What does ἐκκόπτω (ekkóptō) mean in the Bible?
G1581 means to cut off, cut out, cut down, or remove an opportunity. 30, Jesus uses shocking bodily imagery to demand decisive action against what leads a person into sin.
Greek · G1581
ἐκκόπτω
To exscind; figuratively, to frustrate
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ἐκκόπτωG1581
Pronunciationekkóptō
What does ἐκκόπτω (ekkóptō) mean in the Bible?
G1581 means to cut off, cut out, cut down, or remove an opportunity. 30, Jesus uses shocking bodily imagery to demand decisive action against what leads a person into sin.
Reader summary
Full entry for ἐκκόπτω (G1581) · Open the biblical lexicon
Questions this entry answers
How does the BSB render G1581?
The BSB source-word alignment has 10 aligned rows for this entry. Common renderings include cut it off (2), will be cut down (2), cut it down (1), is cut down (1), to undercut (1).
Where does ἐκκόπτω (ekkóptō) appear in Scripture?
The source-word alignment first shows this entry at Matthew 3:10. Its strongest book concentrations include Matthew (4), Luke (3), Romans (2), 2 Corinthians (1).
What This Word Actually Means
G1581 means to cut off, cut out, cut down, or remove an opportunity. In Matt. 5. 30, Jesus uses shocking bodily imagery to demand decisive action against what leads a person into sin. In Luke. 13. 9, the gardener asks for another year to cultivate the fruitless fig tree before it is cut down. In Rom. 11. 22, Gentile believers are warned to continue in God's kindness rather than boast over branches that were cut off.
G1581 opens teaching on serious repentance, patient cultivation, fruit, humble inclusion, and removing opportunities for deception. It does not command self-mutilation, authorize suicide or self-harm, support contempt for Jewish people, or let churches cut off members arbitrarily.
How the Bible Uses It
G1581 describes body parts figuratively cut off, fruitless trees cut down, branches removed from an olive tree, and an opportunity undercut. Jesus, John, Paul, and the evangelists use decisive cutting imagery in different ethical and covenant arguments.
- Matt.5.30
And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to depart into hell.
Jesus uses hyperbolic bodily language to stress decisive removal of occasions that lead into sin.
- Luke.13.9
If it bears fruit next year, fine. But if not, you can cut it down.’”
The gardener seeks one more season of digging and fertilizing before the fruitless fig tree is cut down.
- Rom.11.22
Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. Otherwise you also will be cut off.
Gentile believers are warned by God's kindness and severity to continue in kindness rather than presume upon their standing.
Source Word Evidence
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders Itcut it off2×Matthew 5:30, Matthew 18:8
will be cut down2×Matthew 3:10, Luke 3:9
cut it down1×Luke 13:7
is cut down1×Matthew 7:19
to undercut1×2 Corinthians 11:12
were cut1×Romans 11:24
will be cut off1×Romans 11:22
you can cut it down1×Luke 13:9
Show sample aligned rows
Matthew 3:10ἐκκόπτεταιtowill be cut downVerb - Present Indicative Middle or Passive - 3rd Person SingularMatthew 5:30ἔκκοψονtocut it offVerb - Aorist Imperative Active - 2nd Person SingularMatthew 7:19ἐκκόπτεταιtois cut downVerb - Present Indicative Middle or Passive - 3rd Person SingularMatthew 18:8ἔκκοψονtocut it offVerb - Aorist Imperative Active - 2nd Person SingularLuke 3:9ἐκκόπτεταιtowill be cut downVerb - Present Indicative Middle or Passive - 3rd Person SingularLuke 13:7ἔκκοψονtocut it downVerb - Aorist Imperative Active - 2nd Person SingularLuke 13:9ἐκκόψειςtoyou can cut it downVerb - Future Indicative Active - 2nd Person SingularRomans 11:22ἐκκοπήσῃtowill be cut offVerb - Future Indicative Passive - 2nd Person SingularRomans 11:24ἐξεκόπηςtowere cutVerb - Aorist Indicative Passive - 2nd Person Singular2 Corinthians 11:12ἐκκόψωtoto undercutVerb - Aorist Subjunctive Active - 1st Person Singular
Usage map
A compact distribution from source-word alignment before the full evidence tables.
