Understanding διατίθημι (diatithēmi) Strong’s G1303: The Divine Act of Covenant Making That Reveals God’s Sovereign Purpose

Pronunciation Guide: dee-ah-TITH-ay-mee (with emphasis on the third syllable)

Basic Definition

Strong’s G1303: Διατίθημι (diatithēmi) fundamentally means “to place separately, arrange, dispose of, make a covenant or testament.” It carries the sense of setting something in order with purpose and authority. In biblical contexts, it is most prominently associated with the establishment of covenants, particularly God’s sovereign act of establishing binding agreements with His people. The word emphasizes both the authoritative position of the covenant-maker and the deliberate arrangement of terms.

Etymology and Morphology

• Part of Speech: Verb
• Root Components: Compound of διά (dia, “through” or “thoroughly”) + τίθημι (tithēmi, “to place” or “to set”)
• Language Origin: Classical Greek
• Primary Usage: Narrative sections, theological discourse, covenant contexts
• Voice: Active, Middle, Passive
• Tense: Present, Future, Aorist
• Mood: Indicative, Subjunctive, Infinitive

Διατίθημι Morphology:

• διατίθημι (present active indicative, 1st person singular) – I dispose of, arrange, appoint
• διατίθεμαι (present middle indicative, 1st person singular) – I make arrangements for myself, make a covenant
• διατίθεται (present middle indicative, 3rd person singular) – he/she makes a covenant
• διέθετο (aorist middle indicative, 3rd person singular) – he/she made a covenant
• διαθήσομαι (future middle indicative, 1st person singular) – I will make a covenant
• διαθέσθαι (aorist middle infinitive) – to make a covenant

Origin & History

The etymology of διατίθημι reveals its foundational meaning in classical Greek literature. The compound structure combines the preposition διά (dia), indicating thoroughness or completion, with the verb τίθημι (tithēmi), meaning “to place” or “to set.” In classical Greek literature, Plato used διατίθημι in Republic to describe the ordering of laws and societal structures. Aristotle employed it in Politics when discussing the arrangement of governmental systems, highlighting its connection to authoritative ordering.

In the Septuagint (LXX), διατίθημι gained special significance as the standard translation for the Hebrew ברית כרת (karat berit, “to cut a covenant”). This translation choice is particularly evident in Genesis 15 where God establishes His covenant with Abraham. The term’s evolution from general “arrangement” to specific “covenant establishment” demonstrates the Septuagint translators’ understanding of the theological weight this word carried. By New Testament times, διατίθημι had become firmly associated with divine covenant-making activity, carrying connotations of both authority and promise.

Expanded Definitions & Translation Options

• To place in order, arrange, dispose – Referring to the systematic organization of items, ideas, or plans with deliberate intent
• To make a disposition or arrangement – Particularly in reference to property or possessions for future use
• To appoint, assign, or ordain – Indicating the establishment of a person in a particular role or function
• To make a covenant or testament – Most common biblical usage, referring to the establishment of a binding agreement or promise, especially by God

Διατίθημι Translation Options:

• Appoint – Emphasizes the authoritative assignment of something by a superior power; best used when διατίθημι appears in active voice with a direct object being placed into position
• Establish – Captures the sense of firmly setting something in place with permanence and authority; appropriate when διατίθημι relates to foundations, systems, or principles
• Covenant with – Most precise when διατίθημι appears in middle voice (διατίθεμαι) in contexts referring to formal agreements between parties
• Bequeath – Accurate when the context involves the transfer of possessions or rights from one party to another, especially in testamentary contexts
• Ordain – Suitable for divine contexts where God is the subject and the arrangement has theological significance

Biblical Usage

Διατίθημι appears relatively sparingly but strategically in the New Testament, with just six occurrences. Its most theologically significant usage is found in Hebrews, where it relates to God’s covenant-making activity. In Luke, Yeshua (Jesus) uses the term when instituting the New Covenant with His disciples. The middle voice (διατίθεμαι) is particularly important as it emphasizes the personal commitment of the covenant-maker in establishing the terms and promises.

