παραδίδωμι paradidōmi hand over; pass on
Romans 6:17 (NIV)17 But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted.
Romans 6:17 (KJV)17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Romans 6:17 (ASV)17But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered;
Romans 6:17 (ESV)17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed,
παραδίδωμι paradidōmi hand over; pass on
1. Occurrences in the NT
2. Meaning
3. Tradition history in connection with the Passion
4. Usage
a. Mark
b. Matthew
c. Luke-Acts
d. John
e. The Pauline corpus
f. The Catholic Epistles
1. Παραδίδωμι appears in the NT 119 times; with greatest frequency in the Gospels and Acts (Matthew has 31 occurrences, Mark 20, Luke 17, John 15, Acts 13, total 96). There are 19 occurrences in the Pauline letters (6 in Romans and 7 in 1 Corinthians) and 4 in the Catholic Epistles (Apocrypha).
2. As an intensified form of “give,” παραδίδωμι designates the act whereby something or someone is transferred into the possession of another. Latin tradere also corresponds completely with παραδίδωμι .
The great breadth of meaning displayed by παραδίδωμι is best divided according to the implied degree of possession and especially the degree of threat to the existence of the one who or that which is given over: a) entrust / commend / give for safekeeping; as a technical term hand down, almost command; b) hand over an area of authority / authorize / permit; c) hand over for judgment / punishment, etc. (the act is a threat to the one concerned, but follows a prescribed course), again a technical term; d) deliver / hand over; e) risk one’s existence or even sacrifice (especially as a self-sacrifice; f) hand over to death / destruction.
Under d) we can include the always concise and stereotyped statements on the act of Judas (all in the Gospels), for which the basic meaning is deliver over, though redacted modifications do appear. Παραδίδωμι does not mean “betray something (esp. secrets).” At the most it means, in a derived sense, “deliver, surrender” and thereby “betray (a person)”
3. The most significant portion of NT uses of παραδίδωμι are connected with the Passion accounts. The following attempts to reconstruct a tradition history have been made:
a)….
b) The Synoptic Passion accounts and the pre-Pauline traditions arose independently of each other. In the pre-Pauline (and pre-Johannine) form of the tradition παραδίδωμι was found in one of three types of sonship formulas (“delivered up,” along with “adopted” and “sent”) and was not limited to the death of the Son of God, but also included his coming. The oldest form of the tradition is found in Rom 8:32 and John 3:16, while the form in Rom 4:25 is later.
Romans 8:32 (NIV)He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?
John 3:16 (NIV)“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.
c)….
d) Originally, παραδίδωμι was used in a purely descriptive fashion in the account of Jesus’ trial (Mark 15:1, also for the act of Judas). Then in the early Passion apologetic it came to be used as a divine pass. (Mark 9:31; 14:21, 41, etc.).
e) The Pauline and Synoptic sayings arose independently. The Passion-theological use of παραδίδωμι first appears in Mark… Use of παραδίδωμι derives from the trial account (the actions of Judas). Mark was the first consciously to formulate ambiguous statements (in the same vein as the messianic secret), such as 9:31; he sees God’s hand behind the actions of unbelievers. The theologizing may be influenced by Pauline language.
f)…..
4. a) In Mark only two occurrences (4:29: permit; 7:13: pass on) have nothing to do with suffering; three deal with the suffering of the community (13:9, 11, 12: take before the court: unnatural enmity), another with a prefiguring of the destiny of Jesus (1:14: John the Baptist).
The remaining Markan occurrences deal with Jesus’ Passion. Mark intertwines in these passages three different trajectories: the enigmatically intimated “delivering up” of the Son of man (9:31; 10:33; 14:21, 41; cf. 8:31), the “handing over” by Judas (3:19; 14:10f., 18, 21, 42), and the “delivery” of Jesus by the Jewish authorities to the Gentiles (10:33; 15:1, 10) and by the Gentiles to death (15:15)….
b) Matthew follows by and large the Markan formulations regarding Jesus’ Passion (also with regard to John the Baptist in 4:12): the handing over of the Son of man (17:22; 20:18f.; 26:2, 24, 45), the handing over by Judas (10:4; 26:15f., 21ff., 46ff.; 27:3f.), and transfer to and by Pilate (27:2, 18, 26). In the process Matthew closely connects the first two and places the blame entirely on Judas (frequency of mention, content and position of 27:3–10). Judas is the archetype of those who reject Jesus and understand their act only too late.
