1910-1915

SUBJECT AREA: Aerospace

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Anthony Fokker was born in Java, where his Dutch father had a coffee plantation. The family returned to the Netherlands and, after schooling, young Anthony went to Germany to study aeronautics. With the aid of a friend he built his first aeroplane, the Spin, in 1910: this was a monoplane capable of short hops. By 1911 Fokker had improved the Spin and gained a pilot's licence. In 1912 he set up a company called Fokker Aeroplanbau at Johannistal, outside Berlin, and a series of monoplanes followed.

When war broke out in 1914 Fokker offered his designs to both sides, and the Germans accepted them. His E I monoplane of 1915 caused a sensation with its manoeuvrability and forward-firing machine gun. Fokker and his collaborators improved on the French deflector system introduced by Raymond Saulnier by fitting an interrupter gear which synchronized the machine gun to fire between the blades of the rotating propeller. The Fokker Dr I triplane and D VII biplane were also outstanding German fighters of the First World War. Fokker's designs were often the work of an employee who received little credit: nevertheless, Fokker was a gifted pilot and a great organizer. After the war, Fokker moved back to the Netherlands and set up the Fokker Aircraft Works in Amsterdam. In 1922, however, he emigrated to the USA and established the Atlantic Aircraft Corporation in New Jersey. His first significant success there came the following year when one of his T-2 monoplanes became the first aircraft to fly non-stop across the USA, from New York to San Diego. He developed a series of civil aircraft using the well-proven method of construction he used for his fighters: fuselages made from steel tubes and thick, robust wooden wings. Of these, probably the most famous was the F VII/3m, a high-wing monoplane with three engines and capable of carrying about ten passengers. From 1925 the F VII/3m airliner was used worldwide and made many record-breaking flights, such as Lieutenant-Commander Richard Byrd's first flight over the North Pole in 1926 and Charles Kingsford-Smith's first transpacific flight in 1928. By this time Fokker had lost interest in military aircraft and had begun to see flight as a means of speeding up global communications and bringing people together. His last years were spent in realizing this dream, and this was reflected in his concentration on the design and production of passenger aircraft.

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JDS / CM

SUBJECT AREA: Ports and shipping

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Holland was educated first in his native town and later in Limerick, a seaport bustling with coastal trade ships. His first job was that of schoolteacher, and as such he worked in various parts of Ireland until he was about 32 years old. A combination of his burning patriotic zeal for Ireland and his interest in undersea technology (then in its infancy) made him consider designs for underwater warships for use against the British Royal Navy in the fight for Irish independence. He studied all known works on the subject and commenced drawing plans, but he was unable to make real headway owing to a lack of finance.

In 1873 he travelled to the United States, ultimately settling in New Jersey and continuing in the profession of teaching. His work on submarine design continued, but in 1875 he suffered a grave setback when the United States Navy turned down his designs. Help came from an unexpected source, the Irish Republican Brotherhood, or Fenian Society, which had been founded in Dublin and New York in 1858. Financial help enabled Holland to build a 4 m (13 ft) one-person craft, which was tested in 1878, and then a larger boat of 19 tonnes' displacement that was tested with a crew of three to depths of 20 m (65 ft) in New York's harbour in 1883. Known as the Fenian Ram, it embodied most of the principles of modern submarines, including weight compensation. The Fenians commandeered this boat, but they were unable to operate it satisfactorily and it was relegated to history.

Holland continued work, at times independently and sometimes with others, and continuously advocated submarines to the United States Navy. In 1895 he was successful in winning a contract for US$150,000 to build the US Submarine Plunger at Baltimore. With too much outside interference, this proved an unsatisfactory venture. However, with only US$5,000 of his capital left, Holland started again and in 1898 he launched the Holland at Elizabeth, New Jersey. This 16 m (52 ft) vessel was successful, and in 1900 it was purchased by the United States Government.

Six more boats were ordered by the Americans, and then some by the Russians and the Japanese. The British Royal Navy ordered five, which were built by Vickers Son and Maxim (now VSEL) at Barrow-in-Furness in the years up to 1903, commencing their long run of submarine building. They were licensed by another well-known name, the Electric Boat Company, which had formerly been the J.P.Holland Torpedo Boat Company.

Holland now had some wealth and was well known. He continued to work, trying his hand at aeronautical research, and in 1904 he invented a respirator for use in submarine rescue work. It is pleasing to record that one of his ships can be seen to this day at the Royal Navy Submarine Museum, Gosport: HM Submarine Holland No. 1, which was lost under tow in 1913 but salvaged and restored in the 1980s.

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SUBJECT AREA: Broadcasting, Electronics and information technology, Telecommunications

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Marconi was educated in physics at Leghorn and at Bologna University. An avid experimenter, he worked in his parents' attic and, almost certainly aware of the recent work of Hertz and others, soon improved the performance of coherers and spark-gap transmitters. He also discovered for himself the use of earthing and of elevated metal plates as aerials. In 1895 he succeeded in transmitting telegraphy over a distance of 2 km (1¼ miles), but the Italian Telegraph authority rejected his invention, so in 1896 he moved to England, where he filed the first of many patents. There he gained the support of the Chief Engineer of the Post Office, and by the following year he had achieved communication across the Bristol Channel.

The British Post Office was also slow to take up his work, so in 1897 he formed the Wireless Telegraph \& Signal Company to work independently. In 1898 he sold some equipment to the British Army for use in the Boer War and established the first permanent radio link from the Isle of Wight to the mainland. In 1899 he achieved communication across the English Channel (a distance of more than 31 miles or 50 km), the construction of a wireless station at Spezia, Italy, and the equipping of two US ships to report progress in the America's Cup yacht race, a venture that led to the formation of the American Marconi Company. In 1900 he won a contract from the British Admiralty to sell equipment and to train operators. Realizing that his business would be much more successful if he could offer his customers a complete radio-communication service (known today as a "turnkey" deal), he floated a new company, the Marconi International Marine Communications Company, while the old company became the Marconi Wireless Telegraph Company.

His greatest achievement occurred on 12 December 1901, when Morse telegraph signals from a transmitter at Poldhu in Cornwall were received at St John's, Newfoundland, a distance of some 2,100 miles (3,400 km), with the use of an aerial flown by a kite. As a result of this, Marconi's business prospered and he became internationally famous, receiving many honours for his endeavours, including the Nobel Prize for Physics in 1909. In 1904, radio was first used to provide a daily bulletin at sea, and in 1907 a transatlantic wireless telegraphy service was inaugurated. The rescue of 1,650 passengers from the shipwreck of SS Republic in 1909 was the first of many occasions when wireless was instrumental in saving lives at sea, most notable being those from the Titanic on its maiden voyage in April 1912; more lives would have been saved had there been sufficient lifeboats. Marconi was one of those who subsequently pressed for greater safety at sea. In 1910 he demonstrated the reception of long (8 km or 5 miles) waves from Ireland in Buenos Aires, but after the First World War he began to develop the use of short waves, which were more effectively reflected by the ionosphere. By 1918 the first link between England and Australia had been established, and in 1924 he was awarded a Post Office contract for short-wave communication between England and the various parts of the British Empire.

With his achievements by then recognized by the Italian Government, in 1915 he was appointed Radio-Communications Adviser to the Italian armed forces, and in 1919 he was an Italian delegate to the Paris Peace Conference. From 1921 he lived on his yacht, the Elettra, and although he joined the Fascist Party in 1923, he later had reservations about Mussolini.

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SUBJECT AREA: Aerospace, Weapons and armour

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Maxim was born the son of a pioneer farmer who later became a wood turner. Young Maxim was first apprenticed to a carriage maker and then embarked on a succession of jobs before joining his uncle in his engineering firm in Massachusetts in 1864. As a young man he gained a reputation as a boxer, but it was his uncle who first identified and encouraged Hiram's latent talent for invention.

It was not, however, until 1878, when Maxim joined the first electric-light company to be established in the USA, as its Chief Engineer, that he began to make a name for himself. He developed an improved light filament and his electric pressure regulator not only won a prize at the first International Electrical Exhibition, held in Paris in 1881, but also resulted in his being made a Chevalier de la Légion d'honneur. While in Europe he was advised that weapons development was a more lucrative field than electricity; consequently, he moved to England and established a small laboratory at Hatton Garden, London. He began by investigating improvements to the Gatling gun in order to produce a weapon with a faster rate of fire and which was more accurate. In 1883, by adapting a Winchester carbine, he successfully produced a semi-automatic weapon, which used the recoil to cock the gun automatically after firing. The following year he took this concept a stage further and produced a fully automatic belt-fed weapon. The recoil drove barrel and breechblock to the vent. The barrel then halted, while the breechblock, now unlocked from the former, continued rearwards, extracting the spent case and recocking the firing mechanism. The return spring, which it had been compressing, then drove the breechblock forward again, chambering the next round, which had been fed from the belt, as it did so. Keeping the trigger pressed enabled the gun to continue firing until the belt was expended. The Maxim gun, as it became known, was adopted by almost every army within the decade, and was to remain in service for nearly fifty years. Maxim himself joined forces with the large British armaments firm of Vickers, and the Vickers machine gun, which served the British Army during two world wars, was merely a refined version of the Maxim gun.

