Understanding διατάσσω (diatassō) Strong’s G1299: The Divine Authority to Arrange, Command, and Establish God’s Perfect Order

Pronunciation Guide: dee-at-as’-so (with emphasis on the third syllable)

Basic Definition

Strong’s G1299: διατάσσω (diatassō) fundamentally means “to arrange thoroughly, to appoint, to ordain, to command with authority.” It conveys the concept of establishing order through authoritative arrangement or instruction. The word emphasizes not merely giving commands but instituting a proper system or arrangement with divine purpose and authority. In the New Testament, it frequently represents God’s ordained arrangements or authorized commands given through His messengers.

Etymology and Morphology

• Part of Speech: Verb
• Root Components: διά (dia, “through, thoroughly”) + τάσσω (tassō, “to arrange, to put in order”)
• Language Origin: Classical Greek
• Primary Usage: Narrative passages, legal contexts, Pauline epistles, and accounts of divine instruction
• Semantic Domain: Authority, order, instruction, divine arrangement

διατάσσω Morphology:

• διατάσσω (present active indicative, 1st person singular) – I arrange thoroughly, I command
• διατάσσεις (present active indicative, 2nd person singular) – you arrange thoroughly, you command
• διατάσσει (present active indicative, 3rd person singular) – he/she/it arranges thoroughly, commands
• διέταξα (aorist active indicative, 1st person singular) – I arranged thoroughly, I commanded
• διαταχθείς (aorist passive participle, nominative masculine singular) – having been commanded
• διατεταγμένον (perfect passive participle, nominative/accusative neuter singular) – having been thoroughly arranged
• διατεταγμένα (perfect passive participle, nominative/accusative neuter plural) – things having been thoroughly arranged

Origin & History

The word διατάσσω originated in classical Greek, where it was commonly used in military and administrative contexts. In the works of Thucydides (History of the Peloponnesian War), the term described the arrangement of troops in battle formation, highlighting the order and purpose behind such arrangements. Xenophon similarly employed the word in Anabasis to denote the careful organization of soldiers according to strategic planning.

In the Septuagint (LXX), διατάσσω gained deeper theological significance as it was used to translate Hebrew terms related to divine ordering and commanding. In Exodus and Leviticus, it frequently appears in contexts where God establishes His covenant ordinances, showing how He “thoroughly arranges” the worship and social structures of Israel. This transition from secular administrative usage to divine ordination established the theological framework that would later be developed in the New Testament, where the word carries the weight of divine authority behind commands and arrangements.

Expanded Definitions & Translation Options

• Authoritative Command – To give orders or instructions with the full weight of authority behind them
• Strategic Arrangement – To organize systematically with purpose and design
• Divine Ordination – To establish by divine decree or appointment
• Legal Enactment – To institute or establish as law or ordinance
• Systematic Assignment – To delegate responsibilities in an ordered manner

διατάσσω Translation Options:

• “To arrange thoroughly” – Best captures the systematic, detailed nature of the ordering involved, emphasizing the thoroughness implied by the prefix διά
• “To command with authority” – Highlights the authoritative aspect, most appropriate in contexts where divine or apostolic authority is emphasized
• “To ordain” – Preferred when the focus is on divine establishment of something as part of a larger system
• “To appoint definitively” – Useful when the emphasis is on the finality and authority of the appointment
• “To institute in order” – Captures both the establishment aspect and the element of creating proper order

Biblical Usage

In the New Testament, διατάσσω appears 16 times, frequently in contexts involving divine instruction or apostolic authority. Its first appearance is in Matthew 11:1, where Yeshua (Jesus) finished “commanding” (διατάσσων) His twelve disciples before departing to teach and preach in their cities. This usage demonstrates how the Messiah thoroughly arranged and authorized His disciples’ ministry with divine purpose.

Paul employs this term frequently in his epistles to emphasize the divinely ordained nature of his instructions. In 1 Corinthians 7:17, he states, “Only, as the Lord has assigned [διατάσσω] to each one,” showing God’s sovereign arrangement of life circumstances. The term appears prominently in discussions of the Law in Galatians 3:19, where Paul explains that the Law was “ordained [διαταγείς] through angels by the agency of a mediator,” highlighting its divine arrangement despite its temporary nature.

Key verses featuring διατάσσω include:

• “And when Jesus had finished commanding [διατάσσων] His twelve disciples, He departed from there to teach and preach in their cities.” Matthew 11:1
• “Only, as the Lord has assigned [διατέταχεν] to each one, as God has called each, so let him walk. So I ordain [διατάσσομαι] in all the churches.” 1 Corinthians 7:17
• “Why the Law then? It was added because of transgressions… having been ordained [διαταγείς] through angels by the agency of a mediator.” Galatians 3:19
• “For you know what commandments [παραγγελίας] we gave you by the authority of the Lord Jesus. For this is the will of God… that you abstain from sexual immorality… For God has not called us for impurity, but in sanctification. So, he who rejects this is not rejecting man but God who gives His Holy Spirit to you.” 1 Thessalonians 4:2-8
• “This I command [διατάσσομαι] not as one commanding, but proving the earnestness of others by the genuineness of your love.” 2 Corinthians 8:8
• “For I am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.” Matthew 8:9
• “But he assigned [διέταξεν] who should contribute what.” Acts 24:23

Cultural Insights

In the ancient Greco-Roman world, διατάσσω was deeply embedded in military and administrative contexts that would have resonated powerfully with the original readers. Roman society was highly structured, with clear chains of command and authority. A Roman centurion understood implicitly what it meant to be under authority and to have authority (as expressed in Matthew 8:9), where the centurion recognizes Yeshua’s authority to “thoroughly arrange” or “command” even sickness to depart.

