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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Topical Bible: Kenosis</title><link rel="canonical" href="https://biblehub.com/topical/k/kenosis.htm" /><link rel="stylesheet" href="/newtopical.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="/topical/vmenus/genesis/1-1.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcde/k/kenosis.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="/">Bible</a> > <a href="/topical/">Topical</a> > Kenosis</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/topical/naves/k/kenizzites--an_edomite_tribe_whose_land_was_promised_to_abraham.htm" title="Kenizzites: An Edomite Tribe Whose Land Was Promised to Abraham">◄</a> Kenosis <a href="/topical/k/kephar-ammoni.htm" title="Kephar-ammoni">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">Jump to: <a href="#isb" title="International Standard Bible Encyclopedia">ISBE</a> • <a href="#thes" title="Bible Thesaurus">Thesaurus</a> • <a href="#lib" title="Library">Library</a> • <a href="#sub" title="Subtopics">Subtopics</a> • <a href="#rel" title="Related Terms">Terms</a></div><div id="leftbox"><div class="padleft"><a name="te" id="te"></a><div class="vheading2">Topical Encyclopedia</div>Kenosis is a theological term derived from the Greek word "κένωσις" (kenosis), meaning "emptying." It is primarily associated with the doctrine of the Incarnation, particularly as it relates to the self-emptying of Jesus Christ in His becoming human. The concept is rooted in <a href="/philippians/2-7.htm">Philippians 2:7</a>, where the Apostle Paul writes, "but emptied Himself, taking the form of a servant, being made in human likeness" . This passage is central to understanding the kenotic theory, which explores how Christ, while remaining fully divine, voluntarily relinquished certain divine attributes to fully experience human life.<br><br><b>Biblical Context</b><br><br>The kenosis doctrine is most explicitly articulated in <a href="/philippians/2-5.htm">Philippians 2:5-8</a>, a passage often referred to as the "Christ Hymn." It reads: "Let this mind be in you which was also in Christ Jesus: Who, existing in the form of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself and became obedient to death—even death on a cross" . This passage emphasizes Christ's humility and obedience, highlighting His willingness to set aside His divine privileges for the sake of humanity's redemption.<br><br><b>Theological Implications</b><br><br>The kenosis has significant implications for Christology, the study of the nature and work of Christ. It raises questions about the relationship between Christ's divinity and humanity. The kenotic theory suggests that in the Incarnation, Jesus did not cease to be God but chose to limit the independent exercise of His divine attributes. This self-limitation allowed Him to fully engage with the human experience, including suffering and death, while remaining sinless.<br><br><b>Historical Perspectives</b><br><br>Throughout church history, the concept of kenosis has been the subject of much theological debate. Early church fathers, such as Athanasius and Augustine, affirmed the full divinity and humanity of Christ, emphasizing that His divine nature was not diminished in the Incarnation. The Council of Chalcedon (AD 451) further clarified this by asserting that Christ is "truly God and truly man," with two natures united in one person without confusion or change.<br><br>In the 19th century, kenotic theology gained renewed interest, particularly among German theologians who sought to reconcile the divine and human natures of Christ. This led to various interpretations of how Christ's self-emptying was manifested, with some suggesting a temporary suspension of certain divine attributes, such as omniscience or omnipotence, during His earthly ministry.<br><br><b>Practical Application</b><br><br>The doctrine of kenosis has practical implications for Christian living. It serves as a model of humility and self-sacrifice, encouraging believers to emulate Christ's example in their own lives. As Paul exhorts in <a href="/philippians/2-3.htm">Philippians 2:3-4</a>, "Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves. Each of you should look not only to your own interests, but also to the interests of others" . The kenosis thus calls Christians to a life of service, prioritizing the needs of others and embodying the love and humility of Christ.