Understanding διαλέγομαι (dialegomai) Strong’s G1256: The Divine Art of Reasoning and Discourse in Biblical Dialogue

Pronunciation Guide: dee-al-EG-om-ahee

Basic Definition

Strong’s G1256: διαλέγομαι (dialegomai) refers to the act of reasoning through dialogue, discussing thoroughly, or conversing with others in a structured manner. It signifies a methodical exchange of ideas where participants present arguments and counterarguments to arrive at truth. In biblical contexts, it often describes reasoned discourse about spiritual matters, particularly when presenting the gospel or explaining Scripture.

Etymology and Morphology

• Part of Speech: Middle Voice Verb
• Root Words: Compound of διά (dia, “through”) + λέγω (legō, “to speak, to say”)
• Language Origin: Classical Greek
• Primary Usage: Found in narrative sections (Acts), epistolary teaching (Hebrews)
• Voice: Middle voice – indicating the subject both performs and participates in the action
• Literary Context: Often used in contexts of teaching, persuasion, and apologetics

διαλέγομαι Morphology:

• διαλέγομαι (present indicative middle/passive 1st person singular) – I reason/dispute
• διελέξατο (aorist indicative middle 3rd person singular) – he reasoned
• διαλεγόμενος (present participle middle masculine nominative singular) – reasoning
• διελέγετο (imperfect indicative middle 3rd person singular) – he was reasoning
• διαλέγεσθαι (present infinitive middle) – to reason/dispute

Origin & History

The term διαλέγομαι emerges from classical Greek philosophical tradition, where it was prominently associated with dialectical methods of inquiry. Plato’s dialogues showcase Socrates employing this method of reasoning through conversation to discover truth. In his work “Republic,” Plato describes dialectic (διαλεκτική) as the highest form of intellectual pursuit—a systematic questioning that leads to greater understanding.

In Hellenistic Greek, the term maintained its connection to reasoned discourse but broadened in scope. In the Septuagint (LXX), though διαλέγομαι appears relatively infrequently, it consistently carries the sense of serious verbal exchange. Philo of Alexandria, a first-century Jewish philosopher, employed διαλέγομαι when discussing how the divine logos “converses” with human consciousness, linking the word to divine-human communication.

Expanded Definitions & Translation Options

• The process of working through ideas methodically in conversation with others
• A formal discussion or debate concerning matters of significance
• Reasoned argumentation aimed at persuasion
• Instruction through interactive dialogue
• Contemplative discourse that builds toward a conclusion

διαλέγομαι Translation Options:

• To reason with – Emphasizes the logical progression of thought and argument development
• To discuss thoroughly – Highlights the comprehensive nature of the exchange
• To dispute – Focuses on the element of addressing differing viewpoints
• To discourse – Captures the formal, structured nature of the communication
• To persuade through argument – Reflects the goal-oriented aspect of changing minds through reasoned exchange

Biblical Usage

In the New Testament, διαλέγομαι appears 13 times, predominantly in Acts (10 occurrences), where it describes Paul’s method of evangelism and apologetics. The first appearance in Mark 9:34 shows the disciples refusing to disclose what they had been “discussing” among themselves—their argument about greatness. This contrasts sharply with most other New Testament occurrences where the word describes constructive theological discourse.

The Apostle Paul’s ministry strategy often centered around this approach of reasoned dialogue. In Acts 17:2, Paul enters the synagogue in Thessalonica where “he reasoned with them from the Scriptures.” Similarly, in Acts 19:8-10, Paul spends three months in the Ephesian synagogue “reasoning” and “persuading” concerning the kingdom of God, before continuing this pattern daily in the hall of Tyrannus for two years.

• “For they had been discussing [διελέχθησαν] with one another on the way who was the greatest.” Mark 9:34
• “And according to Paul’s custom, he went to them, and for three Sabbaths reasoned [διελέξατο] with them from the Scriptures.” Acts 17:2
• “And he entered the synagogue and continued speaking out boldly [διελέγετο] for three months, reasoning [διαλεγόμενος] and persuading them about the kingdom of God.” Acts 19:8
• “But when some were becoming hardened and disobedient, speaking evil [κακολογοῦντες] of the Way before the people, he withdrew from them and took away the disciples, reasoning [διαλεγόμενος] daily in the school of Tyrannus.” Acts 19:9
• “On the first day of the week, when we were gathered together to break bread, Paul began talking [διελέγετο] to them, intending to leave the next day, and he prolonged his message until midnight.” Acts 20:7
• “While he was saying this in his defense, Festus said in a loud voice, ‘Paul, you are out of your mind! Your great learning is driving you mad.’ But Paul said, ‘I am not out of my mind, most excellent Festus, but I utter words of truth and rationality. For the king knows about these matters, and I speak [διαλέγομαι] to him also with confidence.” Acts 26:24-26
• “And he was reasoning [διελέγετο] in the synagogue every Sabbath and trying to persuade Jews and Greeks.” Acts 18:4

Cultural Insights

In the Greco-Roman world of the first century, public discourse and debate were central to intellectual and civic life. The agora (marketplace) and stoa (covered walkway) served as venues for philosophers to engage in διαλέγομαι with students and the public. The Apostle Paul’s approach to evangelism brilliantly contextualized the gospel within this cultural framework of reasoned dialogue.