This tone of warning is well suited to another group of Matthean passages where the community is admonished with respect to the gifts that have been bestowed (25:14, 20, 22) and with respect to the persecutions under which they must not yield (10:17–21; 24:9f.). The unrepentant are threatened with being delivered to judgment (5:25; 18:34). Matthew also uses παραδίδωμι to emphasize the authority of Jesus (11:27, cf. 28:18).
c) In Luke-Acts παραδίδωμι possesses a wide range of meanings. In addition to the Passion-theological statements, we find: the tradition of the eyewitnesses (Luke 1:2), grant authority (10:22; weakened in 4:6: “I possess”), deliver to the officer (12:58), command (Acts 6:14; 16:4), abandonment by God (7:42), commit to grace (14:26; 15:40), and commit oneself (15:26). The breadth of meaning corresponds to the linguistic variation in the Markan source (Luke 6:16: Judas) and to the ample use of synonyms (e.g., Acts 2:23). Παραδίδωμι is not as important to Luke as it is to Mark and Matthew. He frequently replaces it with logical clarifications (thus Luke 3:20: “incarcerate”) and glosses (see 18:31f.; 21:16). Nevertheless, παραδίδωμι also appears frequently in the Lukan Passion accounts: the delivering up of the Son of man (9:44; 18:32; 22:22; 24:7) and the handing over by Judas (22:4, 6, 21f., 48), Pilate (23:25), and the Jewish authorities (20:20; Acts 3:13). God’s plan is fulfilled (Luke 24:7; cf. 17:25). But Luke places responsibility on the Jews (Acts 3:13; cf. 2:36; 7:51f.), though the power of the devil is never underestimated (Luke 4:6; cf. 22:3; Acts 26:18). Acts ultimately depicts the suffering Church as an imitation of its Lord: prison and delivery into the hands of the Gentiles and to death (8:3; 12:4; 21:11; 22:4; 27:1; 28:17; see also Luke 21:12, 16).
d) John uses παραδίδωμι for the act of Judas (9 or 10 occurrences) and for the handing over of Jesus to Pilate by the Jews (18:30, 35, possibly 19:11) or the reverse (18:36; 19:16). Παραδίδωμι signals delivery to a different sphere of power. Those who should be “his” end up rejecting Jesus; their deed is Satanic (6:71, etc.; 19:11). Ultimately, of course, the handing over of Jesus is not successful; Pilate gives Jesus back (19:16); what remains is the rejection. The evil game cannot, however, contest the sovereignty of Jesus (he predicted it: 6:64, etc.; his kingdom is of a different world: 18:36; nothing happens without the will of God: 19:11).
Beyond these passages lies only 19:30 (Jesus transfers the Spirit). The unusual formulation emphasizes active submission to the Father. The statement in 3:16 belongs to the Johannine theology of giving; it is doubtful that John has reworked an older “delivered-up” formula.
e) The usage of the Pauline corpus is not consistent: God abandons the sinner to his fate (Rom 1:24, 26, 28, more resignation than punishment); be entrusted to a form of teaching (Rom 6:17, cf. the Jewish practice of entrusting a student to the teaching of a rabbi; deliver a sinner to Satan for punishment (1 Cor 5:5; 1 Tim 1:20; no exact parallels; pass on teaching and modes of conduct (for faithful observance, 1 Cor 11:2, 23a; 15:3); surrender one’s body to be burned (13:3: martyrdom by fire? as a mark of slavery?); experience imitation of the death of the cross (2 Cor 4:11); and abandon oneself to sensuality (Eph 4:19).
Παραδίδωμι also appears in 1 Cor 15:24 in a christological sense (return or transfer power), in the first place as an interpretation of the surrender of Jesus’ life (“out of love of”: Gal 2:20; Eph 5:2, 25, probably traditional; cf. Gal 1:4; 1 Tim 2:6; Titus 2:14, which are connected with Mark 10:45).
f) In the Catholic letters παραδίδωμι is found in the first place in connection with divine judgment. The abused Christ leaves “it” (the object is lacking) to the “righteous judge” (1 Pet 2:23; cf. Rom 12:19). 2 Pet 2:4 emphasizes by way of warning that the judgment of God is sure; the fallen angels are an example (Genesis 6; cf. 1 Enoch 10–11, 18–19, 21–22).
Jude 3 and 2 Pet 2:21 stress in opposition to the false teachers “the faith that was once for all handed down” and “the command that was given” to Christians. The one who gives the command is probably the apostle (2 Pet 3:2; cf. Pol. Phil. 7:2). Doctrine and conduct belong together (cf. “way of righteousness,” 2 Pet 2:21; “straight way,” 2:15). One should not leave the foundation (Jude 20; cf. 1 Tim 1:19, etc.; also already Rom 16:17).
W. Popkes (Balz, H. R., & Schneider, G. (1990-c1993). Exegetical dictionary of the New Testament. Translation of: Exegetisches Worterbuch zum Neuen Testament. (3:18-21). Grand Rapids, Mich.: Eerdmans.)
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