From the greek word logos meaning study

This article is about the Greek term logos in philosophy, etc. For the term specifically in Christianity, see Logos (Christianity). For the graphic mark, emblem, or symbol used for identification derived from this Greek term^[1], see Logo.

Logos (, ; Ancient Greek: λόγος, romanized: lógos, lit. ‘word, discourse, or reason’) is a term used in Western philosophy, psychology and rhetoric and refers to the appeal to reason that relies on logic or reason, inductive and deductive reasoning. Aristotle first systemised the usage of the word, making it one of the three principles of rhetoric. This specific use identifies the word closely to the structure and content of text itself. This specific usage has then been developed through the history of western philosophy and rhetoric.

The word has also been used in different senses along with rhema. Both Plato and Aristotle used the term logos along with rhema to refer to sentences and propositions. It is primarily in this sense the term is also found in religion.

Background[edit]

Ancient Greek: λόγος, romanized: lógos, lit. ‘word, discourse, or reason’ is related to Ancient Greek: λέγω, romanized: légō, lit. ‘I say’ which is cognate with Latin: Legus, lit. ‘law’. The word derives from a Proto-Indo-European root, *leǵ-, which can have the meanings «I put in order, arrange, gather, choose, count, reckon, discern, say, speak». In modern usage, it typically connotes the verbs «account», «measure», «reason» or «discourse».^[2][3]. It is occasionally used in other contexts, such as for «ratio» in mathematics.^[4]

The Purdue Online Writing Lab clarifies that logos is the appeal to reason that relies on logic or reason, inductive and deductive reasoning.^[5] In the context of Aristotle’s Rhetoric, logos is one of the three principles of rhetoric and in that specific use it more closely refers to the structure and content of the text itself.^[6]

Origins of the term[edit]

Logos became a technical term in Western philosophy beginning with Heraclitus (c.  535 – c.  475 BC), who used the term for a principle of order and knowledge.^[7] Ancient Greek philosophers used the term in different ways. The sophists used the term to mean discourse. Aristotle applied the term to refer to «reasoned discourse»^[8] or «the argument» in the field of rhetoric, and considered it one of the three modes of persuasion alongside ethos and pathos.^[9] Pyrrhonist philosophers used the term to refer to dogmatic accounts of non-evident matters. The Stoics spoke of the logos spermatikos (the generative principle of the Universe) which foreshadows related concepts in Neoplatonism.^[10]

Within Hellenistic Judaism, Philo (c.  20 BC – c.  50 AD) integrated the term into Jewish philosophy.^[11]
Philo distinguished between logos prophorikos («the uttered word») and the logos endiathetos («the word remaining within»).^[12]

The Gospel of John identifies the Christian Logos, through which all things are made, as divine (theos),^[13] and further identifies Jesus Christ as the incarnate Logos. Early translators of the Greek New Testament, such as Jerome (in the 4th century AD), were frustrated by the inadequacy of any single Latin word to convey the meaning of the word logos as used to describe Jesus Christ in the Gospel of John. The Vulgate Bible usage of in principio erat verbum was thus constrained to use the (perhaps inadequate) noun verbum for «word»; later Romance language translations had the advantage of nouns such as le Verbe in French. Reformation translators took another approach. Martin Luther rejected Zeitwort (verb) in favor of Wort (word), for instance, although later commentators repeatedly turned to a more dynamic use involving the living word as used by Jerome and Augustine.^[14] The term is also used in Sufism, and the analytical psychology of Carl Jung.

Despite the conventional translation as «word», logos is not used for a word in the grammatical sense—for that, the term lexis (λέξις, léxis) was used.^[15] However, both logos and lexis derive from the same verb légō (λέγω), meaning «(I) count, tell, say, speak».^[2][15][16]

Ancient Greek philosophy[edit]

Heraclitus[edit]

The writing of Heraclitus (c. 535 – c. 475 BC) was the first place where the word logos was given special attention in ancient Greek philosophy,^[17] although Heraclitus seems to use the word with a meaning not significantly different from the way in which it was used in ordinary Greek of his time.^[18] For Heraclitus, logos provided the link between rational discourse and the world’s rational structure.^[19]

This logos holds always but humans always prove unable to ever understand it, both before hearing it and when they have first heard it. For though all things come to be in accordance with this logos, humans are like the inexperienced when they experience such words and deeds as I set out, distinguishing each in accordance with its nature and saying how it is. But other people fail to notice what they do when awake, just as they forget what they do while asleep.

For this reason it is necessary to follow what is common. But although the logos is common, most people live as if they had their own private understanding.

— Diels–Kranz, 22B2

Listening not to me but to the logos it is wise to agree that all things are one.

— Diels–Kranz, 22B50^[20]

What logos means here is not certain; it may mean «reason» or «explanation» in the sense of an objective cosmic law, or it may signify nothing more than «saying» or «wisdom».^[21] Yet, an independent existence of a universal logos was clearly suggested by Heraclitus.^[22]

Aristotle’s rhetorical logos[edit]

Following one of the other meanings of the word, Aristotle gave logos a different technical definition in the Rhetoric, using it as meaning argument from reason, one of the three modes of persuasion. The other two modes are pathos (πᾰ́θος, páthos), which refers to persuasion by means of emotional appeal, «putting the hearer into a certain frame of mind»;^[23] and ethos (ἦθος, êthos), persuasion through convincing listeners of one’s «moral character».^[23] According to Aristotle, logos relates to «the speech itself, in so far as it proves or seems to prove».^[23][24] In the words of Paul Rahe:

For Aristotle, logos is something more refined than the capacity to make private feelings public: it enables the human being to perform as no other animal can; it makes it possible for him to perceive and make clear to others through reasoned discourse the difference between what is advantageous and what is harmful, between what is just and what is unjust, and between what is good and what is evil.^[8]

Logos, pathos, and ethos can all be appropriate at different times.^[25] Arguments from reason (logical arguments) have some advantages, namely that data are (ostensibly) difficult to manipulate, so it is harder to argue against such an argument; and such arguments make the speaker look prepared and knowledgeable to the audience, enhancing ethos.^{[citation needed]} On the other hand, trust in the speaker—built through ethos—enhances the appeal of arguments from reason.^[26]

Robert Wardy suggests that what Aristotle rejects in supporting the use of logos «is not emotional appeal per se, but rather emotional appeals that have no ‘bearing on the issue’, in that the pathē [πᾰ́θη, páthē] they stimulate lack, or at any rate are not shown to possess, any intrinsic connection with the point at issue—as if an advocate were to try to whip an antisemitic audience into a fury because the accused is Jewish; or as if another in drumming up support for a politician were to exploit his listeners’s reverential feelings for the politician’s ancestors».^[27]

Aristotle comments on the three modes by stating:

Of the modes of persuasion furnished by the spoken word there are three kinds.
The first kind depends on the personal character of the speaker;
the second on putting the audience into a certain frame of mind;
the third on the proof, or apparent proof, provided by the words of the speech itself.