Maxim's interests continued to occupy several fields of technology, including flight. In 1891 he took out a patent for a steam-powered aeroplane fitted with a pendulous gyroscopic stabilizer which would maintain the pitch of the aeroplane at any desired inclination (basically, a simple autopilot). Maxim decided to test the relationship between power, thrust and lift before moving on to stability and control. He designed a lightweight steam-engine which developed 180 hp (135 kW) and drove a propeller measuring 17 ft 10 in. (5.44 m) in diameter. He fitted two of these engines into his huge flying machine testrig, which needed a wing span of 104 ft (31.7 m) to generate enough lift to overcome a total weight of 4 tons. The machine was not designed for free flight, but ran on one set of rails with a second set to prevent it rising more than about 2 ft (61 cm). At Baldwyn's Park in Kent on 31 July 1894 the huge machine, carrying Maxim and his crew, reached a speed of 42 mph (67.6 km/h) and lifted off its rails. Unfortunately, one of the restraining axles broke and the machine was extensively damaged. Although it was subsequently repaired and further trials carried out, these experiments were very expensive. Maxim eventually abandoned the flying machine and did not develop his idea for a stabilizer, turning instead to other projects. At the age of almost 70 he returned to the problems of flight and designed a biplane with a petrol engine: it was built in 1910 but never left the ground.

In all, Maxim registered 122 US and 149 British patents on objects ranging from mousetraps to automatic spindles. Included among them was a 1901 patent for a foot-operated suction cleaner. In 1900 he became a British subject and he was knighted the following year. He remained a larger-than-life figure, both physically and in character, until the end of his life.

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See also: Pilcher, Percy Sinclair

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SUBJECT AREA: Electricity, Metallurgy, Public utilities

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After studying at the West of Scotland Technical College in Glasgow, in January 1895 Morrison was appointed Engineer to the newly formed British Aluminium Company Limited (BAC); it was with this organization that he spent his entire career. The company secured the patent rights to the Héroult and Bayer processes. It constructed a 200 tonne per year electrolytic plant at Foyers on the shore of Loch Ness, together with an adjacent 5000 kW hydroelectric scheme, and it built an alumina factory at Larne Harbour in north-eastern Ireland. Morrison was soon Manager at Foyers, and he became the company's Joint Technical Adviser. In 1910 he was made General Manager, and later he was appointed Managing Director. Morrison successfully brought about improvements in all parts of the production process; between 1915 and 1930 he increased the size of individual electrolytic cells by a factor of five, from 8,000 to 40,000 amperes. Soon after 1901, BAC built a second works for electrolytic reduction, at Kinlochleven in Argyllshire, where the primary design originated from Morrison. In the 1920s a third plant was erected at Fort William, in the lee of Ben Nevis, with hydroelectric generators providing some 75 MW. Alumina factories were constructed at Burntisland on the Firth of Forth and, in the 1930s, at Newport in Monmouthshire. Rolling mills were developed at Milton in Staffordshire, Warrington, and Falkirk in Stirlingshire, this last coming into use in the 1940s, by which time the company had a primary-metal output of more than 30,000 tonnes a year. Morrison was closely involved in all of these developments. He retired in 1946 as Deputy Chairman of BAC.

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See also: Hall, Charles Martin

Віндельбанд, Вільгельм (1848, Потсдам - 1915) - нім. філософ, глава баденської школи неокантіанства. Погляди В. формувалися під впливом критичної філософії Канта. Започаткований В. у контексті трансцендентальної філософії підхід пізніше дістав назву нормативізму, або ж телеологічного критицизму. За такого підходу предметом філософії постає не те, що є, тобто той чи інший зріз буття (як це має місце в окремих науках), а те, що має бути, належне, ідеали, цінності. Філософію В. визначав як нормативну "критичну науку про загальнообов'язкові цінності". Поєднуючи ідеї Канта, Фіхте, Лотце, з одного боку, та настанови об'єктивного ідеалізму - з іншого, В. тлумачив історію як низку циклів усвідомлення й втілення цінностей. Особливу увагу приділяв методу історичних наук як "органону філософії" Р. озглядаючи цінності як апріорні й загальнозначущі, В. виокремлював як основні послідовні щаблі етичні, естетичні й релігійні цінності. В. залишив по собі досить потужну філософську школу, найпомітніші представники якої (Риккерт, Мюнстерберг, Ліннс, Кон, Ласк, Кронер та ін.) поглибили і конкретизували його ідеї.

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Осн. тв.: "Прелюдії" (1902); "Про свободу волі" (1904); "Філософія в німецькому духовному житті XIX ст." (1909); "Філософія культури і трансцендентальний ідеалізм" (1910).

Грушевський, Михайло Сергійович (1866, Холм, нині Польща-1934, м.Кисловодськ, похований на Байковому цвинтарі у Києві) - укр. історик, громадсько-політичний і державний діяч, організатор укр. науки. Закінчив історико-філософський ф-т Київського ун-ту (1890). Учень Антоновича. Від 1894 р. - магістр і проф. Львівського ун-ту. Голова НТШ (1897-1914). Співзасновник (із Франком) і редактор "Літературно-Наукового Вісника" (1898). Від 1897 р. пише й потомно видає монументальну "Історію України-Руси"(т. 1-Х, ч. 1, Львів, 1898; Київ, 1936) та більш популярні курси укр. історії: "Нариси історії українського народу" (1904), "Коротку історію України" (1910), "Ілюстровану історію України" (1911). Кабінетний вчений, але й політик: не тільки вивчав, а й творив історію. Співзасновник і заступник голови Укр. національно-демократичної партії (1899). З початком Першої світової війни переслідувався як "мазепинець" і "австрофіл": зазнав арешту (1914), у 1915 р. - заслання (Симбірськ, Казань, Москва). З падінням царизму - голова Укр. Центральної Ради, чільний ідеолог та архітектор її політики - курсу на автономічний федералізм, а зрештою (IV Універсал) - і на державну незалежність УНР та розбудову "народної республіки, яка б дбала про інтереси трудящих мас". Суспільно-політичні погляди цього періоду викладені у брошурах "Хто такі українці і чого вони хочуть", "На порозі нової України" та ін. Від березня 1919 р. перебував в еміграції. Заснував Укр. соціологічний ін-т (1919, Прага, пізніше Відень). Відхилив запрошення на роботу від ун-тів Європи і США і в 1924 р. повернувся в Україну. Активно займався розбудовою науково-дослідних установ ВУАН. З 1929 р. - акад. АН СРСР. Після арешту в 1931 р. був звільнений, але наприкінці 30-х рр. оголошений "заклятим ворогом народу". Г. - чільний представник новітньої укр. історіографії: автор першого цілісного історіографічного викладу минулого (до серед. XVII ст.) укр. народу - наукової бази його національної ідеології. Як історик народницької школи вважав, що народ - це "єдиний герой історії". Саме він (а не еліта, з її готовністю до асиміляції із завойовниками) пов'язує історичні періоди "в одну цілісність". Народницькі погляди Г. еволюціонували від романтичного народництва - через "позитивне" (живлене франко-англ. позитивізмом) - до народництва, опертого на соціологію Дюркгейма та його школи. Г. послідовно обґрунтовував ідею самостійності укр. народу, окремішності його історичних та мовних витоків. Його вплив на укр. історичну свідомість базується: 1) на чіткому розмежуванні "українсько-руської" та "великоруської" народностей, як двох коренів двох різних історій - від Київської держави, з одного боку, та Володимиро-Московської - з другого; 2) на доведенні тяглості укр. історичного поступу від великодержавного середньовічного Києва (через Галицько-Волинську, Литовсько-Руську та Козацьку держави) до сучасності; 3) на обґрунтуванні неперервності історії укр. народу, всупереч перервності його державності. У висвітленні історичного процесу вважав себе "істориком-соціологом". Зрештою дійшов висновку про визначальність в історії ''конкуренції індивідуалістичних і колективістичних тенденцій" та необхідності й бажаності повороту до суспільства соціалістичного гатунку. У питанні про автономізм/федералізм був переконаним федералістом: в 1909 р. писав про Чорноморсько-Балтійську федерацію українців, білорусів, литовців на чолі з Україною, в 1918 р. - про "федерацію світову", в 1920 р. - про Сполучені Штати України (про федерацію "фактичних республіканських громад"). Г. - фундатор львівської і київської школи істориків.

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Осн. тв.: "Визволення Росії і українське питання / Статті і зауваження" (1907); "3 політичного життя Старої України / Розвідки, статті, промови" (1917); "Початки громадянства (генетична соціологія)" (1921); "Історія української літератури". В 6 т. (1923 - 1925); "З історії релігійної думки на Україні" (1925); "Історія України-Руси". В 11 т., 12 кн. (1991 - 1998); "Щоденник (1888 - 1894 рр.)" (1997); "Листування Михайла Грушевського" (1997).

