To surrender, i.e yield up, intrust, transmit
Reading a lexicon entry
What this page is: Each lexicon entry shows the original Hebrew or Greek word behind the English translation: its meaning, its range of use, and where it appears in Scripture.
Strong's number: The Strong's code (H- or G-) is the standard reference number for this word. It connects this entry to chapter and passage language tabs.
Where it appears: The witness passages show where this word is used in context. Click any to open the study page for that passage.
This lexicon entry is part of our ongoing editorial review. If you notice missing content, unclear wording, or a possible correction, please send us a note through the Connect page. Screenshots are helpful.
παραδίδωμι is one of the NT's theologically weighty verbs. The local Greek index currently counts about 119 occurrences, and the verb carries a range that spans betrayal, judicial delivery, and divine sovereign act — often in the same narrative.
Reader summary
Full entry for παραδίδωμι (G3860) · Open the biblical lexicon
παραδίδωμι is one of the NT's theologically weighty verbs. The local Greek index currently counts about 119 occurrences, and the verb carries a range that spans betrayal, judicial delivery, and divine sovereign act — often in the same narrative.
The BSB source-word alignment has 119 aligned rows for this entry. Common renderings include will betray (7), betrayer (5), betray (4), is betrayed (4), to betray (4).
The source-word alignment first shows this entry at Matthew 4:12. Its strongest book concentrations include Matthew (31), Mark (20), Luke (17), John (15).
This entry includes 1 verse guide that explain exact original-language forms in context.
παραδίδωμι is one of the NT's theologically weighty verbs. The local Greek index currently counts about 119 occurrences, and the verb carries a range that spans betrayal, judicial delivery, and divine sovereign act — often in the same narrative. The word is a compound: παρά (beside, from) and δίδωμι (to give). It means to hand over, to deliver into someone's custody, to transmit, to betray.
In the passion narratives, παραδίδωμι is the operating verb at every transfer point: Judas hands over Jesus (Matt 26:15), the chief priests hand him over to Pilate (Matt 27:2), Pilate hands him over to be crucified (Matt 27:26). The same verb covers the betrayer's act, the religious leaders' act, and the Roman official's act. But the theological dimension breaks open in Romans 8:32: 'He who did not spare his own Son but gave him up for us all.'
The word translated 'gave him up' is παρέδωκεν — the same verb. God παραδίδωμι-s his Son. This is the divine passive that restructures the entire passion narrative: what looks like Judas's betrayal and Pilate's cowardice is also, at a deeper level, the Father's own handing-over of the Son for the sake of humanity. Paul uses this double dimension deliberately in Romans 4:25: Jesus was 'handed over for our trespasses and raised for our justification.'
The one being παραδίδωμι-d is the Lord of creation. The one doing it is his Father. And the purpose is not merely judicial but redemptive. Isaiah 53:6 and 53:12 lie behind this: 'the Lord laid on him the iniquity of us all' and 'he poured out his soul to death and was numbered with the transgressors.' The NT's παραδίδωμι is the Greek clothing of Isaiah's servant theology.
The preacher who holds this word can see the passion narrative entire: Judas acts, Pilate acts, the Father acts — and only the third act is the one on which salvation turns.
παραδίδωμι is locally indexed at about 119 NT occurrences, with concentrated use in the passion narratives and Paul's theology of the atonement. Its range moves from the specific act of betrayal (Judas) through judicial transfer (chief priests to Pilate, Pilate to the soldiers) to the theological claim that God himself handed over his Son for humanity. Across the selected and indexed uses, the recurring image is someone being placed into the custody or power of another; the passage must identify who is doing the handing-over and for what purpose.
He who did not spare His own Son but gave Him up for us all, how will He not also, along with Him, freely give us all things?
The theological pinnacle of παραδίδωμι in the NT. God is the subject: he did not spare his own Son but παρέδωκεν him for us all. The echo of Genesis 22:16 ('because you have not withheld your son, your only son') is deliberate — the Aqedah is the pattern, and the Incarnation and passion is its fulfillment. The argument from the greater to the lesser that follows ('how would he not also with him freely give us all things?')
Shows that the παραδίδωμι of the Son is the guarantee of all other gifts: if God did not hold back his Son, nothing else will be withheld. The theological reframe of the passion narrative is complete: what appears as human betrayal and judicial murder is simultaneously the Father's own giving of the Son.
Then He returned to the disciples and said, “Are you still sleeping and resting? Look, the hour is near, and the Son of Man is betrayed into the hands of sinners.
Jesus uses παραδίδωμι of himself in Gethsemane: 'the Son of Man is being handed over into the hands of sinners.' The passive voice ('is being handed over') is significant — Jesus is not merely describing Judas's action but naming his own condition as the one who will be παραδίδωμι-d. The phrase 'into the hands of sinners' echoes the OT language of being delivered into enemy hands, while 'sinners' (ἁμαρτωλῶν) names the recipients as precisely the people for whose sins he is being handed over.
He was delivered over to death for our trespasses and was raised to life for our justification.
Paul's creedal summary uses παραδίδωμι in its atonement sense. 'Delivered up for our trespasses' — the παράπτωμα (G3900, trespass) vocabulary that describes the lateral departures from God's path is now addressed by the Son's being handed over. The parallelism with the resurrection ('raised for our justification') shows that the παραδίδωμι is not a defeat but the first movement of a two-part event: the handing-over that addresses the trespass, and the raising that produces the righteous standing.
