4059. peritemnó
Lexical Summary
peritemnó: To circumcise

Original Word: περιτέμνω
Part of Speech: Verb
Transliteration: peritemnó
Pronunciation: peh-ree-TEM-no
Phonetic Spelling: (per-ee-tem'-no)
KJV: circumcise
NASB: circumcised, circumcise, circumcision, receive circumcision, receives circumcision
Word Origin: [from G4012 (περί - about) and the base of G5114 (τομώτερος - sharper)]

1. to cut around
2. (specially) to circumcise

Strong's Exhaustive Concordance
circumcise.

From peri and the base of tomoteros; to cut around, i.e. (specially) to circumcise -- circumcise.

see GREEK peri

see GREEK tomoteros

HELPS Word-studies

4059 peritémnō (from 4012 /perí, "all-around" and temnō, "cut off") – circumcise; (figuratively) cutting off the "old life," in favor of the new which is in Christ (the Seed). This starts with being born again into God's family (personally entering His covenant).

NAS Exhaustive Concordance
Word Origin
from peri and the same as tomos
Definition
to cut around, circumcise
NASB Translation
circumcise (4), circumcised (10), circumcision (1), receive circumcision (1), receives circumcision (1).

Thayer's Greek Lexicon
STRONGS NT 4059: περιτέμνω

περιτέμνω (Ionic περιτάμνω); 2 aorist περιέτεμον; passive, present περιτέμνομαι; perfect participle περιτετμημένος; 1 aorist περιετμήθην; (from Hesiod down); the Sept. chiefly for מוּל; to cut around (cf. περί, III. 1): τινα, to circumcise, cut off one's prepuce (used of that well-known rite by which not only the male children of the Israelites, on the eighth day after birth, but subsequently also 'proselytes of righteousness' were consecrated to Jehovah and introduced into the number of his people; (cf. BB. DD. under the word ; Oehler's O. T. Theol. (edited by Day) §§ 87, 88; Müller, Barnabasbrief, p. 227f)), Luke 1:59; Luke 2:21; John 7:22; Acts 7:8; Acts 15:5; Acts 16:3; Acts 21:21; of the same rite, Diodorus 1, 28; passive and middle to get oneself circumcised, present oneself to be circumcised, receive circumcision (cf. Winer's Grammar, § 38, 3): Acts 15:1, 24 Rec.; 1 Corinthians 7:18; Galatians 2:3; Galatians 5:2; Galatians 6:12f; with τά αἰδοῖα added, Herodotus 2, 36 and 104; Josephus, Antiquities 1, 10, 5; contra Apion 1, 22. Since by the rite of circumcision a man was separated from the unclean world and dedicated to God, the verb is transferred to denote the extinguishing of lusts and the removal of sins, Colossians 2:11, cf. Jeremiah 4:4; Deuteronomy 10:16, and ecclesiastical writings (see Lightfoot on Philippians 3:3).

Topical Lexicon
Original Covenant Context

The practice of circumcision was instituted by God as the sign of His everlasting covenant with Abraham and his descendants (Genesis 17:10-14). From that moment forward, every male child of Israel was to be circumcised on the eighth day, marking him as a participant in the promises of God and calling him to a life set apart for the Lord. The rite served as a continual reminder that Israel’s identity, privileges, and responsibilities flowed from divine grace, not human achievement (Romans 4:11).

Ritual Circumcision in Second Temple Judaism

By the time of Jesus, circumcision had become one of the central boundary markers of Jewish identity. It distinguished Jews from Gentiles, and to many it symbolized allegiance to the whole Mosaic Law. Circumcision was administered, as commanded, on the eighth day (Luke 1:59; Luke 2:21). It was performed even when the eighth day fell on a Sabbath (John 7:22-23), indicating its perceived priority in the covenant community.

Occurrences in the New Testament

The verb translated “to circumcise” appears eighteen times in the Greek New Testament. These occurrences cluster around four major themes: (1) the covenant roots of the rite (Acts 7:8); (2) the infancy narratives of John the Baptist and Jesus (Luke 1:59; Luke 2:21); (3) the missionary journeys of Paul (Acts 15; Acts 16; Acts 21); and (4) Paul’s epistles addressing the gospel’s freedom from legalistic requirements (Galatians, 1 Corinthians, Colossians).

Jesus Christ and Circumcision

The incarnate Son willingly submitted to circumcision. “When the eight days were completed for the circumcision of the child, He was named Jesus” (Luke 2:21). In doing so, He fulfilled the Law perfectly on behalf of His people (Matthew 5:17) and identified Himself with the covenant family He came to redeem. His obedience under the Law laid the groundwork for the liberation of believers from the Law’s ceremonial demands (Galatians 4:4-5).

The Jerusalem Council and the Gospel of Grace

The spread of the gospel to uncircumcised Gentiles provoked sharp debate in the early church. Some argued, “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1). The apostles and elders met in Jerusalem and, guided by the Holy Spirit, concluded that salvation is by grace through faith in Jesus Christ alone. Physical circumcision was not required for Gentile believers (Acts 15:24-29). This decision preserved the unity of the church and safeguarded the sufficiency of Christ’s atoning work.

Paul’s Mission Strategy: Timothy and Titus

Paul circumcised Timothy, whose mother was Jewish, “because of the Jews who lived in that area” (Acts 16:3). In contrast, he steadfastly refused to circumcise Titus, a Gentile (Galatians 2:3). The differing actions demonstrate that for Paul circumcision was a matter of missionary wisdom, not a requirement for salvation. He became “all things to all men” (1 Corinthians 9:22), but he would not compromise the truth of the gospel to satisfy legalistic pressures.