Татаркевич, Владислав (1886, Варшава - 1981) - польськ. історик філософії, історик естетики і мистецтва, аксіолог. У кожній із цих царин залишив оригінальні праці (новаторські з історії естетики); багато з них опубліковані іноземними мовами. У1903 р. студіював на ф-ті права Варшавського ун-ту, з якого після третього семестру (1905) був виключений за участь у студентському мітингу протесту. Нетривалий час студіював у Цюриху і Берліні. У 1907 - 1910 рр. вивчав філософію в Марбурзі під керівництвом Когена і Наторпа, де захистив докт. дис. У 1911 - 1912 рр. перебував на додаткових студіях в Парижі. Габілітувався у Львівському ун-ті в 1919 р. ("Про абсолютність добра", Варшава, 1919). Був проф. чотирьох польськ. ун-тів - у Вільно, Познані, Кракові і найтриваліше - у Варшаві (1915 - 1919 рр., 1923 - 1960 рр., з перервами у 1939 - 1945 рр. - війна та у 1950 - 1956 рр. - з політичних міркувань). Докт. Honoris Causa Ягеллонського ун-ту (1968) і Люблінського католицького ун-ту (1976). Найбільше задоволення отримував від дослідження минувшини у філософії і естетиці. В обох царинах спирався насамперед на факти, аби шляхом опису, співставлення та виявлення відповідних впливів дійти до їхнього пояснення і встановлення спільних проблем та напрямів у філософському, естетичному і етичному мисленні З. аймаючись великими відтинками часу, намагався збагнути та виявити в окремих епохах дві творчі тенденції: максималістичну (синтез, система) та мінімалістичну (думка аналітична, критична) В. історико-філософських дослідженнях був прихильником методу, опертого на пояснення і розмисли.

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Осн. тв.: "Історія філософії". Т. 1 - 2 (1931), Т. 1 - 3 (1948 - 1950); "Зосередженість і марення: Студії в галузі естетики" (1951); "Історія естетики". Т. 1 - З (1960 - 1967); "Про щастя" (1947); "Шлях до філософії та інші філософські трактати" (1971); "Шлях через естетику" (1972).

Франк, Семен Людвигович (1877, Москва - 1950) - рос. філософ. Викладав в ун-тах Санкт-Петербурга (1912 - 1917), Саратова (1917 - 1920), Москви (1921 - 1922), Рос. науковому ін-ті в Берліні (1923 - 1932), Релігійно-філософській академії (Берлін, 1922 - 1924), Берлінському ун-ті (1931 - 1933). Висланий з Росії у 1922 р. Світогляд Ф. зазнав складної еволюції від легального марксизму до християнської філософії. Релігійно-філософська система Ф. належить до традиції всеєдності й схарактеризована ним як досвід "панентеїстичного онтологізму". Підґрунтям системи Ф. є ідея вкоріненості суб'єкта пізнання в бутті. Осягнення буття, за Ф., відбувається не в зовнішньому акті знання, а через безпосередню взаємодію суб'єкта з всеохопним буттям, через інтуїтивний акт "живого знання", містичне єднання з всеєдиним Абсолютом. Послідовне розгортання вихідного принципу онтології приводить Ф. до розуміння останньої як феноменології людського буття. Філософські ідеї Ф., що спираються на давню традицію (зокрема філософію Плотіна, Кузанського), увібрали також основні інтенції сучасної йому західноєвропейської (Гартман, Гуссерль, Бергсон) і рос. (В. Соловйов, Лоський) філософської думки і були одним із перших кроків онтологічного повороту філософії XX ст., що передували розробці "фундаментальної онтології" Гайдеггера.

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Осн. тв.: "Філософія життя" (1910); "Предмет знання" (1915); "Душа людини" (1917); "Духовні підвалини суспільства" (1930); "Незбагненне" (1939); "Світло у пітьмі" (1949).

Шпет, Густав Густавович (1879, Київ - 1940) - рос. філософ, психолог, мистецтвознавець, перекладач. Закінчив історико-філологічний ф-т Київського ун-ту (1905). 31907 р. проживав у Москві, приват-доцент (1910), а в 1918 - 1921 рр. - проф. Московського ун-ту. У 1920 р. організував перший у Росії кабінет етнічної психології. В 1923 - 1928 рр. - віце-президент Рос. академії художніх наук, директор Ін-ту наукової філософії Ф. ілософські погляди зазнали значного впливу феноменології Гуссерля. Концепція Ш. присвячена пошукам першопочатків буття, які він називав "смислами", "ейдосами", "ідеями". Згідно з теорією Ш., дійсність не просто "дається" в досвіді, вона "задана", а віднайти η зміст можна шляхом розкриття інтуїтивних актів людського розуму. Інтуїцію Ш. трактував у дусі раціоналізму Декарта, Спінози і Ляйбніца: інтуїтивне "узріння сутності" можна повністю виразити засобами дискурсивних логічних визначень; розум спершу бачить сутність (смисл) так само безпосередньо, як безпосередньо сприймаються чуттєво дані речі О. посередкування є моментом похідним, це - опис, доведення, інтерпретація. У творі "Внутрішня форма слова" (1927) викладена філософія мови як основа філософії культури, передбачено ряд ідей, актуальних у подальшому розвитку філософії, особливо у герменевтиці як у вченні про тлумачення текстів. Знав понад 17 мов. Багато уваги приділяв перекладу і коментарям творів світової, головним чином, англ. літератури (ІПекспіра, Байрона, Діккенса). Здійснив переклад "Феноменології духа" Гегеля, який було опубліковано в 1959 р. У1935 р. був безпідставно арештований, а в 1938 р. (точна дата не встановлена) розстрілянии»

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Осн. тв.: "Явище і смисл" (1914); "Філософська спадщина П.Д. Юркевича" (1915); "Історія як проблема логіки" (1916); "Свідомість і її власник" (1916); "Нарис розвитку російської філософії" (1922 - 1923); "Внутрішня форма слова" (1927); "Вступ в етнічну психологію" (1927).

λόγος, ου, ὁ (verbal noun of λέγω in the sense ‘pick’; Hom.+).

① a communication whereby the mind finds expression, word

ⓐ of utterance, chiefly oral.

α. as expression, word (oratorical ability plus exceptional performance were distinguishing marks in Hellenic society, hence the frequent association of λ. and ἔργον ‘deed’; a sim. formulation as early as Il. 9, 443 μύθων τε ῥητῆρʼ ἔμεναι πρηκτῆρά τε ἔργων; Polystrat. p. 33 μὴ λόγῳ μόνον ἀλλʼ ἔργω; Just., A II, 4, 2 ἢ λόγῳ ἢ ἔργῳ and D. 35, 7 λόγον ἢ πρᾶξιν) δυνατὸς ἐν ἔργῳ κ. λόγῳ, i.e. an exceptional personage Lk 24:19; pl. of Moses Ac 7:22 (the contrast expressed w. a verb Choix 20, 6–8 ποιεῖ ἀγαθὸν ὄτι δύναται καὶ λόγῳ καὶ ἔργῳ of Apollordorus, a benefactor in Cyzicus, a flourishing city in Phrygia; sim. New Docs 7, 233, no. 10, 8f πολιτευόμενος … λόγῳ καὶ ἔργῳ; cp. IKourion 32, 8; without contrast Diod S 13, 101, 3 ἄνδρας λόγῳ δυνατούς; for sim. constructions using λέγω and πράσσω s. Danker, Benefactor 339–43). Cp. Ro 15:18; 2 Cor 10:11; Col 3:17; 2 Th 2:17; Hb 13:21 v.l.; 1J 3:18 (cp. Theognis 1, 87f Diehl³ μή μʼ ἔπεσιν μὲν στέργε κτλ.—For the contrast λόγῳ … ἀληθείᾳ cp. Diod S 13, 4, 1). In contrast to a sinful deed we also have the λόγος ἁμαρτίας sinful word Judaicon 172, 9. W. γνῶσις: ἐν παντὶ λόγῳ κ. πάσῃ γνώσει 1 Cor 1:5. ἰδιώτης τῷ λόγῳ, ἀλλʼ οὐ τῇ γνώσει 2 Cor 11:6. (Opp. δύναμις ‘revelation of power’) 1 Cor 4:19, 20. τὸ εὐαγγέλιον οὐκ ἐγενήθη ἐν λόγῳ μόνον, ἀλλὰ καὶ ἐν δυνάμει 1 Th 1:5 (cp. Ar. 13, 7 of mythical accounts οὐδέν εἰσιν εἰ μὴ μόνον λόγοι ‘they’re nothing but words’). W. ἐπιστολή: 2 Th 2:2, 15. W. ἀναστροφή: 1 Ti 4:12; 1 Pt 3:1b. Opp. ‘be silent’: IRo 2:1.—μόνον εἰπὲ λόγῳ just say the word Mt 8:8; cp. Lk 7:7 (Ath. 17, 1 ὡς λόγῳ εἰπεῖν; 29, 2; Phalaris, Ep. 121, 1 λόγῳ λέγειν; cp. schol. on Pla. 341a ἐν λόγῳ μόνον εἰπεῖν). οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον no one was able to answer him a (single) word Mt 22:46; cp. 15:23 (cp. TestAbr A 16 p. 98, 11 [Stone p. 44] οὐκ ἀπεκρίθη αὐτῷ λόγον).— The (mighty) word (of one who performs miracles) ἐξέβαλεν τὰ πνεύματα λόγῳ Mt 8:16 (a rare use of λ. as ‘single utterance’, s. L-S-J-M s.v. VII).—διὰ λόγου by word of mouth (opp. ‘by letter’) Ac 15:27.—In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’; s. Conzelmann ad loc.).

