λόγος, -ov, 6, (λέγω), [fr. Hom. down], Sept. esp. for 425, also for 798 and 799; prop. ὦ collecting, collection, (see Aéyw), —and that, as well of those things which are put together in thought, as of those which, having been thought i. e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one which relates to speaking, and one which relates to thinking. I. As respects SPEECH: 1. a word, yet not in the grammatical sense (i. q. vocabulum, the mere name of an object), but language, voz, i. e. a word which, uttered by the living voice, embodies a conception or idea; (hence it differs from ῥῆμα and ἔπος [q. v.; cf. also λαλέω, ad init.]): Heb. xii. 19; ἀποκριθῆναι λόγον, Mt. xxii. 46; εἰπεῖν λόγῳ, Mt. viii. 8 [Rec. λόγον (cf. εἶπον, 3 a. fin.)]; Lk. vii. 7; λαλῆσαι πέντε, μυρίους, λόyous, 1 Co. xiv. 19; διδόναι λόγον εὔσημον, to utter a distinct word, intelligible speech, 1 Co. xiv. 9; εἰπεῖν λόγον κατά τινος, to speak a word against, to the injury of, one, Mt. xii. 32; also ets τινα, Lk. xii. 10; to drive out demons λόγῳ, Mt. viii. 16; ἐπερωτᾶν τινα ἐν λόγοις ἱκανοῖς. Lk. xxiii. 9; of the words of a conversation, ἀντιβάλλειν λόγους, Lk. xxiv. 17. 2. what some one has said; a saying ; a. univ.: Mt. xix. 22 [Tom.]; Mk. v. 36 [ef. B. 302 (259) note]; vii. 29; Lk.i. 29; xx. 20; xxii. 61 [Trmrg. WH ῥήματος]; Jn. ii. 22; iv. 39, 50; vi. 60; vil. 36; xv. 20; xviii. 9; xix. 8; Acts vii. 29; ὁ λόγος οὗτος, this (twofold) saying (of the people), Lk. vii. 17, ef. 16; τὸν αὐτὸν λόγον εἰπών, Mt. xxvi. 44; [Mk. xiv. 39]; mayidevew τινὰ ἐν λόγῳ, in a word or saying which they might elicit from him and turn into an accusation, Mt. xxii. 15; dypevew τινὰ λόγῳ, i. 6. by propounding a question, Mk. xii. 13; plur., Lk. i. 20; Acts v. 5, 24; with gen. of the contents: 6 λ. ἐπαγγελίας, Ro. ix. 9; ὁ λ. τῆς ὁρκομωσίας, Heb. vii. 28; A. παρακλήσεως, Acts xiii. 15; ὁ λ. τῆς μαρτυρίας, Rev. xii. 11; of A. τῆς mpognreias, Rev. i. 3 [Tdf. τὸν .]; xxii. 6 sq. 10, 18; ὁ mpoφητικὸς λόγος, the prophetic promise, collectively of the sum of the O. T. prophecies, particularly the Messianic, 2 Pet. i. 19; of the sayings and statements of teachers: of λόγοι οὗτοι, the sayings previously related, Mt. vii. 24 [here L Tr WH br. τούτ.], 26; Lk. ix. 28; of λόγοι τινός, the words, commands, counsels, promises, etc., of any teacher, Mt. x. 14; xxiv. 35; Mk. viii. 38; Lk. ix. 44; Jn, xiv. 24; Acts xx. 35; λόγοι ἀληθινοί, Rev. xix. 9; xxi. 5; πιστοί, Rev. xxii. 6; κενοί, Eph. v. 6: πλαστοί, 2 Pet. ii. 3 [οἵ W. 217 (204)]; b. of the sayings of God; a. i. 4. decree, mandate, order: Ro. ix. 28; with rod θεοῦ added, 2 Pet. iii. 5, 7 [R

λόγος logos 330x

a word, a thing uttered, Mt. 12:32, 37; 1 Cor. 14:19; speech, language, talk, Mt. 22:15; Lk. 20:20; 2 Cor. 10:10; Jas. 3:2; converse, Lk. 24:17; mere talk, wordy show, 1 Cor. 4:19, 20; Col. 2:23; 1 Jn. 3:18; language, mode of discourse, style of speaking, Mt. 5:37; 1 Cor. 1:17; 1 Thess. 2:5; a saying, a speech, Mk. 7:29; Eph. 4:29; an expression, form of words, formula, Mt. 26:44; Rom. 13:9; Gal. 5:14; a saying, a thing propounded in discourse, Mt. 7:24; 19:11; Jn. 4:37; 6:60; 1 Tim. 1:15; a message, announcement, 2 Cor. 5:19; a prophetic announcement, Jn. 12:38; an account, statement, 1 Pet. 3:15; a story, report, Mt. 28:15; Jn. 4:39; 21:23; 2 Thess. 2:2; a written narrative, a treatise, Acts 1:1; a set discourse, Acts 20:7; doctrine, Jn. 8:31, 37; 2 Tim. 2:17; subject-matter, Acts 15:6; reckoning, account, Mt. 12:36; 18:23; 25:19; Lk. 16:2; Acts 19:40; 20:24; Rom. 9:28; Phil. 4:15, 17; Heb. 4:13; a plea, Mt. 5:32; Acts 19:38; a motive, Acts 10:29; reason, Acts 18:14; ὁ λόγος, the word of God, especially in the Gospel, Mt. 13:21, 22; Mk. 16:20; Lk. 1:2; Acts 6:4; ὁ λόγος, the divine WORD, or Logos, Jn. 1:1

λόγος, -ου, ὁ (< λέγω),

[in LXX chiefly for דָּבָר, also for אֵמֶר, מִלָּה, etc.;]

Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum. a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mt 8:8, Lk 7:7, I Co 14:9, 19, He 12:19, al.

a saying, statement, declaration: Mt 19:22 (T om.), Mk 5:36 7:29, Lk 1:29, Jo 2:22 6:60, Ac 7:29, al.; c. gen. attrib., Ac 13:15, Ro 9:9, He 7:28, al.; of the sayings, commands, promises, etc., of teachers, Mt 7:24 10:14, Mk 8:38, Lk 9:44, Jo 14:24, al.; λ. κενοί, Eph 5:6; ἀληθινοί, Re 19:9; πιστοί, Re 22:6; esp. of the precepts, decrees and promises of God, ὁ λ. τ. θεοῦ, the word of God: Mk 7:13, Jo 10:35, Ro 13:9, I Co 14:36, Phl 1:14, al.; absol., ὁ λ., Mt 13:21, 22, Mk 16:[20], Lk 1:2, Ac 6:4, He 4:12, al.

speech, discourse: Ac 14:12, II Co 10:10, Ja 3:2; opp. to ἐπιστολή, II Th 2:15; disting. from σοφία, I Co 2:1; ἀναστροφή, I Ti 4:12; δύναμις, I Co 4:19, I Th 1:5; ἔργον, Ro 15:18; οὐδενὸς λ. τίμιον (not worthy of mention), Ac 20:24; of the faculty of speech, Lk 24:19, II Co 11:6; of the style of speech, Mt 5:37, I Co 1:5; of instruction, Col 4:3, I Pe 3:1; c. gen. pers., Jo 5:24 8:52, Ac 2:41, al.; ὁ λ. ὁ ἐμός, Jo 8:31; c. gen. obj. (τ.) ἀληθείας, II Co 6:7, Col 1:5, Ja 1:18; τ. καταλλαγῆς, II Co 5:19; τ. σταυροῦ, I Co 1:18; of mere talk, I Co 4:19, 20, Col 2:23, I Jo 3:18; of the talk which one occasions, hence, repute: Col 2:23.

subject-matter, hence, teaching, doctrine: Ac 18:15, II Ti 2:17, al.; esp. of Christian doctrine: Mt 13:20-23, Mk 4:14-20 8:32, Lk 1:2, Ac 8:4, Ga 6:6, I Th 1:6, al.; c. gen. pers., τ. θεοῦ, Lk 5:1, Jo 17:6, Ac 4:29, I Co 14:36, I Jo 1:10, Re 6:9, al.; τ. Κυρίου, Ac 8:25, I Th 1:8, al.; τ. Χριστοῦ, Col 3:16, Re 3:8; c. gen. appos., Ac 15:7; c. gen. attrib., He 5:13.

a story, tale, narrative: Mt 28:15, Jo 21:23, Ac 1:1 11:22; seq. περί, Lk 5:15.