First aligned rowMatthew 3:10
Aligned rows10
Books represented4
Matthew4Luke3Romans22 Corinthians1
Source forms
ἐκκόπτεται3xekkoptetaiMatthew 3:10, Matthew 7:19, Luke 3:9
ἔκκοψον3xekkopsonMatthew 5:30, Matthew 18:8, Luke 13:7
ἐκκοπήσῃ1xekkopēsēRomans 11:22
ἐκκόψεις1xekkopseisLuke 13:9
ἐκκόψω1xekkopsō2 Corinthians 11:12
ἐξεκόπης1xexekopēsRomans 11:24
Parsing patterns
Verb - Aorist Imperative Active - 2nd Person Singular3xMatthew 5:30, Matthew 18:8, Luke 13:7
Verb - Present Indicative Middle or Passive - 3rd Person Singular3xMatthew 3:10, Matthew 7:19, Luke 3:9
Verb - Aorist Indicative Passive - 2nd Person Singular1xRomans 11:24
Verb - Aorist Subjunctive Active - 1st Person Singular1x2 Corinthians 11:12
Verb - Future Indicative Active - 2nd Person Singular1xLuke 13:9
Verb - Future Indicative Passive - 2nd Person Singular1xRomans 11:22
Using This Word Well
Be careful not to...
- Do not use Jesus' hand or eye imagery to encourage self-injury, suicide, punishment of the body, or denial of medical care.
- Do not use Romans 11 to demean Jewish people, claim Gentile superiority, or erase Israel from God's promises.
Avoid claiming...
- Do not claim that G1581 commands literal amputation or that disability results from failed repentance.
- Do not claim that the church replaced Israel as a superior tree; Gentiles are grafted into another's root and warned.
Evidence Summary
Greek word. To cut off decisively, whether physically or metaphorically removing opportunity or hope.
Strong'sG1581
Lexical occurrences10 versesGreek text appearances11 timesWord forms3 forms10 referencesVerse guides0 guides
Study linkLuke 13:6–9Source Gloss
to exscind; figuratively, to frustrate
Extended definitionSource: STEPBible TBESG + Abbott-Smith
To cut off decisively, whether physically or metaphorically removing opportunity or hope.
to cut out, cut off, cut down: of a hand, foot, Mat.5:30 18:8; a tree, Mat.3:10 7:19 Luk.3:9 13:7, 9; figuratively, of a branch, Rom.11:22; before ἐκ, Rom.11:24; metaphorically, τ. ἀφορμήν (cf. Job.19:10 ἐλπίδα), 2Co.11:12.
Greek Text Appearances
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
11 Greek text appearances shown. Linked morphology labels have verse guides.
Matthew 3:10Verb Third Person Singular Present Passive Indicative
ἐκκόπτεταιekkoptetai
I cut out, cut off
Read verseMatthew 5:30Verb Second Person Singular Aorist Active Imperative
ἔκκοψονekkoyon
I cut out, cut off
Read verseMatthew 7:19Verb Third Person Singular Present Passive Indicative
ἐκκόπτεταιekkoptetai
I cut out, cut off
Read verseMatthew 18:8Verb Second Person Singular Aorist Active Imperative
ἔκκοψονekkoyon
I cut out, cut off
Read verseLuke 3:9Verb Third Person Singular Present Passive Indicative
ἐκκόπτεταιekkoptetai
I cut out, cut off
Read verseLuke 13:7Verb Second Person Singular Aorist Active Imperative
ἔκκοψονekkoyon
I cut out, cut off
Read verseLuke 13:9Verb Second Person Singular Future Active Indicative
ἐκκόψειςekkoyeiv
I cut out, cut off
Read verseRomans 11:22Verb Second Person Singular Second Future Passive Indicative
ἐκκοπήσῃ.ekkophsh
I cut out, cut off
Read verseRomans 11:24Verb Second Person Singular Second Aorist Passive Indicative
ἐξεκόπηςexekophv
I cut out, cut off
Read verse2 Corinthians 11:12Verb First Person Singular Aorist Active Subjunctive
ἐκκόψωekkoyw
I cut out, cut off
Read verse1 Peter 3:7Verb Present Passive Infinitive
ἐκκόπτεσθαιekkoptesqai
I cut out, cut off
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.
