Original Word: ζωή
Part of Speech: Noun, Feminine
Transliteration: zóé
Pronunciation: dzo-ay'
Phonetic Spelling: (dzo-ay')
KJV: life(-time)
NASB: life, alive, living
Word Origin: [from G2198 (ζάω - live); in contrast to G979 (βίος - life)]

1. life-above
2. epithet of Jesus (John 14
{literally or figuratively. used in a mortal, temporal sense and in an eternal sense. The act of genuine, neighborly kindness is living above mere bodily, flesh-driven existence.}

lifetime.

From zao; life (literally or figuratively) -- life(-time). Compare psuche.

see GREEK zao

see GREEK psuche

2222 zōḗ – life (physical and spiritual). All life (2222 /zōḗ), throughout the universe, is derived – i.e. it always (only) comes from and is sustained by God's self-existent life. The Lord intimately shares His gift of life with people, creating each in His image which gives all the capacity to know His eternal life.

Word Origin
from zaó
Definition
life
NASB Translation
alive (1), life (133), living (1).

STRONGS NT 2222: ζωή

ζωή, ζωῆς, ἡ (from ζάω, ζῶ), the Sept. chiefly for חַיִּים; life;

1. universally, life, i. e. the state of one who is possessed of vitality or is animate: 1 Peter 3:10 (on which see ἀγαπάω); Hebrews 7:3, 16; αὐτός (ὁ Θεός) διδούς πᾶσιν ζωήν καί πνοήν, Acts 17:25; πνεῦμα ζωῆς ἐκ τοῦ Θεοῦ, the vital spirit, the breath of (i. e. imparting) life, Revelation 11:11 (Ezekiel 37:5); πᾶσα ψυχή ζωῆς, genitive of possess, every living soul, Revelation 16:3 G L T Tr text WH; spoken of earthly life: ἡ ζωή τίνος, Luke 12:15; Acts 8:33 (see αἴρω, 3 h.); James 4:14; ἐν τῇ ζωή σου, whilst thou wast living on earth, Luke 16:25 (ἐν τῇ ζωή αὐτοῦ, Sir. 30:5 Sir. 50:1); ἐν τῇ ζωή ταύτῃ, 1 Corinthians 15:19; πᾶσαι αἱ ἡμέραι τῆς ζωῆς τίνος, Luke 1:75 Rec. (Genesis 3:14; Psalm 127:5 (); Sir. 22:12 (10)). ἐπαγγελία ζωῆς τῆς νῦν καί τῆς μελλούσης, a promise looking to the present and the future life, 1 Timothy 4:8; ζωή and θάνατος are contrasted in Romans 8:38; 1 Corinthians 3:22; Philippians 1:20; of a life preserved in the midst of perils, with a suggestion of vigor, 2 Corinthians 4:12 (the life of Paul is meant here, which exerts a saving power on the Corinthians by his discharge of his apostolic duties); of the life of persons raised from the dead: ἐν καινότητι ζωῆς, figuratively spoken of a new mode of life, dedicated to God, Romans 6:4; of the life of Jesus after his resurrection, Acts 2:28; Romans 5:10; of the same, with the added notion of vigor, 2 Corinthians 4:10f.

2. used emphatically,

a. "of the absolute fullness of life, both essential and ethical, which belongs to God, and through him both to the hypostatic λόγος and to Christ" in whom the λόγος put on human nature: ὥσπερ ὁ πατήρ ἔχει ζωήν ἐν ἑαυτῷ, οὕτως ἔδωκεν καί τῷ υἱῷ ζωήν ἔχειν ἐν ἑαυτῷ, John 5:26; ἐν αὐτῷ (namely, τῷ λόγῳ) ζωή ἦν καί ἡ ζωή ἦν τό φῶς τῶν ἀνθρώπων, in him life was (comprehended), and the life (transfused from the Logos into created natures) was the light (i. e. the intelligence) of men (because the life of men is self-conscious, and thus a fountain of intelligence springs up), John 1:4; ὁ λόγος τῆς ζωῆς, the Logos having life in itself and communicating it to others, 1 John 1:1; ἡ ζωή ἐφανερώθη, was manifested in Christ, clothed in flesh, 1 John 1:2. From this divine fountain of life flows forth that life which is next to be defined: viz.

