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That's not really a biblical word, so Logos probably isn't the best resource. However, using the search tool, you should find it in a standard dictionary (e.g., Collins, Webster's, etc.). A Smart search provided me with the following synopsis: Preschool refers to the period before children reach compulsory school age[1][2], typically spanning ages 3–5[3]. In North American contexts, the term also describes a nursery school setting[2]. During these years, children experience significant developmental changes across multiple domains. Physical development accelerates as preschoolers gain confidence in movement—walking, climbing, jumping, running, and skipping—while their large motor skills continue maturing, making large toys and building blocks particularly valuable[3]. Hand-based activities strengthen fine motor development, eventually enabling children to work puzzles, cut with precision, and transition from jumbo crayons to standard writing implements[3]. Beyond physical growth, preschool provides foundational academic learning alongside critical social development—teaching children to interact with peers and teachers, manage turn-taking, and follow instructions[4]. Effective preschool programs combine understanding of young children with compassion, incorporating substantial physical movement, age-appropriate learning balanced with loving discipline, and making fun central to the curriculum[5]. While children follow general developmental patterns, each progresses at their own pace, making encouragement more valuable than pressure[3]. Learning thrives in non-pressured environments where educators leverage children’s natural curiosity[5]. Ideal preschool attendance involves two to three sessions weekly for two to three hours daily[5], positioning these early years as formative without overwhelming young learners. [1] COLLINS ENGLISH DICTIONARY. [See here.] [2] Catherine Soanes and Angus Stevenson, eds., in Concise Oxford English Dictionary (Oxford: Oxford University Press, 2004). [See here, here.] [3] Jerry Lawrence, “Formative: Preschool and Children,” in Invitation to Educational Ministry: Foundations of Transformative Christian Education, ed. George M. Hillman Jr. and Sue G. Edwards, Invitation to Theological Studies Series (Grand Rapids, MI: Kregel Academic, 2018), 121. [4] Michelle LaRowe, A Mom’s Ultimate Book of Lists: 100+ Lists to Save You Time, Money, and Sanity (Grand Rapids, MI: Revell, 2010). [See here.] [5] Kevin Leman, Education a La Carte: Choosing the Best Schooling Options for Your Child (Grand Rapids, MI: Revell, 2017). [See here, here, here.]

Soul that sins > the soul that sins will die This principle—that individuals bear responsibility for their own moral choices—stands as a cornerstone of Ezekiel’s argument about divine justice. The one who sins faces death, while children don’t inherit parental guilt nor parents their children’s guilt; each person’s righteousness or wickedness determines their own outcome. (Ezek 18:20) This breaks sharply with assumptions about collective punishment that may have circulated during Israel’s exile. Understanding what “death” means here requires care. In Ezekiel 18, the warning that “the soul who sins is the one who will die” refers in context to the individual who sins suffering physical death in the approaching judgment.[1] This isn’t primarily about metaphysical consequences or an immaterial soul’s fate—it’s about concrete, temporal judgment. In the Old Testament, “soul” doesn’t indicate an immaterial part continuing after death; rather, it essentially means life as uniquely experienced by personal beings.[1] The broader biblical framework reinforces this connection between sin and death. Sin’s wages are death, though God offers eternal life through Christ Jesus. (Rom 6:23) Death entered the world through one person’s sin, and subsequently all people experience death because all have sinned. (Rom 5:12) Desire, when it conceives, gives birth to sin; and when sin fully develops, it produces death. (James 1:15) The progression is relentless: sin generates its own destructive outcome. Early Christian interpreters recognized layers within this principle. Ambrose identified three kinds of death: death resulting from sin, the mystical death where one dies to sin and lives for God, and physical death—the separation of soul and body.[2] This theological complexity acknowledges that “death” operates on multiple registers, though Ezekiel’s immediate concern is establishing individual accountability before God. [1] Lawrence O. Richards, in New International Encyclopedia of Bible Words: Based on the NIV and the NASB (Grand Rapids, MI: Zondervan Publishing House, 1999), 576. [2] Kenneth Stevenson and Michael Gluerup, eds., Ezekiel, Daniel, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2008), 77. https://app.logos.com/tools/study-assistant

Unfortunately, Concordance is a desktop-only feature for now. We'd like to bring it to web eventually, but we don't have any immediate plans to.

