λαλέω, -@; impf. 3 pers. sing. ἐλάλει, plur. ἐλάλουν; fut. AaAjow; 1 aor. ἐλάλησα; pf. λελάληκα; Pass., pres. λαλοῦμαι; pf. λελάλημαι; 1 aor. ἐλαλήθην; 1 fut. λαληθήcopa; [ἴτ. Soph. down]; found in bibl. Grk. much more freq. than in prof. auth., in Sept. times without number for 739 or 135, more rarely for V8; prop. to uller a sound (ef. [onomatop. /a-/a, ete.] Germ. lallen), to emit a voice, make one’s self heard ; hence to utter or form words with the mouth, to speak, haying reference to the sound and pronunciation of the words and in general the form of what is uttered, while λέγω refers to the meaning and substance of what is spoken; hence λαλεῖν is employed not only of men, esp. when chatting and prattling, but also of animals (of birds, Mosch. 3, 47 ; of locusts, Theoer. 5, 34; λαλοῦσι μέν, οὐ φράζουσι δέ, of dogs and apes, Plut. mor. ii. p. 909 a.), and so of inanimate things (as trees, Theocr. 27, 56 (57); of an echo, Dio C. 74, 21, 14). Accordingly, everything λεγόμενον is also λαλούμενον, but not everything λαλούμενον is also λεγόμενον (Eupolis in Plut. Ale. 13 λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν) ; [the difference between the words is evident where they occur in proximity, e. g. Ro. iii. 19 ὅσα ὁ νόμος λέγει, τοῖς ἐν τῷ νόμῳ λαλεῖ, and the very com. ἐλάλησεν ..- λέγων, Mt. xiii. 3, etc.]. Moreover, the primary meaning of λαλεῖν, to utter one’s self, enables us easily to understand its very frequent use in the sacred writers to denote the utterances by which God indicates or gives proof of his mind and will, whether immediately or through the instrumentality of his messengers and heralds. [Perhaps this use may account in part for the fact that, though in classic Grk. dad. is the term for light and familiar speech, and so assumes readily a disparaging notion, in bibl. Grk. it is nearly if not quite free from any such suggestion.] Cf. Dav. Schulz die Geistesgaben der ersten Christen, p. 94 sqq.; Tittmann de Synonymis N. T. p. 79 sq.; Trench, Syn. § Ixxvi.; [and on class. usage Schmidt, Syn. i. ch. 1]. But let us look at the N. T. usage in detail: 1. to uller a voice, emit a sound: of things inanimate, as βρονταί, Rev. x.4; with ras ἑαυτῶν φωνάς added, each thunder uttered its particular voice (the force and meaning of which the prophet understood, ef. Jn. xii. 28 sq.), ib. 3; σάλπιγγος λαλούσης per’ ἐμοῦ, λέγων (Ree. λέγουσα) foll. by direct disc. Rey. iv.1; of the expiatory blood of Christ, metaph. fo crave the pardon of sins, Heb. xii. 245 of the murdered Abel, long since dead, i. q. to call for vengeance (see Gen. iv. 10, and cf. κράζω, 1 fin.), Heb. xi. 4 ace. to the true reading λαλεῖ [GLTTrWH; the Ree. λαλεῖται must be taken as pass., in the exceptional sense to be talked of, lauded; see below, 5 fin. (πρᾶγμα κατ᾽ ἀγορὰν λαλούμενον, Arstph. Thesm. 578, cf. πάντες αὐτὴν λαλοῦσιν, Alciphro frag. 5, ii. p. 222, 10 ed. Wagner) |. 2. to speak, i. 6. to use the tongue or the faculty of speech; to utter articulate sounds: absol. 1 Co. xiv. 11; of the dumb, receiving the power of speech, Mt. ix. 33; xii. 22; xv. 31; Lk. xi. 14; Rev. xiii. 15; (τοὺς [T Tr WH om.]) ἀλάλους λαλεῖν, Mk. vii. 37; ἐλάλει ὀρθῶς, ib. 35; of a dumb man, μὴ δυνάμενος λαλήσαι, Lk. i. 20 (of idols, στόμα ἔχουσι κ- ov λαλήσουσι, Ps. cxili. 13 (exv. 5); cxxxiv. 16; cf. 3 Mace. iv. 16); to speak, i. e. not to be silent, opp. to holding one’s peace, λάλει k. μὴ σιωπήσῃς, Acts xviii. 9; opp. to hearing, Jas. i. 19; opp. to the soul’s inner experiences, 2 Co. iv. 13 fr. Ps. exv. 1 (exvi. 10); opp. to ποιεῖν (as λόγος to ἔργον q. v. 3), Jas. ii. 12. 3. to talk; of the sound and outward form of speech: τῇ ἰδίσ διαλέκτῳ, Acts ii. 6; ἑτέραις καιναῖς γλώσσαις, ib. 4; Mk. xvi. 17 [here Tr txt. WH txt. om. xaw.], from which the simple γλώσσαις λαλεῖν, and the like, are to be distinguished, see γλῶσσα, 2. 4. to utter, tell: with acc. of the thing, 2 Co. xii. 4. 5. to use words in order to declare one’s mind and disclose one’s thoughts; to speak: absol., ἔτι αὐτοῦ λαλοῦντος, Mt. xii. 46; xvil.5; xxvi. 47; Mk. v. 35; xiv. 43; Lk. viii. 49; xxii. 47, 60; with the advs. κακῶς, καλῶς, JN. XVili. 23; ὡς νήπιος ἐλάλουν, 1 Co. xiii. 11; ὡς δράκων, Rev. xiii. 11; στόμα πρὸς στόμα, face to face (Germ. miindlich), 2 Jn. 12 (after the Hebr. of Num. xii. 8); εἰς ἀέρα λαλεῖν, 1 Co. xiv. 9; ἐκ τοῦ περισσεύματος τῆς καρδίας TO στόμα λαλεῖ, Out of the abundance of the heart the mouth speaketh, sc. so that it expresses the soul’s thoughts, Mt. xii. 34; Lk. vi. 45; ἐκ τῶν ἰδίων λαλεῖν, to utter words in accordance with one’s inner character, Jn. viii. 44. with ace. of thething: τί λαλήσω, λαλήσητε, etc., what I shall utter in speech, ete., Jn. xii. 50; Mt. x. 19; Mk. ix. 6 [here T Tr WH ἀποκριθῇ | ; xiii. 11; τί, anything, Mk. xi. 23 LT Trtxt. WH; Ro. xv. 18; 1 Th. i. 8; οὐκ οἴδαμεν τί λαλεῖ, what he says, i. 6. what the words uttered by him mean [WH br. ri λαλ.7, Jn. xvi. 18; ταῦτα, these words, Lk. xxiv. 36; Jn. viii. 30; xvii. 1, 13; 1 Co. ix. 8; τὸ λαλούμενον, 1 Co. xiv. 9; plur. Acts xvi. 14 (of the words of a teacher) ; τὸν λόγον λαλούμενον, Mk. v. 36 [see B. 302 (259) note]; λόγους, 1 Co. xiv. 19; ῥήματα, Jn. viii. 20; Acts x. 44; haréw 5