The Jewish tradition of midrash—interpretive discussion of Scripture—also mirrors aspects of διαλέγομαι. In the synagogue, teachers would engage in pilpul (dialectical reasoning) to explore the meaning of Torah. When Paul entered synagogues and “reasoned from the Scriptures” as described in Acts, he was engaging in a recognizable form of Jewish discourse while introducing the revolutionary claim that Yeshua was the promised Messiah.

This cultural practice of dialectic helped shape early Christian apologetics. Justin Martyr, a second-century Christian apologist, wrote his “Dialogue with Trypho”—a literary διαλέγομαι—presenting Christianity in the form of a reasoned conversation with a Jewish interlocutor. This demonstrates how the early followers of Yeshua adopted the practice of reasoned discourse to communicate the gospel across cultural boundaries.

Theological Significance

The frequent use of διαλέγομαι in describing Paul’s ministry reveals Yahweh’s affirmation of human reasoning as a vessel for divine truth. Rather than demanding blind acceptance of the gospel, God invites thoughtful engagement with His Word. This reflects His character as a God who desires relationship with His image-bearers as thinking, reasoning beings. As Isaiah 1:18 proclaims, “Come now, and let us reason together,” says Yahweh.

Διαλέγομαι also demonstrates the Holy Spirit’s work in human communication. When Paul reasoned in synagogues and marketplaces, he relied on both his rabbinical training and the empowerment of the Spirit. This synergy between human reasoning and divine inspiration showcases how God works through natural human faculties, sanctifying them for His purposes rather than bypassing them.

Moreover, the concept of διαλέγομαι reflects the Messianic Jewish understanding of faith as intellectually robust rather than opposed to reason. The common misconception that faith requires abandoning rational thought finds no support in Scripture. Instead, the New Testament presents faith in Yeshua as the fulfillment of both prophetic revelation and sound reasoning—what the Apostle Paul calls “reasonable service” (λογικὴν λατρείαν) in Romans 12:1.

Personal Application

As followers of Yeshua, we are called to engage in διαλέγομαι—reasoned discourse—in our witness to the world. This challenges us to move beyond simplistic presentations of the gospel to develop a thoughtful, nuanced understanding of our faith that can engage with genuine questions and objections. In a cultural moment marked by polarization and shallow soundbites, the practice of patient, reasoned dialogue becomes a powerful counter-cultural witness.

Consider how you might incorporate the principle of διαλέγομαι in your conversations about faith. Rather than viewing evangelism as merely proclamation, embrace the model Paul exemplifies—listening carefully, acknowledging valid points, building bridges from shared understanding, and reasoning together toward truth. When we approach conversations with genuine openness to dialogue rather than merely waiting for our turn to speak, we honor both our conversation partners and the God who invites all to “taste and see that the Lord is good” (Psalm 34:8).

Related Words

• λαλέω (laleō, lah-LEH-oh) – to talk, to speak, often emphasizing the act of making vocal sounds rather than the content; more informal and conversational than διαλέγομαι. See G2980
• λέγω (legō, LEG-oh) – to say, to tell, to speak with a focus on the content of what is said rather than the process of reasoning through it. See G3004
• κηρύσσω (kēryssō, kay-ROOS-so) – to proclaim, to preach, focusing on public announcement rather than interactive dialogue; contrasts with the two-way nature of διαλέγομαι. See G2784
• συζητέω (syzēteō, sood-zay-TEH-oh) – to dispute, to debate, often with stronger connotations of controversy or confrontation than the more methodical διαλέγομαι. See G4802
• ἀπολογέομαι (apologeomai, ap-ol-og-EH-om-ahee) – to make a defense, to speak in one’s own defense; a specialized form of reasoned discourse focused on defending one’s position. See G626

Did you Know?

• Did you know that our English word “dialogue” derives directly from διάλογος (dialogos), the noun form related to διαλέγομαι? This etymological connection reminds us that true dialogue isn’t just casual conversation but a purposeful exchange aimed at deeper understanding—a concept that has shaped Western intellectual tradition from Socrates to contemporary communication theory.
• Did you know that the Mishnah, the first major written collection of Jewish oral traditions completed around 200 CE, preserves accounts of rabbinic debates that exemplify the principle of διαλέγομαι? The phrase “machloket l’shem shamayim” (disagreement for the sake of heaven) describes debates conducted with respect and a shared commitment to truth—precisely the spirit Paul embodied in his reasoned discourse in synagogues throughout the Mediterranean world.
• Did you know that early Christian catechesis (instruction of new believers) was often conducted through a form of διαλέγομαι? Teachers would pose questions and guide students through reasoned responses, helping them build a robust understanding of faith rather than simply memorizing doctrines. This approach reflected the belief that genuine faith requires both heart and mind—a holistic engagement that transforms both belief and behavior.

Remember This

Διαλέγομαι reminds us that the God who created human reason invites us into thoughtful dialogue with Him and others, demonstrating that faith in Yeshua the Messiah engages our minds as thoroughly as it captures our hearts.