<br><br><b>Conclusion</b><br><br>While the mystery of the Incarnation and the nature of Christ's kenosis may never be fully comprehended, the doctrine remains a profound testament to the depth of God's love and the lengths to which He went to redeem humanity. Through the lens of kenosis, believers are invited to reflect on the sacrificial nature of Christ's mission and to pursue a life marked by humility, obedience, and self-giving love.<a name="isb" id="isb"></a><div class="vheading2">International Standard Bible Encyclopedia</div><span class="encheading">KENOSIS</span><p>ke-no'-sis: The word "kenosis" (kenosis) has entered theological language from <a href="/philippians/2-7.htm">Philippians 2:7</a>, where in the sentence he "emptied himself" the Greek verb is ekenosen. "Kenosis," then, the corresponding noun, has become a technical term for the humiliation of the Son in the incarnation, but in recent years has acquired a still more technical sense, i.e. of the Son's emptying Himself of certain attributes, especially of omniscience.<br><br>1. The New Testament:<br><br>(1) The theological question involved was one about as far as possible from the minds of the Christians of the apostolic age and apparently one that never occurred to Paul. For in <a href="/philippians/2-7.htm">Philippians 2:7</a> the only "emptying" in point is that of the (external) change from the "form of God" to the "form of a servant." Elsewhere in the New Testament it is usually taken as a matter of course that Christ's knowledge was far higher than that of other men (<a href="/john/2-24.htm">John 2:24</a> is the clearest example). But passages that imply a limitation of that knowledge do exist and are of various classes. Of not much importance are the entirely incidental references to the authorship of Old Testament passages where the traditional authorship is considered erroneous, as no other method of quotation would have been possible. Somewhat different are the references to the nearness of the Parousia (especially <a href="/matthew/10-23.htm">Matthew 10:23</a>; <a href="/matthew/24-29.htm">Matthew 24:29</a>). But with these it is always a question how far the exact phraseology has been framed by the evangelists and, apart from this, how far Christ may not have been consciously using current imagery for the impending spiritual revolution, although knowing that the details would be quite different (see PAROUSIA). Limitation of knowledge may perhaps be deduced from the fact that Christ could be amazed (<a href="/matthew/8-10.htm">Matthew 8:10</a>, etc.), that He could be really tempted (especially <a href="/hebrews/4-15.htm">Hebrews 4:15</a>), or that He possessed faith (<a href="/hebrews/12-2.htm">Hebrews 12:2</a>; see commentary). More explicitly Christ is said to have learned in <a href="/luke/2-52.htm">Luke 2:52</a> <a href="/hebrews/5-8.htm">Hebrews 5:8</a>. And, finally, in <a href="/mark/13-32.htm">Mark 13:32</a> parallel <a href="/matthew/24-36.htm">Matthew 24:36</a>, Christ states categorically that He is ignorant of the exact time of the Parousia.<br><br>(2) An older exegesis felt only the last of these passages as a real difficulty. A distinction constructed between knowledge naturally possessed and knowledge gained by experience (i.e. although the child Jesus knew the alphabet naturally, He was obliged to learn it by experience) covered most of the others. For <a href="/mark/13-32.htm">Mark 13:32</a> a variety of explanations were offered. The passage was translated "neither the Son, except the Father know it," a translation that can be borne by the Greek. But it simply transfers the difficulty by speaking of the Father's knowledge as hypothetical, and is an impossible translation of <a href="/matthew/24-36.htm">Matthew 24:36</a>, where the word "only" is added. The explanations that assume that Christ knew the day but had no commission to reveal it are most unsatisfactory, for they place insincere words in His mouth; "It is not for you to know the day" would have been inevitable form of the saying (<a href="/acts/1-7.htm">Acts 1:7</a>).<br><br>2. Dogmatic:<br><br>(1) Yet the attempt so to misinterpret the verses is not the outcome of a barren dogmatic prejudice, but results from a dread lest real injury be done to the fundamentals of Christian consciousness. Not only does the mind of the Christian revolt from seeing in Christ anything less than true God, but it revolts from finding in Him two centers of personality-Christ was One. But as omniscience is an essential attribute of God, it is an essential attribute of the incarnate Son. So does not any limitation of Christ's human knowledge tend to vitiate a sound doctrine of the incarnation? Certainly, to say with the upholders of the kenosis in its "classical" form that the Son, by an exercise of His will, determined to be ignorant as man, is not helpful, as the abandonment by God of one of His own essential attributes would be the preposterous corollary.