λαλέω laleō 296x

to make vocal utterance; to babble, to talk; in NT absol. to exercise the faculty of speech, Mt. 9:33; to speak, Mt. 10:20; to hold converse with, to talk with, Mt. 12:46; Mk. 6:50; Rev. 1:12; to discourse, to make an address, Lk. 11:37; Acts 11:20; 21:39; to make announcement, to make a declaration, Lk. 1:55; to make mention, Jn. 12:41; Acts 2:31; Heb. 4:8; 2 Pet. 3:16; trans. to speak, address, preach, Mt. 9:18; Jn. 3:11; Tit. 2:1; to give utterance to, utter, Mk. 2:7; Jn. 3:34; to declare, announce, reveal, Lk. 24:25 et al.; to disclose, 2 Cor. 12:4

λαλέω, -ῶ,

[in LXX chiefly for דּבר pi., also for אמר, etc.;]

to utter: of inanimate things, Re 4:1 10:4; metaph., He 11:4 12:24.

to talk, speak, say: absol., Mt 9:33 12:46, Mk 5:35, Lk 8:49; seq. ὡς, I Co 13:11, Re 13:11; εἰς, I Co 14:9; ἐκ, Mt 12:34; c. acc. rei, Mt 10:19, Mk 11:32, Jo 8:30, al.; c. dat. pers., Mt 12:46, Lk 24:6, Ro 7:1, al.; c. acc. rei et dat. pers., Mt 9:18, Jo 10:6, al.; c. prep., πρός, μετά, περί, Mk 6:50, Lk 1:19 2:33, al.; ἐν, ἐξ, ἀπό, Mt 13:3, Jo 12:49 14:10, al.; λ. τ. λόγον, Mk 8:32, al.; seq. orat. dir. (not cl.), Mk 14:31, He 5:5 11:18; Hebraistically (Dalman, Words, 25 f.), ἐλάλησε λέγων, Mt 14:27, Jo 8:12, Ac 8:26, al.

SYN.: v.s. λέγω.

