Strong's Definition
perpetual (also used of past time, or past and future as well)
Derivation: from G165 (αἰών);
KJV Usage: eternal, for ever, everlasting, world (began)
Thayer's Greek Lexicon
αἰώνιος, , and (in 2Th_2:16; Heb_9:12; Num_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, Rom_16:26 (ὁ μόνος αἰώνιος, 2Ma_1:25); πνεῦμα, Heb_9:14.
2. without beginning: χρόνοις αἰωνίοις, Rom_16:25; πρό χρόνων αἰωνίων, 2Ti_1:9; Tit_1:2; εὐαγγέλιον, a gospel whose subject-matter is eternal, i. e., the saving purpose of God adopted from eternity, Rev_14:6.
3. without end, never to cease, everlasting: 2Co_4:18 (opposed to πρόσκαιρος); αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life, Philcmon 1:15; βάρος δόξης, 2Co_4:17; βασιλεία, 2Pe_1:11; δόξα, 2Ti_2:10; 1Pe_5:10; ζωή (see ζωή, 2 b.); κληρονομία, Heb_9:15; λύτρωσις, Heb_9:12; παράκλησις, 2Th_2:16; σκηναί, abodes to be occupied forever, Luk_16:9 (the habitations of the blessed in heaven are referred to, cf. Joh_14:2 (also,dabo eis tabernacula aeterna, quae praeparaveram illis, 4 Esdras (Fritzsche, 5 Esdr.) []); similarly Hades is called αἰώνιος τόπος, Tob_3:6, cf. Ecc_12:5); σωτηρία, Heb_5:9; (so Mar_16:1-20 (WH) in the (rejected) 'Shorter Conclusion'). Opposite ideas are: κόλασις, Mat_25:46; κρίμα, Heb_6:2; κρίσις, Mar_3:29 (Rec. (but L T WH Tr text ἁμαρτήματος; in Acta Thom. § 47, p. 227 Tdf., ἔσται σοι τοῦτο εἰς ἄφεσιν ἁμαρτιῶν καί λύτρον αἰωνίων παραπτωμάτων, it has been plausibly conjectured we should read λύτρον, αἰώνιον (cf. Heb_9:12))); ὄλεθρος (Lachmann text ὀλέθριος, 2Th_1:9 (4Ma_10:15); πῦρ, Mat_25:41 (4Ma_12:12 αἰωνίῳ πυρί καί βασάνοις, αἱ εἰς ὅλον τόν αἰῶνα οὐκ ἀρνήσουσί 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 αἰώνιος 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; ζωή αἰώνιος: de secular § 15; Θεός (ὁ) αἰώνιος: 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 αἰών 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 μέν αἰώνιον ἔχεις (of God), Antiquities 8, 4, 2; ἐφυλάχθη ὁ Ἰωάννης δεσμοῖς αἰωνίοις, 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 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. Θεόν δέ τόν μέν αἰώνιον νόος ὄρη μόνος etc.; Plato, Tim. 37 d. (and Stallbaum at the passage); 38 b. c.; legg. x., p. 904 a. ἀνώλεθρον δέ ὄν γενόμενον, ἀλλ' οὐκ αἰώνιον. Cf. also Plato's διαιώνιος (Tim. 38 b.; 39 e.). Schmidt, chapter 45.
Mounce Concise Greek Dictionary
αἰώνιος aiōnios 71x
indeterminate as to duration, eternal, everlasting eternal.
Abbott-Smith Greek Lexicon
αἰώνιος , -ον (as usual in Attic ), also -α , -ον : 2Th_2:16 Heb_9:12 ;
( <αἰών ),
[in LXX chiefly for H5769 ;] age-long, eternal,
(a) of that which is without either beginning or end: Rom_16:26 , Heb_9:14 ;
(b) of that which is without beginning: Rom_16:25 , 2Ti_1:9 , Tit_1:2 ;
(c) of that which is without end ( MM , VGT , s.v. ):
σκηναί Luk_16:9 ;
οἰκία , 2Co_5:1 ;
διαθήκη , Heb_13:20 ;
εὐγγέλιον , Rev_14:6 ;
παράκλησις , 2Th_2:16 ;
λύτρωσις , Heb_9:12 ;
κληρονομία , Heb_9:15 ;
κόλασις , Mat_25:46 ;
κρίμα , Heb_6:2 ;
κρίσις , Mar_3:29 ;
ὄλεθρον , 2Th_1:9 ;
πῦρ , Mat_18:8 ;
freq . c . ζωή , q.v.
SYN.: ἀίδιος G126 , q.v.
