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G1296 διαταγή (diatagḗ)
Greek 📖 Word Study
Noun, Feminine
‹ G1295 Greek Dictionary G1297 ›

Quick Definition

ordaining, ordinance, disposition

Strong's Definition

arrangement, i.e. institution

Derivation: from G1299 (διατάσσω);

KJV Usage: instrumentality

Thayer's Greek Lexicon

διαταγή, διαταγης, ἡ (διατάσσω), a purely Biblical (2Es_4:11) and ecclesiastical word (for which the Greeks use διάταξις), a disposition, arrangement, ordinance: Rom_13:2; ἐλάβετε τόν νόμον εἰς διαταγάς ἀγγέλων, Act_7:53, ye received the law, influenced by the authority of the ordaining angels, or because ye thought it your duty to receive what was enjoined by angels (at the ministration of angels (nearly equivalent to as being the ordinances etc.), similar to εἰς ὄνομα δέχεσθαι, Mat_10:41; see εἰς, B. II 2 d.; (Winers Grammar, 398 (372), cf. 228 (214), also Buttmann, 151 (131))). On the Jewish opinion that angels were employed as God's assistants in the solemn proclamation of the Mosaic law, cf. Deu_33:2 the Sept.; Act_7:38; Gal_3:19; Heb_2:2; Josephus, Antiquities 15, 5, 3; (Philo de somn. i. § 22; Lightfoot's Commentary on Galatians, the passage cited). STRONGS NT 1296: διάταγμαδιάταγμα, διατάγματος, τό (διατάσσω), an injunction, mandate: Heb_11:23 (Lachmann δόγμα). (2Es_7:11; Additions to Est_3:14 [Esther 3:193:13d] (in Tdf., chapter iii. at the end, line 14); Wis_11:8; Philo, decal. § 4; Diodorus 18, 64; Plutarch, Marcell c. 24 at the end; (others).)

Mounce Concise Greek Dictionary

διαταγή diatagē 2x an injunction, institute, ordinance, Rom_13:2 ; Act_7:53

Abbott-Smith Greek Lexicon

† δια -ταγή , -ῆς , ἡ ( < διατάσσω ), [in LXX : Ezr_4:11 ( H6572 ) * ;] in late writers ( Deiss., LAE , 86 ff .) for cl . διάταξις ( WH ., however, is found in LXX , Psa_119:91 , al. ); (a) disposition ( cf. διάταξις for H6635 ; Sm ., 2Ki_23:4 , Jer_8:2 ; Jer_19:13 ); εἰς διαταγὰς ἀγγέλων , AV , by the disposition of angels (Alf., in l , Field, Notes , 116; but v. infr .): Act_7:53 ; (b) ordinance ( C . I. 3465): Rom_13:2 , Act_7:53 , R , txt . (and v. mg .; Page and EGT , in l ; but also v. supr .).†

Moulton & Milligan — Vocabulary of the Greek NT

διαταγή [page 155] Deissmann ( LAE , p. 86 ff.) has shown how completely the new evidence sets aside the statement by Grimm (but cf. Thayer, p. 694) that this is purely a biblical and ecclesiastical word used for the Greek διάταξις . Thus P Oxy I. 92 .3 (an order for a payment of wine ? A.D. 335) Ἀμεσύστῳ ἱπποιάτρῳ ἐκ διαταγ (ῆς ) οἴνου κεράμιον ἓν ν̣ε̣ο̣ν̣, ib. 93 .2 (A.D. 362), and P Fay 133 .4 (iv/A.D.) ἀπέστειλα τὸν οἰκ [ον ]όμον . . . ἵνα τὴν διαταγὴν τῆς τρύγης ποιήσηται , I have sent to you the steward to make arrangements about the vintage (Edd.). From inscrr. we may quote Cagnat IV. 661 .17 (A.D. 85), where the διαταγή of T. Praxias of Acmonia appears in his will; ib. 734 .12 , providing that no one shall be buried in the tomb παρὰ γνώμην τοῦ Ῥούφου ἢ διαταγήν , and similarly ib. 840 .3 εἴ τις παρὰ τὴν διαταγὴν τὴν ἐμὴν ποιήσι , which the editor glosses as excerptum testamenti, relati in tabularium civitatis. For this specialized meaning of testamentary disposition, Deissmann, LAE , p. 87, cites this last inscr. (from Hierapolis), and refers to the Pauline use of ἐπιδιατάσσεσθαι in Gal_3:15 . For the difficult εἰς διαταγὰς ἀγγέλων in Act_7:53 Nestle ( Exp T xx. p. 93) cites the Heb. αΜΐιΗγ or αΜΔιγΕι , through the hand or hands ( i.e. the mediation) of angels, and compares the LXX διὰ χειρὸς Δαυείδ = Heb. ςΗμΞιΐγΕι γΘειγ in 2Ch_23:18 (Vg. juxta dispositionem David ) a view confirmed, he adds, by the Syriac version which has αΜΐιΗγ with the addition of τεχγπΰ , the command.

Liddell-Scott — Intermediate Greek Lexicon

διαταγή διατα^γή, ῆς, ἡ, (n diata^g h_hs suff_acc fem ) [Etym: διατάσσω] "an ordinance", NTest.