The Septuagint employs διατίθημι extensively in covenant contexts, particularly in Genesis, Exodus, and the prophetic books. It is the standard translation for the Hebrew covenant formula, highlighting continuity between Old and New Testament covenant theology. This consistency underscores the unified nature of God’s redemptive purpose across salvation history. The divine use of διατίθημι always carries connotations of God’s sovereignty, faithfulness, and commitment to His people.

• “And I covenant [διατίθεμαι] unto you, as my Father has covenanted unto me, a kingdom.” Luke 22:29
• “And for this cause He is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth [διατιθεμένου].” Hebrews 9:15-17
• “For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make [διαθήσομαι] a new covenant with the house of Israel and with the house of Judah.” Hebrews 8:8
• “This is the covenant that I will make [διαθήσομαι] with them after those days, saith the Lord.” Hebrews 10:16
• “Ye are the children of the prophets, and of the covenant which God made [διέθετο] with our fathers.” Acts 3:25

Cultural Insights

In ancient Near Eastern covenant-making practices, the establishment of covenants (διατίθημι) often involved elaborate rituals that physically enacted the binding nature of the agreement. The Hebrew phrase כרת ברית (karat berit, “to cut a covenant”), which διατίθημι translates in the Septuagint, refers to the practice of cutting animals in half and walking between the pieces, as seen in Genesis 15. This dramatic ritual symbolized the fate that would befall the covenant-breaker—suggesting they would be “cut” like the sacrificed animals. When God alone passed between the pieces while Abraham slept, it demonstrated that the covenant’s fulfillment depended entirely on God’s faithfulness rather than human performance.

The term διατίθημι also carried legal significance in Greco-Roman society, where it was used for testamentary dispositions—the arrangement of one’s estate before death. This background illuminates the dual meaning in Hebrews 9, where the author employs a wordplay on διαθήκη (covenant/testament) and διατίθημι. The writer brilliantly connects the covenant concept familiar to Jewish readers with the testamentary concept familiar to Greco-Roman readers, showing how the Messiah’s death both established a covenant and released an inheritance. This cultural bridge made the gospel message accessible across different cultural frameworks.

Theological Significance

Διατίθημι reveals profound theological truths about God’s character and redemptive plan. When God “establishes” (διατίθημι) covenants, He demonstrates both His sovereign authority and His gracious condescension. Unlike human covenants which are typically bilateral agreements between equals, divine covenant-making shows God freely binding Himself to promises for humanity’s benefit. This unilateral aspect is particularly evident in the Abrahamic covenant, where God alone passed between the animal pieces (Genesis 15), symbolizing His sole responsibility for covenant fulfillment.

The appearance of διατίθημι in Luke 22:29 marks a pivotal moment in salvation history. Here, Yeshua declares, “I covenant (διατίθεμαι) to you a kingdom, as My Father has covenanted to Me.” This statement reveals the Trinitarian nature of covenant theology—the Father covenants with the Son, who in turn extends covenant blessings to believers. This cascading covenant relationship demonstrates the intimate communion within the Godhead that extends to include God’s people. The middle voice (διατίθεμαι) emphasizes Yeshua’s personal investment in this covenant, showing that He does not merely assign kingdom privileges but personally commits Himself to ensure their fulfillment through His sacrificial death.

The connection between διατίθημι and the New Covenant in Hebrews further reveals God’s faithfulness despite human failure. When Hebrews quotes Jeremiah’s promise that God “will establish” (διαθήσομαι) a new covenant, it highlights God’s persistent commitment to relationship with His people even after the breaking of previous covenantal arrangements. This demonstrates יהוה’s unfailing love and redemptive purpose that transcends human unfaithfulness, revealing a God who pursues covenant relationship even at great personal cost.