In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech may be regarded. It may, first, 268 SYNONYMS OF THE NEW TESTAMENT §.xxvi be contemplated as the articulate utterance of human lancuage, in contrast with the absence of this, from whatever cause springing ; whether from choice, as in those who hold their peace, when they might speak; or from the present undeveloped condition of the organs and faculties, as in the case of infants (νήπιοι) ; or from natural defects, as in the case of those born dumb; or from the fact of speech lying beyond the sphere of the faculties with which as creatures they have been endowed, as in the lower animals. This is one aspect of speech, namely articulated words, as contrasted with silence, with mere sounds or animal cries. But, secondly, speech (‘oratio’ or ‘oris ratio’) may be regarded as the orderly linking and knitting together in connected discourse of the inward thoughts and feelings of the mind, ‘ verba legere et lecta ac selecta apte conglutinare’ (Valcknaer ; cf. Donaldson, Cratylus, 453). The first is λαλεῖνξε 134, the German ‘lallen,’ ‘loqui,’ ‘ sprechen,’ ‘ to speak’; the second =x, ‘dicere,’ ‘reden,’ ‘to say,’ ‘to discourse. Ammonius: λαλεῖν καὶ λέγειν διαφέρει" λέγειν μὲν τὸ τεταγμένως προσφέρειν τὸν λόγον" λαλεῖν δὲ, τὸ ἀτάκτως ἐκφέρειν τὰ ὑποπίπτοντα ῥήματα. Thus the dumb man (ἄλαλος, Mark, vii. 87), restored to human speech, ἐλάλησε (Matt. ix. 83; Luke, ix. 14), the Evangelists fitly using this word, for they are not concerned to report what the man said, but only the fact that he who before was dumb, was now able to employ his organs of speech, So too, it is always λαλεῖν γλώσσαις (Mark xvi. 17; Acts 1]. 4; 1 Cor. xii. 30), for it is not what those in an ecstatic condition utter, but the fact of this new utterance itself, and quite irrespective of the matter of it, to which the sacred narrators would call our attention; even as λαλεῖν may be ascribed to God Himself (it is so more than once in the Epistle to the Hebrews, as at i. 1, 2), where the point is rather that He should have spoken at all to men than what it was that He spoke. But if in λαλεῖν (=‘ loqui’) the fact of uttering articulated speech is the prominent notion, in λέγειν (=< dicere’) it is the ΦΧ SYWONYMS OF THE NEW TESTAMENT 269 words uttered, and that these correspond to reasonable thoughts within the breast of the utterer. Thus while the parrot or talking automaton (Rev. xiii. 15) may be said, though even they not without a certain impropriety, λαλεῖν, seeing they produce sounds imitative of human speech ; and in poetry, though by a still stronger figure, a λαλεῖν may be ascribed to grasshoppers (Theocritus, /dyl. v. 34), and to pipes and flutes (Idyl. xx. 28, 29) ; yet inasmuch as there is nothing behind these sounds, they could never be said λέγειν : for in the λέγειν lies ever the ἔννοια, or thought of the mind (Heb. iv. 12), as the correlative to the words on the lips, and as the necessary condition of them ; it is colligere verba in sententiam’ ; even as λόγος is by Aristotle defined (Poét. 20), φωνὴ συνθετὴ, σημαντικὴ (see Malan, Notes on the Gospel of St. John, p. 8). Of φράζειν in like manner (it only occurs twice in the N. T., Matt. xiii. 86; xv. 15), Plutarch affirms that 2 could not, but λαλεῖν could, be predicated of monkeys and dogs (λαλοῦσι yap, od φράζουσι δέ, De Plac. Phat. vy. 20). Often as the words occur together, in such phrases as ἐλάλησε λέγων (Mark vi. 50; Luke xxiv. 6), λαληθεὶς λόγος (Heb. ii. 2), and the like, each remains true to its own meaning, as just laid down. ‘Thus in the first of these passages ἐλάλησε will express the opening of the mouth to speak, as opposed to the remaining silent (Acts xviii. 9); while λέγων proceeds to declare what the speaker actually said. Nor is there, I believe, any passage in the N. T. where the distinction between them has not been observed. Thus at Rom. xv. 18; 2 Cor. xi. 17; 1 Thess. i. 8, there is no difficulty in giving to λαλεῖν its proper meaning; indeed all these passages gain rather than lose when this is done ; while at Rom. ii. 19 there is an instructive interchange of the words. Λαλιά and λόγος in the N. T. are true to the distinction here traced. How completely λαλιά, no less than λαλεῖν, has put off every slighting sense, is abundantly evident from the fact that on one occasion our Lord claims λαλιά as well as λόγος for Himself: ‘Why do ye not understand my speech (λαλιάν) ? even because ye cannot hear my word ’’ (λόγον 270 SYNONYMS OF THE NEW TESTAMENT § Lxxvil John viii. 43). Λαλιά and λόγος are set in a certain antithesis to one another here, and in the seizing of the point of this must lie the right understanding of the verse. What the Lord intended by varying λαλιά and λόγος has been very differently understood. Some, as Augustine, though commenting on the passage, have omitted to notice the variation. Others, like Olshausen, have noticed, only to deny that it had any significance. Others again, admitting the significance, have failed to draw it rightly out. It is clear that, as the inability to understand his ‘ speech’ (AaAua) is traced up as a consequence to a refusing to hear his ‘ word’ (λόγος), this last, as the root and ground of the mischief, must be the deeper and anterior thing. ΤῸ hear his ‘ word’ can be nothing else than to give room to his truth in the heart. They who will not do this must fail to understand his ‘speech,’ the outward form and utterance which his ‘ word’ assumes. They that are of God hear God’s word, his ῥήματα as elsewhere (John iii. 384; viii. 47), his λαλιά as here, it is called ; } which they that are not of God do not and cannot hear. Melanchthon: ‘Qui veri sunt Dei filii et domestici non possunt paterne domts ignorare linguam.’

