φωνή, -ἢς, ἡ, (φάω to shine, make clear, [ef. Curtius §407; L. and S.s. v. φάω]), fr. Hom. down, Hebr. Tips 1. a sound, tone: of inanimate things, as of musical instruments, Mt. xxiv. 31 [T om. ¢., WH give it only in mrg.; ef. B. § 132, 10]; 1 Co. xiv. 7 sq.; Rev. xiv. 2; xviii. 22, (Is. xviii. 3; xxiv. 8; Sir. 1.16; 1 Mace. v. 313 ὀργάνων, Plat. de rep. 3 p. 397 ἃ. ; συρίγγων, Eur. Tro. 127; ψαλτηρίου καὶ αὐλοῦ, Plut. mor. p. 713 ¢.); of wind, Jn. iii. 8; Acts ii. 6; of thunder, Rev. vi. 1; xiv. 2; xix. 6, cf. iv. 5; viii. 5; xi. 19; xvi. 18; noise, of a millstone, Rev. xviii. 22; of a thronging multitude, Rev. xix. 1, 6; of chariots, Rev. ix. 9; of wings, whir (Ezek. i. 24), ibid.; of waters (Ezek. i. 24; 4 Esdr. vi. 17), Rev. i. 15; xiv. 2; xix. 6; also with the gen. of a thing implying speech, the sound [A.V. voice]: τοῦ ἀσπασμοῦ, Lk. i. 445 ῥημάτων, Heb. xii. 19; the cry (of men), φωνὴ μεγάλη, a loud ery, Mk. xv. 37; the clamor of men making a noisy demand, Lk. xxiii. 23, ef. Acts xix. 34; absol. a cry i. 6. wailing, lamentation, Mt. ii. 18 (fr. Jer. XXXVill. (xxxi.) 15). 2. a voice, i.e. the sound of uttered words: λαλεῖν φωνάς, Rev. x. 3; those who begin to ery out or call to any one are said τὴν φωνὴν αἴρειν, Lk. xvii. 13; πρός twa, Acts iv. 24; φωνὴν ἐπαίρειν, Lk. xi. 27; Acts ii. 14; xiv. 11; xxii. 22; [φ. κράζειν (or ἐκκράζειν), Acts xxiv. 21 (ef. B.§143,11)]; φωνῇ μεγάλῃ added to verbs: to λέγειν, Rev. v.12: viii. 18; (ἐν φωνῇ pey. Rev. xiv. 7 [Lchm. om. ἐν; xiv. 9]); to εἰπεῖν, Lk. viii. 28; Acts xiv. 10; to φάναι, Acts xxvi. 24; to αἰνεῖν τὸν θεόν, Lk. xix. 37; with verbs of crying out, shouting: ἀναβοᾶν, Mt. xxvii. 46 [RGLtxt.T]; βοᾶν, [Mt. xxvii. 46 Lmrg. Tr WH]; Mk. xv.34; Actsviii. 7; φωνεῖν, ΓΜ .1. 26 T Tr WH]; Lk. xxiii.46; Acts xvi. 28; [Rev. xiv. 18 LT Tr WH); ἀναφωνεῖν, Lk. i. 42(R GL Tr mre.]; κηρύσσειν (ἐν φων. pey.), Rev. ν. 2 [Rec. om. év]; xpavydew, In. xi. 43; ἀνακράζειν, Lk. iv. 33; κράζειν, Mt. xxvii. 50; Mk.i. 26 [RGL); v. 7; Acts vii. 57, 60; Rev. vi. 10; vii. 2,10; x. 3; [xviii. 2 Rec.]; xix. 17; κράζ. ἐν pov. peyRev. xiv. 15; ἐν ἰσχυρᾷ φωνῇ, Rev. xviii. 