The term logia (), plural of logion (), is used variously in ancient writings and modern scholarship in reference to communications of divine origin. In pagan contexts, the principal meaning was "oracles", while Jewish and Christian writings used logia in reference especially to "the divinely inspired Scriptures". A famous and much-debated occurrence of the term is in the account by Papias of Hierapolis on the origins of the canonical Gospels. Since the 19th century, New Testament scholarship has tended to reserve the term logion for a divine saying, especially one spoken by Jesus, in contrast to narrative, and to call a collection of such sayings, as exemplified by the Gospel of Thomas, logia. Ancient use In pagan usage, logion was used interchangeably with chresmos (χρησμός) and other such terms in reference to oracles, the pronouncements of the gods obtained usually through divination. The Septuagint adapted the term logion to mean "Word of God", using it especially for translating ("imrah"). For example, at Psalms 12:6, the Hebrew text reads: אִֽמֲרֹ֣ות יְהוָה֮ אֲמָרֹ֪ות טְהֹ֫רֹ֥ות. The equivalent passage from the Septuagint (numbered as Psalms 11:7 -- see here for explanation of numbering), reads: τὰ λόγια Κυρίου λόγια ἁγνά. The King James version reads: "The words of the Lord are pure words." In Philo, however, the entire Old Testament was considered the Word of God and thus spoken of as the logia, with any passage of Scripture, whatever its length or content, designated a logion; the sense of the word is the same as in the Septuagint, but applied broadly to inspired Scriptures. In this sense logia is used four times in the New Testament and often among the Church Fathers, who also counted the New Testament books among inspired Scripture. From logia is distinguished a related word logoi (), meaning simply "words", often in contrast to práxeis (), meaning "deeds". Words spoken by Jesus are consistently designated as logoi in ancient documents. Papias of Hierapolis Papias of Hierapolis composed around AD 100 a work, now lost, entitled Exegesis of the Dominical Logia, which Eusebius quotes as an authority on the origins of the Gospels of Mark and Matthew. On Mark, Papias cites John the Elder: And the brief excerpt regarding Matthew says: So, Papias uses logia in his title and once in regard to each Gospel. Eusebius, who had the complete text before him, understood Papias in these passages as referring to the