Understanding διασείω (diaseiō) Strong’s G1286: The Extortionate Shaking That Reveals God’s Justice Against Corruption

Pronunciation Guide: dee-ah-SAY-oh

Basic Definition

Strong’s G1286: Διασείω (diaseiō) literally means “to shake thoroughly” or “to shake violently,” but in its New Testament usage, it specifically refers to extortion through intimidation or threats. The term describes the act of “shaking down” someone—using one’s position of power to frighten others into giving up money or property. In the first-century context, it particularly applied to soldiers or tax collectors who abused their authority to extract funds from vulnerable citizens.

Etymology and Morphology

• Part of Speech: Verb
• Root Components: Preposition διά (dia, “through, thoroughly”) + σείω (seiō, “to shake, to agitate”)
• Language Origin: Koine Greek
• Primary Usage: Narrative sections, particularly in legal or ethical contexts
• Compound Structure: Intensified form of σείω, with διά adding thoroughness

Διασείω Morphology:

• διασείω (present active indicative, 1st person singular) – I shake down/extort
• διασείεις (present active indicative, 2nd person singular) – you shake down/extort
• διασείει (present active indicative, 3rd person singular) – he/she/it shakes down/extorts
• διασείετε (present active indicative, 2nd person plural) – you (plural) shake down/extort
• διασείουσι(ν) (present active indicative, 3rd person plural) – they shake down/extort
• διασείσητε (aorist active subjunctive, 2nd person plural) – that you might shake down/extort

Origin & History

The verb διασείω has ancient roots in classical Greek literature, where it initially carried the literal meaning of “to shake violently” or “to shake apart.” In Thucydides’ “History of the Peloponnesian War,” the term described the physical shaking of walls and structures during earthquakes or sieges. Aristotle employed the term in “Meteorologica” when discussing the movement of air during thunderstorms that “thoroughly shakes” (διασείει) the clouds.

The transition from literal to metaphorical meaning occurred gradually. By the Hellenistic period, διασείω began to take on connotations of political upheaval and intimidation. In the Septuagint, the term appears in Daniel 4:14 (LXX) describing how the mighty tree (representing Nebuchadnezzar) would be “thoroughly shaken.” The Jewish historian Josephus uses the term in his “Antiquities of the Jews” when describing how corrupt officials would “shake down” (διασείω) citizens for bribes. By New Testament times, the metaphorical usage had become predominant, especially in legal contexts where it specifically denoted extortion through intimidation.

Expanded Definitions & Translation Options

• To shake thoroughly – The primary, literal meaning referring to violent physical agitation
• To intimidate – To frighten someone through threats or display of power
• To extort – To obtain money or property through intimidation or threats
• To blackmail – To demand payment by threatening to reveal compromising information
• To harass – To persistently trouble or torment someone for personal gain

Διασείω Translation Options:

• “To extort” – This captures the economic crime aspect and remains the most precise translation in the New Testament context, particularly when describing abuse of official power
• “To intimidate for profit” – This expanded translation clarifies both the method (intimidation) and the motive (financial gain) inherent in the term
• “To shake down” – This colloquial expression accurately conveys the imagery of the original while maintaining the metaphorical meaning
• “To threaten for payment” – This translation emphasizes the explicit threat component that precedes the financial transaction
• “To use one’s position to extract money” – While wordier, this captures the abuse of authority element central to διασείω’s New Testament usage

Biblical Usage

Διασείω appears only once in the New Testament, in Luke 3:14, where John the Baptist addresses Roman soldiers who ask what repentance means for them. His instruction “μηδένα διασείσητε” (“extort from no one”) reveals a common abuse among military personnel stationed in Judea. Soldiers, often underpaid, would supplement their income by threatening or intimidating civilians. John’s command represents a radical ethical demand, requiring these soldiers to live contentedly on their wages rather than abusing their power over the local population.

While διασείω itself appears just once, the concept of extortion and abuse of power is addressed throughout Scripture. Jesus condemns similar practices among tax collectors, and Paul consistently warns against greed and financial exploitation. The singular appearance of διασείω in Luke’s Gospel is particularly significant as it connects repentance with concrete ethical behavior in professional contexts, showing that true spiritual transformation must manifest in just economic practices.

• “And the soldiers asked him, saying, ‘And what shall we do?’ And he said to them, ‘Do not extort [διασείσητε] from anyone by violence, or accuse falsely; and be content with your wages.'” Luke 3:14

Cultural Insights

The practice of διασείω was particularly prevalent in first-century Palestine under Roman occupation. Roman soldiers, stationed far from home and often paid irregularly or insufficiently, routinely supplemented their income through various forms of extortion. A common tactic was to accuse innocent civilians of invented crimes, then offer to drop charges in exchange for payment. This practice was so widespread that it had become normalized—explaining why the soldiers in Luke 3 don’t deny engaging in διασείω but simply ask John what they should do instead.