That which is spoken of (Plat., al.; v. Kennedy, Sources, 124), matter, affair, thing: Mt 21:24, Mk 1:45 11:29, Lk 20:3, Ac 8:21; of a matter in dispute, as a case or suit at law, Ac 19:38; pl. (I Mac 7:33, al.), Lk 1:4.

Of the inward thought itself, Lat. ratio. reason, of the mental faculty (Hdt., Plat., al.): κατὰ λόγον, Ac 18:14;

a reason, cause: τίνι λόγῳ, Ac 10:29; παρεκτὸς λόγου πορνείας, Mt 5:32 19:9, WH, mg., R, mg.

account, regard: Ac 20:24, Rec.;

reckoning: Phl 4:15, 17; συναίρειν (q.v.) λ., Mt 18:23 25:19; in forensic sense, Ro 14:12, He 13:17, I Pe 4:5; c. gen. rei, Lk 16:2; seq. περί, Mt 12:36, Ac 19:40, I Pe 3:15.

proportion, analogy: Phl 2:16 (Field, Notes, 193 f.).

ὁ λ., the Divine Word or Logos: Jo 1:1, 14; τ. ζωῆς, I Jo 1:1; τ. θεοῦ, Re 19:13 (v. Westc, Swete, CGT, in ll.; reff. in Artt., Logos, DB, DCG).