Stoics[edit]

Stoic philosophy began with Zeno of Citium c. 300 BC, in which the logos was the active reason pervading and animating the Universe. It was conceived as material and is usually identified with God or Nature. The Stoics also referred to the seminal logos («logos spermatikos«), or the law of generation in the Universe, which was the principle of the active reason working in inanimate matter. Humans, too, each possess a portion of the divine logos.^[29]

The Stoics took all activity to imply a logos or spiritual principle. As the operative principle of the world, the logos was anima mundi to them, a concept which later influenced Philo of Alexandria, although he derived the contents of the term from Plato.^[30] In his Introduction to the 1964 edition of Marcus Aurelius’ Meditations, the Anglican priest Maxwell Staniforth wrote that «Logos … had long been one of the leading terms of Stoicism, chosen originally for the purpose of explaining how deity came into relation with the universe».^[31]

Isocrates’ logos[edit]

Public discourse on ancient Greek rhetoric has historically emphasized Aristotle’s appeals to logos, pathos, and ethos, while less attention has been directed to Isocrates’ teachings about philosophy and logos,^[32] and their partnership in generating an ethical, mindful polis. Isocrates does not provide a single definition of logos in his work, but Isocratean logos characteristically focuses on speech, reason, and civic discourse.^[32] He was concerned with establishing the «common good» of Athenian citizens, which he believed could be achieved through the pursuit of philosophy and the application of logos.^[32]

In Hellenistic Judaism[edit]

Philo of Alexandria[edit]

Philo (c. 20 BC – c. 50 AD), a Hellenized Jew, used the term logos to mean an intermediary divine being or demiurge.^[11] Philo followed the Platonic distinction between imperfect matter and perfect Form, and therefore intermediary beings were necessary to bridge the enormous gap between God and the material world.^[33] The logos was the highest of these intermediary beings, and was called by Philo «the first-born of God».^[33]
Philo also wrote that «the Logos of the living God is the bond of everything, holding all things together and binding all the parts, and prevents them from being dissolved and separated».^[34]

Plato’s Theory of Forms was located within the logos, but the logos also acted on behalf of God in the physical world.^[33] In particular, the Angel of the Lord in the Hebrew Bible (Old Testament) was identified with the logos by Philo, who also said that the logos was God’s instrument in the creation of the Universe.^[33]

Targums[edit]

The concept of logos also appears in the Targums (Aramaic translations of the Hebrew Bible dating to the first centuries AD), where the term memra (Aramaic for «word») is often used instead of ‘the Lord’, especially when referring to a manifestation of God that could be construed as anthropomorphic.^[35]

Christianity[edit]

In Christology, the Logos (Koinē Greek: Λόγος, lit. ‘word, discourse, or reason’)^[3] is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. The concept derives from John 1:1, which in the Douay–Rheims, King James, New International, and other versions of the Bible, reads:

In the beginning was the Word, and the Word was with God, and the Word was God.^[36][37][38]

Gnosticism[edit]

According to the Gnostic scriptures recorded in the Holy Book of the Great Invisible Spirit, the Logos is an emanation of the great spirit that is merged with the spiritual Adam called Adamas.^{[39][better source needed]}

Neoplatonism[edit]

Neoplatonist philosophers such as Plotinus (c. 204/5 – 270 AD) used logos in ways that drew on Plato and the Stoics,^[40] but the term logos was interpreted in different ways throughout Neoplatonism, and similarities to Philo’s concept of logos appear to be accidental.^[41] The logos was a key element in the meditations of Plotinus^[42] regarded as the first neoplatonist. Plotinus referred back to Heraclitus and as far back as Thales^[43] in interpreting logos as the principle of meditation, existing as the interrelationship between the hypostases—the soul, the intellect (nous), and the One.^[44]

Plotinus used a trinity concept that consisted of «The One», the «Spirit», and «Soul». The comparison with the Christian Trinity is inescapable, but for Plotinus these were not equal and «The One» was at the highest level, with the «Soul» at the lowest.^[45] For Plotinus, the relationship between the three elements of his trinity is conducted by the outpouring of logos from the higher principle, and eros (loving) upward from the lower principle.^[46] Plotinus relied heavily on the concept of logos, but no explicit references to Christian thought can be found in his works, although there are significant traces of them in his doctrine.^{[citation needed]} Plotinus specifically avoided using the term logos to refer to the second person of his trinity.^[47] However, Plotinus influenced Gaius Marius Victorinus, who then influenced Augustine of Hippo.^[48] Centuries later, Carl Jung acknowledged the influence of Plotinus in his writings.^[49]

Victorinus differentiated between the logos interior to God and the logos related to the world by creation and salvation.^[50]

Augustine of Hippo, often seen as the father of medieval philosophy, was also greatly influenced by Plato and is famous for his re-interpretation of Aristotle and Plato in the light of early Christian thought.^[51] A young Augustine experimented with, but failed to achieve ecstasy using the meditations of Plotinus.^[52] In his Confessions, Augustine described logos as the Divine Eternal Word,^[53] by which he, in part, was able to motivate the early Christian thought throughout the Hellenized world (of which the Latin speaking West was a part)^[54] Augustine’s logos had taken body in Christ, the man in whom the logos (i.e. veritas or sapientia) was present as in no other man.^[55]

Islam[edit]

The concept of the logos also exists in Islam, where it was definitively articulated primarily in the writings of the classical Sunni mystics and Islamic philosophers, as well as by certain Shi’a thinkers, during the Islamic Golden Age.^[56][57] In Sunni Islam, the concept of the logos has been given many different names by the denomination’s metaphysicians, mystics, and philosophers, including ʿaql («Intellect»), al-insān al-kāmil («Universal Man»), kalimat Allāh («Word of God»), haqīqa muḥammadiyya («The Muhammadan Reality»), and nūr muḥammadī («The Muhammadan Light»).