Isaiah 53:12 lies behind this: 'because he poured out his soul to death... and bore the sin of many.'
For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread,
Paul's institution of the Lord's Supper uses παραδίδωμι in its tradition-transmission sense: 'I received... and I delivered to you' — the same verb used for the Supper's historical transmission. But the night of the Supper is described as 'the night in which he was betrayed (παρεδίδετο)' — the same verb appearing twice in a single verse, covering both the faithful transmission of the Lord's teaching and the act of betrayal that the Supper commemorates.
The Lord's Supper is the regular liturgical reminder that what παραδίδωμι initiated (Judas's betrayal) has been transformed by God's own παραδίδωμι into the meal that sustains the church.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Greek word. To hand over to another's custody or control, often with betrayal or judicial surrender connotations.
Textus Receptus witness, full corpus Greek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
16 of 121 Greek text appearances shown. Linked morphology labels have verse guides.
I hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseI hand over, deliver, betray
Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How mood, tense, and voice shift the force of this verb in context.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
How this verb appears across 117 occurrences in the NT discourse index (MACULA Greek SBLGNT).
Aspect reflects grammatical form — not authorial emphasis. Participles and infinitives are verbal adjectives and nouns respectively.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 8 selected witnesses from 119 lexical occurrence verses.
παραδίδωμι is built from these roots:
The repeated phrase underscores divine judgment expressed through abandonment. 1 Peter 2:18-25
Reveals betrayal within divine sovereignty. Acts 1:12-26
Connects betrayal to divine redemptive handing over. Acts 15:36-41
Indicates unfolding betrayal within divine purpose. Luke 18:31–34
Highlights divine sovereignty in the passion.
Identifies the act that fulfills prophetic betrayal.
Indicates judicial transfer to crucifixion.
Indicates judicial betrayal within God’s sovereign plan.
Voluntary yielding of His life.
The language used for Judas links his act with the larger pattern of Jesus being handed over according to God’s plan, highlighting both the horror of betrayal and the depth of God’s redeeming purpose.
Highlights dependence on the Lord’s grace in mission.
Shows Christ’s active trust in the Father’s righteous judgment rather than passive resignation.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
παραδίδωμι is the verb that runs under the entire passion narrative, and the preacher who sees its range is freed from a flat reading of those events. The surface level of the passion is a story of human failure: Judas betrayed, the priests conspired, Pilate capitulated, the disciples fled. παραδίδωμι is the word that covers all of it. But Romans 8:32 insists that there is a second level: God did not spare his own Son but παρέδωκεν him for us.
The same verb. The same act. Different agent, different purpose. This double reading is not a later theological imposition on a simpler narrative — it is the NT's own reading of the passion. Isaiah 53 already established that the servant's suffering was both the act of his enemies ('he was despised and rejected,' 'stricken, smitten by God, and afflicted') and the purposive act of the Lord ('the Lord has laid on him the iniquity of us all,' 'it was the will of the Lord to crush him').
The NT's παραδίδωμι does the same work. For the preacher, this double reading has a specific pastoral application. When the congregation hears 'Jesus was betrayed,' they hear a story of human wickedness. When the preacher helps them hear 'the Father handed over the Son for us all,' they hear a story of divine love that acts through and despite human wickedness.
Both are true. παραδίδωμι holds both.
Rom.8.32
παραδίδωμι (παρά + δίδωμι) means literally 'to give alongside' or 'to hand from one to another.' In legal usage it means to hand someone over to legal custody. In transmission usage it means to pass on a teaching or tradition ('I received what I also παρέδωκα to you,' 1 Cor 11:23, 15:3). In the passion narratives it is the technical term for the transfer of Jesus from one authority to another — from Judas to the priests, from the priests to Pilate, from Pilate to the soldiers.
The theological usage (God as subject) appears in Romans 8:32 and echoes the Isaiah 53 servant vocabulary. Abbott-Smith notes the word's range from physical delivery into custody to the betrayal of trust. The passive divine use ('delivered up for our sins') shows the NT's consistent use of the divine passive: what is described in the passive (he was handed over) has God as the ultimate active agent.
Isaiah 53 is the OT foundation of the NT's theological use of παραδίδωμι. Isaiah 53:6 ('the Lord has laid on him the iniquity of us all') and 53:12 ('he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors') establish the pattern: the servant's suffering is simultaneously the act of his human enemies (they despised and rejected him) and the purposive act of God (it pleased the Lord to crush him, Isa 53:10).
The NT's παραδίδωμι operates within this double-agency structure. The Genesis 22 Aqedah is a second background: Abraham's willingness to hand over his son, and God's provision of a substitute, establishes the conceptual vocabulary that Romans 8:32 explicitly echoes. God not sparing his own Son but delivering him up is the Aqedah's fulfillment: what Abraham was prepared to do but did not have to, God did — and the Son was not spared.
MorphGNT Strong's Dictionary XML — CC0 1.0 Public Domain
Open Scriptures Hebrew Bible (morphhb/OSHB) — CC BY 4.0
Open Scriptures Hebrew Lexicon — CC BY 4.0
Berean Standard Bible (BSB) source-word alignment - CC0 Public Domain