On these words, and on their relation to one another, very much has been written by the Greek grammarians and natural philosophers (see Lersch, Sprachphilosophie der Alten, vol. iii. pp. 85, 45, and passim). Φωνή, from φάω, ds φωτίζουσα τὸ νοούμενον (Plutarch, De Plac. Phil. 19), rendered in our Version ‘ voice’ (Matt. ii. 18), ‘sound’ (John iii. 8), ‘noise’ (Rev. vi. 1), is distinguished from ψόφος, in that it is the cry of a living creature (ἡ δὲ φωνὴ ψόφος τίς ἐστιν ἐμψύχου, Aristotle, De Anima, 2. 8. 14), being sometimes ascribed to God (Matt. ui. 17), to men (Matt. iii. 3), to animals (Rev. ix. 9), and, though improperly, to inanimate objects as well (1 Cor. xiv. 7), as to the trumpet (Matt. xxiv. 31), to the wind (John iii. 8), to the thunder (Rev. vi. 1; οἵ. Ps. lxxvi. 19). But λόγος, a word, saying, or rational utterance of the νοῦς, whether spoken (προφορικός, and thus φωνὴ τῶν λόγων, Dan. vii. 11) or unspoken (ἐνδιάθετος), being, as it is, the correlative of reason, can only be predicated of men (λόγου κοινωνεῖ μόνον ἄνθρωπος, τὰ δὲ ἄλλα φωνῆς, Aristotle, Probl. ii. 55), of angels, or of God. The φωνή may be a mere inarticulate cry, and this whether proceeding from man or from any other animal; and therefore the definition of the Stoics (Diogenes Laértius, vii. 1. 38. 55) will not stand : ζώου μέν ἐστι φωνὴ ἀὴρ ὑπὸ ὁρμῆς πεπληγμένος, ἀνθρώπου δέ ἐστιν ἔναρθρος καὶ ἀπὸ διανοίας ἐκπεμπομένη. They transfer ‘here to the φωνή what can only be constantly affirmed of the λόγος ; indeed, whenever it sought to set the two in sharp antithesis with one another, this, that the φωνή is a πνεῦμα §LXxxIxX SYNONYMS OF THE NEW TESTAMENT 313 ἀδιάρθρωτον, is the point particularly made. It is otherwise with the λόγος, of which the Stoics themselves say, λόγος δέ ἐστι φωνὴ σημαντική, ἀπὸ διανοίας ἐκπεμπομένη (ibid.), as of the λέγειν that is τὸ τήν νοουμένου πράγματος σημαντικὴν προφέρεσθαι φωνήν. Compare Plutarch (De Anim. Proc. 7) : φωνή tis ἐστιν ἄλογος Kat ἀσήμαντος, λόγος δὲ λέξις ἐν φωνῇ σημαντικῇ διανοίας. His treatise De Genio Socratis has much on the relations of φωνή and λόγος to one another, and on the superior functions of the latter. By such an unuttered ‘ word ’ he affirms the Demon of Socrates to have intimated his presence (c. 20): τὸ δὲ προσπίπτον, οὐ poyyov, ἀλλὰ λόγον ἄν τις εἰκάσειε δαίμονος, ἄνευ φωνῆς ἐφαπτόμενον αὐτῷ τῷ δηλουμένῳ τοῦ νοοῦντος. Πληγῇ γὰρ ἡ φωνὴ προσέοικε τῆς ψυχῆς, δι’ ὥτων βίᾳ τὸν λόγον εἰσδεχομένης, ὅταν ἀλλήλοις ἐντυγχάνωμεν. ‘O δὲ τοῦ κρείττονος νοῦς ἄγει τὴν εὐφυᾶ ψυχήν, ἐπιθιγγάνων τῷ νοηθέντι, πληγῆς μὴ δεομένην. The whole chapter is one of deepest theological interest ; the more so seeing that the great theologians of the early Church, above all Origen in the Greek (in Joan. tom. 1]. § 26), and Augustine in the Latin, loved to transfer this antithesis of the φωνή and the λόγος to John the Baptist and his Lord, the first claiming for himself no more than to be ‘‘the voice of one crying in the wilderness”’ (John i. 28), the other emphatically declared to be the Word which was with God, and was God (John i. 1). In drawing out the relations between John and his Lord as expressed by these titles, the Voice and the Word, ‘ Vox’ and ‘ Verbum,’ φωνή and λόγος, Augustine traces with a singular subtlety the manifold and profound fitnesses which lie in them for the setting forth of those relations. A word, he observes, is something even without a voice, for a word in the heart is as truly a word as after it is outspoken ; while a voice is nothing, a mere unmeaning sound, an empty cry, unless it be also the vehicle of a word. But when they are thus united, the voice in a 1 On the distinction between λόγος and λέξις, which last does not occur in the N. T., see Petavius, De Trin. vi.i. 6; and Lersch, Sprachphilosophie der Alten, vol. iii. p. 45. 314 SYNONYMS OF THE NEW TESTAMENT καὶ ἸΧΧΧΙΧ manner goes before the word, for the word strikes the ear ΄ before the sense is conveyed to the mind; yet while it thus goes before it in this act of communication, it as not really before it, but the contrary. Thus, when we speak, the word in our hearts must precede the voice on our lips, which voice is yet the vehicle by which the word in us is transferred to, and becomes also a word in, another; but this being accomplished, or rather in the very accomplishment of this, the voice has passed away, exists no more; but the word which is planted now in the other’s heart, no less than in our own, abides. All this Augustine transfers to the Lord and to his forerunner. John is nothing without Jesus: Jesus just what before He was without John: however to men the knowledge of Him may have come through John. John the first in time, and yet He who came after, most truly having been before, him. John, so soon as he had accomplished his mission, passing away, having no continual significance for the Church of God; but Jesus, of whom he had told, and to whom he had witnessed, abiding for ever (Sem. 298. ὃ 8): ‘Johannes vox ad tempus, Christus Verbum in principio sternum. ‘Tolle verbum, quid est vox? Ubi nullus est intellectus, inanis est strepitus. Vox sine verbo aurem pulsat, cor non edificat. Verumtamen in ipso corde nostro edificando advertamus ordinem rerum. Sicogito quid dicam, jam verbum est in corde meo: sed loqui ad te volens, quero quemadmodum sit etiam in corde tuo, quod jam est in meo. Hoe querens quomodo ad te perveniat, et in corde tuo insideat verbum quod jam est in corde meo, assumo vocem, et assumta voce loquor tibi: sonus vocis ducit ad te intellectum verbi, et cum ad te duxit gonus vocis intellectum verbi, sonus quidem ipse pertransit, verbum autem quod ad te sonus perduxit, jam est in corde tuo, nec recessit a meo.’ Cf. Serm. 288. § 3; 289. ὃ 8. §xc SYNONYMS OF THE NEW TESTAMENT 315 ὃ xe. λόγος, μῦθος. Λόγος is quite as often ‘ sermo ᾿ as ‘ verbum,’ a connected discourse as a single word. Indeed, as is well known, there was once no little discussion whether Λόγος in its very highest application of all (John i. 1) should not rather be rendered by ‘Sermo’ than by ‘ Verbum’; on which controversy see Petavius, De Trin. vi. i. 4-6. And, not to dwell on this exceptional and purely theological employment of Adyos, it is frequently in the N. T. employed to express that word which by supereminent right deserves the name, being, as it is, “‘ the word of God ”’ (Acts iv. 31), “ the word of the truth”’ (2 Tim. ii, 15); thus at Lukei.2; Jam. i. 22; Acts vi. 4. As employed in this sense, it may be brought into relations of likeness and unlikeness with μῦθος, between which and λόγος there was at one time but a very slight difference indeed, one however which grew ever wider, until in the end a great gulf has separated them each from the other. There are three distinctly marked stages through which μῦθος has passed ; although, as will often happen, in passing into later meanings it has not altogether renounced and left behind its earlier. At the first there is nothing of the fabulous, still less of the false, involved in it. It stands on the same footing with ῥῆμα, ἔπος, λόγος, and, as its connexion with pio, μυέω, μύζω sufficiently indicates, must have signified originally the word shut up in the mind, or muttered within the lips (see Creuzer, Symboltk, vol. iv. p. 517); although of this there is no actual trace ; for already in Homer it appears as the spoken word (71. xviii. 252), the tragic poets with such other as form their diction on Homer continuing so to employ it (thus Auschylus, Humen. 582; Euripides, Phen. 455), and this at a time when in Attic prose it had nearly or altogether exchanged this meaning for another. At the second stage of its history μῦθος is already in a certain antithesis to Adyos, although still employed in a respectful, often in a very honourable, sense. It is the mentally conceived as set over against the actually true. Not 316 SYNONYMS OF THE NEW TESTAMENT %§xXc literal fact, it is often truer than the literal truth, involves a higher teaching; λόγος ψευδής, εἰκονίζων τὴν ἀλήθειαν (Suidas) ; λόγου μῦθος εἰκὼν καὶ εἴδωλόν ἐστι (Plutarch, Bell. an Pace clar. Athen. 4). There is a λόγος ἐν μύθῳ (‘veritas que in fabule involucro latet,’ as Wyttenbach, Annott. im Plutarch. vol. ii. part 1, p. 406, gives it), which may have infinitely more value than much which is actual fact, seeing that oftentimes, in Schiller’s words, ‘a deeper import Lurks in the legend told our infant years Than lies upon the truth we live to learn.’ Μῦθος had already obtained this significance in Herodotus. (ii. 45) and in Pindar (Olymp. i. 29 [Diss., 47 Heyn.]); and Attic prose, as has been observed, hardly knows any other (Plato, Gorg. 523 a; Phedo,61a; Legg.ix.872 d ; Plutarch,. _ De Ser. Num. Vind. 18; Symp. i. 1. 4). But in a world like ours the fable easily degenerates into the falsehood. ‘Tradition, Time’s suspected register, That wears out truth’s best stories into tales,’ is ever at work to bring such a result about; ‘story,’ ‘ tale,’ and other words not a few, attest this fact; and at its third stage μῦθος is the fable, but not any more the fable undertaking to be, and often being, the vehicle of some lofty truth; it is now the lying fable with all its falsehood and all its pretences to be what it is not: EKustathius: μῦθος ap: Ὁμήρῳ ὁ ἁπλῶς λόγος, παρὰ δὲ τοῖς ὕστερον, ὃ ψευδὴς καὶ πεπλασμένος, καὶ ἀληθείας ἔχων ἔμφασιν λόγος : this being the only sense of μῦθος which the N. T. knows (in the Apocrypha it occurs but once, Ecclus. xx. 19; in the Septuagint never).. Thus we have there μῦθοι βέβηλοι καὶ ypaddes (1 Tim. iv. 7) ; “ουδαϊκοί (Tit. 1. 14); σεσοφισμένοι (2 Pet. 1. 165 cf. μῦθοι πεπλασμένοι, Diodorus Siculus, i. 93); the other two occasions of the word’s use (1 Tim. i. 4; 2 Tim. iv. 4) being not less slighting and contemptuous. ‘Legend,’ a word of such honourable import at the beginning, meaning, as it does, Χο ΝΟΥ ΟΣ OF THE: NEW SESAME NF 317 that worthy to be read, but which has ended in designating ‘a heap of frivolous and scandalous vanities ’ (Hooker), has had much the same history as μῦθος ; very similar influences having been at work to degrade the one and the other. J. H. H. Schmidt (Synonymik, vol. i. p. 100) traces the history of μῦθος briefly and well : “Μῦθος ist zu der Bedeutung einer erdichteten Erziihlung gekommen, weil man den naiven Glauben an die alten Ueberlieferungen, die ihren hergebrachten Namen behielten, allmilig verloren hatte. So wird denn μῦθος wie λόγος der Wirklichkeit entgegengesetzt, jedoch so dass man zugleich auf die Albernheit und Unwahrscheinlichkeit der Erdichtung hindeutet.’ It will thus be seen that λόγος and μῦθος, which begin their journey together, or at all events separated by very slight spaces, gradually part company, the antagonism between them becoming ever stronger, till in the end they stand in open opposition to one another, as words no less than men must do, when they come to belong, one to the kingdom of light and of truth, the other to that of darkness and of lies. S x¢l. τέρας, σημεῖον, δύναμις, μεγαλεῖον, ἔνδοξον, ;

