from διατάσσω; an arrangement, i.e. (authoritative) edict:--commandment.
Transliteration:diátagma
Pronunciation:dee-at'-ag-mah
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### Core Meaning & Semantic Range
The Greek noun διάταγμα (diátagma, `{{G1297}}`) is derived from the verb διατάσσω (diatassō, `{{G1299}}`), which means "to arrange thoroughly," "to appoint," or "to command." Consequently, διάταγμα carries the core sense of something that has been *arranged* or *ordered* by an authority. Its semantic range primarily encompasses "an authoritative arrangement," "an edict," "a decree," or "a commandment." It signifies a formal, binding directive issued by a superior power, implying not a mere suggestion but a mandatory and binding order.
### Biblical Occurrences & Contextual Analysis
The term διάταγμα (diátagma, `{{G1297}}`) does not appear in the canonical Greek New Testament. However, it is found in the Septuagint (LXX), the ancient Greek translation of the Hebrew Bible, where its usage provides significant contextual insight. In the LXX, διάταγμα frequently translates Hebrew words such as טַעַם (ta'am, `{{H2940}}`), meaning "decree" or "command," and דָּת (dat, `{{H1881}}`), meaning "law" or "decree."
Key occurrences in the LXX include:
* **Esther:** It is used repeatedly to refer to the decrees of King Ahasuerus (e.g., [[Esther 1:9]], [[Esther 3:9]], [[Esther 8:13]], [[Esther 9:1]], [[Esther 9:14]]). These are royal edicts that carry the full force of the king's authority and must be obeyed.
* **Daniel:** Here, it denotes the decrees issued by Babylonian and Persian kings, such as Nebuchadnezzar and Darius (e.g., [[Daniel 2:13]], [[Daniel 3:10]], [[Daniel 3:29]], [[Daniel 4:6]], [[Daniel 6:7]], [[Daniel 6:8]], [[Daniel 6:9]], [[Daniel 6:12]], [[Daniel 6:13]], [[Daniel 6:15]]). These decrees often concern matters of life and death, religious practice, or administrative policy.
* **Apocryphal Books:** It also appears in books like 2 Maccabees (e.g., [[2 Maccabees 10:8]], [[2 Maccabees 11:27]]) and 3 Maccabees ([[3 Maccabees 3:28]]), referring to official ordinances or royal commands.
In all these contexts, διάταγμα consistently refers to an authoritative, formal, and binding directive from a governing power, demanding compliance from its subjects.
### Related Words & Concepts
The semantic field surrounding διάταγμα includes several related Greek terms, each with nuanced distinctions:
* **διατάσσω (diatassō, `{{G1299}}`):** This is the direct verbal root, meaning "to arrange thoroughly," "to appoint," or "to command." It highlights the authoritative act of giving the order.
* **πρόσταγμα (prostagma, `{{G4368}}`):** Meaning "that which is put before one" or "an injunction, command." This term is very close in meaning and is notably used in [[Romans 16:26]] to describe God's "eternal command."
* **ἔντολη (entolē, `{{G1785}}`):** Meaning "commandment" or "injunction." This word is frequently used for divine commandments, particularly the Mosaic Law, often emphasizing moral or religious precepts.
* **νόμος (nomos, `{{G3551}}`):** A broader term for "law" or "principle," which can encompass a body of commands or a system of regulations.
* **δόγμα (dogma, `{{G1378}}`):** Meaning "a fixed purpose," "decree," or "ordinance." This term is used for imperial decrees (e.g., Caesar's decree in [[Luke 2:1]]) and also for the apostolic decrees (e.g., [[Acts 16:4]]).
While διάταγμα specifies a particular, authoritative directive, its emphasis, stemming from διατάσσω, is on the *arrangement* or *ordering* aspect of that decree. It implies a deliberate and structured imposition of will.
### Theological Significance
Although διάταγμα is not found in the New Testament, its robust usage in the Septuagint provides a crucial conceptual framework for understanding divine authority and command in a biblical context.
* **Divine Authority and Sovereignty:** When used of human kings, διάταγμα underscores the absolute nature of their decrees. By extension, if applied to God (as it could be conceptually, given the nature of divine commands), it would emphasize the unchallengeable and absolute nature of His will. God's "arrangements" are not mere suggestions but binding edicts, reflecting His supreme sovereignty over all creation.
* **Order and Intentionality:** The root idea of διατάσσω (to arrange thoroughly) suggests divine order and intentionality. A διάταγμα from God would signify His deliberate and purposeful control over history and creation, bringing all things into their proper, divinely ordained arrangement.
* **Call to Obedience:** As an "edict" or "commandment," διάταγμα inherently demands obedience. In the LXX, failure to adhere to royal διάταγματα often resulted in severe consequences. Theologically, this highlights the imperative for humanity to faithfully obey God's divine directives, which are issued from His righteous and perfect will.
* **Contrast with Human Limitations:** The frequent use of διάταγμα for human, imperial decrees in the LXX serves as a backdrop against which the eternal and perfect decrees of God (such as the πρόσταγμα found in [[Romans 16:26]]) can be understood as infinitely superior, unchanging, and ultimately fulfilled.
### Summary
διάταγμα (diátagma, `{{G1297}}`) is a Greek noun signifying an authoritative "arrangement," "edict," or "commandment," derived from διατάσσω (to arrange thoroughly, to command). While it does not appear in the canonical Greek New Testament, its significant presence in the Septuagint, particularly in the books of Esther and Daniel, illuminates its meaning. In these contexts, it consistently refers to binding royal or imperial decrees, highlighting their authoritative and mandatory nature. Conceptually, διάταγμα emphasizes a deliberate and structured imposition of will by a superior power. Theologically, its usage underscores the absolute sovereignty of God, the orderly and intentional nature of His divine will, and the profound necessity of obedience to His unchangeable and perfect commands, providing a stark contrast to the transient and fallible decrees of human rulers.
TRV