b. life real and genuine, vita quae sola vita nominanda (Cicero, de sen. 21, 77), "a life active and vigorous, devoted to God, blessed, the portion even in this world of those who put their trust in Christ, but after the resurrection to be consummated by new accessions (among them a more perfect body), and to last forever" (the writers of the O. T. have anticipated the conception, in their way, by employing חַיִּים to denote a happy life and every kind of blessing: Deuteronomy 30:15, 19; Malachi 2:5; Psalm 33:13 () 13; Proverbs 8:35; Proverbs 12:28, etc.): John 6:51, 63; John 14:6; Romans 7:10; Romans 8:6, 10; 2 Corinthians 2:16; Philippians 2:16; (Colossians 3:4); 2 Peter 1:3; 1 John 5:11, 16, 20; with the addition of τοῦ Θεοῦ, supplied by God (Winer's Grammar, 186 (175)), Ephesians 4:18; ἡ ἐν Χριστῷ, to be obtained in fellowship with Christ, 2 Timothy 1:1; μεταβεβηκέναι ἐκ τοῦ θανάτου εἰς ζωήν, John 5:24; 1 John 3:14; ὄψεσθαί τήν ζωήν, John 3:36; ἔχειν ζωήν, John 5:40; John 10:10; 1 John 5:12; with ἐν ἑαυτῷ (or ἑαυτοῖς) added, John 5:26; (); διδόναι, John 6:33; χάρις ζωῆς, the grace of God evident in the life obtained, 1 Peter 3:7; τό πνεῦμα τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ, the Spirit, the repository and imparter of life, and which is received by those united to Christ, Romans 8:2; ὁ ἄρτος τῆς ζωῆς (see ἄρτος, at the end), John 6:35, 48; τό φῶς τῆς ζοης, the light illumined by which one arrives at life, John 8:12. more fully ζωή αἰώνιος and ἡ ζωή ἡ αἰώνιος ((cf. Buttmann, 90 (79)); see below): John 4:36; (John 12:50); ; 1 John 1:2; 1 John 2:25; (ῤήματα ζωῆς αἰωνίου, John 6:68); εἰς ζωήν αἰώνιον, unto the attainment of eternal life (cf. εἰς, B. II. 3 c. δ., p. 185a), John 4:14; John 6:27; διδόναι ζωήν αἰώνιον, John 10:28; John 17:2; 1 John 5:11; ἔχειν ζωήν αἰώνιον, John 3:15 (and John 3:16) (opposed to ἀπολλυσθαι), John 3:36; John 5:24, 39; John 6:40, 47, 54; John 20:31 L brackets; 1 John 5:13; οὐκ ἔχειν ζωήν αἰώνιον ἐν ἑαυτῷ, 1 John 3:15; (in Enoch 15:4,6 the wicked angels are said before their fall to have been spiritual and partakers of eternal and immortal life). ζωή and ἡ ζωή, without epithet, are used of the blessing of real life after the resurrection, in Matthew 7:14; John 11:25; Acts 3:15; Acts 5:20; Acts 11:18; Romans 5:17, 18 (on which see δικαίωσις, at the end); 2 Corinthians 5:4; Colossians 3:3; 2 Timothy 1:10; Titus 1:2; Titus 3:7; ζωή ἐκ νεκρῶν, life breaking forth from the abode of the dead, Romans 11:15; εἰσελθεῖν εἰς τήν ζωήν, Matthew 18:8; Matthew 19:17; Mark 9:43, 45; ἀνάστασις ζωῆς equivalent to εἰς ζωήν (2 Macc. 7:14), John 5:29 (on the genitive, cf. Winer's Grammar, 188 (177)); στέφανος τῆς ζωῆς equivalent to ἡ ζωή ὡς στέφανος, James 1:12; Revelation 2:10; ξύλον τῆς ζωῆς, the tree whose fruit gives and maintains eternal life, Revelation 2:7; Revelation 22:2, 14, 19 (G L T Tr WH) (cf. Genesis 2:9; Proverbs 3:18; δένδρον ζωῆς, Proverbs 11:30; Proverbs 13:12); cf. Bleek, Vorless. üb.