2[GLT Tr WH]; pera φωνῆς pey. δοξάζειν τὸν 6. Lk. xvii. 15; of declarations from heaven, heard though no speaker is seen: ἰδοὺ φωνὴ λέγουσα, Mt. iii. 17; xvii. 5; ἔρχεται φωνή, Mk. ix. 7[RGL Trtxt.]; ὅπ. xii. 28; ἐξέρχεται, Rev. xvi. 17; xix. 5; γίνεται φωνή, Mk. i. 11[T om. WH br. éyév.; ix. 7 T Tr mrg. WH]; Lk. iii. 22; ix. 35 sq.; In. xii. 30; [Acts vii. 31 (where Rec. adds πρὸς airév) ]; πρός twa, Acts x. 13, 15; [φωνῆς ἐνεχθείσης αὐτῷ, 2 Pet φῶς i. 17]; ἐγένοντο φωναὶ μεγάλαι, Rev. xi. 15; [ἀπεκρίθη φωνή, Acts xi.9]; ἀκούειν povny (cf. B. §§ 132,17; 144, 16 a.], Acts ix. 4; xxii. 9, [14]; xxvi. 14; 2 Pet. i. 18; Rey. i. 10; iv.1[B. § 129, 8 0.17; vi. 6 [here ἢ Τὶ TrWH insert ὡς], 7 [here G om. Tr br. φων.]; ix. 13 [B. u.s.] 5 x. 4, 8; xi. 12[RGLWHmrg.]; xii. 10; xiv. 2; xviii. 4; xix. 63 ἀκούειν φωνῆς [Β. $132, 17; W. $30, 7 d.], Acts ix. 7; xi. 7; xxii. 7; Rev. {xi. 12 T Tr WH txt.]; xiv. 13; xvi. 1; xxi.33 βλέπειν τὴν pov. i.e. the one who uttered the voice, Rev. i. 12. φωνή with a gen. of the subject: βοῶντος, Mt. iii. 3; Mk.i. 3; Lk. iii.4; In. i. 23, all fr. Is. x]. 3; [ἀγγέλου ὅταν μέλλῃ σαλπίζειν, Rey. x. 7]; ἡ φ. twos, the natural (familiar) sound of one’s voice, Acts xii. 14; Rev. iii. 20, (Cant. v. 2); the manner of speaking, as a shepherd’s (cry or eall to his sheep), Jn. x. 3-5; to such ‘voices’ Jesus likens his precepts approved (‘heard’) by all the good, Jn. x. 16, 27, ef. xviii. 37; ἀνθρώπου, human utterance, 2 Pet. ii. 16; φ. twos, the voice of a clamorous person, Mt. xii. 19 (Is. xlii. 2); of one exulting, jubilant, Jn. iii. 29; Rev. XVili. 23; ἀγγέλων πολλῶν, singing the praises of Christ, Rey. v. 11 sq.; the sound of the words of Christ as he shall recall the dead to life (the Resurrection-cry), Jn. v. 25, 28; ἀρχαγγέλου, the awakening shout of the archangel, the leader of the angelic host, 1 Th. iv.16; τοῦ θεοῦ, of God, —teaching, admonishing, whether in the O. T. Scriptures or in the gospel, Jn. v. 37; Heb. iii. 7, 15; iv. 7; shaking the earth, Heb. xii. 26; the speech, discourse, θεοῦ οὐκ avOp. Acts xii. 22; [ras φωνὰς τῶν προφητῶν, the predictions (‘read every sabbath’), Acts xii. 27] ; ἀλλάξαι τὴν φ. (see ἀλλάσσω), Gal.iv. 20. 3. speech, i.e. a language, tongue: 1 Co. xiv. 10 sq. (Joseph. c. Ap. 1, 1; [1, 9, 2; 1, 14, 1,ete.]; Ceb. tab. 33; Ael. v. h. 12, 48; Diog. Laért. 8, 3; for other exx. fr. Grk. writ. see Passow 8. v. p. 2377; [L. and S. 5. v. II. 3]; Gen. xi. 1; Deut. xxviii. 49; τῇ ἑβραΐδι φωνῇ, 4 Mace. xii. 7; τῇ πατρίῳ φωνῇ, 2 Mace. vii. 8, 21, 27). [Syn. ef. Schmidt ch. 1 §27; Trench §$]xxxix.; and see λαλέω, ad init. ]