ʿAql[edit]

One of the names given to a concept very much like the Christian Logos by the classical Muslim metaphysicians is ʿaql, which is the «Arabic equivalent to the Greek νοῦς (intellect).»^[57] In the writings of the Islamic neoplatonist philosophers, such as al-Farabi (c. 872 – c. 950 AD) and Avicenna (d. 1037),^[57] the idea of the ʿaql was presented in a manner that both resembled «the late Greek doctrine» and, likewise, «corresponded in many respects to the Logos Christology.»^[57]

The concept of logos in Sufism is used to relate the «Uncreated» (God) to the «Created» (humanity). In Sufism, for the Deist, no contact between man and God can be possible without the logos. The logos is everywhere and always the same, but its personification is «unique» within each region. Jesus and Muhammad are seen as the personifications of the logos, and this is what enables them to speak in such absolute terms.^[58][59]

One of the boldest and most radical attempts to reformulate the neoplatonic concepts into Sufism arose with the philosopher Ibn Arabi, who traveled widely in Spain and North Africa. His concepts were expressed in two major works The Ringstones of Wisdom (Fusus al-Hikam) and The Meccan Illuminations (Al-Futūḥāt al-Makkiyya). To Ibn Arabi, every prophet corresponds to a reality which he called a logos (Kalimah), as an aspect of the unique divine being. In his view the divine being would have for ever remained hidden, had it not been for the prophets, with logos providing the link between man and divinity.^[60]

Ibn Arabi seems to have adopted his version of the logos concept from neoplatonic and Christian sources,^[61] although (writing in Arabic rather than Greek) he used more than twenty different terms when discussing it.^[62] For Ibn Arabi, the logos or «Universal Man» was a mediating link between individual human beings and the divine essence.^[63]

Other Sufi writers also show the influence of the neoplatonic logos.^[64] In the 15th century Abd al-Karīm al-Jīlī introduced the Doctrine of Logos and the Perfect Man. For al-Jīlī, the «perfect man» (associated with the logos or the Prophet) has the power to assume different forms at different times and to appear in different guises.^[65]

In Ottoman Sufism, Şeyh Gâlib (d. 1799) articulates Sühan (logos—Kalima) in his Hüsn ü Aşk (Beauty and Love) in parallel to Ibn Arabi’s Kalima. In the romance, Sühan appears as an embodiment of Kalima as a reference to the Word of God, the Perfect Man, and the Reality of Muhammad.^{[66][relevant?]}

Jung’s analytical psychology[edit]

Carl Jung contrasted the critical and rational faculties of logos with the emotional, non-reason oriented and mythical elements of eros.^[67] In Jung’s approach, logos vs eros can be represented as «science vs mysticism», or «reason vs imagination» or «conscious activity vs the unconscious».^[68]

For Jung, logos represented the masculine principle of rationality, in contrast to its feminine counterpart, eros:

Woman’s psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos. The concept of Eros could be expressed in modern terms as psychic relatedness, and that of Logos as objective interest.^[69]

Jung attempted to equate logos and eros, his intuitive conceptions of masculine and feminine consciousness, with the alchemical Sol and Luna. Jung commented that in a man the lunar anima and in a woman the solar animus has the greatest influence on consciousness.^[70] Jung often proceeded to analyze situations in terms of «paired opposites», e.g. by using the analogy with the eastern yin and yang^[71] and was also influenced by the neoplatonists.^[72]

In his book Mysterium Coniunctionis Jung made some important final remarks about anima and animus:

In so far as the spirit is also a kind of «window on eternity»… it conveys to the soul a certain influx divinus… and the knowledge of a higher system of the world, wherein consists precisely its supposed animation of the soul.

And in this book Jung again emphasized that the animus compensates eros, while the anima compensates logos.^[73]

Rhetoric[edit]

Author and professor Jeanne Fahnestock describes logos as a «premise». She states that, to find the reason behind a rhetor’s backing of a certain position or stance, one must acknowledge the different «premises» that the rhetor applies via his or her chosen diction.^[74] The rhetor’s success, she argues, will come down to «certain objects of agreement…between arguer and audience». «Logos is logical appeal, and the term logic is derived from it. It is normally used to describe facts and figures that support the speaker’s topic.»^[75] Furthermore, logos is credited with appealing to the audience’s sense of logic, with the definition of «logic» being concerned with the thing as it is known.^[75]

Furthermore, one can appeal to this sense of logic in two ways. The first is through inductive reasoning, providing the audience with relevant examples and using them to point back to the overall statement.^[76] The second is through deductive enthymeme, providing the audience with general scenarios and then indicating commonalities among them.^[76]

Rhema[edit]

The word logos has been used in different senses along with rhema. Both Plato and Aristotle used the term logos along with rhema to refer to sentences and propositions.^[77][78]

The Septuagint translation of the Hebrew Bible into Greek uses the terms rhema and logos as equivalents and uses both for the Hebrew word dabar, as the Word of God.^[79][80][81]

Some modern usage in Christian theology distinguishes rhema from logos (which here refers to the written scriptures) while rhema refers to the revelation received by the reader from the Holy Spirit when the Word (logos) is read,^{[82][83][84][85]} although this distinction has been criticized.^[86][87]

See also[edit]

• -logy
• Dabar
• Dharma
• Epeolatry
• Imiaslavie
• Logic
• Logocracy
• Logos (Christianity)
• Logotherapy
• Nous
• Om
• Parmenides
• Ṛta
• Shabda
• Sophia (wisdom)

References[edit]

External links[edit]

• The Apologist’s Bible Commentary Archived 2015-09-10 at the Wayback Machine
• Logos definition and example Archived 2016-06-25 at the Wayback Machine
• «Logos» . Encyclopædia Britannica. Vol. 16 (11th ed.). 1911. pp. 919–921.

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• GREEK NEW TESTAMENT
• Introduction 2.1
• #2.1 Scriptures for λόγος ‘logos’ meaning ‘Word’ Strong’s 3056
• #2.2 Scriptures for ῥῆμα ‘rhema’ meaning ‘Word’ Strong’s 4487

Introduction 2.1

This is a thorough Greek word study about the meaning of the Greek word λόγος, ‘logos’ meaning ‘word’, Strong’s 3056.
It includes every verse where the words ‘logos‘ appears in the New Testament. To obtain a true understanding of this word these
scriptures need to be meditated on and notes made of their meaning in different contexts. This requires putting scriptures together where they seem to have a
similar meaning, and then meditating even more. The truth will be revealed by the Holy Spirit, who has been given to guide us into all truth (John 16:13).
Wherever this word logos
appears in the Greek, the translation of it is highlighted with yellow. In Greek,
with the exception of case endings, the suffixes and prepositions are not added to the basic word as in Hebrew, so these have not been been included in
highlighted text. Every blessing be to those who seek the truth of God’s word.