<br><br>(2) Yet the Biblical data are explicit, and an explanation of some kind must be found. And the solution seems to lie in an ambiguous use of the word "knowledge," as applied to Christ as God and as man. When we speak of a man's knowledge in the sense discussed in the kenotic doctrine, we mean the totality of facts present in his intellect, and by his ignorance we mean the absence of a fact or of facts from that intellect. Now in the older discussions of the subject, this intellectual knowledge was tacitly assumed (mystical theology apart) to be the only knowledge worthy of the name, and so it was at the same time also assumed that God's knowledge is intellectual also-"God geometrizes." Under this assumption God's knowledge is essentially of the same kind as man's, differing from man's only in its purity and extent. And this assumption is made in all discussions that speak of the knowledge of the Son as God illuminating His mind as man.<br><br>(3) Modern critical epistemology has, however, taught man a sharp lesson in humility by demonstrating that the intellect is by no means the perfect instrument that it has been assumed to be. And the faults are by no means faults due to lack of instruction, evil desires, etc., but are resident in the intellect itself, and inseparable from it' as an intellect. Certain recent writers (Bergson, most notably) have even built up a case of great strength for regarding the intellect as a mere product of utilitarian development, with the defects resulting naturally from such an evolution. More especially does this restriction of the intellect seem to be true in religious knowledge, even if the contentions of Kant and (espescially) Ritschl be not fully admitted. Certain it is, in any case, that even human knowledge is something far wider than intellectual knowledge, for there are many things that we know that we never could have learned through the intellect, and, apparently, many elements of our knowledge are almost or quite incapable of translation into intellectual terms. Omniscience, then, is by no means intellectual omniscience, and it is not to be reached by any mere process of expansion of an intellect. An "omniscient intellect" is a contradiction in terms.<br><br>(4) In other words, God's omniscience is not merely human intellectual knowledge raised to the infinite power, but something of an entirely different quality, hardly conceivable to human thought-as different from human intellectual knowledge as the Divine omnipotence is different from muscular strength. Consequently, the passage of this knowledge into a human intellect is impossible, and the problem of the incarnation should be stated: What effect did Divine omniscience in the person have on the conscious intellect of the manhood? There is so little help from the past to be gained in answering this question, that it must remain open at present-if, indeed, it is ever capable of a full answer. But that ignorance in the intellect of the manhood is fully consistent with omniscience in the person seems to be not merely a safe answer to the question as stated, but an inevitable answer if the true humanity of Christ is to be maintained at all.<br><br>LITERATURE.<br><br>Sanday's Christology and Personality, 1911, and La Zouche, The Person of Christ in Modern Thought, 1912, are among the latest discussions of the subject, with very full references to the modern literature.<br><br>Burton Scott Easton<p><a name="lib" id="lib"></a><div class="vheading2">Library</div><p><a href="/library/schaff/history_of_the_christian_church_volume_i/section_97_the_epistle_to.htm"><span class="l">The Epistle to the Philippians.</span></a> <br><b>...</b> passage of the letter, and contains (together with 2:Cor.8:9) the fruitful germ<br> of the speculations on the nature and extent of the <b>kenosis</b>, which figures so <b>...</b> <br><font color="#ff6600" size="-1">/.../schaff/history of the christian church volume i/section 97 the epistle to.htm</font><p><a href="/library/maclaren/expositions_of_holy_scripture_h/the_suffering_servantvi.htm"><span class="l">The Suffering Servant --vi</span></a> <br><b>...