λόγος “Λόγον διδόναι with reference to judgment, as in Rom 14!2, occurs in such a passage as BGU I. 164?! (ii/iii A.D.) ὡς σοῦ μέλλοντος λόγον διδόναι τῷ λαμπροτάτῳ ἡγεμόνι, and λόγον ἀποδιδόναι (cf. Mt 1255, Lk 162, Heb 1.317} in 20. 98% (a.p. 211) κελεῦσαι αὐτὸν ἀχθῆναι ἐπὶ σὲ λόγον ἀποδώσοντα περὶ See also the Christianized imprecations against violators of tombs cited by Ramsay (Zzke, p- 396), one probably from Lycaonia and belonging to iv/a.p., /HS xxii. (1902), p. 354 ὃς δ᾽ ἐὰν ἐπισβιάσητε, δώσει θεῷ λόγον, “‘whosoever shall force an entrance, shall give account to God,”” and another from Laodicea, Athen. Mitthetl. xiii. Pp. 249 (¢. A.D. 400) ἤ τις δ᾽ ἕτερον ἐπενβάλῃ τῷ τάφῳ κριτῇ τῷ ζῶντι λόγον ἔνδικον πο[ι]ή[σει, ‘and if any one shall lay another in the tomb, he shall render judicial account to the | living Judge.”’ tions, p. 56), where so much is paid εἰς λόγον διατροφῆς, | “το account of maintenance,’’ and so much εἰς λόγον ἱματισμοῦ, “to account of clothing,’ P Oxy XII. 14417 (A.p. 197200) βᾳστιυ]λ(ικῆς) ὁμοίως ἐπὶ Ady(ov) δραχμὰς δεκαόκτω, “likewise upon State land on account eighteen drachmae ”’ (Edd.), P Fay 103! (iii/A.D.) λ[όγος] ἀναλώματος τοῦ νεκροῦ, “account of expenses for the corpse,’ and P Grenf II. 81 (2)? (A.D. 403) οὐδένα λ[όγ]ον ἔχω πρὸς σὲ περὶ τούτου, in connexion with the payment of the wages of a substitute. From this the transition is easy to such an expression as δίκαιον λόγ[ο]ν ἔχει πρὸς σέ, ““ iusta res est ei tecum,” in P Tand 16° (v/vi A.D.). For ὁ ἴδιος λόγος, the private account or purse of the sovereign, cf. P Amh IT. 311 (8.6. 112), and more particularly Der Gnomon des Idios Logos, being BGU We ie Συναίρειν λόγον, as in Mt 1823, 251% “an expression,” according to Grimm-Thayer, ‘‘not found in Grk. auth.,”’ can now be cited from BGU III. 775! (ii/a.p.) τὰ ἤδη πρόλημα (1. -λημμα) adis ἄχρης (/. ts) ἂν yévope ἐκῖ καὶ συνάρωμεν λόγον, and the middle from such passages as P Fay 1098 (early i/A.D.) συνῆρμαι λόγον τῷ πατρί, “1 have settled accounts with (his?) father’ (Edd.), P Oxy I. 11327 (ii/A.D.) ὅτι ἔδωκας αὐτῶι δήλωσόν μοι ἵνα συνάρωμαι αὐτῶι λόγον, ““1εἰ me know what you have given him that I may settle accounts with him ”’ (Edd.). We may add a few common phrases :—P Oxy XII. 140523 (iii/A.D.) οὐκ ἀνὰ λόγων (1. —ov) οὖν οὐδὲ πρὸς [τὸ ?] μέρος τῆς λειτουργίας, ‘‘this is unreasonable and contrary to the just apportionment of the liturgy ’’ (Edd.), P Lond 11735 (A.D. 125) (=TIII. p. 208) émf[érpe]Was [pJor διὰ λόγον μηκέτι κατεργάζεσθαι, P Goodsp Cairo 48 (ii/B.c.) (= Se/ections, p. 24) εἰ ἔρρωσαι καὶ τἄλλα σοι κατὰ λόγον ἐστίν, εἴη ἂν ὡς αἱρούμεθα, ‘if you are well and things in general are doing right, it will be as we desire,’’ P Tebt I. 50% (B.C, 112-1) δι᾿ ἣν αἰτίαν ἐξησθενηκὼς ἐκ τοῦ μὴ κατὰ λόγον ἀπαντᾶν τὸν σπόρον, ““ wherefore, because my crops did not meet my expectations I was impoverished ’’ (Edd.), P Rein 2814 (end ii/B.c.) τοῦ ἡμίσους] κατὰ λόγον, where κατὰ λόγον = “in proportion,’’ as in Sy// 510% (ii/B.c.) τὸ πλέον ὀφει[λόμενον τῆς] τιμῆς ὁ ἔγγυος ἀποτινέτω κατὰ λόγον, P Oxy VIII. ττ2115 (a.p. 295) οὐκ οἶδα τίνι λόγῳ ἢ πόθεν κεινηθέντες, “1 know not on what ground or with what | impulse” (Ed.) (cf. Ac τοῦ), P Thead 225 (a.p. 342) οὐ[κ οἴ]δα τίνι λόγ[ο]υ kal ληστρικῷ τρόπῳ, and similarly in the illiterate P Gen 7. 475 (iv/A.p.). For the Divine Logos in heathen writers see Sophocles Lex. sv. 10, and ct. Reitzenstein Zwet reltgtonsgeschichtliche Fragen (1901), p. 47 ff., and the same writer’s Potmandres (1904) and Dze Hellenistischen Mysterienreligionen (1910). Reference may also be made to Rendel Harris Zhe Prologue to St. John’s Gospel (Cambridge, 1917), where it is argued that the doctrine of Christ as the ‘‘ Word” grew out of an earlier doctrine of Christ as the ‘‘ Wisdom ” of God: cf. the somewhat extended use of λόγος in Heb 413 (Nairne CGT ad 1.), and λόγος = ‘‘ reason” in Epict. e.g. i. 3. 3 ὁ λόγος δὲ Kal ἡ γνώμη κοινὸν πρὸς τοὺς θεούς (Sharp Φ 22. p- 127). MGr λό(γ)ος, pl. λόγια, and note the curious stereotyped circumlocution for the personal pronoun τοῦ λόγου σον = “thou” (Thumb Handbook, p. 87).

λόγος (logos) — word. λόγος, ὁ, verbal noun of λέγω (B), with senses corresponding to λέγω (B) II and III (on the various senses of the word see [Refs 2nd c.AD+] 111, compareinfr. VI. 1 a:

I. computation, reckoning (compare λέγω (B) II).

I.1. account of money handled, σανίδες εἰς ἃς τὸν λ. ἀναγράφομεν [Refs 5th c.BC+]; συνᾶραι λόγον μετά τινος settle accounts with, [NT]; δεύτεροι λ. a second audit, [Refs 4th c.AD+]; ὁ τραπεζιτικὸς λ. banking account, Theo Sm.p.73 H.: metaphorically, οὐκ ἂν πριαίμην οὐδενὸς λ. βροτόν [Refs 5th c.BC+]

I.1. b public accounts, i. e. branch of treasury, ἴδιος λ., in Egypt, [Refs]; also as title of treasurer, [Refs 1st c.BC+]; δημόσιος λ., = Latin fiscus, [Refs 1st c.AD+], etc. (but later, = aerarium, [Refs 4th c.AD+]

I.2. generally, account, reckoning, μὴ φῦναι τὸν ἅπαντα νικᾷ λ. excels the whole account, i.e. is best of all, [Refs 5th c.BC+]; δόντας λ. τῶν ἐποίησαν accounting for, i.e. paying the penalty for their doings, [Refs 5th c.BC+]; λ. ὑπέχειν, δοῦναι, [NT+4th c.BC+]; λ. ἡ ἐπιστήμη, πολλὰ δὲ ὁ λ. the account is manifold, [Refs 3rd c.AD+]; ἔχων λόγον τοῦ διὰ τί an account of the cause, [Refs 4th c.BC+]; ἐς λ. τινός on account of, ἐς χρημάτων λ. [LXX+5th c.BC+]; λόγῳ with genitive, by way of, [Refs]; κατὰ λόγον τοῦ μεγέθους if we take into account his size, [NT+4th c.BC+]

I.3. measure, tale [Refs 1st c.AD+]; ἐς τούτου (i.e. γήραος) λ. οὐ πολλοί τινες ἀπικνέονται to the point of old age, [Refs 5th c.BC+].; ὁ ξύμπας λ. the full tale, [NT+5th c.BC+]; κοινῷ λ. νομίσαντα common measure, [Refs 5th c.BC+]; sum, total of expenditure, [Refs 4th c.BC+]; ὁ τῆς οὐσίας λ., = Latin patrimonii modus, [Refs 4th c.AD+]