Hello! There are a few ways to do it. Choose one of the following: 1) In the mobile app, tap the Menu button and scroll down until you see Settings. Tap that, and you can set your preferred Bible. 2) In the desktop application, type "set preferred Bible to KJV" in the Command Box. 3) In the desktop application, open your Library either by clicking on the icon or by dragging the icon onto the workspace. Type KJV to bring it up in the list of resources on the left. On the right side of the Library, make sure the button is clicked that has an "i" inside a circle. You will then see the Prioritize Books button next to the Information button. Click the Prioritize Books button, then drag the KJV to the top of the list of Bibles. 4) In the desktop version, open your Library (see #3 above), then click the three dots menu in the upper right corner of the Library. Click on Prioritize Books. Type KJV to bring it up in the list on the left and drag it to the top of the list on the right. Any of these methods will set the KJV or any other Bible of your choice as the preferred Bible to open when you click on a reference link or click on the Bible icon. I hope that helps! Blessings!

Search—>Morph and select the GNT and book of James. In the search area, type in the @ symbol. Select Verb—>Imperative.

I put your question into the smart search of Logos as "I need the precise count of Greek imperatives in James" It gives you the answer.

James contains fifty-five imperative verbs in both second and third person, plus four imperatival future forms[1]—totaling approximately sixty commands across its 109 verses. However, the search results show some variation in the exact count depending on methodology. One source identifies 55 imperative verbs within 108 verses[2], while another syntactical analysis counts 52 imperatives and 1 imperatival participle across 108 verses[3]. The slight differences reflect different counting methods and whether imperatival participles are included in the total. What makes this count particularly significant is its concentration. These imperatives comprise a higher ratio to total words (3.375 percent) than in any other New Testament book[1]. This represents the highest concentration of imperatives in any comparable text in the New Testament, with the second-highest concentration appearing in Jesus’ Sermon on the Mount, which contains 50 imperative verbs in 107 verses[2]. Beyond the raw count, one scholar identified 31 present tense imperatives and 28 aorist imperatives[2], a distinction that carries interpretive weight. Present tense imperatives typically refer to ongoing or repeated action (“make it a habit to...” or “keep on...”), while aorist imperatives more simply state “do this”[2]. Of the 24 paragraphs in the Greek text of James, all but 4 or 5 begin with an imperative[2], underscoring how thoroughly the letter’s structure reflects its hortatory purpose. [1] Herbert W. Bateman IV and William C. Verner, James: An Exegetical Guide for Preaching and Teaching, ed. Herbert W. Bateman IV, Big Greek Idea Series (Grand Rapids, MI: Kregel Academic, 2022), 45. [2] C. Mack Roark, “James’s Ethical Imperatives (Lesson Reference: Book of James),” in Biblical Illustrator Treasury: James, Biblical Illustrator Treasury (Nashville, TN: LifeWay Christian Resources, n.d.), 23. [3] Richard Bauckham, “Foreword,” in The Genre, Composition and Hermeneutics of the Epistle of James (Milton Keynes: Paternoster Press, 2003), 37.

then apparently you don't want anything! (I shall not want)

When I use ChatGPT, I set the parameters as an expert in Reformed theology and then I specify what Bible translation to use. I found that the responses coincide with the AI in Logos. If you don't set any parameters, then the ChatGPT will respond in a more liberal fashion.

There is a post on X showing that chatgpt, gemini, and grok all show bathing suit photos of women on command. From my perspective AI is just that: artificial. I've written a lot of software over a long time and it's true that GIGO (garbage in garbage out). Stating that "At least ChatGPT doesn't undress photos of young girls" is disingenuous at best. The big problem everyone is letting themselves in for is that AI, though artificially intelligent, has no mind. Christians have the mind of Christ and should use AI with a great deal of caution, always checking results for falling off the rails because guardrails are almost non-existent.

Actually, ChatGPT has very tight, multi-layered safeguards around sexual content, especially anything involving minors. You generally hit hard refusals early, even with indirect prompts or image manipulation attempts. Grok, especially in earlier releases, was designed to be more permissive and less interventionist. That reduced friction made it easier for users to push into disallowed territory before safeguards kicked in.