#2.1 Scriptures for λόγος ‘logos’ meaning ‘word’ Strong’s 3056

Matthew 5:32 But I say to you, That whoever shall put away his wife, except for the word of fornication, causes her to commit adultery: and whoever shall marry her who is divorced commits adultery.
5:37 But let your word be, Yes, for yes; No, for no: for whatever is more than these comes of evil.
7:24 Therefore whoever hears these sayings of mine, and does them, I will liken him to a wise man, who built his house upon a rock:
7:25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it did not fall: for it was founded upon a rock.
7:26 And every one that hears these sayings of mine, and does not do them, shall be like a foolish man, who built his house upon the sand:
7:27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
7:28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
8:8 The centurion answered and said, Lord, I am not worthy that you should come under my roof: but speak the word only, and my servant shall be healed.
8:16 When the evening came, they brought to him many who were possessed with demons: and he cast out the spirits with his word, and healed all who were sick:
10:14 And whoever shall not receive you, nor hear your words, when you depart out of that house or city, shake off the dust of your feet.
12:32 And whoever speaks a word against the Son of man, it shall be forgiven him: but whoever speaks against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in the age to come.
12:36 But I say to you, That every idle word that men shall speak, they shall give account of it in the day of judgment.
12:37 For by your words you shall be justified, and by your words you shall be condemned.
13:19 When any one hears the word of the kingdom, and does not understand it, then the wicked one comes, and catches away that which was sown in his heart. This is he who received seed by the way side.
13:20 But he who received the seed into stony places, the same is he who hears the word, and immediately with joy receives it;
13:21 Yet he does not have root in himself, but endures for a while: for when tribulation or persecution arises because of the word, by and by he is offended.
13:22 He also who received seed among the thorns is he who hears the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becomes unfruitful.
13:23 But he who received seed into the good ground is he who hears the word, and understands it; who also bears fruit, and brings forth, some a hundredfold, some sixty, some thirty.
15:12 Then came his disciples, and said to him, Do you know that the Pharisees were offended, after they heard this saying?
15:23 But he answered her not a word. And his disciples came and entreated him, saying, Send her away; for she cries after us.
18:23 Therefore the kingdom of heaven is like a certain king, who would take account of his servants.
19:1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;
19:11 But he said to them, All men cannot receive this saying, except those to whom it is given.
19:22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.
21:24 And Jesus answered and said to them, I also will ask you one thing, which if you tell me, I in like manner will tell you by what authority I do these things.
22:15 Then the Pharisees went, and took counsel how they might entangle him in a word.
22:46 And no man was able to answer him a word, nor dared any man from that day on ask him any more questions.
24:35 Heaven and earth shall pass away, but my words shall not pass away.
25:19 After a long time the lord of those servants comes, and takes account with them.
26:1 And it came to pass, when Jesus had finished all these sayings, he said to his disciples,
26:44 And he left them, and went away again, and prayed the third time, saying the same words.
28:15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.

Mark 1:45 But he went out, and began to publish it much, and to blaze abroad the matter, so that Jesus could no more openly enter into the city, but was outside in desert places: and they came to him from every quarter.
2:2 And immediately many were gathered together, so that there was no room to receive them, no, not so much as about the door: and he preached the word to them.
4:14 The sower sows the word.
4:15 And these are those by the way side, where the word is sown; but when they have heard, Satan comes immediately, and takes away the word that was sown in their hearts.
4:16 And these are those likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;
4:17 And have no root in themselves, and so endure but for a time: afterwards, when affliction or persecution arises because of the word, immediately they are offended.
4:18 And these are those who are sown among thorns; such as hear the word,
4:19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becomes unfruitful.
4:20 And these are those who are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some a hundred.
4:33 And with many such parables he spoke the word to them, as they were able to hear it.
5:36 As soon as Jesus heard the word that was spoken, he says to the ruler of the synagogue, Do not be afraid, only believe.
7:13 Making the word of God of no effect through your tradition, which you have delivered: and many such like things do you.
7:29 And he said to her, For this saying go your way; the demon is gone out of your daughter.
8:32 And he spoke that saying openly. And Peter took him, and began to rebuke him.
8:38 Whoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he comes in the glory of his Father with the holy angels.
9:10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.
10:22 And he was sad at that saying, and went away grieved: for he had great possessions.
10:23 And Jesus looked round about, and says to his disciples, How hardly shall those who have riches enter into the kingdom of God!
10:24 And the disciples were astonished at his words. But Jesus answers again, and says to them, Children, how hard is it for those who trust in riches to enter into the kingdom of God!
11:29 And Jesus answered and said to them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.
12:13 And they send to him certain of the Pharisees and of the Herodians, to catch him in his words.
13:31 Heaven and earth shall pass away: but my words shall not pass away.
14:39 And again he went away, and prayed, and spoke the same words.
16:20 And they went out, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen.