φωνή phōnē 139x

a sound, Mt. 24:31; Jn. 3:8; Rev. 4:5; 8:5; a cry, Mt. 2:18; an articulate sound, voice, Mt. 3:3, 17; 17:5; 27:46, 50; voice, speech, discourse, Jn. 10:16, 27; Acts 7:31; 12:22; 13:27; Heb. 3:7, 15; tone of address, Gal. 4:20; language, tongue, dialect, 1 Cor. 14:10

φωνή, -ῆς, ἡ,

[in LXX chiefly and very freq. for קוֺל ;]

a voice; prop., of persons, Mt 2:18 (LXX), al.; φ. αἴρειν (ἐπαίρειν), Lk 17:13, Ac 2:14, al.; φ. μεγάλῃ εἰπεῖν (λέγειν, φωνεῖν, etc.), Lk 8:28, Ac 7:57, Re 5:12, al.; γίνεται (ἔρχεται) φ. ἐκ τ. οὐρανῶν (ἐξ οὐρανοῦ), Mk 1:11, Lk 3:22, Jo 12:28, al. (cf. DCG, ii, 810a; Dalman, Words, 204 f.); ἀκούειν φωνήν (-ῆς; v.s. ἀκούω), Ac 9:4, 7 al.; φ. βοῶντος, Mt 3:3, Mk 1:3, Lk 3:4, Jo 1:23 (LXX); τ. θεοῦ, Jo 5:37, He 3:7, al. By meton., of the speaker, βλέπειν τὴν φ., Re 1:12;

speech, language ( Ge 11:1, IV Mac 12:7, al.): I Co 14:10;

of inanimate things: Mt 24:31, Jo 3:8, Ac 2:6, Re 1:15b 9:9 14:2, al. (cf. Tr., Syn., § lxxxix).

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, ;

φωνή, «ἐᾷ sound,” ‘fa voice”: cf P Lond 191257 (A.D. 41) γνησιωτέραις ὑμᾶς φωναῖς προσαγορεύσας, * addressing you more frankly by word of mouth,” P Ryl II. 77% (A.D. 192) ἔχομεν δὴ φωνὴν τοῦ ᾿Ασπιδᾶ, ““ννὲ now have the declaration of Aspidas” (Edd.). In one of the family letters of Paniskos (iii/iv A.D.) from the Michigan papyri edited by J. G. Winter in the Journ. Egypt. Arch. xiii. p. 721 we find wodAdkt[s] φωνὴν αὐ[τῷ] ἐβά[λομ]εν ἵνα ἔλ[θῃ] πρὸς τὸν ἐπανορθωτὴ(ν) ᾿Αχιλλ[έα, ““ννε sent him word repeatedly that he might come to the epanorthotes Achilles” —a phrase for which the editor can find no parallel. For the power of the divine voice cf. Wiinsch 4/ p. 23° (1,4...) διὰ φωνῆς προστάγματος, where the editor compares Ps 32 αὐτὸς εἶπεν, καὶ ἐγενήθησαν. The word is used of Coptic speech in P Lond 7718 (end vi/A.D.) (=I. p. 232) τῇ τῶν Αἰγυπτίων φωνῇ : cf. also P Giss I. 4oll- 27 (A.D. 215) (= Chrest. I. p. 39).

φωνή (phōnē) — voice/sound: voice. φων-ή, ἡ, sound, tone, properly, the sound of the voice, whether of men or animals with lungs and throat (ἡ φωνὴ ψόφος τίς ἐστιν ἐμψύχου [Refs 4th c.BC+]; opposed to φθόγγος (see. φθόγγος [Refs]

I. mostly of human beings, speech, voice, utterance, φ. ἄρρηκτος [Refs 8th c.BC+]; φ. δέ οἱ αἰθέρ᾽ ἵκανεν, of Ajax' battle-cry, [Refs]; of the battle-cry of an army, Τρώων καὶ Ἀχαιῶν.. φ. δεινὸν ἀϋσάντων [Refs]: plural, of the cries of market-people, [Refs 5th c.BC+]; ὀξεῖα, βαρυτέρα, λεία, τραχεῖα φ., [Refs 5th c.BC+]; μιαρά, ἀναιδής, [Refs 5th c.BC+]with his voice, aloud, [Refs 8th c.BC+]; μιᾷ φ. with one voice, [Refs 2nd c.AD+]; ἀπὸ φωνῆς, with genitive, dictated by.., [Refs 4th c.AD+] in Euc.Dat.p.234 M., [Refs 4th c.BC+] the notes of the voice, [Refs 5th c.BC+]; πᾶσαν, τὸ λεγόμενον, φ. ἱέντα, i.e. using every effort, [Refs 5th c.BC+]