I.4. esteem, consideration, value put on a person or thing (compare infr. VI. 2 d), οὗ πλείων λ. ἢ τῶν ἄλλων who is of more worth than all the rest, [Refs 1st c.AD+]; βροτῶν λ. οὐκ ἔσχεν οὐδέν᾽ [Refs 5th c.BC+]; λόγου οὐδενὸς γίνεσθαι πρός τινος to be of no account, repute with.., [Refs 5th c.BC+]; λόγου ποιήσασθαί τινα make one of account, [Refs]; ἐλαχίστου, πλείστου λ. εἶναι, to be highly, lowly esteemed, [Refs]; but also λόγον τινὸς ποιεῖσθαι, like Latin rationem habere alicujus, make account of, set a value on, [Refs 5th c.BC+] (but also, have the reputation of.., see below[Refs 5th c.BC+]; ἐν οὐδενὶ λ. ἀπώλοντο without regard, [Refs 5th c.BC+]; ὑμεῖς οὔτ᾽ ἐν λ. οὔτ᾽ ἐν ἀριθμῷ Oracle texts cited in [Refs 3rd c.BC+]; ἐν ἀνδρῶν λ. [εἶναι] to be reckoned, count as a man, [Refs 5th c.BC+]; ἐν ἰδιώτεω λόγῳ καὶ ἀτίμου reckoned as.., [Refs 4th c.BC+]

II. relation, correspondence, proportion,

II.1. generally, ὑπερτερίης λ. relation (of gold to lead), [Refs 6th c.BC+]; κατὰ λόγον προβαίνοντες τιμῶσι in inverse ratio, [Refs 5th c.BC+]; τἄλλα κατὰ λ. in like fashion, [Refs 5th c.BC+]; compare εὔλογος: sometimes with ὁ αὐτός added, κατὰ τὸν αὐτὸν λ. τῷ τείχεϊ in fashion like to.., [Refs 5th c.BC+]; περὶ τῶν νόσων ὁ αὐτὸς λ. analogously, [Refs 5th c.BC+]; εἰς τὸν αὐτὸν λ. similarly, [Refs]; κατὰ τὸν αὐτὸν λ. in the same ratio, [Refs]; by parity of reasoning, [Refs 5th c.BC+]; ἀνὰ λόγον τινός, τινί, [Refs]; τοῦτον ἔχει τὸν λ. πρὸς.. ὃν ἡ παιδεία πρὸς τὴν ἀρετήν is related to.. as.., [Refs 5th c.AD+]

II.2. in Mathematics texts, ratio, proportion (ὁ κατ᾽ ἀνάλογον λ., λ. τῆς ἀναλογίας,[Refs 4th c.BC+]; λόγοι ἀριθμῶν numerical ratios, [Refs 4th c.BC+]; τοὺς φθόγγους ἀναγκαῖον ἐν ἀριθμοῦ λ. λέγεσθαι πρὸς ἀλλήλους to be expressed in numerical ratios, [Refs 3rd c.BC+]Sect.Can. Proëm.: in Metre, ratio between arsis and thesis, by which the rhythm is defined, [Refs 4th c.BC+]; ἀνὰ λόγον analogically, [Refs 4th c.BC+]; ἀνὰ λ. μερισθεῖσα [ἡ ψυχή] proportionally, [Refs 5th c.BC+]; πρὸς λόγον in proportion, [Refs 2nd c.BC+] narrows uniformly, [Refs 2nd c.AD+]

II.3. Grammars, analogy, rule, τῷ λ. τῶν μετοχικῶν, τῆς συγκοπῆς, by the rule of the participles, of syncopated ope, [Refs 4th c.AD+]

III. explanation,

III.1. plea, pretext, ground, ἐκ τίνος λ.; [Refs 5th c.BC+]; κατὰ τίνα λ.; on what ground? [Refs 5th c.BC+]; οὐδὲ πρὸς ἕνα λ. to no purpose, [Refs]; ἐπὶ τίνι λ.; for what reason? [Refs 5th c.BC+]; τὸν λ. τοῦτον this ground of complaint, [Refs 4th c.BC+]; τίνι δικαίῳ λ.; what just cause is there? [Refs 5th c.BC+]; τίνι λ.; on what account? [NT]; κατὰ λόγον ἂν ἠνεσχόμην ὑμῶν reason would that.., [Refs]; λ. ἔχειν, with personal subject, εἶχον ἄν τινα λ. I (i.e. my conduct) would have admitted of an explanation, [Refs 5th c.BC+]; τὸν ὀρθὸν λ. the true explanation, [Refs]

III.1. b plea, case, in Law or argument (cf. VIII. I), τὸν ἥττω λ. κρείττω ποιεῖν to make the weaker case prevail, [LXX+5th c.BC+]; ἐχειν λ. πρός τινα to have a case, ground of action against.., [NT]

III.2. statement of a theory, argument, οὐκ ἐμεῦ ἀλλὰ τοῦ λ. ἀκούσαντας probably in [Refs 1st c.AD+]; λόγον ἠδὲ νόημα ἀμφὶς ἀληθείης discourse and reflection on reality, [Refs 4th c.BC+]; δηλοῖ οὗτος ὁ λ. ὅτι.. [Refs 3rd c.AD+]; οὐκ ἔχει λόγον it is not arguable, i.e. reasonable, [Refs 5th c.BC+]; personified, φησὶ οὗτος ὁ λ.[Refs]; ὡς ὁ λ. (i.e. λέγει) [Refs 5th c.BC+]; λόγου τυγχάνειν to be explained, [Refs 1st c.BC+]; ὁ τὸν λ. μου ἀκούων my teaching, [NT]; ὁ προφητικὸς λ., collective, of [NT+5th c.BC+]; of arguments leading to a conclusion (ὁ λ.), [Refs 5th c.BC+]; λ. ἀπὸ τῶν ἀρχῶν, ἐπὶ τὰς ἀρχάς, [Refs 4th c.BC+]; συλλογισμός ἐστι λ. ἐν ᾧ τεθέντων τινῶν κτλ. [Refs]; λ. ἀντίτυπός τε καὶ ἄπορος, of a self-contradictory theory, [Refs 3rd c.AD+]

III.2. b ὁ περὶ θεῶν λ., title of a discourse by Protagoras, [Refs 3rd c.AD+]; ὁ Ἀχιλλεὺς λ., name of an argument,[Refs 1st c.AD+]; καταβάλλοντες (i.e. λόγοι), title of work by Protagoras, [Refs 4th c.BC+]; οἱ ἐξωτερικοὶ λ., current outside the Lyceum, [Refs]; Δισσοὶ λ., title of a philosophical treatise (= [Refs 5th c.BC+]; Λ. καὶ Λογίνα, name of play of Epicharmus, quibble, argument, personified, [Refs 2nd c.AD+]

III.2. c in Logic, proposition, whether as premiss or conclusion, πρότασίς ἐστι λ. καταφατικὸς ἢ ἀποφατικός τινος κατά τινος [Refs 4th c.BC+]

III.2. d rule, principle, law, as embodying the result of λογισμός, [Refs 5th c.BC+], compare c; ἡδονὰς τοῖς ὀρθοῖς λ. ἑπομένας obeying right principles, [Refs]; προαιρέσεως [ἀρχὴ] ὄρεξις καὶ λ. ὁ ἕνεκά τινος principle directed to an end, [Refs 4th c.BC+]; of the final cause, ἀρχὴ ὁ λ. ἔν τε τοῖς κατὰ τέχνην καὶ ἐν τοῖς φύσει συνεστηκόσιν [Refs]; ἀποδιδόασι τοὺς λ. καὶ τὰς αἰτίας οὗ ποιοῦσι ἑκάστου[Refs]; ὀρθὸς λ. true principle, right rule, [Refs]; κατὰ λόγον by rule, consistently, ὁ κατὰ λ. ζῶν [Refs 5th c.BC+]; τὸ κατὰ λ. ζῆν, opposed to κατὰ πάθος, [Refs 4th c.BC+]; κατὰ λ. προχωρεῖν according to plan, [Refs 2nd c.BC+]