d. Apokalypse, p. 174f; ὕδωρ ζωῆς, water the use of which serves to maintain eternal life, Revelation 21:6; Revelation 22:1, 17; in the same sense ζωῆς πηγαί ὑδάτων, Revelation 7:17 G L T Tr WH; ἡ βίβλος and τό βιβλίον τῆς ζωῆς, the book in which the names of those are recorded to whom eternal life has been decreed: Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 17:8; Revelation 20:12, 15; Revelation 21:27; (Revelation 22:19 Rec.; cf. Lightfoot on Philippians, the passage cited), more fully ἡ ὄντως (Rec. αἰώνιος) ζωή, 1 Timothy 6:19; ζωή αἰώνιος (cf. above) (Justin Martyr, de resurr. i., p. 588 c. ὁ λόγος ... διδούς ἡμῖν ἐν ἑαυτῷ τήν ἐκ νεκρῶν ἀνάστασιν καί τήν μετά ταῦτα ζωήν αἰώνιον), Matthew 25:46 (opposed to κόλασις αἰώνιος); Acts 13:46, 48; Romans 2:7; Romans 6:22; Galatians 6:8; 1 Timothy 6:12; after ἐν τῷ αἰῶνι τῷ ἐρχομένῳ, Mark 10:30; Luke 18:30; ἔχειν ζωήν αἰώνιον Matthew 19:16; κληρονομεῖν, Matthew 19:29; Mark 10:17; Luke 10:25; Luke 18:18; εἰς ζωήν αἰώνιον, unto the attainment of life eternal, John 12:25; Romans 5:21; 1 Timothy 1:16; Jude 1:21 (Daniel 12:2; 4 Macc. 15:2; ἀενναος ζωή, 2 Macc. 7:36; ἀΐδιος ζωή, Ignatius ad Eph. 19 [ET]). Cf. Köstlin, Lehrbegriff des Ev. Johann. etc., pp. 234ff, 338ff; Reuss, Johann. Theologie (in Beiträge zu d. theol. Wissenschaften, vol. i.), p. 76ff (cf. his Hist. de la Theol. Chret., book vii., chapter xiv.); Lipsius, Paulin. Rechtfertigungslehre, pp. 152ff 185f; Güder in Herzog viii. 254 (2nd edition, 509ff); B. B. Brückner, De notione vocis ζωή in N. T. Lipsius 1858; Huther,

d. Bedeut. d. Begriffe ζωή u. πιστεύειν im N. T., in the Jahrbb. f. deutsche Theol. 1872, p. 1ff (For the relations of the term to heathen conceptions cf. G. Teichmüller, Aristotle, Forsch. iii., p. 127ff) Some, as Bretschneider, Wahl, Wilke, especially Käuffer (in his book De biblica ζωῆς αἰωνίου notione. Dresd. 1838), maintain that ζωή αἰώνιος everywhere even in John's writings refers to life after the resurrection; but in this way they are compelled not only to assume a prophetic use of the perfect in the saying ἐκ τοῦ θανάτου μεταβεβηκέναι εἰς τήν ζωήν (John 5:24; 1 John 3:14), but also to interpret the common phrase ἔχει ζωήν αἰώνιον as meaning he has eternal life as his certain portion though as yet only in hope, as well as to explain ζωήν αἰώνιον οὐκ ἔχειν ἐν ἑαυτῷ μένουσαν (1 John 3:15) of the hope of eternal life. (Synonym: see βίος, at the end.)

Divine Origin and Essence

Life is consistently presented as the exclusive prerogative of God. He “gives to all life and breath and everything else” (Acts 17:25). Scripture never permits life to be understood as a merely biological phenomenon; it streams from the Creator and is sustained by His word (Hebrews 1:3). Accordingly, the decisive revelation of life is found in Jesus Christ: “In Him was life, and that life was the light of men” (John 1:4). Because the Son shares the Father’s divine self-existence, He can declare, “Just as the Father has life in Himself, so also He has granted the Son to have life in Himself” (John 5:26).

Christ the Embodied Life

Jesus does not merely dispense life; He is Life. His self-designation, “I am the way and the truth and the life” (John 14:6), places life at the center of His identity. The Gospel of John builds its entire evangelistic appeal around this reality (John 20:31). In word and deed Christ demonstrates that life is both restored (John 11:25) and enriched (John 10:10) through fellowship with Him. Every miraculous sign—whether raising the dead, healing the sick, or multiplying bread—previews the fullness of life He imparts.

The Gift of Eternal Life

New Testament writers use “life” to speak of the believer’s unending communion with God. Eternal life is not merely duration but quality, grounded in knowing the Father and the Son (John 17:3). It is promised by Jesus (John 10:28), proclaimed by apostles (Acts 13:48), and secured through the resurrection (1 Peter 1:3). The pivotal gospel affirmations—John 3:16; Romans 6:23; 1 John 5:11-13—set eternal life before every hearer as both promise and present possession.

Present Possession and Future Consummation

Though eternal life awaits its climactic unveiling in the age to come (Matthew 25:46; Revelation 21:6), it begins now for those who believe. “We know that we have passed from death to life, because we love the brothers” (1 John 3:14). Paul can speak of believers as already “alive to God in Christ Jesus” (Romans 6:11) while also longing for future glory (Philippians 1:21). This “already/not yet” tension shapes Christian hope and ethics.