Moulton & Milligan — Vocabulary of the Greek NT
αἰώνιος [page 16]
Without pronouncing any opinion on the special meaning which theologians have found for this word, we must note that outside the NT, in the vernacular as in the classical Greek (see Grimm-Thayer), it never loses the sense of perpetuus (cf. Deissmann BS p. 363, LAE p. 368). It is a standing epithet of the Emperor s power : thus Cagnat IV. 144 .3 τ .αἰ .οἶκον of Tiberius, BGU I. 176 τοῦ αἰωνίου κόσμου of Hadrian. From the beginning of iii/A.D. we have BGU II. 362 iv. 11 ff. ὑπὲρ σωτηριῶν καὶ αἰω [νίου ] διαμο [νῆ ]ς τοῦ κυρίου ἡμῶν Αὐτοκρά [τορος ] Σεουή [ρου Ἀ ]ντωνίνου . Two examples from iv/A.D. may be quoted addressed to the Emperor Galerius and his colleagues : ὑμετέρῳ θείῳ καὶ αἰωνίῳ [νεύματι ], and [ὑπὲρ ] τῆς αἰωνίου καὶ ἀφθάρτου βασιλείας ὑμῶν , OGIS 569 20, 24 . Ultimately it becomes a direct epithet of the Emperor himself, taking up the succession of the Ptolemaic αἰων́όβιος (see above under αἰών sub fin. ). The earliest example of this use we have noted is BGU IV. 1062 .27 (A.D. 236), where it is applied to Maximus : so in P Grenf II. 67 27 , a year later. (In both the word is said to be very faint.) P Lond 233 9 ( = II. p. 273) παρὰ τῆς θιότητος τῶν δεσποτῶν ἡμῶν αἰωνίων Αὐγούστων , referring to Constantius and Constans, is the precursor of a multitude of examples of the epithet as applied to the Christian Emperors. The first volume of the Leipzig Papyri alone has twenty-seven instances of the imperial epithet, all late in iv/A.D. Even in BGU I. 303 .2 (A.D. 586) and ib. 309 .4 (A.D. 602) we have still τοῦ αἰωνίου Αὐγούστου (Maurice). In Syll 757 .12 (i/A.D. see under αἰών ) note θείας φύσεως ἐργάτης αἰωνίου (of Time). Syll 740 .18 (iii/A.D.) joins it with ἀναφαίρετον . P Grenf II. 71 11 (iii/A.D.) ὁμολογῶ χαρίζεσθαι ὑμῖν χάριτι αἰωνίᾳ καὶ ἀναφαιρέτῳ is a good example of the meaning perpetuus; and from a much earlier date (i/B.C.) we may select OGIS 383 .8 f. (a passage in the spirit of Job_19:24 ) : Ἀντίοχος . . . ἐπὶ καθωσιωμένων βάσεων ἀσύλοις γράμμασιν ἔργα χάριτος ἰδίας εἰς χρόνον ἀνέγραψεν αἰώνιον . Add BGU II. 531 ii. 20 (ii/A.D.) ἐὰν δὲ ἀστοχήσῃς [αἰω ]γίαν μοι λοίπην ( i.e. λύπην ) [π ]αρέχιν μέλλις . In his Index to OGIS Dittenberger gives fourteen instances of the word.
The etymological note on αἰών in Grimm-Thayer, though less antiquated than usual, suggests the addition of a statement on that side. Αἰέν is the old locative of αἰών as αἰές is of αἰώς (acc. αἰῶ in Aeschylus), and αἰεί , ἀεί of *αἰ ϝόν (Lat. aevum ), three collateral declensions from the same root. In the Sanskrit ā yu and its Zend equivalent the idea of life , and especially long life , predominates. So with the Germanic cognates (Gothic aiws ). The word, whose root it is of course futile to dig for, is a primitive inheritance from Indo-Germanic days, when it may have meant long life or old age perhaps the least abstract idea we can find for it in the prehistoric period, so as to account for its derivatives.
In general, the word depicts that of which the horizon is not in view, whether the horizon be at an infinite distance, as in Catullus poignant lines
Nobis cum semel occidit brevis lux,
Nox est perpetua una dormienda,
or whether it lies no farther than the span of a Cζsar s life.
Liddell-Scott — Intermediate Greek Lexicon
αἰώνιος "lasting for an age" (αἰών 3), Plat. : "ever-lasting, eternal", id=Plat.