The financial burden of these extortionate practices fell disproportionately on the Jewish population, exacerbating tensions between occupiers and occupied. For a Roman soldier to refrain from διασείω would not only represent a personal financial sacrifice but would mark him as distinct from his peers. The radical nature of John’s command becomes clearer when we understand that he was essentially telling soldiers to accept a potential loss of income for the sake of ethical conduct. This contextualizes why “be content with your wages” directly follows the prohibition against extortion—John recognized that the root of διασείω was financial discontent.

Theological Significance

The appearance of διασείω in John the Baptist’s ethical instructions carries profound theological significance. First, it demonstrates that God’s concern for justice extends to economic transactions and the use of power. By condemning extortion as incompatible with repentance, John reveals that the Kingdom of יהוה (Yahweh) stands in opposition to all forms of exploitation and abuse of authority. The Messiah’s forerunner makes clear that spiritual preparation for the coming King requires concrete changes in how power and authority are exercised.

Moreover, John’s command against διασείω reflects the consistent Biblical theme that true worship of God requires just treatment of others, particularly the vulnerable. From the Torah’s protection of the poor and sojourner to the prophets’ condemnation of those who “crush the needy” (Amos 4:1), Scripture consistently links devotion to God with economic justice. By specifically addressing soldiers—representatives of imperial power—John extends this prophetic tradition, declaring that even those serving a pagan empire are accountable to God’s standards of justice.

The prohibition against διασείω also foreshadows the Messiah’s own teachings about wealth and power. Jesus would later teach that it is impossible to serve both God and money (Matthew 6:24) and would consistently challenge economic exploitation. John’s instruction against extortion thus serves as a preview of the upside-down economics of God’s Kingdom, where power exists to serve rather than to extract.

Personal Application

In our modern context, few of us have the opportunity to literally “shake down” others as Roman soldiers did. However, the core spiritual issue behind διασείω—using position, privilege, or power for personal gain at others’ expense—remains profoundly relevant. We might ask ourselves: Do I use my position (as employer, landlord, creditor, or even friend) to extract more than is just from others? Do I leverage advantages to pressure others into serving my interests? The spiritual challenge of διασείω invites us to examine how we might unconsciously exploit power differentials in our relationships.

John’s instruction to “be content with your wages” also speaks powerfully to our consumer culture. Contentment—being satisfied with what we have rather than constantly grasping for more—serves as a spiritual antidote to the exploitative impulse behind διασείω. When we cultivate contentment, we remove the primary motivation for taking advantage of others. In this way, addressing διασείω in our lives becomes not merely about stopping negative behaviors but about cultivating the positive virtue of contentment that makes exploitation unnecessary and unattractive.

Related Words

• συκοφαντέω (sykophanteō) [soo-kof-an-TEH-oh] – To accuse falsely with the aim of extorting money; to be a false informer. While διασείω emphasizes the intimidation aspect, συκοφαντέω focuses on the false accusations used in the extortion process. See G4811
• ἁρπάζω (harpazō) [har-PAD-zo] – To seize, snatch, or take by force. Unlike διασείω, which involves threats and intimidation, ἁρπάζω describes the actual forceful taking of property without the pretense of legality. See G726
• πλεονεκτέω (pleonekteō) [pleh-on-ek-TEH-oh] – To take advantage of, to defraud, to have more than another. While διασείω involves specific threats, πλεονεκτέω describes a broader pattern of exploitative behavior motivated by greed. See G4122
• ἀποστερέω (apostereō) [ap-os-ter-EH-oh] – To defraud, deprive, or withhold wrongfully. Unlike διασείω, which involves active threats, ἀποστερέω often describes passive withholding of what rightfully belongs to another. See G650
• καταδυναστεύω (katadynasteuō) [kat-ad-oo-nas-TYOO-oh] – To exercise harsh control over, to oppress. This term shares with διασείω the abuse of power element but focuses on ongoing oppression rather than specific acts of extortion. See G2616

Did You Know?

• The concept of διασείω gave rise to the modern legal term “concussion” in some legal systems, which describes the crime of extortion by threats or violence by public officials—showing how this ancient concept continues to require specific prohibition in modern legal codes.
• In ancient Rome, soldiers caught practicing διασείω could theoretically be subject to punishment, but enforcement was notoriously lax, especially in distant provinces like Judea. This made John the Baptist’s demand particularly countercultural, as he was calling for ethical behavior that exceeded what was legally enforced.
• The English word “seismic” shares the same root as διασείω, both deriving from σείω (to shake). While seismic activity describes literal earth-shaking, διασείω evolved to describe metaphorical “shaking down” of individuals—a fascinating example of how concrete physical terms often develop metaphorical meanings related to social behavior.

Remember This

Διασείω reminds us that true repentance transforms not just our religious observances but reforms our professional ethics, challenging us to exercise whatever authority we possess with justice rather than exploitation.