The Jewish understanding of divine command added another layer of significance. In rabbinic tradition, the concept of “mitzvot” (commandments) was not merely about rules but about God’s loving arrangement of life for His people’s flourishing. The Hebrew concept behind divine commands (מִצְוָה, mitzvah) implies not just obligation but privilege—being invited into God’s perfect order. When Paul uses διατάσσω in his letters, he draws on this rich Hebraic understanding where divine commands are seen as life-giving instructions from a loving Father, not merely arbitrary rules. This reflects the Jewish concept of “halakhah” (הֲלָכָה), literally “the way to walk,” where divine commands create a path for righteous living.

Theological Significance

The theological implications of διατάσσω reveal a God who is not chaotic or arbitrary but who thoroughly arranges all things with perfect wisdom and purpose. When Scripture speaks of God “commanding” or “ordaining,” it points to His sovereign arrangement of creation, redemption, and even the seemingly minor details of life. This challenges the modern notion that life is random or that we are autonomous beings defining our own reality.

The use of διατάσσω in relation to God’s Law (particularly in Galatians) helps us understand the divine ordering of redemptive history. Paul explains that the Law was “ordained through angels” (διαταγείς δι’ ἀγγέλων) as part of God’s larger redemptive plan, not as an end in itself. This reveals God’s progressive revelation, where even temporary arrangements serve His ultimate purpose of bringing people to the Messiah. The perfect passive participles of διατάσσω (like διατεταγμένον) emphasize that these arrangements were not human inventions but divine establishments.

Yeshua Himself, as the divine Word, is the ultimate expression of God’s διατάσσω—God’s perfect arrangement for reconciliation. When He commands (διατάσσων) His disciples in Matthew 11:1, He does so as the incarnate God, thoroughly arranging His kingdom work with divine authority and purpose. This reminds us that submission to Yeshua’s commands is not oppressive but liberating, as it aligns us with the perfect divine order.

Personal Application

Understanding διατάσσω invites us to see God’s commands not as burdensome restrictions but as loving arrangements designed for our flourishing. When we resist God’s commands, we’re essentially fighting against the perfect order He has established. The question becomes: Will we submit to His divine arrangement of our lives, or will we insist on our own disordered preferences?

Consider areas in your life where you might be resisting God’s διατάσσω—His thorough arrangement and commanding. Perhaps it’s in your relationships, your work, your thought life, or your priorities. What would it look like to embrace His perfect ordering in these areas? Remember that God’s commands aren’t arbitrary but are designed from infinite wisdom and love. When we align ourselves with His divine order, we find the peace and purpose we were created for, even when that alignment requires difficult obedience. As Yeshua said, “My yoke is easy and My burden is light” (Matthew 11:30)—His commands, while sometimes challenging, always lead to abundant life.

Related Words

• τάσσω (tassō, “to arrange, to put in order”) – The root verb from which διατάσσω derives, carrying the basic meaning of arrangement without the intensive force of the διά prefix. Used when describing God’s appointment of authorities and the ordering of society. See G5021
• ἐπιτάσσω (epitassō, “to command, to order upon”) – Similar to διατάσσω but with the prefix ἐπί (“upon”), often emphasizing the imposition of command from above. Used of Yeshua’s authoritative commands to unclean spirits. See G2004
• προστάσσω (prostassō, “to command, to direct, to prescribe”) – Carries the sense of prescribing or directing specifically, often used in contexts of precise divine instruction. See G4367
• ὑποτάσσω (hypotassō, “to subject, to subordinate”) – Combines τάσσω with the prefix ὑπό (“under”), focusing on the submission aspect of order rather than the commanding aspect. Critical for understanding biblical teaching on relationships. See G5293
• διαταγή (diatagē, “arrangement, ordinance”) – The noun form derived from διατάσσω, referring to the established order or ordinance itself rather than the act of commanding. See G1296

Did you Know?

• Did you know that in ancient papyri discovered in Egypt, διατάσσω was commonly used in legal documents to designate imperial decrees and official arrangements? This sheds light on why New Testament writers chose this specific term to describe divine commands—they were emphasizing that God’s instructions carry the highest possible authority, even surpassing that of the Roman Emperor. When early Christians heard this term in Scripture reading, they would have immediately recognized its connotations of ultimate authority and precise arrangement.
• Did you know that the Jewish historian Josephus used διατάσσω extensively when describing Moses’ establishment of Israel’s legal and religious systems? In his work “Antiquities of the Jews,” Josephus portrays Moses as one who “thoroughly arranged” (διέταξε) Israel’s worship and communal life according to divine instruction. This usage helps us understand how first-century Jews would have perceived the term—as connecting human commands with divine authority. Paul leverages this understanding when he uses διατάσσω to describe his own apostolic instructions.
• Did you know that in modern Greek, διατάσσω has evolved to become a medical term meaning “to prescribe”? Doctors in Greece today “διατάσσουν” (diatassoun) medicine for their patients, highlighting the connection between authoritative instruction and healing. This modern usage preserves the ancient connotation of authoritative arrangement for someone’s benefit—much like God’s commands in Scripture are given for our spiritual health and wholeness. The medical context reminds us that divine commands, like a doctor’s prescriptions, are not arbitrary restrictions but healing instructions.

Remember This

διατάσσω reminds us that behind every divine command lies not arbitrary restriction but perfectly ordered purpose—God’s loving arrangement of all things for His glory and our good.