STEPBible — Tyndale Abridged Greek Lexicon
αἰώνιος, -ον (as usual in Attic), also -α, -ον. 2Th.2:16, Heb.9:12;
(αἰών), [in LXX chiefly for עוֹלָם ;]
age-long, eternal,
__(a) of that which is without either beginning or end: Rom.16:26, Heb.9:14;
__(b) of that which is without beginning: Rom.16:25, 2Ti.1:9, Tit.1:2;
__(with) of that which is without end (MM, VGT, see word): σκηναί, Luk.16:9 οἰκία, 2Co.5:1; διαθήκη, Heb.13:20; εὐαγγέλιον, Rev.14:6; παράκλησις, 2Th.2:16; λύτρωσις, Heb.9:12; κληρονομία, ib. 15; κόλασις, Mat.25:46; κρίμα, Heb.6:2; κρίσις, Mrk.3:29; ὄλεθρον, 2Th.1:9; πῦρ, Mat.18:8; frequently with ζωή, which see
SYN.: ἀΐδιος, which see (AS)
📖 In-Depth Word Study
Eternal (166) aionios
Eternal (166) (aionios from aion) means existing at all times, perpetual, pertaining to an unlimited duration of time (Ro 1:20 - God's power, Mt 18:8 - God's place of judgment, Ro 16:26 - God's attribute).
Aionios (eternal) is the exact antithesis of proskairos (temporal).
Thayer modified and summarized...
(1) without beginning or end, that which always has been and always will be: Ro 16:26, He 9:14.
In the Septuagint (LXX) aionios is used for everlasting (Hebrew = olam) referring to God - Ge 21:33, Is 26:4, Is 40:28, to His Covenant - Ge 9:16, Ge 17:7, 13, 19, Lv 24:8, Nu 18:19 2Sa 23:5, 1Ch 16:17, Ps 105:10, Is 24:5, Is 55:3, Is 61:8, Jer 32:40, Jer 50:5, Ezek 16:60, Ezek 37:26 (See related study - New Covenant in the Old Testament)
(2) Without beginning: Ro 16:25, 2Ti 1:9, Titus 1:2, Rev 14:6 = a gospel whose subject-matter is eternal, i. e., the saving purpose of God adopted from eternity)
(3) Without end, never to cease, everlasting: Eternal describes a number of entities in the NT -- kingdom = 2Pe 1:11, glory = 2Co 4:17 2Ti 2:10, 1Pe 5:10; inheritance = He 9:15; redemption = He 9:12; comfort = 2Th 2:16; dwelling places = Lk 16:9, 2Co 5:1; salvation = He 5:9; punishment = Mt 25:46; destruction = 2Th 1:9; judgment = He 6:2; sin = Mk 3:29; . For eternal life see 41 uses below).
Mounce
This adjective typically functions in three settings: the eternity of God and the divine realm; the blessings of salvation; and everlasting conditions that have neither beginning nor end.
Aionios is used most often with life - See eternal life in Mt 19:16, 29; 25:46; Mk 10:17, 30; Lk 10:25; 18:18, 30; John 3:15, 16, 36; 4:14; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:50; 17:2, ; Acts 13:46, 48; Ro 2:7; 5:21; 6:22, 23; Gal 6:8; 1Ti 1:16; 6:12; Titus 1:2; 3:7; 1Jn 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 1:21
Aionios - 71x in 69v - Mt 18:8; 19:16, 29; 25:41, 46; Mark 3:29; 10:17, 30; 16:8; Lk 10:25; 16:9; 18:18, 30; Jn 3:15f, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2f; Acts 13:46, 48; Ro 2:7; 5:21; 6:22f; 16:25f; 2 Cor 4:17f; 5:1; Gal 6:8; 2 Thess 1:9; 2:16; 1 Tim 1:16; 6:12, 16; 2Ti 1:9; 2:10; Titus 1:2; 3:7; Philemon 1:15; He 5:9; 6:2; 9:12, 14f; 13:20; 1 Pet 5:10; 2Pe 1:11; 1Jn 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 1:7, 21; Rev 14:6
One definition of eternal is without beginning or end of existence, but in the present passage this glory has a beginning. Once worked out, this glory will be everlasting and endless.
Illustration - Over the triple doorways of the Cathedral of Milan there are three inscriptions spanning the splendid arches. Over one is carved a beautiful wreath of roses, and underneath is the legend, “All that which pleases is but for a moment.” Over the other is sculptured a cross, and there are the words, “All that which troubles us is but for a moment.” But underneath the great central entrance to the main aisle is the inscription, “That only is important which is eternal.” If we realize these three truths, we will not let trifles trouble us, nor be interested so much in the passing pageants of the hour. We would live, as we do not now, for the permanent and eternal (2Corinthians 4:17-18).
Unlike the sign, the limits to the weight of glory to be ours throughout eternity is so great that it is immeasurable! This great truth should strengthen you for the good fight of faith so that "When all kinds of trials and temptations crowd into your lives (you)...don't resent them as intruders, but welcome them as friends!" (Phillips Translation - Jas 1:2)!
Thomas Watson
The weight adds to the worth. The weightier a crown of gold is, the more it is worth.