</b> for Me. Some of us feel that, <b>kenosis</b> or no <b>kenosis</b>, He is the best judge<br> of who is the original of the prophet's portrait. The <b>...</b> <br><font color="#ff6600" size="-1">/.../maclaren/expositions of holy scripture h/the suffering servantvi.htm</font><p><a href="/library/moule/philippian_studies/chapter_iv_the_christians_peace.htm"><span class="l">The Christian's Peace and the Christian's Consistency</span></a> <br><b>...</b> incident to activity"Arguments for heart-union""No plunderer's prize"""The<br> name""The tone of the great passage"What the "<b>Kenosis</b>" cannot be"It <b>...</b> <br><font color="#ff6600" size="-1">/.../moule/philippian studies/chapter iv the christians peace.htm</font><p><a href="/library/schaff/the_seven_ecumenical_councils/iv.htm"><span class="l">iv.</span></a> <br><b>...</b> Jesus Christ to be one, and assigning to him both divine and human properties, we<br> truly assert that it was congruous to the measures of the <b>kenosis</b>, on the one <b>...</b> <br><font color="#ff6600" size="-1">//christianbookshelf.org/schaff/the seven ecumenical councils/iv.htm</font><p><a href="/library/gregory/gregory_of_nyssa_dogmatic_treatises_etc/chapter_xviii_and_yet_it.htm"><span class="l">And yet it is Perhaps Straining Too Far for those who do Believe <b>...</b></span></a> <br><b>...</b> he tou Christou epiphaneia; he despotike epidemia; he dia sarkos homilia; he tou<br> logou ensarkosis; he enanthropesis; he eleusis; he <b>kenosis</b>; he sunkatabasis <b>...</b> <br><font color="#ff6600" size="-1">/.../gregory/gregory of nyssa dogmatic treatises etc/chapter xviii and yet it.htm</font><p><a href="/library/gregory/gregory_of_nyssa_dogmatic_treatises_etc/chapter_xvi_but_it_is.htm"><span class="l">"But," it is Said, "This Change in Our Body by Birth is a Weakness <b>...</b></span></a> <br><b>...</b> 15) illustrates the <b>kenosis</b> and sunkatabasis of Christ: "Nor was this change one<br> from the heights of excellence to the depths of baseness (to ponerotaton), for <b>...</b> <br><font color="#ff6600" size="-1">/.../gregory/gregory of nyssa dogmatic treatises etc/chapter xvi but it is.htm</font><p><a href="/library/schaff/history_of_the_christian_church_volume_i/section72_john_and_the_gospel.htm"><span class="l">John and the Gospel of Love.</span></a> <br><b>...</b> The champions of the modern <b>Kenosis</b> theory (Thomasius, Gess, Ebrard, Godet, etc.),<br> while differing from the Apollinarian substitution of the Logos for a <b>...</b> <br><font color="#ff6600" size="-1">/.../history of the christian church volume i/section72 john and the gospel.htm</font><p><a href="/library/schaff/history_of_the_christian_church_volume_i/section_71_the_gentile_christian.htm"><span class="l">The Gentile Christian Theology. Paul and the Gospel of Faith.</span></a> <br><b>...</b> Christ "emptied himself, taking the form of a servant, being made in the likeness<br> of men" (Phil.2:7). Without entering here into the <b>Kenosis</b> controversy (the <b>...</b> <br><font color="#ff6600" size="-1">/.../history of the christian church volume i/section 71 the gentile christian.htm</font><p><a href="/library/various/creeds_of_christendom_with_a_history_and_critical_notes/_46_the_form_of.htm"><span class="l">The Form of Concord, Concluded.</span></a> <br><b>...</b> [645] The modern school of Lutheran Kenoticists depart from it by assuming a real<br> self-renunciation (<b>kenosis</b>) of the divine Logos in the incarnation, but <b>...</b> <br><font color="#ff6600" size="-1">/.../creeds of christendom with a history and critical notes/ 46 the form of.htm</font><p><a href="/library/various/creeds_of_christendom_with_a_history_and_critical_notes/_9_the_creed_of.htm"><span class="l">The Creed of Chalcedon.</span></a> <br><b>...</b> flesh.' It leaves much room for a fuller appreciation of the genuine, perfect, and<br> sinless humanity of Christ, of the Pauline doctrine of the <b>Kenosis</b>, or self <b>...</b> <br><font color="#ff6600" size="-1">/.../creeds of christendom with a history and critical notes/ 9 the creed of.htm</font><a name="thes" id="thes"></a><div class="vheading2">Thesaurus</div><a href="/topical/k/kenosis.htm"><span class="l"><b>Kenosis</b></span></a><br><b>...</b> Int. Standard Bible Encyclopedia <b>KENOSIS</b>. ke-no'-sis: The word "<b>kenosis</b>"<br> (<b>kenosis</b>) has entered theological language from Philippians <b>...