β. The expression may take on a variety of formulations or topical nuances: what you say Mt 5:37; statement (PGM 4, 334) Lk 20:20; question (Sext. Emp., Math. 8, 295; 9, 133; Diog. L. 2, 116) ἐρωτήσω ὑμᾶς λόγον I will ask you a question (cp. TestJob 36:5; GrBar 5:1; ApcSed 13:6; Jos., Ant. 12, 99) Mt 21:24; cp. Mk 11:29; Lk 20:3; prayer (PGM 1, 25; 4, 90; 179; 230 al.; 5, 180; 196 al.) Mt 26:44; Mk 14:39. ἡγούμενος τοῦ λ. principal speaker Ac 14:12. W. epexeget. gen. λ. παρακλήσεως 13:15. W. κήρυγμα our manner of presentation and our proclamation 1 Cor 2:4a (but s. comm.). (W. διδασκαλία) preaching 1 Ti 5:17; prophecy (Biogr. p. 364 [Pythia]) J 2:22; 18:32. Command (Aeschyl., Pers. 363) Lk 4:36; 2 Pt 3:5, 7; via a letter 2 Th 3:14. Report, story (X., An. 1, 4, 7; Diod S 3, 40, 9; 19, 110, 1 λ. διαδιδόναι=spread a report; Appian, Iber. 80 §346, Maced. 4 §1 [both=rumor]; Diod S 32, 15, 3 ἦλθεν ὁ λ. ἐπί τινα=the report came to someone; Arrian, Anab. 7, 22, 1 λόγος λέγεται τοιόσδε=a story is told like this, Ind. 9, 2; Diod S 3, 18, 3 λ.=story, account; Jos., Ant. 19, 132; Tat. 27, 2 τοῦ καθʼ Ἡρακλέα λόγου) Mt 28:15; Mk 1:45; Lk 5:15 (λ. περί τινος as X., An. 6, 6, 13; Jos., Ant. 19, 127) 7:17; J 21:23. ἠκούσθη ὁ λόγος εἰς τὰ ὦτα τ. ἐκκλησίας the report came to the ears of the assembly in Jerusalem Ac 11:22. λόγον ἔχειν σοφίας have the appearance of wisdom, pass for wisdom Col 2:23 (cp. Pla., Epinomis 987b ἔχει λόγον; Demosth., C. Lept. 462 [20, 18] λόγον τινʼ ἔχον; but mng. 2f is possible). Proverb (Pla., Phdr. 17, 240c, Symp. 18, 195b, Gorg. 54, 499c, Leg. 6, 5, 757a; Socrat., Ep. 22, 1) J 4:37 (Ps.-Callisth. 1, 13, 7 ἀληθῶς ἐν τούτῳ ὁ λ. foll. by a proverb). Proclamation, instruction, teaching, message Lk 4:32; 10:39; J 4:41; 17:20; Ac 2:41; 4:4; 10:44; 20:7; 1 Cor 1:17; 2:1. In Ac18:15 ζητήματα περὶ λόγου καὶ ὀνομάτων καὶ νόμου the sense appears to be someth. like this: controversial issues involving disputes about words and your way of life with λ. prob. referring to the presentation of controversial subjects, which in turn arouses heated ζητήματα debates. λόγος σοφίας proclamation of wisdom, speaking wisely 1 Cor 12:8a (Ps.-Phoc. 129 τῆς θεοπνεύστου σοφίης λ.); corresp. λ. γνώσεως vs. 8b. Cp. 14:9; 15:2; 2 Cor 1:18; 6:7; 10:10. λ. μαρτυρίας word of witness Rv 12:11. ὁ κατὰ τ. διδαχὴν πιστὸς λ. the message of faith, corresponding to the teaching Tit 1:9; the opp. 2 Ti 2:17. A speech (Aristot. p. 14b, 2; Diod S 40, 5a) διὰ λόγου πολλοῦ in a long speech Ac 15:32; cp. 20:2. λ. κολακείας flattering speech 1 Th 2:5. Speaking gener. 2 Cor 8:7; Eph 6:19; Col 4:6; D 2:5. ἐν λόγῳ πταίειν make a mistake in what one says Js 3:2.—Of God’s word, command, commission (LXX; ParJer 5:19 κατηχῆσαι αὐτοὺς τὸν λόγον; SyrBar 13:2; ApcSed 14:10; Just., D. 84, 2; Ael. Aristid. hears a ἱερὸς λ. at night fr. a god: 28, 116 K.=49, p. 529 D.; Sextus 24) ἠκυρώσατε τ. λόγον τοῦ θεοῦ Mt 15:6 (v.l. νόμον, ἐντολήν); cp. Mk 7:13.—J 5:38; 8:55; 10:35; Ro 3:4 (Ps 50:6). Of God’s promise Ro 9:6, 9 (but these two vss., and Gal 5:14 below, prob. fit better under 2a), 28 (Is 10:22f). Cp. Hb 2:2; 4:2 (s. ἀκοή 4b); 7:28; 12:19. For B 15:1 see 1aδ. The whole law (as the expr. εἴ τι ἑτέρα ἐντολή indicates not limited to a narrow list of commandments), acc. to Ro 13:9. In what is prob. a play on words (s. 2a and b), Gal 5:14 (s. 2a below) is summed up in the λόγος as expressed in Lev 19:18.—That which God has created ἁγιάζεται διὰ λόγου θεοῦ 1 Ti 4:5; in line w. the context, this hardly refers to God’s creative word (so SibOr 3, 20; PtK 2; πάντα γὰρ λόγῳ ποιήσας ὁ θεός Theoph. Ant. 2, 18 [144, 8]), but to table prayers which use biblical expressions. The divine word as judge of thoughts Hb 4:12. τελεσθήσονται οἱ λ. τοῦ θεοῦ Ac 17:17; cp. 19:9.—Of the divine revelation through Christ and his messengers (Just., A I, 61, 9 λόγον … παρὰ τῶν ἀποστόλων ἐμάθομεν τοῦτον) θεὸς ἐφανέρωσεν τὸν λ. αὐτοῦ ἐν κηρύγματι Tit 1:3. δέδωκα αὐτοῖς τὸν λ. σου J 17:14; cp. vss. 6, 17; 1J 1:10; 2:14. ἵνα μὴ ὁ λ. τοῦ θεοῦ βλασφημῆται Tit 2:5. The apostles and other preachers, w. ref. to the λόγος of God, are said to: λαλεῖν Ac 4:29, 31; 13:46; Phil 1:14; Hb 13:7; καταγγέλλειν Ac 13:5; 17:13; διδάσκειν 18:11; μαρτυρεῖν Rv 1:2. Of their hearers it is said: τὸν λ. τοῦ θεοῦ ἀκούειν Ac 13:7; δέχεσθαι 8:14; 11:1. Of the λ. τοῦ θεοῦ itself we read: ηὔξανεν Ac 6:7; 12:24; 19:20; οὐ δέδεται 2 Ti 2:9. In these places and many others ὁ λόγος τοῦ θεοῦ is simply the Christian message, the gospel: Lk 5:1; 8:11, 21; 11:28 (Simplicius in Epict. p. 1, 20 μὴ μόνον ἀκουόντων ἀλλὰ πασχόντων καὶ ὑπὸ τῶν λόγων=let the message have its effect on oneself); Ac 6:2 (s. καταλείπω 7c; for prob. commercial metaph. s. 2a below); 13:44 v.l. (for κυρίου); 16:32 v.l.; 1 Cor 14:36; 2 Cor 2:17; 4:2; Col 1:25; 1 Pt 1:23; Rv 1:9; 6:9; 20:4; IPhld 11:1. Cp. 1 Th 2:13ab; 1J 2:5.—Since this ‘divine word’ is brought to humanity through Christ, his word can be used in the same sense: ὁ λόγος μου J 5:24; cp. 8:31, 37, 43, 51f; 12:48; 14:23f; 15:3, 20b; Rv 3:8. ὁ λόγος τοῦ Χριστοῦ Col 3:16; cp. Hb 6:1. ὁ λ. τοῦ κυρίου Ac 8:25; 12:24 v.l.; 13:44, 48f; 14:25 v.l.; 15:35, 36; 16:32 (cp. λ. θεοῦ); 19:10; 1 Th 1:8; 2 Th 3:1. Pl. Mk 8:38 (Lk 9:26); 1 Ti 6:3; cp. Lk 24:44; s. also 1aδ.—Or it is called simply ὁ λόγος=the ‘Word’, for no misunderstanding would be possible among Christians: Mt 13:20–23; Mk 2:2; 4:14–20, 33; 8:32 (s. 1aε below); 16:20; Lk 1:2; 8:12f, 15; Ac 6:4; 8:4; 10:36 (on the syntax s. FNeirynck, ETL 60, ’84, 118–23); 11:19; 14:25 (cp. λ. κυρίου above); 16:6; 17:11; 18:5; Gal 6:6; Phil 1:14; Col 4:3; 1 Th 1:6; 2 Ti 4:2; Js 1:21ff; 1 Pt 2:8; 3:1; 1J 2:7; AcPl Ha 7, 6 (so also Mel., HE 4, 26, 13; Ath. 2, 3).—Somet. the ‘Word’ is more closely defined by a gen.: ὁ λ. τῆς βασιλείας the word of the reign/rule (of God) Mt 13:19. τῆς σωτηρίας Ac 13:26. τῆς καταλλαγῆς 2 Cor 5:19. τοῦ σταυροῦ 1 Cor 1:18. δικαιοσύνης (q.v. 3a) Hb 5:13. ζωῆς Phil 2:16. (τῆς) ἀληθείας (Theoph. Ant. 3, 4 [p. 212, 2]; cp. περὶ ἀληθείας Hippol., Ref. 10, 6, 1) Eph 1:13; Col 1:5; 2 Ti 2:15; Js 1:18; AcPl Ha 8, 8 (Just., D. 121, 2). τῆς χάριτος αὐτοῦ (=τοῦ κυρίου) Ac 14:3; 20:32. (Differently the pl. οἱ λόγοι τ. χάριτος gracious words Lk 4:22; cp. Marcellinus, Vi. Thu. 57 Hude λόγοι εἰρωνείας.) ὁ λ. τοῦ εὐαγγελίου Ac 15:7; ὁ τοῦ Χριστιανισμοῦ λ. MPol 10:1. In Rv 3:10 the gospel is described by the ‘One who has the key of David’ as ὁ λ. τῆς ὑπομονῆς μου my word of endurance (W-S. §30, 12c). λ. τῶν ὑ[πο]μονῶν AcPl Ha 6, 11. παρελάβετε τὸν λ. ὅτι AcPl Ha 8, 25.—The pastoral letters favor the expr. πιστὸς ὁ λόγος (sc. ἐστίν, and s. πιστός 1b) 1 Ti 1:15; 3:1; 4:9; 2 Ti 2:11; Tit 3:8; cp. Rv 21:5; 22:6. λ. ὑγιής sound preaching Tit 2:8; cp. the pl. ὑγιαίνοντες λόγοι 2 Ti 1:13 (on medicinal use of words for the mind or soul s. VLeinieks, The City of Dionysos ’96, 115–22, on Eur.).—The pl. is also used gener. of Christian teachings, the words of the gospel Lk 1:4 (s. κατηχέω 2a); 1 Th 4:18. οἱ λ. τῆς πίστεως 1 Ti 4:6. On λόγοι κυριακοί for λόγια κυριακά in the title of the Papias document s. ἐξήγησις 2.—JSchniewind, Die Begriffe Wort und Evangelium bei Pls, diss. Bonn 1910; RAsting (εὐαγγέλιον, end).