III.3. law, rule of conduct, ᾧ μάλιστα διηνεκῶς ὁμιλοῦσι λόγῳ [Refs 1st c.AD+]; δεῖ ὑπάρχειν τὸν λ. τὸν καθόλου τοῖς ἄρχουσιν universal principle, [Refs 4th c.BC+]; ὁ νόμος.. ἔμψυχος ὢν ἑαυτῷ λ. conscience, [Refs 1st c.AD+]; τὸν λ. πρόχειρον ἔχειν precept, [Refs 1st c.BC+]

III.4. thesis, hypothesis, provisional ground, ὡς ἂν εἰ λέγοι λόγον maintain a thesis, [Refs 5th c.BC+]; ὑποθέμενος ἑκάστοτε λ. provisionally assuming a proposition, [Refs]; τὸν τῆς ὁμοιότητος λ. hypothesis of equivalence, [Refs 4th c.BC+]

III.5. reason, ground, πάντων γινομένων κατὰ τὸν λ. τόνδε [Refs 1st c.AD+]; ἐκ λόγου, opposed to μάτην, [Refs 5th c.BC+]; [ἐμπειρία] οὐκ ἔχει λ. οὐδένα ὧν προσφέρει has no grounds for.., [Refs 5th c.BC+]; μετὰ λόγου τε καὶ ἐπιστήμης θείας [Refs]; ἡ μετα λόγου ἀληθὴς δόξα (ἐπιστήμη) [Refs]; λόγον ζητοῦσιν ὧν οὐκ ἔστι λ. proof, [Refs 4th c.BC+]

III.6. formula (wider than definition, but frequently equivalent thereto), term expressing reason, λ. τῆς πολιτείας [Refs 5th c.BC+]; ψυχῆς οὐσία τε καὶ λ. essential definition, [Refs]; τὸν λ. τῆς οὐσίας[Refs 4th c.BC+]; ἐπὶ τῶν σχημάτων λ. κοινός generic definition, [Refs]; ἀκριβέστατος λ. specific definition, [Refs 1st c.AD+]; τὸ ᾠὸν οὔτε ἀρχῆς ἔχει λ. fulfils the function of.., [Refs 1st c.AD+]; λ. τῆς μίξεως formula, i. e. ratio (compare supr. II) of combination, [Refs 4th c.BC+]

III.7. reason, law exhibited in the world-process, κατὰ λόγον by law, κόσμῳ πάντα καὶ κατὰ λ. ἔχοντα [Refs 5th c.BC+]; κατ τὸν [αὐτὸν αὖ] λ. by the same law, [Refs 5th c.BC+]; especially in Stoic Philos., the divine order, τὸν τοῦ παντὸς λ. ὃν ἔνιοι εἱμαρμένην καλοῦσιν [Refs 4th c.BC+]; λόγος, ={φύσει νόμος}, [Refs 3rd c.BC+]

III.7. b σπερματικὸς λ. generative principle in organisms, ὁ θεὸς σπ. λ. τοῦ κόσμου [Refs 4th c.BC+]

III.7. c in Neo-Platonic Philos., of regulative and formative forces, derived from the intelligible and operative in the sensible universe, ὄντων μειζόνων λ. καὶ θεωρούντων αὑτοὺς ἐγὼ γεγέννημαι [Refs 3rd c.AD+]; opposed to ὅρος, [Refs 5th c.AD+]in R.1.18 K.; τεχνικοὶ λ. [Refs]

IV. inward debate of the soul [Refs 5th c.BC+]; ὁ ἐν τῇ ψυχῇ, ὁ ἔσω λ. (opposed to ὁ ἔξω λ.), [Refs 4th c.BC+]; ὁ ἐνδιάθετος, opposed to ὁ προφορικὸς λ., [Refs 1st c.AD+]

IV.1. thinking, reasoning, τοῦ λ. ἐόντος ξυνοῦ, opposed to ἰδία φρόνησις, [Refs 1st c.AD+]; κρῖναι δὲ λόγῳ.. ἔλεγχον test by reflection, [Refs 4th c.BC+]; reflection, deliberation[Refs 5th c.BC+]; μὴ εἰδέναι.. μήτε λόγῳ μήτε ἔργῳ neither by reasoning nor by experience, [Refs 5th c.BC+]; αὐτῷ μόνον τῷ λ. πιστεύειν (opposed to αἰσθήσεις), of Parmenides and his school, [Refs 4th c.AD+] in idea, in thought, τῷ λ. τέμνειν [Refs 5th c.BC+]; τῷ λ. δύο ἐστίν, ἀχώριστα πεφυκότα two in idea, though indistinguishable in fact, [Refs 4th c.BC+]; λόγῳ θεωρητά mentally conceived, opposed to sensibly perceived, [Refs 4th c.BC+]; διὰ λόγου θ. χ.[Refs 1st c.BC+]; ὁ λ. οὕτω αἱρέει analogy proves, [Refs 5th c.BC+]; ὁ λ. or λ. αἱρέει reasoning convinces, [Refs 5th c.BC+] (but, our argument shows, [Refs] as the whim took him, [Refs 5th c.BC+]; ἢν μὴ ἡμέας λ. αἱρῇ unless we see fit, [Refs 5th c.BC+]; later ὁ αἱρῶν λ. ordaining reason, [Refs 4th c.BC+] since reason and understanding are in abeyance, [Refs 5th c.BC+]; μετὰ λόγου τε καὶ ἐπιστήμης, opposed to αἰτία αὐτομάτη, of Nature's processes of production, [Refs]; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτόν embraced by thought with reflection, opposed to μετ᾽ αἰσθήσεως ἀλόγου, [Refs]; λ. ἔχων ἑπόμενον τῷ νοεῖν [Refs]; ἐπιστήμη ἐνοῦσα καὶ ὀρθὸς λ. scientific knowledge and right process of thought, [Refs 5th c.BC+] as theory, abstract reasoning with outward experience, sometimes with depreciatory emphasis on the former, εἰς τοὺς λ. καταφυγόντα [Refs 5th c.BC+]; τὸν ἐν λόγοις σκοπούμενον τὰ ὄντα, opposed to τὸν ἐν ἔργοις (realities),[Refs 4th c.BC+]; γνωριμώτερα κατὰ τὸν λ., opposed to κατὰ τὴν αἴσθησιν, [Refs]; ἐκ τῶν λ. δῆλον, opposed to ἐκ τῆς ἐπαγωγῆς, [Refs]; ἡ τῶν λ. πίστις, opposed to ἐκ τῶν ἔργων φανερόν, [Refs]; ὁ μὲν λ. τοῦ καθόλου, ἡ δὲ αἴσθησις τοῦ κατὰ μέρος explanation, opposed to perception, [Refs]; ἔσονται τοῖς λ. αἱ πράξεις ἀκόλουθοι theory, opposed to practice, [Refs 4th c.BC+]; in Logic, of discursive reasoning, opposed to intuition, [Refs 4th c.BC+]; reasoning in general, [Refs]; πᾶς λ. καὶ πᾶσα ἀπόδειξις all reasoning and demonstration, [Refs 1st c.BC+], of mystical vision, opposed to reasoning, [Refs 3rd c.AD+] —Phrases, κατὰ λ. τὸν εἰκότα by probable reasoning, [Refs 5th c.BC+]; παρὰ λόγον, opposed to κατὰ λ., [Refs 4th c.BC+]; compare παράλογος (but παρὰ λ. unexpectedly, [Refs 5th c.BC+]

IV.2. reason as a faculty, ὁ λ. ἀνθρώπους κυβερνᾷ [[Refs 5th c.BC+]; ἄλλο τι παρὰ τὸν λ. πεφυκός, ὃ μάχεται τῷ λ.[Refs 4th c.BC+]; opposed to φύσις, [Refs 2nd c.AD+]; τὸ τὸν λ. σχεῖν τὴν οἰκείαν ἀρετήν (i.e. εὐδαιμονίαν) [Refs 4th c.BC+]; also of the reason which pervades the universe, θεῖος λ. [[Refs 5th c.BC+]