Personal Application

Understanding διατίθημι transforms our approach to covenant relationship with God. Unlike casual agreements we make daily, God’s covenants established through διατίθημι are authoritative, purposeful, and binding. When we enter into covenant with Him through the Messiah, we are not merely accepting a philosophical system or religious tradition—we are being incorporated into a divine arrangement that God Himself has established and guaranteed. This should inspire both confidence and commitment; we can trust absolutely in God’s covenant faithfulness while responding with wholehearted devotion.

The middle voice aspect of διατίθημι reminds us that God does not establish covenants distantly or impersonally. When Yeshua says, “I covenant (διατίθεμαι) to you a kingdom,” He communicates His personal investment in our spiritual inheritance. Just as a testator must die for a will to take effect, our covenant blessings come through the Messiah’s sacrificial death. When we participate in communion, we are remembering not merely a historical event but a personal covenant act where Yeshua said, “This cup is the new covenant in My blood.” This perspective should deepen our appreciation for the Lord’s Table as a covenant renewal ceremony that connects us to Yeshua’s διατίθημι—His personal establishment of covenant relationship with us.

Related Words

• συντίθημι (syntithēmi, soon-TITH-ay-mee) – “to place together, agree, covenant together.” While διατίθημι emphasizes one party establishing arrangements, συντίθημι highlights mutual agreement between parties. This term appears in contexts of human agreements rather than divine covenant-making. See G4934
• τίθημι (tithēmi, TITH-ay-mee) – “to place, put, set.” This is the root verb from which διατίθημι is formed. It has a broader, more general application to any act of placing or positioning, without the specific covenant or testamentary connotations. See G5087
• διαθήκη (diathēkē, dee-ah-THAY-kay) – “covenant, testament.” This noun is directly related to διατίθημι and represents the covenant or testament that results from the act of διατίθημι. It appears much more frequently in the New Testament (33 occurrences). See G1242
• ἐντέλλομαι (entellomai, en-TEL-lo-mai) – “to command, charge, enjoin.” While not etymologically related, this term often appears in covenant contexts where God gives commands as part of covenant stipulations. See G1781
• ὁρίζω (horizō, ho-RID-zo) – “to determine, appoint, decree.” This verb shares conceptual overlap with διατίθημι in contexts of divine appointment or determination, though without the specific covenant focus. See G3724

Did you Know?

• Did you know that the practice behind διατίθημι (covenant-making) in ancient times often involved a self-imprecatory oath? When God made covenant with Abraham using the ritual described in Genesis 15, He was essentially saying, “May I be cut in pieces if I fail to fulfill this covenant.” This helps us understand the profound significance of Christ being “cut off” on the cross—God Himself, in the person of the Son, fulfilled the covenant curse to maintain covenant faithfulness. This demonstrates the extraordinary lengths to which יהוה went to maintain His covenant promises while addressing the problem of human sin.
• Did you know that the use of διατίθημι in both covenant and testamentary contexts created a powerful evangelistic bridge in the early church? When Greek-speaking Jews used this term in explaining the gospel to Gentiles familiar with Roman testamentary law, it provided a conceptual framework that made sense to both cultures. For Jews, it connected to God’s historical covenant-making; for Romans, it connected to legally binding wills that transferred inheritance. This linguistic bridge demonstrates how God providentially prepared cultural contexts to facilitate gospel understanding across cultural boundaries.
• Did you know that modern legal systems still reflect concepts inherent in διατίθημι? When contemporary courts enforce “last will and testaments,” they are applying principles that connect directly to the ancient understanding of διατίθημι as an authoritative arrangement that remains binding even after the establisher’s death. This continuity from biblical times to modern legal practice shows the enduring importance of covenant concepts in human society and helps us understand why biblical writers chose this word to describe God’s relationship with humanity.

Remember This

Διατίθημι reveals the magnificent paradox of our covenant God—the sovereign King who, with unmatched authority, freely binds Himself to promises for our eternal benefit, guaranteeing their fulfillment through the sacrificial death of His Son.