STEPBible — Tyndale Abridged Greek Lexicon

δια-ταγή, -ῆς, ἡ (διατάσσω), [in LXX: Est.4:11 (פַּרְשֶׁגֶן)* ;] in late writers (Deiss., LAE, 86 ff.) for cl. διάταξις (WH., however, is found in LXX, Psa.119:91, al.); __(a) disposition (cf. διάταξις for צָבָא; Sm., 4Ki.23:4, Jer.8:2 19:13); εἰς διαταγὰς ἀγγέλων, AV, by the disposition of angels (Alf., in l, Field, Notes, 116; but see infr.): Act.7:53; __(b) ordinance (C. I. 3465): Rom.13:2, Act.7:53, R, txt. (and see mg.; Page and EGT, in l; but also see supr.).† (AS)

📖 In-Depth Word Study

Ordinance (1296) diatage

Ordinance (1296) (diatage from diatásso = arrange thoroughly, appoint, command, set in order) refers to an order, a disposition or an ordinance. It is that which has been specifically ordered or commanded and was the customary term for an official decree e.g. by emperor or governor. Diatage is that which has been ordered or commanded, and so it represents an ordinance, disposition or direction. It is a noun that describes how a matter has been arranged. The only other NT use (once in Ezra 4:11) of diatage is Acts 7:53 you who received the law as ordained by angels, and yet did not keep it. Young's Literal Acts 7:53 who received the law by arrangement of messengers, and did not keep it.' NET Bible comment: Traditionally, "as ordained by angels," but eis with the accusative here should be understood as instrumental (a substitute for en).... Thus the phrase literally means "received the law by the decrees [orders] of angels" with the genitive understood as a subjective genitive, that is, the angels gave the decrees....Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels....The Greek word phulasso (traditionally translated "keep") in this context connotes preservation of and devotion to an object as well as obedience. To oppose authority established by God is to bring judgment on yourself. It may mean judgment by God, it certainly means judgment by the authority. If you doubt that, just trying mouthing off the next time you are pulled over for speeding. If you argue too much, you may find yourself spending the night in the county jail. Paul is saying if we resist the government, we resist God. But Paul is not teaching blind devotion to the state regardless of what it commands. Indeed this is how some Christians interpreted this passage in Nazi Germany despite Germany’s despicable treatment of the Jews. This passage must be compared with parallel passages, and when we do so it is clear that the Christian’s obedience to the state is always conditional, and sometimes disobedience is a duty as for example when government's command directly counters God's commands. In Acts 5 the Jewish high priest and Sadducees who were filled with jealously toward Peter and the apostles for the great works they were performing in Jerusalem. As a result they imprisoned them only to have God provide a supernatural "jail break" with orders to continue speaking the whole message of this life which led to their being re-arrested. Luke records that when they had brought (Peter and the apostles), they stood them before the Council (Sanhedrin). And the high priest questioned them, 28 saying, "We gave you strict orders not to continue teaching in this name, and behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood upon us." 29 But Peter and the apostles answered and said, "We must obey God rather than men. (Acts 5:27-29) The important point is that the command of God always takes precedence over the command of the government. There are no exceptions. But the fact remains that we must be prepared to pay the potential price. R Kent Hughes tells the story that took place in 1962... Aida Skripnikova, a brand-new Christian, was arrested on the Nevski Prospect in Leningrad for handing out postcards proclaiming Christ—and spent most of her life in labor camps because she would not refrain from sharing her faith in Christ.(Hughes, R. K. Romans: Righteousness from heaven. Preaching the Word. Crossway or Logos or Wordsearch) Hughes goes on to quote Colonel Al Shine, former professor of military science at Wheaton College, who wrote the following comment on Romans 13... These verses are not in good repute in some circles today, through no fault of their own, but because some have taken them out of the context of the whole of Scripture to argue that disobedience to any government, under any circumstances, is unbiblical. But it is nonetheless clear that these verses, supported and amplified by other portions of the Word, and contradicted by none, teach the legitimacy of human government. Bearing the sword, in order to execute justice, is a proper duty of human governments.. The soldier does not, of course, have a blanket license to hate or kill. As an individual sinner, prone to avenge and resist personal abuse, he must, like all other believers, restrain himself. He should, I believe, examine himself. He should, I believe, examine the cause for which his nation fights, and if he concludes that it is evil and unjust he should refuse to participate. Even when he finds the cause acceptable, he may at times feel led to disobey certain orders that he feels abuse the proper use of force. (ibid) Finally Hughes concludes that... a Christian must disobey his government when it asks him to 1) violate a commandment of God, 2) commit an immoral or unethical act, or 3) go against his Christian conscience (a conscience which is informed by Scripture and is in submission to the Spirit of God). (Hughes, R. K. Romans: Righteousness from heaven. Preaching the Word. Crossway or Logos or Wordsearch) Peter calls on all believer to... Keep (It is actually a present participle but is used in context with the imperative sense) your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may on account of your good deeds, as they observe them, glorify God in the day of visitation. 13 Submit (aorist imperative) yourselves for the Lord's sake to every human institution, whether to a king as the one in authority, 14 or to governors as sent by him for the punishment of evildoers and the praise of those who do right. 15 For such is the will of God that by doing right you may silence the ignorance of foolish men. (1Pe 2:12-note 1Pe 2:13-15-note) AND THEY WHO HAVE OPPOSED WILL RECEIVE CONDEMNATION UPON THEMSELVES: hoi de anthestekotes (RAPMPN) heautois krima lempsontai (3PFMI): (Ro 13:5; Matthew 23:14; Mark 12:40; Luke 20:47; James 3:1) ESV - those who resist will incur judgment GWT - Those who resist will bring punishment on themselves. NJB - rebels must expect to receive the condemnation they deserve. Philips - such opposition is bound to be punished. YLT - and those resisting, to themselves shall receive judgment. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/romans_13_word_studies.htm#o

Bible Occurrences (2)

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