Life in the Spirit

Paul describes the indwelling Spirit as “the Spirit of life in Christ Jesus” (Romans 8:2). The Spirit liberates from the law of sin and death, quickens mortal bodies (Romans 8:11), and enables believers to manifest the fruit of life-giving righteousness (Galatians 6:8). Thus life is Trinitarian: sourced in the Father, revealed in the Son, applied by the Spirit.

Contrast of Life and Death

From Luke 12:15’s warning against materialism to 2 Corinthians 2:16’s depiction of the gospel as “an aroma that brings life or death,” Scripture constantly contrasts life with death, light with darkness, blessing with curse. This antithesis underscores the urgency of faith and repentance. “He who believes in the Son has eternal life; but he who refuses to believe in the Son will not see life, but God’s wrath remains on him” (John 3:36).

Johannine Emphasis

John’s writings account for nearly half of the occurrences of the word. Key themes include life as light (John 1:4), life mediated through faith (John 6:47), and life safeguarded by divine promise (1 John 5:20). The metaphors of bread (John 6:35), water (John 4:14), and vine (John 15:1-6) reinforce the believer’s continual dependence on Christ for vitality.

Pauline Development

Paul frames salvation history in terms of life reigning where death once prevailed (Romans 5:17-21). Union with Christ in His death and resurrection produces “newness of life” (Romans 6:4). Ethical exhortations flow from this union: “For you died, and your life is now hidden with Christ in God” (Colossians 3:3). Ministry itself is described as “death working in us, but life in you” (2 Corinthians 4:12), revealing a paradox of sacrificial service and spiritual vitality.

Synoptic Perspectives

The Synoptics often attach life to discipleship’s cost and reward. The rich young ruler seeks “eternal life” (Matthew 19:16), while Jesus promises it to those who forsake all for His sake (Mark 10:29-30). The “narrow gate” leads to life (Matthew 7:14), highlighting the exclusivity and urgency of the kingdom call.

Life and Mission of the Early Church

Acts portrays the apostles preaching “the words of this life” (Acts 5:20) and defending “the Author of life” (Acts 3:15). Conversion narratives (Acts 11:18) and missionary sermons (Acts 13:46) present life as the covenant blessing now extended to Gentiles.

Eschatological Fulfillment

Revelation culminates the biblical vision with imagery of life: the tree (Revelation 22:2), river (22:1), crown (2:10), and book (20:12) of life. Those whose names are recorded enjoy unbroken fellowship with God, whereas exclusion from the book results in final death (20:15).

Ethical and Pastoral Implications

1 Timothy 6:12 urges believers to “take hold of the eternal life to which you were called,” indicating active stewardship of the gift. Holiness (Romans 6:22), perseverance (James 1:12), mutual love (1 John 3:14), and faithful witness (Philippians 2:16) are concrete expressions of life. Pastors are thus tasked with guarding sound doctrine “that leads to life” (Titus 1:2) and comforting the bereaved with resurrection hope (1 Thessalonians 4:13-18).

Liturgical and Doctrinal Usage

Creedal affirmations (“the life everlasting”) and baptismal rites (“raised to walk in newness of life”) draw directly from the New Testament witness. Eucharistic theology likewise celebrates participation in the living Christ (John 6:51).

Historical-Theological Reflection

Across church history, debates on the nature of salvation, the intermediate state, and the final resurrection have returned to the biblical testimony that life is God’s gracious gift received by faith alone in Christ alone. Reformers stressed sola fide as the means by which the sinner passes from death to life, while later evangelical revivals emphasized personal assurance drawn from texts like 1 John 5:13.

Practical Ministry Application

Proclaiming life in Christ remains the church’s central mandate. Evangelism offers the dying world the promise Jesus articulated: “Whoever hears My word and believes Him who sent Me has eternal life” (John 5:24). Discipleship nurtures believers to experience abundant life now, even amid suffering, anchoring their hope in the resurrection. Pastoral care, public worship, and global missions all flow from and point toward the inexhaustible life found in the triune God.

ζωάς ζωη ζωή ζωὴ ζωῇ ζωην ζωήν ζωὴν ζωης ζωής ζωῆς ζώης ζωμόν ζωμός zoe zoḗ zoḕ zōē zōḗ zōḕ zoêi zōē̂i zoen zoḗn zoḕn zōēn zōḗn zōḕn zoes zoês zōēs zōē̂sInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts