Lexical Summary logos: Word, speech, message, account, reason, doctrine Original Word: λόγος Strong's Exhaustive Concordance a word, the WordFrom lego; something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ) -- account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work. see GREEK lego HELPS Word-studies 3056 lógos (from 3004 /légō, "speaking to a conclusion") – a word, being the expression of a thought; a saying. 3056 /lógos ("word") is preeminently used of Christ (Jn 1:1), expressing the thoughts of the Father through the Spirit. [3056 (lógos) is a common term (used 330 times in the NT) with regards to a person sharing a message (discourse, "communication-speech"). 3056 (lógos) is a broad term meaning "reasoning expressed by words."] NAS Exhaustive Concordance Word Originfrom legó Definition a word (as embodying an idea), a statement, a speech NASB Translation account (7), account* (1), accounting (2), accounts (2), answer (1), appearance (1), complaint (1), exhortation* (1), have to do (1), instruction (1), length* (1), matter (4), matters (1), message (10), news (3), preaching (1), question (2), reason (2), reasonable (1), remark (1), report (1), said (1), say (1), saying (4), sayings (1), speaker (1), speech (10), statement (18), story (1), talk (1), teaching (2), thing (2), things (1), utterance (2), what he says (1), what* (1), word (179), words (61). Thayer's Greek Lexicon STRONGS NT 3056: λόγοςλόγος, λόγου, ὁ (λέγω) (from Homer down), the Sept. especially for דָּבָר, also for אֹמֶר and מִלָּה; properly, a collecting, collection (see λέγω) — and that, as well of those things which are put together in thought, as of those which, having been thought i. e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one which relates to speaking, and one which relates to thinking. I. As respects speech: 1. a word, yet not in the grammatical sense (equivalent to vocabulum, the mere name of an object), but language, vox, i. e. a word which, uttered by the living voice, embodies a conception or idea; (hence, it differs from ῤῆμα and ἔπος (which see; cf. also λαλέω, at the beginning)): Hebrews 12:19; ἀποκριθῆναι λόγον, Matthew 22:46; εἰπεῖν λόγῳ, Matthew 8:8 (Rec. λόγον (cf. εἶπον, 3 a. at the end)); Luke 7:7; λαλῆσαι πέντε, μυρίους, λόγους, 1 Corinthians 14:19; διδόναι λόγον εὔσημον, to utter a distinct word, intelligible speech, 1 Corinthians 14:9; εἰπεῖν λόγον κατά τίνος, to speak a word against, to the injury of, one, Matthew 12:32; also εἰς τινα, Luke 12:10; to drive out demons λόγῳ, Matthew 8:16; ἐπερωτᾶν τινα ἐν λόγοις ἱκανοῖς, Luke 23:9; of the words of a conversation, ἀντιβάλλειν λόγους, Luke 24:17. 2. what someone has said; a saying; a. universally: Matthew 19:22 (T omits); Mark 5:36 (cf, Buttmann, 302 (259) note); b. of the sayings of God; α. equivalent to decree, mandate, order: Romans 9:28; with τοῦ Θεοῦ added, 2 Peter 3:5, 7 (Rst G Tr text); ὁ λόγος τοῦ Θεοῦ ἐγένετο πρός τινα (a phrase frequent in the O. T.), John 10:35. β. of the moral precepts given by God in the O. T.: Mark 7:13; (Matthew 15:6 L Tr WH text); Romans 13:9; Galatians 5:14 (cf. οἱ δέκα λόγοι (Exodus 34:28; Deuteronomy 10:4 (cf. ῤήματα, 3. discourse (Latinoratio); a. the act of speaking, speech: Acts 14:12; 2 Corinthians 10:10; James 3:2; διά λόγου, by word of month, Acts 15:27; opposed to δἰ ἐπιστολῶν, 2 Thessalonians 2:15; διά λόγου πολλοῦ, Acts 15:32; λόγῳ πολλῷ, Acts 20:2; περί οὗ πολύς ἡμῖν ὁ λόγος, of whom we have many things to say, Hebrews 5:11; ὁ λόγος ὑμῶν, Matthew 5:37; Colossians 4:6; λόγος κολακείας, 1 Thessalonians 2:5. λόγος is distinguished from σοφία in 1 Corinthians 2:1; from ἀναστροφή, 1 Timothy 4:12; from δύναμις, 1 Corinthians 4:19; 1 Thessalonians 1:5; from ἔργον, Romans 15:18; 2 Corinthians 10:11; Colossians 3:17; from ἔργον καί ἀλήθεια, 1 John 3:18 (see ἔργον, 3, p. 248a bottom); οὐδενός λόγου τίμιον, not worth mentioning (λόγου ἄξιον, Herodotus 4, 28; cf. German der Rede werth), i. e. a thing of no value, Acts 20:24 T Tr WH (see II. 2 below). b. equivalent to the faculty of speech: Ephesians 6:19; skill and practice in speaking: ἰδιώτης τῷ λγόω ἀλλ' οὐ τῇ γνώσει, 2 Corinthians 11:6; δυνατός ἐν ἔργῳ καί λόγῳ, Luke 24:19 (ἄνδρας λόγῳ δυνατούς, Diodorus 13, 101); λόγος σοφίας or γνώσεως, the art of speaking to the purpose about things pertaining to wisdom or knowledge, 1 Corinthians 12:8. c. a kind (or style) of speaking: ἐν παντί λόγῳ, 1 Corinthians 1:5 (A. V. utterance). d. continuous speaking, discourse, such as in the N. T. is characteristic of teachers: Luke 4:32, 36; John 4:41; Acts 4:4 (cf. Acts 3:12-26); Acts 20:7; 1 Corinthians 1:17; 1 Corinthians 2:1; plural, Matthew 7:28; Matthew 19:1; Matthew 26:1; Luke 9:26; Acts 2:40; δυνατός ἐν λόγοις καί ἔργοις αὐτοῦ, Acts 7:22. Hence, the thought of the subject being uppermost, e. instruction: Colossians 4:3; Titus 2:8; 1 Peter 3:1; joined with διδασκαλία, 1 Timothy 5:17; with a genitive of the teacher, John 5:24; John 8:52; John 15:20; John 17:20; Acts 2:41; 1 Corinthians 2:4; 2 Corinthians 1:18 (cf. 2 Corinthians 1:19); ὁ λόγος ὁ ἐμός, John 8:31, 37, 43, 51; John 14:23; τινα λόγῳ, with what instruction, 1 Corinthians 15:2 (where construe, εἰ κατέχετε, τίνι λόγῳ etc.; cf. Buttmann, §§ 139,58; 151,20); equivalent to κήρυγμα, preaching, with the genitive of the object: λόγος ἀληθείας, 2 Corinthians 6:7; James 1:18; ὁ λόγος τῆς ἀληθείας, Colossians 1:5; Ephesians 1:13; 2 Timothy 2:15; τῆς καταλλαγῆς, 2 Corinthians 5:19; ὁ λόγος τῆς σωτηρίας ταύτης, concerning this salvation (i. e. the salvation obtained through Christ) (cf. Winers Grammar, 237 (223); Buttmann, 162 (141)), Acts 13:26; ὁ λόγος τῆς βασιλείας (τοῦ Θεοῦ), Matthew 13:19; τοῦ σταυροῦ, 1 Corinthians 1:18; ὁ τῆς ἀρχῆς τοῦ Χριστοῦ λόγος, the first instruction concerning Christ (cf. Buttmann, 155 (136); Winer's Grammar, 188 (177)), Hebrews 6:1. Hence, 4. in an objective sense, what is communicated by instruction, doctrine: universally, Acts 18:15; ὁ λόγος αὐτῶν, 2 Timothy 2:17; plural ἡμέτεροι λόγοι, 2 Timothy 4:15; ὑγιαίνοντες λόγοι, 2 Timothy 1:13; with a genitive of object added, τοῦ κυρίου, 1 Timothy 6:3; τῆς πίστεως, the doctrines of faith (see πίστις, 1 c. β.), 1 Timothy 4:6. specifically, the doctrine concerning the attainment through Christ of salvation in the kingdom of God: simply, Matthew 13:20-23; Mark 4:14-20; Mark 8:32; Mark 16:20; Luke 1:2; Luke 8:12; Acts 8:4; Acts 10:44; Acts 11:19; Acts 14:25; Acts 17:11; Galatians 6:6; Philippians 1:14; 1 Thessalonians 1:6; 2 Timothy 4:2; 1 Peter 2:8; τόν λόγον, ὅν ἀπέστειλε τοῖς etc. the doctrine which he commanded to be delivered to, etc. Acts 10:36 (but L WH text omit; Tr brackets ὅν; cf. Winers Grammar, § 62, 3 at the end; Buttmann, § 131, 13); τόν λόγον ἀκούειν, Luke 8:15; John 14:24; Acts 4:4; 1 John 2:7; λαλεῖν, John 15:3 (see other examples under the word λαλέω, 5 under the end); ἀπειθεῖν τῷ λόγῳ, 1 Peter 2:8; 1 Peter 3:1; διδαχή πιστοῦ λόγου, Titus 1:9; with the genitive of the teacher: ὁ λόγου αὐτῶν, Acts 2:41; with the genitive of the author: τοῦ Θεοῦ, Luke 5:1; Luke 8:11, 21; Luke 11:28; John 17:6, 14; 1 Corinthians 14:36; 2 Corinthians 4:2; Colossians 1:25; 2 Timothy 2:9; Titus 1:3; Titus 2:5; Hebrews 13:7; 1 John 1:10; 1 John 2:5, 14; Revelation 6:9; Revelation 20:4; very often in the book of Acts: Acts 4:29, 31; Acts 6:2, 7; Acts 8:14; Acts 11:1, 19; Acts 12:24; Acts 13:5, 7, 44, 46; Acts 17:13; Acts 18:11; opposed to λόγος ἀνθρώπων (Buttmann, § 151, 14), 1 Thessalonians 2:13; λόγος ζῶν Θεοῦ, 1 Peter 1:23; ὁ λόγος τοῦ κυρίου, Acts 8:25; Acts 13:48 ((WH text Tr marginal reading Θεοῦ)); Acts 15:35; Acts 19:10, 20; 1 Thessalonians 1:8; 2 Thessalonians 3:1; τοῦ Χριστοῦ, Colossians 3:16; Revelation 3:8; with the genitive of apposition, τοῦ εὐαγγελίου, Acts 15:7; with the genitive of the object, τῆς χάριτος τοῦ Θεοῦ, Acts 14:3; Acts 20:32; δικαιοσύνης (see δικαιοσύνη, 1 a.), Hebrews 5:13; with the genitive of quality, τῆς ζωῆς, containing in itself the true life and imparting it to men, Philippians 2:16. 