2629. katakoptó

Lexical Summary

katakoptó: To cut down, to mutilate, to gash

Original Word: κατακόπτω
Part of Speech: Verb
Transliteration: katakoptó
Pronunciation: kat-ak-op'-to
Phonetic Spelling: (kat-ak-op'-to)
KJV: cut
NASB: gashing
Word Origin: [from G2596 (κατά - according) and G2875 (κόπτω - mourn)]

1. to chop down, i.e. mangle

Strong's Exhaustive Concordance

cut.

From kata and kopto; to chop down, i.e. Mangle -- cut.

see GREEK kata

see GREEK kopto

NAS Exhaustive Concordance

Word Origin
from kata and koptó
Definition
to cut up
NASB Translation
gashing (1).

Thayer's Greek Lexicon

STRONGS NT 2629: κατακόπτω

κατακόπτω;

1. to cut up, cut to pieces (see κατά, III. 4); to slay: Isaiah 27:9; 2 Chronicles 34:7, etc.; Herodotus and following

2. to beat, bruise: ἑαυτόν λίθοις, Mark 5:5; (others retain here the primary meaning, to cut, gash, mangle).

Topical Lexicon

Word Overview and Biblical Setting

Strong’s Greek 2629 κατακόπτω appears once in the New Testament, describing the Gerasene demoniac who “kept crying out and cutting himself with stones” (Mark 5:5). The verb pictures violent, repetitive gashing—self-inflicted wounds that mirror the inner torment of a man under unclean spiritual powers.

Old Testament Background of Ritual Cutting

1. Prohibition for God’s covenant people: “You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead” (Deuteronomy 14:1, cf. Leviticus 19:28).
2. Pagan precedent: Prophets of Baal “slashed themselves with swords and spears, as was their custom, until their blood flowed” (1 Kings 18:28). Such lacerations were often attempts to gain the favor of deities or to display grief and despair. Scripture consistently rejects the practice as a distortion of true worship.

Mark 5:5 and the Gerasene Demoniac

• Scene of bondage: The man lives among tombs, isolated, naked, uncontrollable, and self-destroying (Mark 5:1–5).
• Physical expression of spiritual conflict: The cutting dramatizes the destructive intention of the “legion” of demons. Satan’s goal is always to “steal and kill and destroy” (John 10:10).
• Restoration by Christ: With a word, Jesus frees the man, clothing him and restoring him to sound mind (Mark 5:15). The narrative contrasts the mutilating power of darkness with the healing authority of the Messiah.

Spiritual Realities Behind Self-Mutilation

1. A cry of anguish: Cutting surfaces when inward despair seeks outward release.
2. A mark of demonic oppression: Scripture links self-harm to spiritual bondage, though not every act of self-injury implies possession.
3. Idolatrous manipulation: Ancient cutting sought to coerce deities; modern parallels include attempts to control pain or emotions apart from God.

Christ’s Authority to Restore the Wounded

“Therefore if the Son sets you free, you will be free indeed” (John 8:36). Freedom includes:
• Deliverance from evil spirits (Mark 5:13).
• Healing of emotional trauma (Psalm 147:3).
• Re-integration into community (“Go home to your own people,” Mark 5:19).

Christ’s redemptive work addresses the whole person—spirit, soul, and body.

Doctrinal Reflections on the Body as God’s Temple

Believers are “a temple of the Holy Spirit” (1 Corinthians 6:19), called to present their bodies “as a living sacrifice, holy and pleasing to God” (Romans 12:1). Self-harm defies this stewardship, while the gospel supplies both pardon and the power for transformed living.

Historical Observations in Jewish and Greco-Roman Culture

Jewish law strictly forbade self-laceration, distinguishing Israel from surrounding nations. In Greco-Roman mystery cults, frenzied cutting accompanied ecstatic rites (e.g., worship of Cybele). Mark’s audience would recognize the Gerasene’s behavior as emblematic of pagan spirituality run amok—heightening Jesus’ superiority over all cosmic forces.

Pastoral and Ministry Applications

• Discernment: Determine whether self-harm arises from psychological distress, demonic influence, or both; address the whole spectrum.
• Compassionate presence: Like Jesus, meet sufferers where they are—often isolated and ashamed.
• Proclamation of identity: Affirm God’s design, value, and purpose for every person.
• Spiritual warfare: “The weapons of our warfare are powerful through God for the demolition of strongholds” (2 Corinthians 10:4). Prayer, Scripture, and fellowship counter lies that fuel self-destruction.
• Practical care: Encourage professional help, accountability, and safe community while anchoring hope in Christ’s finished work.

Homiletical and Discipleship Insights

Mark 5 offers a vivid sermon model on the contrast between Satanic bondage and Christ’s liberation. Discipleship curricula may explore:

1. Recognizing false gods that demand self-destructive devotion.
2. Embracing the Savior who bears our wounds (Isaiah 53:5).
3. Testifying like the delivered man, who “began to proclaim…how much Jesus had done for him” (Mark 5:20).

Summary

Strong’s 2629 depicts a drastic outward sign of inward captivity. Scripture condemns self-mutilation yet compassionately unveils its roots and provides the remedy in Jesus Christ, whose authority, compassion, and cross bring complete restoration to the broken.

Forms and Transliterations

κατακεκομμένην κατακεκομμένους κατακοπτων κατακόπτων κατακόψει κατακόψεις κατακόψουσι κατακόψουσιν κατακόψω κατακρατήσατε κατακράτησον κατέκοπτον κατεκόσμησέ κατεκόσμησεν κατέκοψαν κατέκοψε κατέκοψεν κατεκρατήθη κατεκρατήθησαν κατεκράτησαν κατεκράτησάν κατεκρατήσατε κατεκράτησεν katakopton katakoptōn katakópton katakóptōn

Englishman's Concordance

Mark 5:5 V-PPA-NMS
GRK: κράζων καὶ κατακόπτων ἑαυτὸν λίθοις
NAS: and in the mountains, and gashing himself
KJV: and cutting himself
INT: crying and cutting himself with stones

Strong's Greek 2629
1 Occurrence

κατακόπτων — 1 Occ.