IV.2. b creative reason, ἀδύνατον ἦν λόγον μὴ οὐκ ἐπὶ πάντα ἐλθεῖν [Refs 3rd c.AD+]

V. continuous statement, narrative (whether fact or fiction), oration, etc. (compare λέγω (B) [Refs]

V.1. fable, [Refs 5th c.BC+]

V.2. legend, ἱρὸς λ. [Refs 5th c.BC+]; ἱεροὶ λ., of Orphic rhapsodies, [Refs]

V.3. tale, story, ἄλλον ἔπειμι λ. [Refs 6th c.BC+]; σπουδὴν λόγου urgent tidings, [Refs 5th c.BC+]; ἄλλος λ. 'another story', [Refs 5th c.BC+]; ὁμολογούμενος ὁ λ. ἐστίν the story is consistent, [Refs 5th c.BC+]: plural, histories, ἐν τοῖσι Ἀσσυρίοισι λ. [Refs 5th c.BC+]; so in singular, a historical work, [Refs]: also in singular, one section of such a work (like later βίβλος), [Refs]; so in plural, ἐν τοῖσι Λιβυκοῖσι λ. [Refs]; ἐν τῷ πρώτῳ τῶν λ. [Refs]; ὁ πρῶτος λ., of St. Luke's gospel, [NT+5th c.BC+], as history to legend, [Refs] (argument) διεξελθεῖν [Refs 4th c.BC+]

V.4. speech, delivered in court, assembly, etc., χρήσομαι τῇ τοῦ λ. τάξει ταύτῃ [Refs 4th c.BC+]; ἐπιτάφιος λ. funeral oration, [Refs 5th c.BC+]; especially of the body of a speech, opposed to ἐπίλογος, [Refs 4th c.BC+]; body of a law, opposed to proem, [Refs 5th c.BC+]; spoken, opposed to written word, τὸν τοῦ εἰδότος λ. ζῶντα καὶ ἔμψυχον οὗ ὁ γεγραμμένος εἴδωλόν τι [Refs]; ὁ ἐκ τοῦ βιβλίου ῥηθεὶς [λ.] speech read from a roll, [Refs]; published speech, [Refs 2nd c.AD+]; rarely of the speeches in Tragedy (ῥήσεις), [Refs 4th c.BC+]

VI. verbal expression or utterance (compare λέγω (B) [Refs]word, see below b, never in Grammars signification of vocable (ἔπος, λέξις, ὄνομα, ῥῆμα), usually of a phrase, cf. I[Refs 5th c.BC+]

VI. a plural, without Article, talk, τὸν ἔτερπε λόγοις [Refs 8th c.BC+]; ψευδεῖς Λ., personified, [Refs 8th c.BC+]; ὄψον δὲ λ. φθονεροῖσιν tales, [Refs]; σμικροὶ λ. brief words, [Refs 5th c.BC+]; δόκησις ἀγνὼς λόγων bred of talk, [Refs] speak if thou delightest in talking, [Refs]

VI. b singular, expression, phrase, πρὶν εἰπεῖν ἐσθλὸν ἢ κακὸν λ. [Refs 5th c.BC+]; μακρὸς λ. rigmarole, [Refs 4th c.BC+]; λ. ἠρέμα λεχθεὶς διέθηκε τὸ πόρρω a whispered message, [Refs 3rd c.AD+]; ἑνὶ λόγῳ to sum up, in brief phrase, [Refs 5th c.BC+]; concisely, [Refs 4th c.BC+] (but also, ={ἁπλῶς, περὶ πάντων ἑνὶ λ}. [Refs] magic words, [Refs 5th c.BC+]; rarely of single words, λ. εὐσύνθετος οἷον τὸ χρονοτριβεῖν [Refs 4th c.BC+]; οὐκ ἀπεκρίθη αὐτῇ λ. answered her not a word, [NT]

VI. c coupled or contrasted with words expressed or understood signifying act, fact, truth, etc., mostly in a depreciatory sense, λ. ἔργου σκιή [Refs 6th c.BC+]; λόγῳ, opposed to ἔργῳ, [Refs 5th c.BC+]; λόγοις, opposed to ψήφῳ, [Refs 4th c.BC+]; opposed to νόῳ, [Refs 5th c.BC+]; λόγοισι εἰς τὸ πιθανὸν περιπεπεμμένα[Refs 4th c.BC+]; opposed to πρᾶγμα, [Refs 4th c.BC+]; opposed to βία, [Refs]; opposed to ὄντα, [Refs 5th c.BC+]; opposed to γνῶσις, [NT]; λόγῳ in pretence, [Refs 5th c.BC+]; λόγου ἕνεκα merely as a matter of words, ἄλλως ἕνεκα λ. ἐλέγετο [Refs]; λόγου χάριν, opposed to ὡς ἀληθῶς, [Refs 4th c.BC+]; but also, let us say, for instance, [Refs 2nd c.BC+]; λόγου ἕνεκα let us suppose, [Refs 5th c.BC+]; ἕως λόγου, μέχρι λ., = Latin verbo tenus, [NT+5th c.BC+]; ὅσα μὲν λόγῳ εἶπον, opposed to τὰ ἔργα τῶν πραχθέντων, [Refs 5th c.BC+]

VI.2. common talk, report, tradition, ὡς λ. ἐν θνητοῖσιν ἔην [Refs 7th c.BC+]; νέον [λ.] tidings, [Refs 5th c.BC+]; τὰ μὲν αὐτοὶ ὡρῶμεν, τὰ δὲ λόγοισι ἐπυνθανόμεθα by hearsay, [Refs 5th c.BC+] traditions, [Refs 5th c.BC+]

VI.2. b rumour, ἐπὶ παντὶ λ. ἐπτοῆσθαι [Refs 1st c.AD+]; αὐδάεις λ. voice of rumour, [Refs 5th c.BC+]; περὶ θεῶν διῆλθεν ὁ λ. ὅτι.. [Refs 5th c.BC+]; λ. παρεῖχεν ὡς.. [Refs 2nd c.BC+]; ἐξῆλθεν ὁ λ. οὗτος εῖς τινας ὅτι.. [NT]; fiction, [NT]

VI.2. c mention, notice, description, οὐκ ὕει λόγου ἄξιον οὐδέν worth mentioning, [Refs 5th c.BC+]; ἔργα λόγου μέζω beyond expression, [Refs 5th c.BC+]; κρεῖσσον λόγου τὸ εἶδος τῆς νόσου beyond description, [Refs 5th c.BC+]

VI.2. d the talk one occasions, repute, mostly in good sense, good report, praise, honour [Refs 6th c.BC+]; Τροίαν.. ἧς ἁπανταχοῦ λ. whose fame, story fills the world, [Refs 5th c.BC+]: less frequently in bad sense, evil report, λ. κακόθρους, κακός, [Refs 5th c.BC+] slanders, [Refs 5th c.BC+]

VI.2. e λ. ἐστί, ἔχει, κατέχει, the story goes, with accusative et infinitive, ἔστι τις λ. τὰν Ἀρετὰν ναίειν [Refs 5th c.BC+]; λ. μὲν ἔστ᾽ ἀρχαῖος ὡς.. [Refs]; λ. alone, [Refs 5th c.BC+]; ὅσον ὁ λ. κατέχει tradition prevails, [Refs 5th c.BC+] has the credit of.., [NT+5th c.BC+]