λαλέω. In P Amh II. 1315 (early ii/A.D.) a brother writes to his sister with reference to the management of certain family property, stating that he will remain where he is until he learns that all is safely settled, and adding—eédml{w δὲ θεῶν θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι Kal μετὰ τὴν πεντεκαιδεκάτην ἀναπλεύσειν, “ but I hope, if the gods will, to escape from the talking and after the fifteenth to return home.’”’ See also P Oxy I. 1198 (ii/iii A.D.) (= Selections, p- 103) where the naughty boy writes to his father— οὐ θέλις ἀπενέκκειν μετ᾽ ἐσοῦ els ᾿Αλεξανδρίαν, od μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε υἱγένω σε εἶτα, “if you refuse to take me along with you to Alexandria, I won’t write you a letter, or speak to you, or wish you health henceforth,” P Fay 1264 (ii/iii A.D.) ἤκουσα φίλον Tod πατρός μου λαλοῦνTos περὶ σοῦ ὅτι πεμψεν (/. ἔπεμψεν) ἐπὶ τὴν πενθερά (/.—pav) σου χάριν τοῦ κτήματος, “1 heard a friend of my father’s saying about you that he had sent a message to your motherin-law about the farm’”’ (Edd.), BGU III. 82218 (iii/a.D.) ἵνα εὕρωμεν Kal ἡμῖς εὔλογον λαλῆσαι αὐτῇ, γράψον Kovπανηοῦτι ἐπιστολήν, and the magic P Lond 1211 (iii/A.D.) (=I. p. 89) a recipe against old women’s garrulity—ypatv μὴ τὰ πολλὰ Aa[A]etv. This last papyrus shows also the subst. λάλημα (LXX), & (=I. p. 105) φίλτρον ἐπὶ λαλήματος kata φίλων. The above exx. all bear out the usual distinction that, while A€yw calls attention to the substance of what is said, the onomatopoetic λαλέω points rather to the outward utterance: cf. McLellan Gosfe/s, p. 383 ff. and Milligan’s note on 1 Thess 1%. With λαλέω, “1 make known by speaking ”’ with the further idea of exfo//ing, as in Mt 2618 a/., cf. the inscr. with reference to a mother and brother—éy καὶ ἣ σωφροσύνη κατὰ τὸν κόσμον λελάληται (Archiv ν. p. 169, No. 245). MGr λαλῶ (-ἔω), ‘‘speak.

λαλέω (laleō) — to speak. λᾰλ-έω, talk, chat, prattle, ἕπου καὶ μὴ λάλει [Refs 5th c.BC+]: with dative, talk to one, λαλῶν ἐν ταῖς ὁδοῖς σεαυτῷ [Refs 5th c.BC+]; opposed to λέγω, λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν [Refs 5th c.BC+]; λαλῶν μὲν.., λέγων δέ.. [Refs 4th c.BC+] __b generally, talk, speak, [Refs 5th c.BC+]

2. talk of, τινα [Refs 3rd c.BC+]:—passive, πρᾶγμα κατ᾽ ἀγορὰν λαλούμενον [Refs 5th c.BC+]

3. in later writers, ={λέγω}, speak, λαλεῖ οὐθὲν τῶν ἄλλων ζῴων πλὴν ἀνθρώπου [NT+5th c.BC+]; χειρσὶν ἅπαντα λαλήσας, of a pantomime, [NT+3rd c.BC+]passive, λαληθήσεταί σοι ὅ τι σε δεῖ ποιεῖν it shall be told thee.., [NT]

II. chatter, opposed to articulate speech, as of locusts, chirp, [Refs 3rd c.BC+]; μεσημβρίας λαλεῖν τέττιξ (i.e. εἰμί), a very grasshopper to chirp at midday, [Refs 4th c.BC+]

III. of musical sounds, αὐλῷ λαλέω [Refs 3rd c.BC+]; of trees,[Refs 4th c.BC+]; of Echo, [Refs 2nd c.AD+] sound the μάγαδις, [Refs 4th c.BC+]