Luke 1:2 Even as they delivered them to us, who from the beginning were eyewitnesses, and ministers of the word;
1:4 That you might know the certainty of those things, in which you have been instructed.
1:20 And, behold, you shall be dumb, and not able to speak, until the day that these things shall be performed, because you do not believe my words, which shall be fulfilled in their season.
1:29 And when she saw him, she was troubled at his saying, and cast in her mind what kind of greeting this was.
3:4 As it is written in the book of the words of Isaiah the prophet, saying, The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight.
4:22 And all bore him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?
4:32 And they were astonished at his teaching: for his word was with power.
4:36 And they were all amazed, and spoke among themselves, saying, What a word is this! for with authority and power he commands the unclean spirits, and they come out.
5:1 And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,
5:15 But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.
6:47 Whoever comes to me, and hears my sayings, and does them, I will show you to whom he is like:
7:7 Therefore neither thought I myself worthy to come to you: but say in a word, and my servant shall be healed.
7:17 And this rumour of him went forth throughout all Judaea, and throughout all the region round about.
8:11 Now the parable is this: The seed is the word of God.
8:12 Those by the way side are those who hear; then comes the Devil, and takes away the word out of their hearts, lest they should believe and be saved.
8:13 Those on the rock are those, who, when they hear, receive the word with joy; and these have no root, who for a while believe, and in time of temptation fall away.
8:14 And that which fell among thorns are those, who, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
8:15 But that on the good ground are those, who in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
8:21 And he answered and said to them, My mother and my brothers are these who hear the word of God, and do it.
9:26 For whoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels.
9:28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
9:44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
10:39 And she had a sister called Mary, who also sat at Jesus’ feet, and heard his word.
11:28 But he said, Yes rather, blessed are those who hear the word of God, and keep it.
12:10 And whoever shall speak a word against the Son of man, it shall be forgiven him: but to him who blasphemes against the Holy Spirit it shall not be forgiven.
16:2 And he called him, and said to him, How is it that I hear this of you? Give an account of your stewardship; for you may be no longer steward.
20:3 And he answered and said to them, I will also ask you one question; and answer me:
20:20 And they watched him, and sent forth spies, pretending themselves to be righteous, that they might take hold of his words, that so they might deliver him to the power and authority of the governor.
21:33 Heaven and earth shall pass away: but my words shall not pass away.
22:61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said to him, Before the cockerel crows, you shall deny me three times.
23:9 Then he questioned with him in many words; but he answered him nothing.
24:17 And he said to them, What kind of words are these that you have one to another, as you walk, and are sad?
24:18 And the one of them, whose name was Cleopas, answering said to him, Are you only a stranger in Jerusalem, and do not know the things which came to pass there in these days?
24:19 And he said to them, What things? And they said to him, Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people:
24:44 And he said to them, These are the words which I spoke to you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
1:14 And the Word was made flesh, and dwelt among us, (and we saw his glory, the glory as of the only begotten of the Father,) full of grace and truth.
2:22 When therefore he had risen from the dead, his disciples remembered that he had said this to them; and they believed the scripture, and the word which Jesus had said.
4:37 And in this is that saying true, One sows, and another reaps.
4:39 And many of the Samaritans of that city believed on him for the saying of the woman, who testified, He told me all that ever I did.
4:41 And many more believed because of his own word;
4:50 Jesus says to him, Go your way; your son lives. And the man believed the word that Jesus had spoken to him, and he went his way.
5:24 Amen, amen, I say to you, He who hears my word, and believes on him who sent me, has everlasting life, and shall not come into condemnation; but is passed from death to life.
5:38 And you do not have his word abiding in you: for whom he has sent, him you do not believe.
6:60 Many therefore of his disciples, when they had heard this, said, This is a hard saying; who can hear it?
7:36 What manner of saying is this that he said, You shall seek me, and shall not find me: and where I am, to there you cannot come?
7:40 Many of the people therefore, when they heard this saying, said, Truly this is the Prophet.
8:31 Then said Jesus to those Jews who believed on him, If you continue in my word, then are you my disciples indeed;
8:37 I know that you are Abraham’s seed; but you seek to kill me, because my word has no place in you.
8:43 Why do you not understand my speech? even because you cannot hear my word.
8:51 Amen, amen, I say to you, If a man keeps my saying, he shall never see death.
8:52 Then said the Jews to him, Now we know that you have a demon. Abraham is dead, and the prophets; and you say, If a man keeps my saying, he shall never taste of death.
8:55 Yet you have not known him; but I know him: and if I should say, I do not know him, I shall be a liar like you: but I know him, and keep his saying.
10:19 There was a division therefore again among the Jews for these sayings.
10:35 If he called them gods, to whom the word of God came, and the scripture cannot be broken;
12:38 That the saying of Isaiah the prophet might be fulfilled, which he spoke, Lord, who has believed our report? and to whom has the arm of the Lord been revealed?
12:48 He who rejects me, and does not receive my words, has one that judges him: the word that I have spoken, the same shall judge him in the last day.
14:23 Jesus answered and said to him, If a man love me, he will keep my words: and my Father will love him, and we will come to him, and make our abode with him.
14:24 He who loves me not keeps not my sayings: and the word which you hear is not mine, but the Father’s who sent me.
15:3 Now you are clean through the word which I have spoken to you.
15:20 Remember the word that I said to you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.
15:25 But this comes to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
17:6 I have manifested your name to the men whom you gave me out of the world: your they were, and you gave them me; and they have kept your word.
17:14 I have given them your word; and the world has hated them, because they are not of the world, even as I am not of the world.
17:17 Sanctify them through your truth: your word is truth.
17:20 Nor do I pray for these alone, but for those also who shall believe on me through their word;
18:9 That the saying might be fulfilled, which he spoke, Of those who you gave me I have lost none.
18:32 That the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die.
19:8 When Pilate therefore heard that saying, he was the more afraid;
19:13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
21:23 Then this saying went abroad among the brothers, that that disciple should not die: yet Jesus did not say to him, He shall not die; but, If I will that he tarry until I come, what is that to you?

Acts 1:1 Indeed, I made the first account, O Theophilus, of all that Jesus began both to do and teach,
2:22 You men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as you yourselves also know:
2:40 And with many other words he testified and exhorted, saying, Save yourselves from this crooked generation.
2:41 Then those who gladly received his word were baptised: and the same day there were added to them about three thousand souls.
4:4 However many of those who heard the word believed; and the number of the men was about five thousand.
4:29 And now, Lord, behold their threatenings: and grant to your servants, that with all boldness they may speak your word,
4:31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.
5:5 And Ananias hearing these words fell down, and gave up the spirit: and great fear came on all those who heard these things.
5:24 Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them to what this would grow.
6:2 Then the twelve called the multitude of the disciples to them, and said, It is not reason that we should leave the word of God, and serve tables.
6:4 But we will give ourselves continually to prayer, and to the ministry of the word.
6:5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6:6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
6:7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
7:22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
8:4 Therefore those who were scattered abroad went every where preaching the word.
8:14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John:
8:21 You have neither part nor lot in this matter: for your heart is not right in the sight of God.
8:25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
10:29 Therefore I came to you without gainsaying, as soon as I was sent for: I ask therefore for what intent you have sent for me?
10:36 The word which God sent to the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
10:44 While Peter yet spoke these words, the Holy Spirit fell on all those who heard the word.
11:1 And the apostles and brothers that were in Judaea heard that the Gentiles had also received the word of God.
11:19 Now those who were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but to the Jews only.
11:22 Then word of these things came to the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
12:24 But the word of God grew and multiplied.
13:5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.
13:6 And when they had gone through the isle to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:
13:7 Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
13:15 And after the reading of the law and the prophets the rulers of the synagogue sent to them, saying, Men and brothers, if you have any word of exhortation for the people, speak.
13:26 Men and brothers, children of the stock of Abraham, and whoever among you fears God, to you is the word of this salvation sent.
13:44 And the next Sabbath day almost the whole city came together to hear the word of God.
13:45 But when the Jews saw the multitudes, they were filled with envy, and spoke against those things which were spoken by Paul, contradicting and blaspheming.
13:46 Then, speaking boldly, Paul and Barnabas said, It was necessary that the word of God should first have been spoken to you: but seeing you put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
13:47 For so has the Lord commanded us, saying, I have set you to be a light of the Gentiles, that you should be for salvation to the ends of the earth.
13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
13:49 And the word of the Lord was published throughout all the region.
14:3 Long time therefore abode they speaking boldly in the Lord, who gave testimony to the word of his grace, and granted signs and wonders to be done by their hands.
14:12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the leading speaker (Lit. leading man of the word).
14:25 And when they had preached the word in Perga, they went down into Attalia:
15:6 And the apostles and elders came together in order to consider of this matter.
15:7 And when there had been much disputing, Peter rose up, and said to them, Men and brothers, you know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
15:15 And to this agree the words of the prophets; as it is written,
15:24 Since we have heard, that certain who went out from us have troubled you with words, subverting your souls, saying, You must be circumcised, and keep the law: to whom we gave no such commandment:
15:27 We have sent therefore Judas and Silas, who shall also tell you the same things by word.
15:32 And Judas and Silas, being prophets also themselves, exhorted the brothers with many words, and confirmed them.
15:35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
15:36 And some days after Paul said to Barnabas, Let us go again and visit our brothers in every city where we have preached the word of the Lord, and see how they do.
16:32 And they spoke to him the word of the Lord, and to all who were in his house.
16:36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
17:11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
17:13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came there also, and stirred up the people.
18:11 And he continued there a year and six months, teaching the word of God among them.
18:14 And when Paul was now about to open his mouth, Gallio said to the Jews, If indeed it was a matter of unrighteousness or any wicked criminality, O Jews, according to logic I should have borne with you:
18:15 But if it is a question of words and names, and of your law, you look to it; for I will be no judge of such matters.
Acts 19:10 And this continued by the space of two years; so that all those who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
19:20 So mightily grew the word of God and prevailed.
19:38 Therefore if Demetrius, and the craftsmen who are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
19:40 For we are in danger to be called in question for this day’s uproar, no cause existing concerning which we may give an account of this concourse.
20:2 And when he had gone over those parts, and had exhortated them much with a word, he came into Greece,
20:7 And upon the first day of the week, when the disciples came together to break bread, Paul preached to them, ready to depart on the next day; and continued his speech until midnight.
20:24 But none of these things move me, nor do I count my life dear to myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
20:32 And now, brothers, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all those who are sanctified.
20:35 I have showed you all things, how that so laboring you ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
20:38 Sorrowing most of all for the words which he spoke, that they should see his face no more. And they accompanied him to the ship.
22:22 And they gave him audience to this word, and then lifted up their voices, and said, Away with such a man from the earth: for it is not fit that he should live.