γ. of an individual declaration or remark: assertion, declaration, speech ἀκούσαντες τὸν λ. when they heard the statement Mt 15:12; cp. 19:11, 22; 22:15; Mk 5:36. διὰ τοῦτον τὸν λ. because of this statement of yours 7:29 (TestAbr A 15 p. 95, 29 [Stone p. 38] τὸν λ. τοῦτον; ApcMos 25 εἰς τὸν λόγον σου κρινῶ σε). Cp. 10:22; 12:13; Lk 1:29; 22:61 v.l. (for ῥήματος); J 4:39, 50; 6:60; 7:36, 40 v.l.; 15:20a; 18:9; 19:8; Ac 6:5; 7:29; 20:38; 22:22; 1 Th 4:15. ὸ̔ς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου whoever utters a (defamatory) word against the Son of Humanity Mt 12:32 (λ. εἰπεῖν κατά τινος as Jos., Ant. 15, 81); cp. Lk 12:10. λόγος σαπρός unwholesome talk Eph 4:29. λόγον ποιεῖσθαι make a speech Ac 11:2 D (cp. Hyperid. 3, 20; Jos., Ant. 11, 86).

δ. the pl. (οἱ) λόγοι is used, on the one hand, of words uttered on various occasions, of speeches or instruction given here and there by humans or transcendent beings (TestAbr A 14 p. 94, 19 [Stone p. 36]; Jos., Ant. 4, 264; Just., D. 100, 3) ἐκ τῶν λόγων σου δικαιωθήσῃ (καταδικασθήσῃ) Mt 12:37ab; 24:35; Mk 13:31; Lk 21:33; Ac 2:40; 7:22 (ἐν λόγοις καὶ ἔργοις αὐτοῦ. On the word-deed pair cp. Dio Chrys. 4, 6 the λόγοι and ἔργα of Diogenes; s. α above). οἱ δέκα λόγοι the ten commandments (Ex 34:28; Dt 10:4; Philo, Rer. Div. Her. 168, Decal. 32; Jos., Ant. 3, 138; cp. 91f; Did., Gen. 36, 10) B 15:1. Ac 15:24; 20:35; 1 Cor 2:4b, 13; 14:19ab; κενοὶ λ. Eph 5:6; AcPl Ox 6, 13 (cp. Aa 1, 241, 14); Dg 8:2; πλαστοὶ λ. 2 Pt 2:3. λ. πονηροί 3J 10.—Also of words and exprs. that form a unity, whether it be connected discourse (Jos., Ant. 15, 126; Just., A II, 12, 6, D. 11, 5; 81, 3 al.), a conversation, or parts of one and the same teaching, or expositions on the same subject (Diod S 16, 2, 3 μετέσχε τῶν Πυθαγορίων λόγων; Dio Chrys. 37 [54], 1; Ael. Aristid. 50, 55 K.=26 p. 519 D.: οἱ Πλάτωνος λόγοι; PsSol 17:43 [words of the Messiah]; AscIs 3:12 οἱ λόγοι τοῦ Βελχειρά) πᾶς ὅστις ἀκούει μου τοὺς λόγους τούτους Mt 7:24; cp. vss. 26, 28; 10:14; 19:1; 26:1; Mk 10:24; Lk 1:20; 6:47; 9:28, 44. ἐπηρώτα αὐτὸν ἐν λόγοις ἱκανοῖς he questioned him at some length 23:9. τίνες οἱ λ. οὗτοι οὓς ἀντιβάλλετε; what is this conversation that you are holding? 24:17; J 7:40 (s. γ); 10:19; J 14:24a; 19:13; Ac 2:22; 5:5, 24; 16:36; 2 Ti 4:15; 1 Cl 13:1; 46:7. λόγοις φθοριμαίοις AcPlCor 1:2.

ε. the subject under discussion, matter, thing gener. (Theognis 1055 Diehl; Hdt. 8, 65 μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς. Cp. Hebr. דָּבָר) τὸν λ. ἐκράτησαν they took up the subject Mk 9:10; cp. Mt. 21:24 (s. 1aβ beg.). οὐκ ἔστιν σοι μερὶς ἐν τῷ λόγῳ τούτῳ you have no share in this matter Ac 8:21. ἰδεῖν περὶ τ. λόγου τούτου look into this matter 15:6. ἔχειν πρός τινα λόγον have a complaint against someone (cp. Demosth. 35, 55 ἐμοὶ πρὸς τούτους ὁ λόγος; PIand 16, 3 δίκαιον λόγον ἔχει πρὸς σέ) 19:38. παρεκτὸς λόγου πορνείας Mt 5:32; 19:9 v.l. (2d is also prob.).—Perh. also Mk 8:32 he discussed the subject quite freely (but s. 1aβ above).

ⓑ of literary or oratorical productions: of the separate books of a work (Hdt. 5, 36 ἐν τῷ πρώτῳ τ. λόγων; Pla., Parmen. 2, 127d ὁ πρῶτος λόγος; Philo, Omn. Prob. Lib. 1 ὁ μὲν πρότερος λόγος ἦν ἡμῖν, ὦ Θεόδοτε, περὶ τοῦ …) treatise Ac 1:1 (s. on the prologue to Ac: AHilgenfeld, ZWT 41, 1898, 619ff; AGercke, Her 29, 1894, 373ff; RLaqueur, Her 46, 1911, 161ff; Norden, Agn. Th. 311ff; JCreed, JTS 35, ’34, 176–82; Goodsp., Probs. 119–21). Παπίας … πέντε λόγους κυριακῶν λογίων ἔγραψεν Papias (11:1; cp. 3:1 e; 11:2; 12:2).—περὶ οὗ πολὺς ἡμῖν ὁ λόγος about this we have much to say Hb 5:11. Hb is described as ὁ λ. τῆς παρακλήσεως a word of exhortation (in literary form) 13:22. Of writings that are part of Holy Scripture ὁ λ. Ἠσαί̈ου J 12:38. ὁ λ. ὁ ἐν τῷ νόμῳ γεγραμμένος 15:25; ὁ προφητικὸς λ. 2 Pt 1:19; 2 Cl 11:2 (quot. of unknown orig.); AcPl Ha 8, 27/BMM recto 35 (Just., D. 77, 2 al.). ὁ ἅγιος λ. the holy word 1 Cl 56:3. ὁ λ. ὁ γεγραμμένος 1 Cor 15:54 (Is 25:8 and Hos 13:14 follow). Pl. οἱ λόγοι τ. προφητῶν Ac 15:15. ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαί̈ου Lk 3:4 (Pla., 7th Epistle 335a πείθεσθαι ἀεὶ χρὴ τοῖς παλαιοῖς καὶ ἱεροῖς λόγοις; TestJob 1:1 βίβλος λόγων Ἰώβ; ParJer 9:32 v.l. τὰ λοιπὰ τῶν λόγων Ἱερεμίου; ApcEsdr 1:1 καὶ ἀποκάλυψις τοῦ … Ἐσδράμ; ApcSed prol.; Just., D. 72, 3f).—Of the content of Rv: ὁ ἀναγινώσκων τ. λόγους τῆς προφητείας 1:3. οἱ λόγοι (τ. προφητείας) τ. βιβλίου τούτου 22:7, 9f, 18f.