5. anything reported in speech; a narration, narrative: of a written narrative, a continuous account of things done, Acts 1:1 (often so in Greek writings from Herodotus down (cf. Liddell and Scott, under the word, A. IV.)); a fictitious narrative, a story, Matthew 28:15, cf. Matthew 28:13. report (in a good sense): ὁ λόγος the news concerning the success of the Christian cause, Acts 11:22; περί τίνος, Luke 5:15; rumor, i. e. current story, John 21:23; λόγον ἔχειν τίνος, to have the (unmerited) reputation of any excellence, Colossians 2:23 (so λόγον ἔχει τίς followed by an infinitive, Herodotus 5, 66; Plato, epin., p. 987b.; (see especially Lightfoot on Colossians, the passage cited (cf. Liddell and Scott, under the word A. III. 3))). 6. matter under discussion, thing spoken of, affair: Matthew 21:24; Mark 11:29; Luke 20:3; Acts 8:21; Acts 15:6, and often in Greek writings (Liddell and Scott, under A. VIII.); a matter in dispute, case, suit at law (as דָּבָר in Exodus 18:16; Exodus 22:8): ἔχειν λόγον πρός τινα, to have a ground of action against anyone, Acts 19:38, cf. Kypke at the passage; παρεκτός λόγου πορνείας ((cf. II. 6 below) זְנוּת (or דְּבַר עַל־) בִּלְתִּי מִלְּבַד, Delitzsch) Matthew 5:32; ( 7. thing spoken of or talked about; event; deed (often so in Greek writings from Herodotus down): διαφημίζειν τόν λόγον, to blaze abroad the occurrence, Mark 1:45; plural Luke 1:4 (as often in the O. T.; μετά τούς λόγους τούτους, 1 Macc. 7:33). II. Its use as respects the mind, alone, Latinratio; i. e.: 1. reason, the mental faculty of thinking, meditating, reasoning, calculating, etc.: once so in the phrase ὁ λόγος τοῦ Θεοῦ, of the divine mind, pervading and noting all things by its proper force, Hebrews 4:12. 2. account, i. e. regard, consideration: λόγον ποιεῖσθαι τίνος, to have regard for, make account of a thing, care for a thins, Acts 20:24 R G (Job 22:4; Herodotus 1, 4. 13 etc.; Aeschylus, Prom. 231; Theocritus, 3, 33; Demosthenes, Josephus, Dionysius Halicarnassus, Plutarch, others (cf. Liddell and Scott, under the word, B. II. 1)); also λόγον ἔχειν τίνος, Acts, the passage cited Lachmann (Tobit 6:16 (15)) (cf. I. 3 a. above). 3. account, i. e. reckoning, score: δόσεως καί λήψεως (see δόσις, 1), Philippians 4:15 (where cf. Lightfoot); εἰς λόγον ὑμῶν, to your account, i. e. tropically, to your advantage, Philippians 4:17; συναίρειν λόγον (an expression not found in Greek authors), to make a reckoning, settle accounts, Matthew 18:23; Matthew 25:19. 4. account, i. e. answer or explanation in reference to judgment: λόγον διδόναι (as often in Greek authors), to give or render an account, Romans 14:12 R G T WH L marginal reading Tr marginal reading; also ἀποδιδόναι, Hebrews 13:17; 1 Peter 4:5; with the genitive of the thing, Luke 16:2; Acts 19:40 (R G); περί τίνος, Matthew 12:36; (Acts 19:40 L T Tr WH); τίνι περί ἑαυτοῦ, Romans 14:12 L text brackets Tr text; αἰτεῖν τινα λόγον περί τίνος, 1 Peter 3:15 (Plato, polit., p. 285 e.). 5. relation: πρός ὅν ἡμῖν ὁ λόγος, with whom as judge we stand in relation (A. V. have to do), Hebrews 4:13; κατά λόγον, as is right, justly, Acts 18:14 (A. V. reason would (cf. Polybius 1, 62, 4. 5; 5, 110, 10)) (παρά λόγον, unjustly, 2 Macc. 4:36; 3Macc. 7:8). 6. reason, cause, ground: τίνι λόγῳ, for what reason? why? Acts 10:29 (ἐκ τίνος λόγου; Aeschylus Choeph. 515; ἐξ οὐδενός λόγου, Sophocles Phil. 730; τίνι δικαίῳ λόγῳ κτλ.; Plato, Gorgias, p. 512 c.); παρεκτός λόγου πορνείας (Vulg.excepta fornicationis causa) is generally referred to this head, Matthew 5:32; (Matthew 19:9 L WH marginal reading); but since where λόγος is used in this sense the genitive is not added, it has seemed best to include this passage among those mentioned in I. 6 above. III. In several passages in the writings of John ὁ λόγος denotes the essential Word of God, i. e. the personal (hypostatic) wisdom and power in union with God, his minister in the creation and government of the universe, the cause of all the world's life both physical and ethical, which for the procurement of man's salvation put on human nature in the person of Jesus the Messiah and shone forth conspicuously from his words and deeds: John 1:1, 14; (1 John 5:7 Rec.); with τῆς ζωῆς added (see ζωή, 2 a.), 1 John 1:1; τοῦ Θεοῦ, Revelation 19:13 (although the interpretation which refers this passage to the hypostatic λόγος is disputed by some, as by Baur, Neutest. Theologie, p. 216f). Respecting the combined Hebrew and Greek elements out of which this conception originated among the Alexandrian Jews, see especially Lücke, Comm. üb. d. Evang. des Johan. edition 3, i., pp. 249-294; (cf. especially B. D. American edition under the word Λόγος appears in statements as ordinary speech (Matthew 5:37), rational explanation (Acts 19:38), legal account (Luke 16:2), moral reckoning (Romans 14:12), and, supremely, divine self-disclosure (Hebrews 4:12). The breadth of usage binds together thought, utterance, and reality, so that what is spoken both reveals and effects. The Spoken Word in Human Interaction Everyday discourse is measured by λόγος. Jesus warns, “By your words you will be acquitted, and by your words you will be condemned” (Matthew 12:37). His disciples are commanded to let their “Yes” be “Yes” and their “No,” “No” (Matthew 5:37). The Sanhedrin notes Stephen’s “wisdom and spirit by which he was speaking” (Acts 6:10), and Paul exhorts that believers’ speech be “always full of grace, seasoned with salt” (Colossians 4:6). Word of God in the Synoptic Tradition Jesus’ authoritative word heals (Matthew 8:8; Luke 7:7), forgives (Matthew 9:2), and stills storms (Mark 4:39, implied). In the Parable of the Sower, “the word” is the seed (Mark 4:14–20), showing that kingdom life begins and grows by receiving the message. Christ promises that though “heaven and earth pass away, My words will never pass away” (Matthew 24:35). Logos in the Gospel of John John begins and ends with the λόγος: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1); “The Word became flesh and made His dwelling among us” (John 1:14). Here the term identifies the pre-existent Son, active in creation, revelation, and redemption. Abiding in His word proves genuine discipleship (John 8:31) and grants cleansing (John 15:3). Rejecting that word brings judgment: “The word I have spoken will judge him on the last day” (John 12:48). Growth of the Word in Acts Acts records the triumph of the gospel through the Roman world. “The word of God continued to spread, and the number of disciples multiplied greatly” (Acts 6:7). Persecution cannot bind it: “The word of God continued to grow and prevail mightily” (Acts 19:20). Mission strategy centers on preaching the word (Acts 8:4; Acts 13:44; Acts 18:11), and elders are commended “to God and to the word of His grace” (Acts 20:32). Pauline Theology of the Word Paul proclaims “the word of the cross” (1 Corinthians 1:18) that saves those who believe, “the word of reconciliation” entrusted to ambassadors (2 Corinthians 5:19), and “the word of faith that we proclaim” by which sinners confess and are justified (Romans 10:8). The gospel is “the word of truth” (Ephesians 1:13; Colossians 1:5) and “the word of life” (Philippians 2:16). Though the apostle is imprisoned, “the word of God is not bound” (2 Timothy 2:9). Church leaders must “preach the word…in season and out” (2 Timothy 4:2) and “handle the word of truth accurately” (2 Timothy 2:15). Catholic Epistles James depicts the implanted word that “is able to save your souls” (James 1:21); obedience requires being “doers of the word, and not hearers only” (James 1:22). Peter calls Scripture “the living and enduring word of God” by which believers were born again (1 Peter 1:23) and exhorts readiness to give “a reasoned defense” (λόγον) for the hope within (1 Peter 3:15). John urges believers to let the word abide in them for victory over the evil one (1 John 2:14). Prophetic and Eschatological Dimension The apostolic proclamation fulfills “the words of the Prophets” (Acts 15:15). Peter reminds that creation itself was formed “by the word of God” (2 Peter 3:5) and will be judged “by the same word” (2 Peter 3:7). In Revelation the exalted Christ is called “The Word of God” (Revelation 19:13), and His “words are faithful and true” (Revelation 21:5). Blessing attends the one who keeps “the words of the prophecy of this book” (Revelation 22:7). Christ the Eternal Logos As λόγος, the Son mediates revelation (John 1:18), creation (John 1:3), sustenance (Hebrews 1:3, implicit), salvation (John 1:12), and final judgment (John 12:48). The incarnation unites divine speech and human flesh, ensuring that God’s self-communication is personal, redemptive, and irrevocable. Creative and Sustaining Power “By the word of the Lord the heavens were made” (Psalm 33:6, echoed in 2 Peter 3:5). The New Testament affirms that God’s utterance is effectual; what He speaks comes to pass, whether in raising the dead (John 11, implied) or granting faith (Romans 10:17). Accountability to the Word Every person will render λόγον to God (Romans 14:12; Hebrews 13:17). Church leaders must watch over souls and will give an account for their stewardship. Idle words betray the heart (Matthew 12:36) and are weighed in divine balance. Ministry of the Word in Church History From apostolic preaching to patristic councils, the church’s life has centered on the word written and proclaimed. The early fathers employed the Johannine λόγος to articulate Christ’s full deity, culminating in Nicaea’s confession. Reformers recovered the primacy of Scripture as God’s living voice, and evangelical missions carry the same word to the nations. Practical Ministry Implications • Expository preaching unleashes the power of the word for conviction and conversion (1 Thessalonians 1:5). The 331 New Testament occurrences weave a single testimony: God speaks, His Word incarnate lives and reigns, His written word stands forever, and His spoken word through the church advances irresistibly until faith becomes sight. Englishman's Concordance Matthew 5:32 N-GMSGRK: αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ NAS: except for [the] reason of unchastity, KJV: saving for the cause of fornication, INT: of him except on account of sexual immorality causes Matthew 5:37 N-NMS Matthew 7:24 N-AMP Matthew 7:26 N-AMP Matthew 7:28 N-AMP Matthew 8:8 N-DMS Matthew 8:16 N-DMS Matthew 10:14 N-AMP Matthew 12:32 N-AMS Matthew 12:36 N-AMS Matthew 12:37 N-GMP Matthew 12:37 N-GMP Matthew 13:19 N-AMS Matthew 13:20 N-AMS Matthew 13:21 N-AMS Matthew 13:22 N-AMS Matthew 13:22 N-AMS Matthew 13:23 N-AMS Matthew 15:6 N-AMS Matthew 15:12 N-AMS Matthew 15:23 N-AMS Matthew 18:23 N-AMS Matthew 19:1 N-AMP Matthew 19:11 N-AMS Matthew 19:22 N-AMS Strong's Greek 3056 |
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