Romans 3:4 Do not let it be: yes, let God be true, but every man a liar; as it is written, That you might be justified in your sayings, and might overcome when you are judged.
9:6 Not as though the word of God has taken no effect. For they are not all Israel, who are of Israel:
9:9 For this is the word of promise, At this time will I come, and Sarah shall have a son.
9:28 For he will finish the word, and cut it short in righteousness: because a short word will the Lord make upon the earth.
13:9 For this, You shall not commit adultery, You shall not kill, You shall not steal, You shall not bear false witness, You shall not covet; and if there is any other commandment, it is briefly comprehended in this saying, namely, You shall love your neighbor as yourself.
14:12 So then every one of us shall give account of himself to God.
15:18 For I will not dare to speak of any of those things which Christ has not worked by me, to make the Gentiles obedient, by word and deed,

1 Corinthians 1:5 That in every thing you are enriched by him, in all utterance, and in all knowledge;
1:17 For Christ did not send me to baptise, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of no effect.
1:18 For the word of the cross is to those who perish foolishness; but to us who are being saved it is the power of God.
2:1 And I, brothers, when I came to you, did not come with excellency of speech or of wisdom, declaring to you the testimony of God.
2:4 And my word and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:
2:13 Which things also we speak, not in the words which man’s wisdom teaches, but which the Holy Spirit teaches; comparing spiritual things with spiritual.
4:19 But I will come to you shortly, if the Lord will, and will know, not the word of those who are puffed up, but the power.
4:20 For the kingdom of God is not in word, but in power.
12:8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
14:9 So likewise you, except you utter by the tongue words easy to be understood, how shall it be known what is spoken? for you shall speak into the air.
14:19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.
14:36 What? came the word of God out from you? or came it to you only?
15:2 By which also you are being saved, if you keep in memory that word I preached to you, unless you have believed in vain.
15:54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the word that is written, Death is swallowed up in victory.

2 Corinthians 1:18 But as God is true, our word to you was not yes and no.
2:17 For we are not as many, who peddle the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
4:2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.
5:19 How that God was in Christ, reconciling the world to himself, not imputing their trespasses to them; and has committed to us the word of reconciliation.
6:7 By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
8:7 Therefore, as you abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that you abound in this grace also.
10:10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.
10:11 Let such a one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.
11:6 And even if I am unskilled in speaking, yet not in knowledge; but we have been throughly made manifest among you in all things.

Galatians 5:14 For all the law is fulfilled in one word, even in this; You shall love your neighbor as yourself.
6:6 Let him who is being taught in the word share with him who teaches in all good things.

Ephesians 1:13 In whom you also trusted, after that you heard the word of truth, the gospel of your salvation: in whom also after that you believed, you were sealed with that holy Spirit of promise,
4:29 Let no corrupt word proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers.
5:6 Let no man deceive you with vain words: for because of these things comes the wrath of God upon the children of disobedience.
6:19 And for me, that utterance may be given to me, that I may open my mouth boldly, to make known the mystery of the gospel,

Philippians 1:14 And most of the brothers in the Lord, persuaded to be confident by my bonds, are much more bold to speak the word without fear.
2:16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, nor labored in vain.
4:15 Now you Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church fellowshipped with me for a matter of giving and receiving, but you only.
4:16 For even in Thessalonica you sent once and again to my necessity.
4:17 Not because I desire a gift: but I desire fruit that may abound to your account.

Colossians 1:5 For the hope which is laid up for you in heaven, of which you heard before in the word of the truth of the gospel;
1:25 Of which I became a minister, according to the dispensation of God which is given to me for you, to fulfill the word of God;
2:23 Which things have indeed a worldly word of wisdom in will worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh.
3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
3:17 And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
4:3 Praying with and for us, that God would open to us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:
4:6 Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer every man.

1 Thessalonians 1:5 For our gospel did not come to you in word only, but also in power, and in the Holy Spirit, and in much assurance; as you know what manner of men we were among you for your sake.
1:6 And you became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit:
1:7 So that you were examples to all who believe in Macedonia and Achaia.
1:8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith toward God is spread abroad; so that we do not need to speak any thing.
2:5 For neither at any time did we use flattering words, as you know, nor a cloak of covetousness; God is witness:
2:13 Because of this cause we also thank God without ceasing, because, when you received the word of God which you heard of us, you received it not as the word of men, but as it is truly, the word of God, which also works in you who believe.
4:15 For this we say to you by the word of the Lord, that we who are alive and remain to the coming of the Lord shall not go before those who are asleep.
4:18 Therefore comfort one another with these words.

2 Thessalonians 2:2 That you are not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is near.
2:15 Therefore, brothers, stand fast, and hold the traditions which you have been taught, whether by word, or our epistle.
2:16 Now our Lord Jesus Christ himself, and God, even our Father, who has loved us, and has given us everlasting consolation and good hope through grace,
2:17 Comfort your hearts, and establish you in every good word and work.
3:1 Finally, brothers, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:
3:14 And if any man does not obey our word by this epistle, note that man, and have no company with him, that he may be ashamed.

1 Timothy 1:15 This word is faithful, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
3:1 This word is faithful, If a man stretches for the office of an overseer, he desires a good work.
4:5 For it is sanctified by the word of God and prayer.
4:6 If you put the brothers in remembrance of these things, you shall be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereto you have attained.
4:9 This word is faithful and worthy of all acceptation.
4:12 Let no man despise your youth; but you be an example of the believers, in word, in conduct, in love, in spirit, in faith, in purity.
5:17 Let the elders who rule well be counted worthy of double honor, especially they who labor in the word and doctrine.
6:3 If any man teaches otherwise, and does not consent to the sound words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

2 Timothy 1:13 Hold fast the form of sound words, which you have heard of me, in faith and love which is in Christ Jesus.
2:9 Wherein I suffer trouble, as an evil doer, even to bonds; but the word of God is not bound.
2:11 This word is faithful: For if we are dead with him, we shall also live with him:
2:15 Be diligent to show yourself approved to God, a workman who does not need to be ashamed, rightly dividing the word of truth.
2:16 But shun profane and vain babblings: for they will increase to more ungodliness.
2:17 And their word will eat likes a cancer: of whom is Hymenaeus and Philetus;
4:2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
4:15 Of whom you beware also; for he has greatly withstood our words.