② computation, reckoning

ⓐ a formal accounting, esp. of one’s actions, and freq. with fig. extension of commercial terminology account, accounts, reckoning λόγον δοῦναι (Hdt. 8, 100; X., Cyr. 1, 4, 3; Diod S 3, 46, 4; SIG 1099, 16; BGU 164, 21; Jos., Ant. 16, 120; Just., D. 115, 6) give account, make an accounting ἕκαστος περὶ ἑαυτοῦ λόγον δώσει τ. θεῷ Ro 14:12. Also λ. ἀποδοῦναι abs. (Just., D. 116, 1 al.; Diod S 16, 56, 4; 19, 9, 4) Hb 13:17. τινί to someone (Diod S 16, 27, 4; Plut., Alcib. 7, 3; Chariton 7, 6, 2; SIG 631, 13 τᾷ πόλει; 2 Ch 34:28; Da 6:3 Theod.; Jos., Bell. 1, 209) τῷ ἑτοίμως ἔχοντι κρῖναι 1 Pt 4:5. τινὸς of someth. (SIG 1044, 46; 1105, 10 τοῦ ἀναλώματος; Jos., Ant. 19, 307) Lk 16:2 (here λ. w. the art.; on the subject of undergoing an audit cp. Aeschin. 3, 22). Likew. περί τινος (Diod S 18, 60, 2 δοὺς αὑτῷ περὶ τούτων λόγον=taking account [considering] with himself; BGU 98, 25 περὶ τούτου) Mt 12:36; Ac 19:40. ὑπέρ τινος concerning someone Hv 3, 9, 10.—αἰτεῖν τινα λόγον περί τινος call someone to account for someth. 1 Pt 3:15 (cp. Pla., Pol. 285e; Dio Chrys. 20 [37], 30; Apc4Esdr Fgm. b ἕκαστος ὑπὸ τοῦ οἰκείου ἔργου τὸν λόγον ἀπαιτηθήσεται; Just., A I, 17, 4. For another perspective s. d below.).—Of banking responsibility ὁ λόγος τοῦ θεοῦ (PStras 72, 10 [III A.D.] ὁ τῶν θεῶν λ.; PHerm 108 [III A.D.] λ. τοῦ Σαραπείου) in wordplay Ac 6:2 (w. τράπεζα q.v. 1c); s. also 1aβ.—Of a ledger heading (POxy 1333 [II/III A.D.] δὸς αὐτῳ λόγῳ θεωρικῶν=credit him under ‘festivals’; for others s. Preisig., Wörterbuch s.v. λ. 14; s. also Fachwörter 119) Ro 9:6 (the point is that God’s ‘list’ of Israelites is accurate; on ἐκπίπτω in the sense ‘is not deficient’ s. s.v. 4); vs. 9 (the ‘count’ is subsumed by metonymy in divine promise); Gal 5:14 (all moral obligations come under one ‘entry’: ‘you shall love your neighbor as yourself’; for commercial association of ἀναλίσκω vs. 15, which rounds out the wordplay, s. s.v.). The contexts of these three passages suggest strong probability for commercial associations; for another view s. 1aβ.

ⓑ settlement (of an account) (εἰς λόγον commercial t.t. ‘in settlement of an account’ POxy 275, 19; 21) εἰς λόγον δόσεως κ. λήμψεως in settlement of a mutual account (lit., ‘of giving and receiving’, ‘of debit and credit’) Phil 4:15 (cp. Plut., Mor. 11b λόγον δοῦναι καὶ λαβεῖν; a parallel formulation POxy 1134,10 [421 A.D.] λ. λήμματος καὶ ἐξοδιασμοῦ=ledger of income and expenditures); for the linked accounting terms δόσις and λήμψις s. PCairMasp 151, 208 [VI A.D.]. The same ideas are in the background of εἰς λόγον ὑμῶν credited to your account vs 17.—συναίρειν λόγον settle accounts (BGU 775, 18f. The mid. in the same mng. PFay109, 6 [I A.D.]; POxy 113, 27f.—Dssm., LO 94 [LAE 118f]) μετά τινος Mt 18:23; 25:19.

ⓒ reflection, respect, regard εἰς λόγον τινός with regard to, for the sake of (Thu. 3, 46, 4; Demosth. 19, 142 εἰς ἀρετῆς λόγον; Polyb. 11, 28, 8; Ath. 31, 1; Ael. Aristid. 39 p. 743 D.: εἰς δεινότητος λ.) εἰς λ. τιμῆς IPhld 11:2. εἰς λ. θεοῦ ISm 10:1.

ⓓ reason for or cause of someth., reason, ground, motive (Just., D. 94, 3 δότε μοι λόγον, ὅτου χάριν … ; Ath. 30, 3 τὶς γὰρ … λόγος; Dio Chrys. 64 [14], 18 ἐκ τούτου τ. λόγου; Appian, Hann. 29 §126 τῷ αὐτῷ λόγῳ; Iambl., Vi. Pyth. 28, 155) τίνι λόγω; for what reason? Ac 10:29 (cp. Pla., Gorg. 512c τίνι δικαίῳ λ.; Appian, Mithrid. 57 §232 τίνι λόγῳ;). λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος 1 Pt 3:15 (but s. a above); κατὰ λόγον Ac 18:14 (s. κατά B 5bβ). παρεκτὸς λόγου πορνείας Mt 5:32; 19:9 v.l. (though 1aε is also poss.).

ⓔ πρὸς ὸ̔ν ἡμῖν ὁ λόγος (ἐστίν) with whom we have to do (i.e. to reckon) (Dio Chrys. 31, 123; other exx. in FBleek, Hb II/1, 1836, 590ff), in his capacity as judge (Libanius, Legat. Ulixis [=Declamatio IV] 2 F. τοῖς δὲ ἀδίκως ἀποκτενοῦσι καὶ πρὸς θεοὺς καὶ πρὸς ἀνθρώπους ὁ λόγος γίγνεται) Hb 4:13. οὐ πρὸς σάρκα ὁ λόγος, ἀλλὰ πρὸς θεόν he has to do not with flesh, but with God IMg 3:2.

ⓕ In Col 2:23 (s. 1aβ) λόγον μὲν ἔχοντα σοφίας may= make a case for wisdom (cp. λόγος ἡμῖν οὐδείς Plut., Mor. 870b).