I.2. the cry of animals, as of swine, dogs, oxen, [Refs 8th c.BC+]; of asses, [Refs 5th c.BC+]; of the nightingale, song, [Refs 8th c.BC+]

I.3. any articulate sound, opposed to inarticulate noise (ψόφος), φ. κωκυμάτων [Refs 5th c.BC+]; also especially of vowelsound, opposed to to that of consonants, [Refs 5th c.BC+]; in literary criticism, of sound, opposed to meaning, [Refs 1st c.BC+]

I.4. of sounds made by inanimate objects, mostly poetical, κερκίδος φ. [Refs 5th c.BC+]; rare in early Prose, ὀργάνων φωναί [LXX+5th c.BC+]; φ. βροντῆς[LXX+NT]

I.5. generally, sound, defined as ἀὴρ πεπληγμένος, πληγὴ ἀέρος, [Refs 4th c.BC+]

II. faculty of speech, discourse, εἰ φωνὴν λάβοι [Refs 5th c.BC+]

II.2. language, hdt.[Refs 5th c.BC+]

III. phrase, saying, τὴν Σιμωνίδου φ. [Refs 1st c.AD+]; of formulae, στοιχειώματα καὶ φ. [Refs 4th c.BC+]

IV. report, rumour, [LXX]

IV. b message, [Refs 3rd c.AD+]

V. loud talk, bragging, [Refs 4th c.BC+]

φωνή (phōnē) — voice/sound: noise. φων-ή, ἡ, sound, tone, properly, the sound of the voice, whether of men or animals with lungs and throat (ἡ φωνὴ ψόφος τίς ἐστιν ἐμψύχου [Refs 4th c.BC+]; opposed to φθόγγος (see. φθόγγος [Refs]

I. mostly of human beings, speech, voice, utterance, φ. ἄρρηκτος [Refs 8th c.BC+]; φ. δέ οἱ αἰθέρ᾽ ἵκανεν, of Ajax' battle-cry, [Refs]; of the battle-cry of an army, Τρώων καὶ Ἀχαιῶν.. φ. δεινὸν ἀϋσάντων [Refs]: plural, of the cries of market-people, [Refs 5th c.BC+]; ὀξεῖα, βαρυτέρα, λεία, τραχεῖα φ., [Refs 5th c.BC+]; μιαρά, ἀναιδής, [Refs 5th c.BC+]with his voice, aloud, [Refs 8th c.BC+]; μιᾷ φ. with one voice, [Refs 2nd c.AD+]; ἀπὸ φωνῆς, with genitive, dictated by.., [Refs 4th c.AD+] in Euc.Dat.p.234 M., [Refs 4th c.BC+] the notes of the voice, [Refs 5th c.BC+]; πᾶσαν, τὸ λεγόμενον, φ. ἱέντα, i.e. using every effort, [Refs 5th c.BC+]

I.2. the cry of animals, as of swine, dogs, oxen, [Refs 8th c.BC+]; of asses, [Refs 5th c.BC+]; of the nightingale, song, [Refs 8th c.BC+]

I.3. any articulate sound, opposed to inarticulate noise (ψόφος), φ. κωκυμάτων [Refs 5th c.BC+]; also especially of vowelsound, opposed to to that of consonants, [Refs 5th c.BC+]; in literary criticism, of sound, opposed to meaning, [Refs 1st c.BC+]

I.4. of sounds made by inanimate objects, mostly poetical, κερκίδος φ. [Refs 5th c.BC+]; rare in early Prose, ὀργάνων φωναί [LXX+5th c.BC+]; φ. βροντῆς[LXX+NT]

I.5. generally, sound, defined as ἀὴρ πεπληγμένος, πληγὴ ἀέρος, [Refs 4th c.BC+]

II. faculty of speech, discourse, εἰ φωνὴν λάβοι [Refs 5th c.BC+]

II.2. language, hdt.[Refs 5th c.BC+]

III. phrase, saying, τὴν Σιμωνίδου φ. [Refs 1st c.AD+]; of formulae, στοιχειώματα καὶ φ. [Refs 4th c.BC+]

IV. report, rumour, [LXX]

IV. b message, [Refs 3rd c.AD+]

V. loud talk, bragging, [Refs 4th c.BC+]