Titus 1:3 But has in due times manifested his word through preaching, which is committed to me according to the commandment of God our Saviour;
1:9 Holding fast the faithful word as he has been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
2:5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God is not blasphemed.
2:8 Sound speech, that cannot be condemned; that he who is of the contrary part may be ashamed, having no evil thing to say of you.
3:8 This word is faithful, and these things I will that you affirm constantly, that those who have believed in God might be careful to maintain good works. These things are good and profitable to men.

Hebrews 2:2 For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward;
4:2 For to us was the gospel preached, as well as to them: but the word preached did not profit them, not being mixed with faith in those who heard it.
4:12 For the word of God is living, and powerful, and sharper than any two-edged sword, piercing even to the division of both soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
4:13 Nor is there any creature that is not manifest in his sight: but all things are uncovered and opened to the eyes of him for whom is our word.
6:1 Therefore, having left the word of the beginning of Christ, let us go on to perfection; not laying again the foundation of repentance from dead works, and of faith in God,
7:28 For the law makes men high priests who have weakness; but the word of the oath since the law, has perfected the Son for ever.
12:19 And the sound of a trumpet, and the voice of words; which those who heard intreated that the word should not be spoken to them any more:
13:7 Remember your leaders, who have spoken the word of God to you: considering the result of their conduct, imitate their faith.
13:17 Obey your leaders, and be submissive: for they watch for your souls, as those who must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
13:22 And I entreat you, brothers, suffer the word of exhortation: for I have written a letter to you in few words.

James 1:18 Of his own will he begat us with the word of truth, that we should be a kind of firstfruits of his creatures.
1:21 Therefore, having laid aside all filthiness and overflow of wickedness, receive with meekness the in-growing word, which is able to save your souls.
1:22 But you be doers of the word, and not hearers only, deceiving your own selves.
1:23 For if any is a hearer of the word, and not a doer, he is like a man seeing his natural face in a mirror:
3:2 For in many things we all stumble. If any man does not stumble in word, the same is a perfect man, and able also to bridle the whole body.

1 Peter 1:23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which lives and abides for ever.
2:8 And a stone of stumbling, and a rock of offence, even to those who stumble at the word, being disobedient: to which also they were appointed.
3:1 Likewise, you wives, be in subjection to your own husbands; that, if any does not obey the word, they also may without the word be won by the conduct of the wives;
3:15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man who asks you a word concerning the hope in you with meekness and fear:
4:5 Who shall give account to him who is ready to judge the living and the dead.

2 Peter 1:19 We have also a more sure word of prophecy; to which you do well that you take heed, as to a light that shines in a dark place, until the day dawn, and the day star arise in your hearts:
2:3 And through covetousness they shall with made up words make merchandise of you: whose judgment of old is not idle, and their condemnation does not slumber.
3:5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:
3:6 Whereby the world that then was, being overflowed with water, perished:
3:7 But the heavens and the earth, which are now, by the same word are kept in store, kept for fire for the day of judgment and perdition of ungodly men.

1 John 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.
2:5 But whoever keeps his word, in him truly is the love of God perfected: by this we know that we are in him.
2:7 Brethren, I do not write a new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you have heard from the beginning.
2:14 I have written to you, fathers, because you have known him who is from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the wicked one.
3:18 My little children, do not let us love in word, nor in tongue; but in deed and in truth.
5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Spirit: and these three are one.

3 John 1:10 Therefore, if I come, I will remember his deeds which he does, prating against us with malicious words: and not content with that, he himself does not receive the brothers, and forbids those who would, and casts them out of the church.

Revelation 1:2 Who bore record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
1:3 Blessed is he who reads, and those who hear the words of this prophecy, and keep those things which are written in it: for the time is near.
1:9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
3:8 I know your works: behold, I have set before you an open door, and no man can shut it: for you have a little strength, and have kept my word, and have not denied my name.
3:10 Because you have kept the word of my patience, I also will keep you from the hour of temptation, which shall come upon all the world, to try those who dwell upon the earth.
6:9 And when he had opened the fifth seal, I saw under the altar the souls of those who were slain for the word of God, and for the testimony which they held:
12:11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they did not love their lives to the death.
19:9 And he says to me, Write, Blessed are those who are called to the marriage supper of the Lamb. And he says to me, These are the true words of God.
19:13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
20:4 And I saw thrones, and they sat on them, and judgment was given to them: and I saw the souls of those who were beheaded for the witness of Jesus, and for the word of God, and who had not worshipped the beast, nor his image, nor had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ the thousand years.
21:5 And he who sat upon the throne said, Behold, I make all things new. And he said to me, Write: for these words are true and faithful.
22:6 And he said to me, These words are faithful and true: and the Lord God of the holy prophets sent his angel to show to his servants the things which must shortly be done.
22:7 Behold, I come quickly: blessed is he who keeps the words of the prophecy of this book.
22:8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel who showed me these things.
22:9 Then he says to me, See you do not do it: for I am your fellow-servant, and of your brothers the prophets, and of those who keep the words of this book: worship God.
22:10 And he says to me, Do not seal the words of the prophecy of this book: for the time is near.
22:18 For I testify to every man who hears the words of the prophecy of this book, If any man shall add to these things, God shall add to him the plagues that are written in this book:
22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

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The Greek word λόγος, or logos, is a word with various meanings. It is often translated into English as «Word,» but can also mean thought, speech, meaning, reason, proportions, principle, standard, or logic, among other things. In religious contexts, it can indicate the divine Word, wisdom, or truth. It is also used widely with varied meanings in the fields of philosophy, analytical psychology, and rhetoric.

Similar concepts are found in non-western traditions, such as Dao (Tao), the Vedic notion of rta, and the Hindu and Buddhist conception of dharma and Aum. These concepts in diverse traditions are based upon the common insight that certain principles regulate the orders of existence in both the universe and human reason.

Overview

The Greek word «logos» means «order,» «word,» and «reason.» It indicates a rational explanation in contrast to a mythological explanation. Among Greek philosophers, the first philosopher who used the term is Heraclitus. By using the term logos, he meant the principle of the cosmos that organizes and orders the world that had the power to regulate the birth and decay of things in the world. The cosmos was, as he saw it, constantly changing, and he conceived logos as the organizing principle of change. In the context of Ancient Greek philosophy, logos was a divine principle which transcended the world of mortals.