③ the independent personified expression of God, the Logos. Our lit. shows traces of a way of thinking that was widespread in contemporary syncretism, as well as in Jewish wisdom lit. and Philo, the most prominent feature of which is the concept of the Logos, the independent, personified ‘Word’ (of God): GJs 11:2 (word of the angel to Mary) συνλήμψῃ ἐκ Λόγου αὐτοῦ (sc. τοῦ πάντων Δεσπότου). J 1:1abc, 14 (cp. Just., A I, 23, 2; Mel., P. 9, 61 and oft. by all apolog., exc.. Ar.). It is the distinctive teaching of the Fourth Gospel that this divine ‘Word’ took on human form in a historical person, that is, in Jesus (s. RSeeberg, Festgabe für AvHarnack ’21, 263–81.—Λόγος w. ζωή in gnostic speculation: Iren.1, 1, 1 [Harv. 1, 10, 4]; Aelian, VH 4, 20 ἐκάλουν τὸν Πρωταγόραν Λόγον. Similarly Favorinus [II A.D.]: Vorsokr. 80 A 1 ln. 22 [in Diog. L. 9, 50] of Democritus: ἐκαλεῖτο Σοφία. Equating a divinity with an abstraction that she personifies: Artem. 5, 18 φρόνησις εἶναι νομίζεται ἡ θεός [Athena]). Cp. 1J 1:1; Rv 19:13. εἷς θεός ἐστιν, ὁ φανερώσας ἑαυτὸν διὰ Ἰ. Χριστοῦ τοῦ υἱοῦ αὐτοῦ, ὅς ἐστιν αὐτοῦ λόγος, ἀπὸ σιγῆς προελθών there is one God, who has revealed himself through Jesus Christ his Son, who is his ‘Word’ proceeding from silence (i.e., without an oral pronouncement: in a transcendent manner) IMg 8:2 (s. σιγή). The Lord as νόμος κ. λόγος PtK 1. Cp. Dg 11:2, 3, 7, 8; 12:9.—HClavier, TManson memorial vol., ’59, 81–93: the Alexandrian eternal λόγος is also implied in Hb 4:12; 13:7.—S. also the ‘Comma Johanneum’ (to the bibliography in RGG³ I, ’54 [HGreeven] add AJülicher, GGA 1905, 930–35; AvHarnack, SBBerlAk 1915, 572f [=Studien I ’31, 151f]; MMeinertz, Einl. in d. NT⁴ ’33, 309–11; AGreiff, TQ 114, ’33, 465–80; CDodd, The Joh. Epistles ’46; WThiele, ZNW 50, ’59, 61–73) ὁ πατήρ, ὁ λόγος καὶ τὸ ἅγιον πνεῦμα 1J 5:7 v.l. (s. N. app.; Borger, TRu 52, ’87, 57f). (Such interpolations were not unheard of. According to Diog. L. 1, 48 some people maintain that Solon inserted the verse mentioning the Athenians after Il. 2, 557.—τῆς τριάδος, τοῦ θεοῦ καὶ τοῦ λόγου αὐτοῦ καὶ τῆς σοφίας αὐτοῦ Theoph. Ant. 2, 15 [p. 138, 19].)—On the Logos: EZeller, D. Philosophie der Griechen III 2⁴ 1903, 417–34; MHeinze, D. Lehre v. Logos in d. griech. Philosophie 1872; PWendland, Philo u. d. kynisch-stoische Diatribe (Beiträge z. Gesch. der griech. Philosophie u. Religion by Wendl. and OKern 1895, 1–75); AAall, Gesch. d. Logosidee 1896, 1899; MPohlenz, D. Stoa ’48f, I 482; 490 (index); LDürr, D. Wertung des göttl. Wortes im AT u. im ant. Orient ’38 (§9 of the Joh. Logos); EBréhier, Les idées philosophiques et religieuses de Philon d’Alexandrie 1907, 83–111; (² ’25); JLebreton, Les théories du Logos au début de l’ère chrétienne 1907; ESchwartz, NGG 1908, 537–56; GVos, The Range of the Logos-Title in the Prologue of the Fourth Gospel: PTR 11, 1913, 365–419; 557–602; RHarris, The Origin of the Prologue to St. John’s Gospel 1917, Athena, Sophia and the Logos: BJRL 7, 1, 1922 p. 56–72; M-JLagrange, Vers le Logos de S. Jean: RB 32, 1923, 161–84, Le Logos de Philon: ibid. 321–71; HLeisegang, Logos: Pauly-W. XIII 1926, 1035–81; TGlasson, Heraclitus’ Alleged Logos Doctr., JTS 3, ’52, 231–38.—NWeinstein, Z. Genesis d. Agada 1901, 29–90; Billerb. II 302–33.—Rtzst., Zwei religionsgeschichtl. Fragen 1901, 47–132, Mysterienrel.³ 1927, 428 index; WBousset, Kyrios Christos² 1921, 304ff; 316f; JKroll, D. Lehren d. Hermes Trismegistos1914, 418 index.—RBultmann, D. religionsgesch. Hintergrund des Prol. z. Joh.: HGunkel Festschr., 1923, II 1–26, Comm. ’41, 5ff; AAlexander, The Johannine Doctrine of the Logos: ET 36, 1925, 394–99; 467–72; (Rtzst. and) HSchaeder, Studien z. antiken Synkretismus 1926, 306–37; 350; GAvdBerghvanEysinga, In den beginne was de Logos: NThT 23, ’34, 105–23; JDillersberger, Das Wort von Logos ’35; RBury, The 4th Gosp. and the Logos-Doctrine ’40; EMay, CBQ 8, ’46, 438–47; GKnight, From Moses to Paul ’49, 120–29. TW IV 76–89; 126–40 (on this s. SLyonnet, Biblica 26, ’45, 126–31); CStange, ZST 21, ’50, 120–41; MBoismard, Le Prologue de St. Jean ’53; HLangkammer, BZ 9, ’65, 91–94; HRinggren, Word and Wisdom [hypostatization in Near East] ’47; WEltester, Haenchen Festschr., ’64, 109–34; HWeiss, Untersuchungen zur Kosmologie etc., TU 97, ’66, 216–82; MRissi, Die Logoslieder im Prolog des vierten Evangeliums, TZ 31, ’75, 321–36; HLausberg, NAWG, Ph. ’87, 1 pp. 1–7.—B. 1262. DELG s.v. λέγω B 1. M-M. EDNT. TW.

συναγωγή, ῆς, ἡ (Thu. et al.; ins, pap, LXX, Just.). The term ς. is fluid, and its use as a loanword in Eng. in connection with cult suggests a technical usage that belies the extraordinary breadth of use of ς. Orig. in act. sense ‘a bringing together, assembling’, then in LXX and contemporary documents ‘a gathering’ or ‘place of assembly’.—For ins evidence relating to cultic usage s. ROster, NTS 39, ’93, 181 n. 14 (the principal corpora); for synonyms, p. 186; cp. New Docs 4, 202f.

① a place where someth. collects, gathering place of the basins in which water is gathered at the creation (Gen 1:9; cp. Jos., Ant. 15, 346 ς. ὑδάτων; Did., Gen. 25, 14 ς., ἣν καλεῖν εἰώθασιν ὠκεανόν) 1 Cl 20:6.

② a place of assembly (Cybeleins [Bilderatlas z. Religionsgesch. 9–11, 1926 p. xix no. 154] ἐν τῇ τοῦ Διὸς συναγωγῇ; s. New Docs 3, 43. Sb 4981, 6f [restored].—On συναγωγή as a room for meetings cp. συνέδρια of the meeting-houses of the Pythagoreans Polyb. 2, 39, 1).

ⓐ of the Jewish synagogue (it is used for a place of assembly for Jews in Philo, Omn. Prob. Lib. 81 [w. ref. to the Essenes]; Jos., Bell. 2, 285; 289; 7, 44, Ant. 19, 300; 305; CIG 9894; 9904; BCH 21, 1897 p. 47; Συναγωγὴ Ἑβραίων in Corinth [s. Κόρινθος, end], in Rome [CIG IV, 9909] and ILydiaKP III, 42 p. 32ff.—S. AvHarnack, Mission⁴ II 1924, p. 568, 2; GKittel, TLZ 69, ’44, 11f.—Orig., C. Cels. 6, 23, 3; Hippol., Ref. 9, 12, 7); people came to the συν. to worship God Mt 4:23; 6:2, 5; 9:35; 12:9; 13:54; Mk 1:39; 3:1; 6:2; Lk 4:15; 6:6; J 18:20. In the same buildings court was also held and punishment was inflicted: Mt 10:17; 23:34; Mk 13:9; Lk 12:11; 21:12; Ac 22:19; 26:11 (HKee, NTS 36, ’90, 1–24 perceives Acts as reading a post-70 situation into Paul’s career; rejoinder ROster, ibid 39, ’93, 178–208, with caution against reliance on mere transliteration of ς. and w. conclusion that Luke is not guilty of anachronism; response by Kee, ibid. 40, ’94, 281–83 [also 41, ’95, 481–500], w. observation that the inscription from the syngagogue of Theodotus in Jerusalem [s. Dssm. LO 378–80=LAE 439–41; Boffo, Iscrizioni no. 31] may well be no earlier than IV A.D.; for critique of Kee’s views s. also ESanders, Jewish Law from Jesus to the Mishnah, ’87, 341–43 notes 28 and 29. For early use in reference to a Jewish synagogue, s. New Docs 4, 202, IBerenike 16, 5 [55 A.D.] of a building, ln. 3 of members meeting in it). Synagogues are also mentioned as existing in Antioch in Pisidia 13:14; Athens 17:17; Berea vs. 10; Damascus 9:20; Ephesus 18:19 (GHorsley, The Inscriptions of Ephesus and the NT: NovT 34, ’92, 105–68); Capernaum Mk 1:21; Lk 4:33; 7:5; J 6:59 (HKohl and CWatzinger, Antike Synagogen in Galiläa 1916; HVincent, RB 30, 1921, 438ff; 532ff; GOrfali, Capharnaum et ses ruines 1922); Corinth Ac 18:4 (s. New Docs 3, 121); Ephesus 19:8; Nazareth Lk 4:16; Salamis on the island of Cyprus Ac 13:5; Thessalonica 17:1.—ESukenik, Ancient Synagogues in Palestine and Greece ’34.—On the building of synagogues by patrons s. TRajak, Benefactors in the Greco-Jewish Diaspora, in MHengel Festschr. I ’96, 307 n. 7 lit.—On the relationship betw. συναγωγή and προσευχή (q.v. 2) s. SKrauss, Synagogale Altertümer 1922, 11; Boffo, Iscrizioni 39–46; Pauly-W. 2d ser. IV ’32, 1284–1316; ERivkin, AHSilver Festschr. ’63, 350–54.—AGroenman, De Oorsprong der Joodsche Synagoge: NThT 8, 1919, 43–87; 137–88; HStrack, RE XIX 221–26; Elbogen² 444ff; 571ff; Billerb. IV, 115–52 (the Syn. as an institution), 153–88 (the Syn. services); GDalman, Jesus-Jeshua (tr. PLevertoff) 1929, 38–55; SSafrai, MStern et al., The Jewish People in the 1st Century II, ’77, 908–44; LLevine, The Second Temple Synagogue, The Formative Years: The Synagogue in Late Antiquity ’87, 7–31; Schürer II 423–63; III 138–49; s. also lit. cited by Oster, Kee, and Boffo above.

