Lexical Summary apokoptó: To cut off, to amputate, to sever Original Word: ἀποκόπτω Strong's Exhaustive Concordance cut off. From apo and kopto; to amputate; reflexively (by irony) to mutilate (the privy parts) -- cut off. Compare katatome. see GREEK apo see GREEK kopto see GREEK katatome NAS Exhaustive Concordance Word Originfrom apo and koptó Definition to cut off NASB Translation cut...off (2), cut away (1), cut off (2), mutilate (1). Thayer's Greek Lexicon STRONGS NT 609: ἀποκόπτωἀποκόπτω: 1 aorist ἀπεκοψα; future middle ἀποκόψομαι; to cut off, amputate: Mark 9:43 (45); John 18:10, 26; Acts 27:32; ὄφελον καί ἀποκόψονται I would that they (who urge the necessity of circumcision would not only circumcise themselves, but) would even mutilate themselves (or cut off their privy parts), Galatians 5:12. ἀποκόπτεσθαι occurs in this sense in Deuteronomy 23:1; (Philo de alleg. leg. 3:3; de vict. off. § 13; cf. de spec. legg. i. § 7); Epictetus diss. 2, 20, 19; Lucian, Eun. 8; (Dion Cass. 79, 11; Diodorus Siculus 3, 31), and other passages quoted by Wetstein (1752) at the passage (and Sophocles Lexicon under the word). Others incorrectly: I would that they would cut themselves off from the society of Christians, quit it altogether; (cf. Meyer and Lightfoot at the passage). Topical Lexicon Scope and Occurrences The verb translated “cut off” appears six times in the Greek New Testament, always depicting decisive removal. Three uses are literal (John 18:10; John 18:26; Acts 27:32), two are hyperbolic imperatives from Jesus’ teaching (Mark 9:43; Mark 9:45), and one is Paul’s ironic wish against agitators (Galatians 5:12). Together they reveal a spectrum ranging from bodily severance to severe spiritual discipline. Literal Severing in Narrative History • John 18:10 records Simon Peter’s impetuous defense of Jesus, “cutting off” Malchus’ right ear. The same verb reappears when Malchus’ relative confronts Peter (John 18:26). The Gospel writers preserve this detail to underscore both the violence of the moment and Jesus’ refusal to advance His kingdom by the sword (cf. Luke 22:51). Radical Discipleship: Hyperbole for Holiness In Mark 9:43 and 9:45 Jesus warns, “If your hand [or foot] causes you to stumble, cut it off.” The demands are not prescriptions for literal mutilation but vivid calls to ruthless self-denial. Disciples must remove anything—however precious—that entices them to sin. The imagery assumes that sin is deadly, hell is real, and eternal life is worth every sacrifice (cf. Romans 8:13; Colossians 3:5). The verb therefore becomes a summons to spiritual surgery: sin must be severed at the root, not pampered. Pauline Polemic against False Teachers Galatians 5:12 contains Paul’s sharpest irony: “As for those who are agitating you, I wish they would proceed to emasculate themselves!” After defending justification by faith, Paul confronts Judaizers who insist on circumcision. By invoking self-castration, he exposes their legalism as spiritually sterilizing. The word choice underlines the danger of adding works to grace: it not only “cuts off” joy and freedom but risks cutting its advocates off from Christ Himself (Galatians 5:4). Old Testament Resonances The idea of being “cut off” pervades the Hebrew Scriptures, where covenant breakers face exclusion or death (Genesis 17:14; Exodus 30:33). The New Testament verb thus echoes divine judgment for sin while shifting the focus to personal repentance and gospel faithfulness. Jesus absorbs covenant curses (Isaiah 53:8; Daniel 9:26), enabling believers to sever sin without being severed from God. Christological Insight At Gethsemane, Jesus rebukes Peter’s sword (Matthew 26:52) yet submits to being “cut off” from the living by crucifixion (cf. Isaiah 53:8), securing salvation for those who deserve to be cut off. His resurrection then reattaches repentant sinners to the living Vine (John 15:1-6). The verb therefore points beyond physical severance to the redemptive cleavage Jesus endures for His people. Ministry and Pastoral Implications 1. Discipleship demands decisive action against sin; partial measures will not suffice. Missionary Perspective Mission fields often mingle syncretism and legalism. Teachers should lovingly but firmly “cut off” practices that obscure Christ’s sufficiency. At the same time, they must model the self-denial Jesus requires, showing converts that holiness is worth radical sacrifice. Eschatological Note Mark 9 frames “cutting off” within the reality of Gehenna. Final judgment clarifies present priorities: forfeiting a limb is nothing compared with losing one’s soul. Believers live in hopeful urgency, eager to cast away stumbling blocks and enter life whole in Christ. Conclusion Across narratives, parables, and polemics, this verb portrays decisive separation—whether of an ear, a lifeboat, a sinful habit, or false doctrine. It calls every generation to sever what endangers faith and cling to the Savior who was Himself “cut off” that we might be grafted into eternal life. Forms and Transliterations απεκοψαν απέκοψαν ἀπέκοψαν απέκοψε απεκοψεν απέκοψεν ἀπέκοψεν αποκεκομμένοι αποκεκομμένος αποκόψει αποκόψεις αποκοψον απόκοψον ἀπόκοψον αποκοψονται αποκόψονται ἀποκόψονται apekopsan apékopsan apekopsen apékopsen apokopson apókopson apokopsontai apokópsontaiLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Mark 9:43 V-AMA-2SGRK: χείρ σου ἀπόκοψον αὐτήν καλόν NAS: causes you to stumble, cut it off; it is better KJV: cut it off: it is better INT: hand of you cut off it better Mark 9:45 V-AMA-2S John 18:10 V-AIA-3S John 18:26 V-AIA-3S Acts 27:32 V-AIA-3P Galatians 5:12 V-FIM-3P Strong's Greek 609 |
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