VI.3. discussion, debate, deliberation, πολλὸς ἦν ἐν τοῖσι λ. [Refs 5th c.BC+]; τοῖς ἔξωθεν λ. πεπλήρωκε τὸν λ. [Plato] has filled his dialogue with extraneous discussions, [Refs 4th c.BC+]; μεταβαίνων ὁ λ. εἰς ταὐτὸν ἀφῖκται our debate, [Refs 4th c.BC+]; θεῶν ὧν νῦν ὁ λ. ἐστί discussion, [Refs 5th c.BC+]; τῷ λ. διελθεῖν, διϊέναι, [Refs 5th c.BC+]; τὸν λ. διεξελθεῖν conduct the debate, [Refs]; ξυνελθεῖν ἐς λόγον confer, [Refs 5th c.BC+] parley, [Refs 5th c.BC+]; ἐς λ. ἐλθεῖν τινι have speech with,[Refs 5th c.BC+]

VI.3. b right of discussion or speech, ἢ 'πὶ τῷ πλήθει λ.; [Refs 5th c.BC+]; λ. αἰτήσασθαι ask leave to speak, [Refs 5th c.BC+]; οὐ προυτέθη σφίσιν λ. κατὰ τὸν νόμον[Refs 4th c.BC+]: hence, time allowed for a speech, ἐν τῷ ἐμῷ λ. [Refs 5th c.BC+]

VI.3. c dialogue, as a form of philosophical debate, ἵνα μὴ μαχώμεθα ἐν τοῖς λ. ἐγώ τε καὶ σύ [Refs 5th c.BC+]: hence, dialogue as a form of literature, οἱ Σωκρατικοὶ λ. [Refs 4th c.BC+]; compare διάλογος.

VI.3. d section, division of a dialogue or treatise (compare see[Refs 5th c.BC+]; ὁ πρόσθεν, ὁ παρελθὼν λ., [Refs 4th c.BC+]; ἐν τοῖς περὶ κινήσεως λ. in the discussion of motion (i. e. [Refs 1st c.BC+]; branch, department, division of a system of philosophy, τὴν φρόνησιν ἐκ τριῶν συνεστηκέναι λ., τῶν φυσικῶν καὶ τῶν ἠθικῶν καὶ τῶν λογικῶν [Refs 3rd c.BC+]

VI.3. e in plural, literature, letters, [Refs 5th c.BC+] (but, also in plural, treatises, [Refs 1st c.AD+]; Λόγοι, personified, [Refs 6th c.AD+]

VII. a particular utterance, saying:

VII.1. divine utterance, oracle, [NT+5th c.BC+]

VII.2. proverb, maxim, saying, [Refs 5th c.BC+]; τόνδ᾽ ἐκαίνισεν λ. ὡς.. [NT+5th c.BC+]

VII.3. assertion, opposed to oath, [Refs 5th c.BC+]; ψιλῷ λ. bare word, opposed to μαρτυρία, [Refs 4th c.BC+]

VII.4. express resolution, κοινῷ λ. by common consent, [Refs 5th c.BC+]; ἐπὶ λ. τοιῷδε, ἐπ᾽ ᾧ τε.. on the following terms, [Refs]; λ. ἔχοντες πλεονέκτην a greedy proposal, [Refs]: frequently in plural, terms, conditions, [Refs]

VII.5. word of command, behest, [NT+5th c.BC+]; οἱ δέκα λ. the ten [LXX+1st c.AD+]

VIII. thing spoken of, subject-matter (compare [Refs 6th c.BC+]; προπεπυσμένος πάντα λ. the whole matter, [Refs 5th c.BC+]; τὸν ἐόντα λ. the truth of the matter, [Refs]; μετασχεῖν τοῦ λ. to be in the secret,[Refs]; τίς ἦν λ.; [Refs 5th c.BC+]; περί τινος λ. διελεγόμεθα subject, question, [Refs 5th c.BC+]; [τὸ προοίμιον] δεῖγμα τοῦ λ. case, [Refs 4th c.BC+]; τέλος δὲ παντὸς τοῦ λ. ψηφίζονται the end of the matter was that.., [NT+5th c.BC+]; οὐχ ὑπολείπει [Γοργίαν] ὁ λ. matter for talk, [Refs 5th c.BC+]; πρὸς λόγον to the point, apposite, οὐδὲν πρὸς λ. [Refs 5th c.BC+]

VIII.2. plot of a narrative or dramatic poem, ={μῦθος}, [Refs 4th c.BC+]

VIII.2. b in Art, subject of a painting, ζωγραφίας λόγοι [Refs 2nd c.AD+]

VIII.3. thing talked of, event, μετὰ τοὺς λ. τούτους [LXX+NT]

IX. expression, utterance, speech regarded formally, τὸ ἀπὸ [ψυχῆς] ῥεῦμα διὰ τοῦ στόματος ἰὸν μετὰ φθόγγου λ., opposed to διάνοια, [Refs 5th c.BC+]; intelligent utterance, opposed to φωνή, [Refs 4th c.BC+]; ὅθεν (from the heart) ὁ λ. ἀναπέμπεται [Refs], compare 244; Protagoras was nicknamed λόγος, [Refs 5th c.BC+]: in plural, eloquence, [Refs 5th c.BC+] see d. M.; λ. ἀκριβής precise language, [Refs 5th c.BC+]; ἡδυσμένος λ., of rhythmical language set to music, [Refs 4th c.BC+]; ἐν παντὶ λ. in all manner of utterance, [NT]; ἐν λόγοις in orations, [Refs 4th c.BC+]; λ. γελοῖοι, ἀσχήμονες, ludicrous, improper speech, [Refs]

IX.2. of various modes of expression, especially artistic and literary, ἔν τε ᾠδαῖς καὶ μύθοις καὶ λόγοις [Refs 5th c.BC+]; prose, opposed to ποίησις, [Refs]; opposed to ψιλομετρία, [Refs 4th c.BC+]; τῷ λ. τοῦτο τῶν μέτρων (i.e. τὸ ἰαμβεῖον) ὁμοιότατον εἶναι [Refs]; in full, ψιλοὶ λ. prose, [Refs]arguments without diagrams, [Refs 5th c.BC+]; λ. πεζοί, opposed to ποιητική, [Refs 1st c.BC+]; opposed to ποιήματα,[Refs 1st c.BC+]

IX.2. b of the constituents of lyric or dramatic poetry, words, τὸ μέλος ἐκ τριῶν.. λόγου τε καὶ ἁρμονίας καὶ ῥυθμοῦ [Refs 5th c.BC+]; opposed to πρᾶξις, [Refs 4th c.BC+]; dramatic dialogue, opposed to τὰ τοῦ χοροῦ, [Refs]

IX.3. Grammars, phrase, complex term, opposed to ὄνομα, [Refs]; λ. ὀνοματώδης noun-phrase, [Refs]; expression, [Refs 4th c.BC+]

IX.3. b sentence, complete statement, ἄνθρωπος μανθάνει λόγον εἶναί φῃς.. ἐλάχιστόν τε καὶ πρῶτον [Refs 5th c.BC+]; ῥηθῆναι λόγῳ to be expressed in a sentence, [Refs 5th c.BC+]; λ. ἔχειν to be capable of being so expressed,[Refs 4th c.BC+]

IX.3. c language, τὰ τοῦ λ. μέρη parts of speech, [Refs 3rd c.BC+] (but ἓν μέρος [τοῦ codex] λόγου one word, [Refs]; περὶ τῶν στοιχείων τοῦ λ., title of work by Chrysippus.

X. the Word or Wisdom of God, personified as his agent in creation and world-government, ὁ παντοδύναμός σου λ. [LXX+1st c.AD+]; λ. θεοῦ δι᾽ οὗ κατεσκευάσθη [ὁ κόσμος] [Refs 1st c.AD+]; τὸν ἄγγελον ὅς ἐστι λ.[Refs] identified with the person of Christ, ἐν ἀρχῇ ἦν ὁ λ. [NT]