ⓑ an assembly-place for Judeo-Christians (Nazarenes) can also be meant in Js 2:2 (so LRost, PJ 29, ’33, 53–66, esp. 54f but s. 4 below). εἰς ς. πλήρη ἀνδρῶν Hm 11:14 (cp. the superscription on a Marcionite assembly-place near Damascus συναγωγὴ Μαρκιωνιστῶν [OGI 608, 1 fr. 318/19 A.D.]; Harnack, SBBerlAK 1915, 754ff). S. 5 below.

③ the members of a synagogue, (the congregation of a) synagogue (Just., D. 53, 4 al.; references for this usage in Schürer II 423f; III 81–86; EPeterson, Byz.-Neugriech. Jahrbücher 2, 1921, 208)

ⓐ of localized synagogues Ac 6:9 (Schürer II 428; cp. CIJ 683 [=Corpus Ins. Regni Bosporani ’65 no. 70], for translation and ill. see RMackennan, Bar 22/2, ’96, 47); 9:2.

ⓑ in a limited sense, of those who consider themselves Ἰουδαῖοι but are hostile to Christians (who also identify themselves as Ἰουδαῖοι whether Israelite by descent or believers from the nations—on the mixed composition of the followers of Jesus Christ s. Ac 13:43; ISm 1:2), and are called (instead of συναγωγὴ κυρίου: Num 16:3; 20:4; 27:17; Josh 22:16; Ps 73:2) συναγωγὴ τοῦ σατανᾶ synagogue of Satan Rv 2:9; 3:9 (cp. Just., D. 104, 1 ἡ ς. τῶν πονηρευομένων; s. 5 below).

④ a synagogal meeting, a meeting, gathering for worship, of the Judeans λυθείσης τῆς συναγωγῆς Ac 13:43 (s. λύω 3).—Transferred to meetings of Judeo-Christian congregations (cp. TestBenj 11:2, 3; Just., D. 63, 5; 124, 1; Theoph. Ant. 2, 14 [p. 136, 12]) ἐὰν εἰσέλθῃ εἰς συναγωγὴν ὑμῶν Js 2:2 (this is the preferred interpr.: HermvSoden, Ropes, Meinertz, FHauck; s. 2b above). συναγωγὴ ἀνδρῶν δικαίων Hm 11:9, 13, cp. 14. πυκνότερον συναγωγαὶ γινέσθωσαν meetings (of the congregation) should be held more often IPol 4:2. (συναγ. is also found outside Jewish and Christian circles for periodic meetings; s. the exx. in MDibelius, Jakobus 1921 p. 124, 1. Also Philo Bybl.: 790 Fgm. 4, 52 Jac. [in Eus., PE 1, 10, 52] Ζωροάστρης ἐν τῇ ἱερᾷ συναγωγῇ τῶν Περσικῶν φησι; OGI 737, 1 [II B.C.] ς. ἐν τῷ Ἀπολλωνείῳ; PLond 2710 recto, 12: HTR 29, ’36, 40; 51.—Sb 8267, 3 [5 B.C.] honorary ins of a polytheistic ς.=association. W. ref. to the imperial cult BGU 1137, 2 [6 B.C.]. On the Christian use of the word s. also ADeissmann, Die Urgeschichte des Christentums im Lichte der Sprachforschung 1910, 35f).

⑤ a group of pers. who band together, freq. with hostile intent, band, gang ς. πονηρευομένων (Ps 21:17) B 5:13; 6:6; GJs 15:1 v.l. (for σύνοδος).—SSafrai, The Synagogue: CRINT I/2, 908–44; WSchrage, BHHW III 1906–10; Kl. Pauly V 451f.—S. ἀρχισυναγωγός and New Docs 4, 213–20. DELG s.v. ἄγω. EDNT. DLNT 1141–46. M-M. TW.

χξϚ´ numerical sign for ἑξακόσιοι (=χ´) ἑξήκοντα (=ξ´) ἕξ (=Ϛ´) six hundred sixty six Rv 13:18 v.l. This is the number of the beast, which is the number of a human being. On the numerological technique involved here s. ἀριθμός 1 and FDornseiff, Das Alphabet in Mystik u. Magie² 1926 §7; PFriesenhahn, Hellen. Wortzahlenmystik im NT ’36. The constantly recurring attempts to solve this riddle are based somet. on the Gk., somet. on the Hebr. alphabet; they may yield a name taken fr. mythology (as early as Irenaeus 5, 30, 3 Ευανθας, Λατεινος, Τειταν, and many others: GHeinrici, Griech.-byz. Gesprächsbücher 1911, p. 60, 3) or fr. history (e.g. Nero Caesar, Ulpius [Trajan] or Domitian [EStauffer, ConNeot 11, ’47, 237–41], or Jesus in a heretical disguise, CCecchelli: GFunacoli Festschr. ’55, 23–31), the numerical value of whose letters is 666. On the other hand, some prefer to treat the number 666 purely as a number; they suspect a symbolic mng. (GA van den Bergh van Eysinga, ZNW 13, 1912, 293–306, NThT 4, 1915, 62–66; ELohmeyer in Hdb. exc. on Rv 13:18). Further, cod. C and the Armenian version have the rdg. χιϚ´=616, which is preferred by RSchütz (s. below) and EHirsch, Studien z. 4. Ev. ’36, 167; it was known to Irenaeus (5, 30, 1), who rejected it. Comm. report on the attempts at solution already made; esp. E-BAllo, L’Apocalypse de St. Jean³ ’33, exc. 34 p. 232–36; JdeZwaan, De Openbaring van Joh. 1925, 46ff; IBeckwith, Apocalypse 1919, 393–411; DAune, Rev (Word) ad loc. S. also ZNW: PCorssen 3, 1902, 238ff; 4, 1903, 264ff; 5, 1904, 86ff; EVischer 4, 1903, 167ff; 5, 1904, 84ff; CBruston 5, 1904, 258ff; CClemen 11, 1910, 204ff; WHadorn 19, 1919/20, 11–29.—SAgrell, Eranos 26, 1928, 35–45; GMenken, GereformTT 36, ’36, 136–52; MGoemans, Studia Cath. 13, ’37, 28–36; DvdBosch, 666 het getal eens menschen ’40. In general s. LBrun, Die röm. Kaiser in Apk: ZNW 26, 1927, 128–51; RSchütz, D. Ofb. d. Joh. u. Kaiser Domitian ’33; KHolzinger, SBWienAk, Phil.-Hist. Kl. 216, 3, ’36; ABertholet, D. Macht der Schrift im Glauben u. Aberglauben: ABA ’49, esp. p. 30.

ἄγνωστος, ον (Hom.+; pap [PGiss 3, 2f [117 A.D.] ἥκω σοι, ὦ δῆμε, οὐκ ἄγνωστος Φοῖβος θεός]; LXX; ApcSed 11, 4; Iren. 1, 20, 3 [Harv. I 180, 12]; 21, 3 [Harv. I 183, 9] al.; Philo; Jos., C. Ap. 2, 167 [of God’s οὐσία] al.; Just.) pert. to that which is unknown because of lack of information, unknown in the ins on an altar in Athens ἀγνώστῳ θεῷ Ac 17:23 (this phrase is found neither in the Hebrew Bible nor in the LXX; cp. Paus. 1, 1, 4: ἐπὶ τῇ Φαλερῷ … Ἀθηνᾶς ναός ἐστιν … βωμοὶ θεῶν τε ὀνομαζομένων ἀγνώστων καὶ ἡρώων; cp. 5, 14, 8 and a Pergamene ins [HHepding, MAI 35, 1910, 454–57]). Cp. also Diog. L. 1, 110 ἔτι καὶ νῦν ἔστι εὑρεῖν κατὰ τοὺς δήμους τ. Ἀθηναίων βωμοὺς ἀνωνύμους. Norden, Agn. Th. 1913, 115–25 thinks that this expr. comes fr. a speech by Apollonius of Tyana (cp. Philostrat., Vi. Apoll. 6, 3, 5 ἀγνώστων δαιμόνων βωμοὶ ἵδρυνται). On the problem s. Clemen 290–300; REgger, Von Römern, Juden, Christen u. Barbaren: SBWienAk 247, 3 ’65; WGöber, Pauly-W. 2d ser. V ’34, 1988–94; AHarnack, TU 39, 1, 1913, 1–46; Rtzst., NJklA 31, 1913, 146ff; 393ff; PCorssen, ZNW 14, 1913, 309ff; FBurkitt, JTS 15, 1914, 455–64; TBirt, RhM 69, 1914, 342ff; OWeinreich, De Dis Ignotis: ARW 18, 1915, 1–52; AWikenhauser, D. Apostelgesch. 1921, 369–94; Meyer III 1923, 96–98; Dssm., Paulus² 1925, 226–29 (Eng. tr. Paul 1926, 287–91); KLake: Beginn. I/5, ’33, 240–46; MDibelius, Pls. auf d. Areopag ’39=ch. 2 in Studies in the Acts, ed. HGreeven, ’56. BGärtner, The Areopagus Speech and Natural Revelation, ’55, 242–47 (lit.); PvanderHorst, in: Knowledge of God in the Graeco-Roman World ’88, 19–42. For further lit. see s.v. Ἄρειος πάγος.—DELG s.v. γιγνώσκω 224. M-M. TW.