</b><br><font color="#ff6600" size="-1">/k/kenosis.htm - 14k</font><p><a href="/topical/k/kephirah.htm"><span class="l">Kephirah (4 Occurrences)</span></a><br><br><font color="#ff6600" size="-1">/k/kephirah.htm - 7k</font><p><a href="/topical/k/ken'izzites.htm"><span class="l">Ken'izzites (1 Occurrence)</span></a><br>Ken'izzites. Kenizzites, Ken'izzites. <b>Kenosis</b> . <b>...</b> Genesis 15:19 the Kenite, and<br> the Kenizzite, and the Kadmonite, (See RSV). Kenizzites, Ken'izzites. <b>Kenosis</b><b>...</b><br><font color="#ff6600" size="-1">/k/ken'izzites.htm - 6k</font><p><a href="/topical/p/prize.htm"><span class="l">Prize (13 Occurrences)</span></a><br><b>...</b> 11:13. See GRASP; HUMILIATION OF CHRIST; <b>KENOSIS</b>. D. Miall Edwards.<br> Multi-Version Concordance Prize (13 Occurrences). 1 Corinthians <b>...</b><br><font color="#ff6600" size="-1">/p/prize.htm - 13k</font><p><a href="/topical/b/baggage.htm"><span class="l">Baggage (15 Occurrences)</span></a><br><b>...</b> COMING OF CHRIST. See ADVENT; PAROUSIA. CONDESCENSION, OF CHRIST. kon-de-sen'-shun.<br> See <b>KENOSIS</b>. DAY OF CHRIST. See DAY OF THE LORD. EXALTATION OF CHRIST, THE. <b>...</b><br><font color="#ff6600" size="-1">/b/baggage.htm - 13k</font><p><a href="/topical/s/selfsurrender.htm"><span class="l">Selfsurrender</span></a><br><b>...</b> He "emptied himself.... becoming obedient even unto death, yea, the death<br> of the cross" (Philippians 2:7 f). See <b>KENOSIS</b>. 2. Acts <b>...</b><br><font color="#ff6600" size="-1">/s/selfsurrender.htm - 17k</font><p><a href="/topical/s/self-surrender.htm"><span class="l">Self-surrender</span></a><br><b>...</b> He "emptied himself.... becoming obedient even unto death, yea, the death<br> of the cross" (Philippians 2:7 f). See <b>KENOSIS</b>. 2. Acts <b>...</b><br><font color="#ff6600" size="-1">/s/self-surrender.htm - 17k</font><p><a href="/topical/p/philippians.htm"><span class="l">Philippians (2 Occurrences)</span></a><br><b>...</b> He states plainly the fact of the <b>kenosis</b>, the morale of the redemption, the certainty<br> of the exaltation, and the sure hope of the universal adoration in the <b>...</b><br><font color="#ff6600" size="-1">/p/philippians.htm - 42k</font><p><a href="/topical/j/jonah.htm"><span class="l">Jonah (30 Occurrences)</span></a><br><b>...</b> Radical critics boldly set aside the teaching of Jesus as erroneous, while the more<br> evangelical take refuge either in the doctrine of the <b>Kenosis</b> (Philippians 2 <b>...</b><br><font color="#ff6600" size="-1">/j/jonah.htm - 35k</font><p><a name="res" id="res"></a><div class="vheading2">Resources</div><a href="https://www.gotquestions.org/kenosis.html">What is the kenosis? | GotQuestions.org</a><br /><br /><a href="https://www.gotquestions.org/kenoticism-kenotic-theology.html">What is kenoticism / kenotic theology? | GotQuestions.org</a><br /><br /><a href="https://www.gotquestions.org/questions_Jesus-Christ.html">Questions about Jesus Christ (All) | GotQuestions.org</a><br /><br /><a href="/concordance/">Bible Concordance</a> • <a href="/dictionary/">Bible Dictionary</a> • <a href="/encyclopedia/">Bible Encyclopedia</a> • <a href="/topical/">Topical Bible</a> • <a href="/thesaurus/">Bible Thesuarus</a></div></div><div id="centbox"><div class="padcent"><a name="sub" id="sub"></a><div class="vheading2">Subtopics</div><p class="pspc"><a href="/topical/k/kenosis.htm">Kenosis</a></p><a name="rel" id="rel"></a><div class="vheading2">Related Terms</div><p class="pspc2"><a href="/topical/k/kenosis.htm">Kenosis</a></p><p class="pspc2"><a href="/topical/c/chephirah.htm">Chephirah (4 Occurrences)</a></p><p class="pspc2"><a href="/topical/k/kept.htm">Kept (891 Occurrences)</a></div></div></td></tr></table></div><div id="left"><a href="/topical/naves/k/kenizzites--an_edomite_tribe_whose_land_was_promised_to_abraham.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Kenizzites: An Edomite Tribe Whose Land Was Promised to Abraham"><img src="/left.png" name="lft" border="0" alt="Kenizzites: An Edomite Tribe Whose Land Was Promised to Abraham" /></a></div><div id="right"><a href="/topical/k/kephar-ammoni.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Kephar-ammoni"><img src="/right.png" name="rght" border="0" alt="Kephar-ammoni" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"><script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script></div></td></tr></table></div></div></div> <br /><br /> <div align="center"> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>