The Stoics developed the notion of logos and conceived it as the principle that gave life and order to all beings in the universe. In their view, logos existed both in the human soul and the universe, and identified justice within the life of a man who lived according to this order of the universe.

The Jewish philosopher Philo of Alexandria (Philo Judaeus) tried to explain the relationship between God and the world by applying the Stoic concept of logos. Logos was the most universal among all things in the world, an intermediary between the transcendent God and the created world. He developed the idea that God created the world with logos as the intermediate being. In Christianity, various doctrines about logos were also developed.

Ancient Greek philosophy

In ancient philosophy, Logos was used by Heraclitus, a Pre-Socratic Greek philosopher. He used the term logos to describe the universal Law, or the principle that inherently ordered the cosmos and regulated its phenomena. Some fragments ascribed to Heraclitus read:

The Law (of the universe) is as here explained; but men are always incapable of understanding it, both before they hear it, and when they have heard it for the first time. For though all things come into being in accordance with this Law, men seem as if they had never met with it, when they meet with words (theories) and actions (processes) such as I expound, separating each thing according to its nature and explaining how it is made.^[1]

Therefore one must follow (the universal Law, namely) that which is common (to all). But although the Law is universal, the majority live as if they had understanding peculiar to themselves.

Heraclitus also used the term Logos to mean the undifferentiated material substrate from which all things came: «Listening not to me but to the Logos it is wise to agree that all [things] are one.» In this sense, Logos is Heraclitus’ answer to the Pre-Socratic question of what the arche is of all things. Logos, therefore, designates both the material substrate itself and the universal, mechanical, «just» way in which this substrate manifests itself in, and as, individual things. What this means is, it encompasses within itself the later Platonic distinction (in Timaeus) between «form» and «matter.»

By the time of Socrates, Plato, and Aristotle, logos was the term established to describe the faculty of human reason and the knowledge men had of the known world and of other humans. Plato allowed his characters to engage in the conceit of describing logos as a living being in some of his dialogues. The development of the Academy with hypomnemata brought logos closer to the literal text. Aristotle, who studied under Plato and who was much more of a practical thinker, first developed the concept of logic as a depiction of the rules of human rationality.

The Stoics understood Logos as the animating power of the universe, (as it is also presently understood today in Theosophical terms) and by the Rosicrucians in their «conception of the cosmos,» which further influenced how this word was understood later on (in twentieth century psychology, for instance).

Rhetoric

In rhetoric, logos is one of the three modes of persuasion (the other two are pathos, emotional appeal; and ethos, the qualification of the speaker). Logos refers to logical appeal, and in fact the term logic evolves from it. Logos normally implies numbers, polls, and other mathematical or scientific data.

Christianity

In Christianity, the prologue of the Gospel of John calls Jesus «the Logos» (usually translated as «the Word» in English bibles, such as the King James Version) and plays a central role in establishing the doctrine of Jesus’ divinity and the Trinity. The opening verse in the KJV reads: «In the beginning was the Word [Logos], and the Word [Logos] was with God, and the Word [Logos] was God.»

Some scholars of the Bible have suggested that John made creative use of double meaning in the word «Logos» to communicate to both Jews, who were familiar with the Wisdom tradition in Judaism, and Hellenists, especially followers of Philo. Each of these two groups had its own history associated with the concept of the Logos, and each could understand John’s use of the term from one or both of those contexts. Especially for the Hellenists, however, John turns the concept of the Logos on its head when he claimed «the Logos became flesh and dwelt among us» (v. 14).

Gordon Clark famously translated Logos as «Logic» in the opening verses of the Gospel: «In the beginning was the Logic, and the Logic was with God and the Logic was God.» He meant to imply by this translation that the laws of logic were contained in the Bible itself and were therefore not a secular principle imposed on the Christian worldview.

On April 1, 2005, Cardinal Joseph Ratzinger (who would later become Pope Benedict XVI) referred to the Christian religion as the religion of the Logos:

From the beginning, Christianity has understood itself as the religion of the Logos, as the religion according to reason. … It has always defined men, all men without distinction, as creatures and images of God, proclaiming for them … the same dignity. In this connection, the Enlightenment is of Christian origin and it is no accident that it was born precisely and exclusively in the realm of the Christian faith. … It was and is the merit of the Enlightenment to have again proposed these original values of Christianity and of having given back to reason its own voice … Today, this should be precisely [Christianity’s] philosophical strength, in so far as the problem is whether the world comes from the irrational, and reason is not other than a «sub-product,» on occasion even harmful of its development—or whether the world comes from reason, and is, as a consequence, its criterion and goal. … In the so necessary dialogue between secularists and Catholics, we Christians must be very careful to remain faithful to this fundamental line: To live a faith that comes from the Logos, from creative reason, and that, because of this, is also open to all that is truly rational.^[2]

He referred to this concept again in a controversial speech, in September 2006.

Similar concepts

Within Eastern religions, there are ideas with varying degrees of similarity to the philosophical and Christian uses of the term logos. Five concepts with some parallels to Logos are the Tao, the Vedic notion of rta, the Hindu and Buddhist conception of dharma, Aum (from Hindu cosmology), and the Egyptian Maat. These are all iconic terms of various cultures that have the meaning that Logos has: The order and orderliness of the world. At the same time, the material source of the world is the word as well.

In New Age mysticism, the Odic force is sometime described as «the physical manifestation of the creative Logos.»

In ancient Egyptian mythology, Hu was the deification of the word spoken to create existence. Maàt was the concept, and goddess, of divine order.

In Surat Shabd Yoga, Shabda is considered to be analogous to the Logos as representative of the supreme being in Christianity.

Notes

References

ISBN links support NWE through referral fees

• Buxton, R. G. A. 1999. From Myth to Reason? Studies in the Development of Greek Thought. New York: Oxford University Press. ISBN 0585159998
• Carson, D.A. 1991. The Gospel According to John. ISBN 0-85111-749-X
• Freeman, K., & H. Diels, 1948. Ancilla to the Pre-Socratic Philosophers: A Complete Translation of the Fragment in Diels, Fragmente der Vorsokratiker. Cambridge: Harvard University Press.
• Heidegger, M. 1975. Early Greek Thinking. New York: Harper & Row. ISBN 0060638583
• Morris, Leon. 1995. The Gospel According to John (New International Commentary on the New Testament). ISBN 0-8028-2504-4
• Ong, W. J. 1967. The Presence of the Word; Some Prolegomena for Cultural and Religious History. The Terry lectures. New Haven: Yale University Press.

External links

All links retrieved November 3, 2022.

• Entries related to Logos, Stanford Encyclopedia of Philosophy.

General Philosophy Sources

• Stanford Encyclopedia of Philosophy.
• The Internet Encyclopedia of Philosophy.
• Paideia Project Online.
• Project Gutenberg.