StrongerBible

koptō

κόπτω

GreekG2875mourn, wail, ...

Appears 8 times · tap a cell to see the verses

Mat 11:17Mat 21:8Mat 24:30Mrk 11:8Luk 8:52Luk 23:27Rev 1:7Rev 18:9
Root family
Names & words formed with this
Word studyKOP-tohverb

What koptō means

1

to cut off: to chop something free with a blow of a blade, as branches are cut from a tree

TranslatabilityDirectCertaintySettled

The picture under this word is a blow that separates. In wider Greek it covers chopping wood, felling a tree, hammering metal, and striking an enemy down in battle. In the New Testament the cutting sense survives in one scene only, told twice: the crowds going ahead of Jesus into Jerusalem cut branches from the trees and from the fields and spread them on the road.

What the cutting is for is worth noticing. These branches are lopped free so they can be used, thrown down in front of someone the crowd is honoring, and the tree they came from is beside the point. Greek had a sharper word for cutting something down to be rid of it (ἐκκόπτω), which is what the axe does to a fruitless tree and what a surgeon's knife does to a limb.

The same blow, aimed at one's own chest rather than at a tree, is where this verb's other and far more common meaning came from.

Mat 21:8Mrk 11:8
2

to mourn openly: to beat the breast and wail so that grief is seen and heard

TranslatabilityPartialCertaintySettled

Grief in this world was performed, out where everyone could watch it. Mourners struck their own chests, wailed, and kept it up, usually as a crowd and sometimes with professionals hired to lead the noise. This word names that act rather than the sorrow behind it, which is why it fits people whose loss is raw and people going through the expected motions alike.

Because it is an act, it can be called for, joined, or refused. That is the point of the children's game Jesus describes: one group sang a funeral song, and the others would not play the mourners.

The New Testament then stretches the act well past a deathbed, keeping its shape across very different scenes:

  • the household around a dead girl, weeping and striking themselves as the mourning begins
  • the women along the road to the cross, beating their breasts for a man who is still walking
  • every tribe of the earth, wailing at the sight of the Son of Man coming on the clouds
  • the kings of a burning city, beating their breasts as they watch the smoke go up

The last two reach back to a prophecy of Zechariah, where the people look on one they have pierced and mourn for him. Revelation borrows the funeral wail again for the fall of a whole civilization, so a rite invented for one body is turned on an empire.

Three neighboring words divide the labor of grief between them: one names the settled state of mourning (πενθέω), one names the dirge sung over the dead (θρηνέω), and one names weeping and tears (κλαίω). This word names what the mourner does with his own body.

Nuances

2ato mourn a death: the beating of the breast and wailing expected of mourners over someone who has died
Mat 11:17Luk 8:52Luk 23:27
2bto wail over a catastrophe: the same public mourning turned toward a disaster, one already fallen or one arriving
Mat 24:30Rev 1:7Rev 18:9
Rev 1:7

Whether the mourning of all the tribes of the earth at Christ's appearing in Revelation 1:7 (and its parallel in Matthew 24:30) is penitential grief that ends in their turning to God, or the despairing lament of those facing judgment.

  • contestedThe mourning is penitential. The Zechariah 12:10-14 oracle it quotes issues in cleansing, and Revelation elsewhere anticipates the nations coming to worship, so the wail belongs to the conversion of the nations.; Richard Bauckham, The Climax of Prophecy
  • contestedThe mourning is the dismay of the unrepentant. Those who pierced him lament at the arrival of the judge, in continuity with the lament of the kings and merchants over Babylon later in the book.; David E. Aune, Revelation 1-5, WBC

What scholars say about koptō

The standard lexica treat κόπτω as a single verb whose voice governs its sense. BDAG gives the active as "cut off, cut down" (used in the New Testament only of the branches strewn before Jesus at Matthew 21:8 and Mark 11:8) and the middle as "beat one's breast as an act of mourning, mourn," which accounts for the remaining six occurrences. LSJ documents the wide classical range of the active (to strike, smite, chop, fell, hammer, knock at a door) and the middle κόπτομαι as the technical term for the mourning rite, with the mourned person taken as a direct object, exactly as at Luke 8:52 (ἐκόπτοντο αὐτήν) and Luke 23:27 (ἐκόπτοντο καὶ ἐθρήνουν αὐτόν); in Revelation 1:7 and 18:9 the object is introduced with ἐπί, an idiom carried over from the Septuagint. Stählin's TDNT treatment of κοπετός/κόπτω sets the verb within the Septuagint's mourning vocabulary, where the middle regularly renders ספד alongside θρηνέω and κλαίω, and traces the persistence of the gesture (breast-beating, often by hired mourners) in Hellenistic Judaism despite the prophetic critique of ostentatious lament. Matthew 24:30 and Revelation 1:7 both draw on Zechariah 12:10-14, and Aune, Bauckham, and Beale document a live exegetical debate over whether that mourning is penitential or despairing; the disagreement concerns the referent of the grief in those verses, not the lexical sense of the verb. In Revelation 18:9 the verb belongs to a dirge over Babylon modeled on the Ezekiel oracles against Tyre, extending funeral language to commercial and imperial catastrophe. Davies and Allison note that the marketplace parable at Matthew 11:17 pairs κόπτομαι with a dirge (ἐθρηνήσαμεν), so the refusal is a refusal to play the funeral game, and Luke's mourning women at 23:27 are commonly read against both the professional-mourner convention and the prophetic "daughters of Jerusalem" address that follows.

Sources

  • BDAG, s.v. κόπτωlexicon
  • LSJ, s.v. κόπτωlexicon
  • Gottfried Stählin, "κοπετός, κόπτω," in Theological Dictionary of the New Testamenttheological-dictionary
  • Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis, s.v. κόπτωtheological-dictionary
  • W. D. Davies and Dale C. Allison, A Critical and Exegetical Commentary on the Gospel according to Saint Matthew, ICCcommentary
  • Joel B. Green, The Gospel of Luke, NICNTcommentary
  • David E. Aune, Revelation 1-5, WBCcommentary
  • David E. Aune, Revelation 17-22, WBCcommentary
  • G. K. Beale, The Book of Revelation, NIGTCcommentary
  • Richard Bauckham, The Climax of Prophecymonograph

All attested forms of κόπτω

future middle indicative 3p

κόψονται

Mat 24:30, Rev 1:7, Rev 18:9

imperfect middle indicative 3p

ἐκόπτοντο

Luk 8:52, Luk 23:27

aorist active participle nominative m p

κόψαντες

Mrk 11:8

aorist middle indicative 2p

ἐκόψασθε

Mat 11:17

imperfect active indicative 3p

ἔκοπτον

Mat 21:8