Grammatical Forms
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.
Form groups3Aligned forms10TensesPresent, Aorist, FutureVoicesPassive, Active
Verse guides are not available for this word yet, so verse references remain plain evidence markers.
Tenses
Voices
Indicativestates a fact or reality6×
Present PassiveMatt 3:10 · Matt 7:19 · Luke 3:93×
Future ActiveLuke 13:91×
Future PassiveRom 11:221×
Aorist PassiveRom 11:241×
Imperativecommand or strong request3×
Aorist ActiveMatt 5:30 · Matt 18:8 · Luke 13:73×
Subjunctivepossibility, probability, or purpose1×
Aorist Active2 Cor 11:121×
Discourse Aspect
How this verb appears across 10 occurrences in the NT discourse index (MACULA Greek SBLGNT).
Aspect
Tense
aorist5present3future2
Voice
active5passive5
Mood
indicative6imperative3subjunctive1
NT Occurrences
Matthew 3:10ἐκκόπτεταιpresent passive indicativeongoingMatthew 5:30ἔκκοψονaorist active imperativeimperativeMatthew 7:19ἐκκόπτεταιpresent passive indicativeongoingMatthew 18:8ἔκκοψονaorist active imperativeimperativeLuke 3:9ἐκκόπτεταιpresent passive indicativeongoingLuke 13:7ἔκκοψονaorist active imperativeimperativeLuke 13:9ἐκκόψειςfuture active indicativeprospectiveRomans 11:22ἐκκοπήσῃfuture passive indicativeprospectiveRomans 11:24ἐξεκόπηςaorist passive indicativecompleted2 Corinthians 11:12ἐκκόψωaorist active subjunctivesubjunctive
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 Scripture Witnesses
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
New Testament Witnesses
cut down
Additional Occurrences
Luke 13:6–9ἔκκοψονekkóptō
Cut it down
Showing 2 selected witnesses from 10 lexical occurrence verses.
Word Origins
Why This Word Matters
Depicts decisive judgment for continued barrenness.Luke 13:6–9
Part of These Phrases
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
For the Preacher and Teacher
G1581 uses decisive removal to challenge presumption. Jesus' hand and eye language is deliberately severe because sin is serious, but its rhetorical force calls for removing access, habits, and occasions, not injuring the body. Luke's fig-tree scene balances urgency with cultivated patience: judgment is real, yet the gardener digs and fertilizes before the final decision.
Romans 11 applies branch imagery to Gentile inclusion. Some branches are cut off through unbelief, but Gentiles stand by faith and must not boast; Paul explicitly expects Israel's natural branches can be grafted in again. The image therefore opposes antisemitism and Christian arrogance. Faithful application sets strong boundaries around sin, provides time and support for fruit where appropriate, and remains humble about covenant standing.
It never turns metaphor into self-harm or gives leaders unchecked power to discard people.
Anchor passage
Rom.11.22
Doctrinal connections
- G1581: Jesus calls for decisive repentance from occasions of sin while valuing the body He commands believers to govern.
- G1581: patient cultivation and real accountability belong together in the fig-tree parable.
- G1581: fruit reveals life over time and cannot be replaced by ancestry, slogans, or appearance.
- G1581: Gentile believers stand by faith and are forbidden to boast over Jewish branches.
- G1581: cut natural branches remain objects of hope because God is able to graft them in again.
- G1581: transparent service can remove an exploiter's opportunity without retaliatory manipulation.
G1581 combines out with cut and is used for severing, felling, pruning away, or removing an occasion. Literal tree language and rhetorical body language should be distinguished from metaphorical opportunity and covenant-branch uses.
From Old to New Testament
Prophets use tree and branch imagery for judgment and restoration, Jesus applies fruit language to repentance, and Paul develops Israel's olive tree to teach Gentile dependence, warning, and hope. Apostolic discipline also seeks truthful restoration and must never become a shortcut around evidence, due process, or protection.