True Circumcision of the Heart

Building on Old Testament promises of an inward circumcision (Deuteronomy 30:6; Jeremiah 4:4), Paul proclaims that believers have already been circumcised “in the putting off of your sinful nature, with the circumcision performed by Christ and not by human hands” (Colossians 2:11). Thus, physical removal of foreskin prefigured the spiritual removal of the “body of flesh,” accomplished through union with the crucified and risen Lord. This inward reality renders outward ritual unnecessary for acceptance with God.

Warnings Against Legalism

In Galatians, Paul contends that to seek justification through circumcision is to forfeit the benefits of Christ. “If you become circumcised, Christ will be of no benefit to you” (Galatians 5:2). The one who relies on the rite is “obligated to obey the whole law” (Galatians 5:3). Moreover, those who compel circumcision do so “only to avoid persecution for the cross of Christ” (Galatians 6:12). Paul exposes the hypocrisy of such teachers: “The circumcised do not even keep the law themselves” (Galatians 6:13).

Christian Freedom and Responsibility

1 Corinthians 7:18 teaches that neither circumcision nor uncircumcision carries spiritual advantage in Christ; what matters is “keeping God’s commandments” through faith-working love (Galatians 5:6). Believers are freed from ceremonial obligations but called to live in self-sacrificing obedience empowered by the Spirit. Physical distinctions that once divided Jew and Gentile no longer determine membership in God’s people (Ephesians 2:11-22).

Pastoral and Missional Implications

1. Guard the purity of the gospel. Any addition—ritual, nationality, or moral achievement—to the finished work of Christ subverts grace and produces bondage.
2. Exercise cultural sensitivity without compromising truth. Paul’s example with Timothy shows that voluntary accommodation may serve the advance of the gospel, provided it is not presented as salvific.
3. Preach the necessity of heart transformation. External conformity is powerless to conquer sin; only the Spirit’s inward circumcision produces new life and holiness.
4. Celebrate unity in Christ. The barrier once symbolized by circumcision has been torn down. In the church, Jews and Gentiles worship side by side, sharing the same covenant blessings through faith.

Summary of Biblical Teaching

The New Testament treats circumcision as a God-given sign fulfilled and transcended in Christ. Its original purpose—to mark out a holy people—finds ultimate expression in the Spirit’s work of regenerating hearts. Physical circumcision is neither required nor forbidden for Christians, but relying on it for righteousness nullifies the gospel. The church therefore proclaims salvation by grace alone, through faith alone, in Christ alone, rejoicing that “neither circumcision nor uncircumcision means anything, but a new creation” (Galatians 6:15).

Forms and Transliterations
περιέτεμε περιετεμεν περιέτεμεν περιετέμετο περιετέμοντο περιέτεμοντο περιετμήθη περιετμηθητε περιετμήθητε περίτεμε περιτεμεί περιτεμειν περιτεμείν περιτεμεῖν περιτεμείς περιτεμείσθε περιτέμεσθε περιτεμνειν περιτέμνειν περιτεμνεσθαι περιτέμνεσθαι περιτεμνεσθω περιτεμνέσθω περιτεμνετε περιτέμνετε περιτεμνησθε περιτέμνησθε περιτεμνομενοι περιτεμνομένοι περιτεμνόμενοι περιτεμνομενω περιτεμνομένω περιτεμνομένῳ περιτετμημένοι περιτετμημενος περιτετμημένος περιτετμημένους περιτέτμηνται περιτμηθέντες περιτμηθηναι περιτμηθήναι περιτμηθῆναι περιτμηθήσεσθε περιτμηθήσεται περιτμηθητε περιτμηθῆτε περιτμήθητε perietemen periétemen perietmethete perietmēthēte perietmḗthete perietmḗthēte peritemein peritemeîn peritemnein peritémnein peritemnesthai peritémnesthai peritemnesthe peritemnēsthe peritémnesthe peritémnēsthe peritemnestho peritemnesthō peritemnéstho peritemnésthō peritemnete peritémnete peritemnomeno peritemnomenō peritemnomenoi peritemnoménoi peritemnoménōi peritemnómenoi peritetmemenos peritetmeménos peritetmēmenos peritetmēménos peritmethenai peritmethênai peritmēthēnai peritmēthē̂nai peritmethete peritmethête peritmēthēte peritmēthē̂te
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Englishman's Concordance
Luke 1:59 V-ANA
GRK: ὀγδόῃ ἦλθον περιτεμεῖν τὸ παιδίον
NAS: they came to circumcise the child,
KJV: they came to circumcise the child;
INT: eighth they came to circumcise the child

Luke 2:21 V-ANA
GRK: ὀκτὼ τοῦ περιτεμεῖν αὐτόν καὶ
NAS: had passed, before His circumcision, His name
KJV: were accomplished for the circumcising of the child,
INT: eight for the circumcising of him also

John 7:22 V-PIA-2P
GRK: ἐν σαββάτῳ περιτέμνετε ἄνθρωπον
NAS: and on [the] Sabbath you circumcise a man.
KJV: on the sabbath day circumcise a man.
INT: on Sabbath you circumcise a man

Acts 7:8 V-AIA-3S
GRK: Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ
NAS: of Isaac, and circumcised him on the eighth
KJV: Isaac, and circumcised him the eighth
INT: Isaac and circumcised him the

Acts 15:1 V-ASP-2P
GRK: Ἐὰν μὴ περιτμηθῆτε τῷ ἔθει
NAS: Unless you are circumcised according to the custom
KJV: Except ye be circumcised after the manner
INT: if not you be circumcised after the custom

Acts 15:5 V-PNA
GRK: ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν
NAS: It is necessary to circumcise them and to direct
KJV: it was needful to circumcise them,
INT: It is necessary to circumcise them warning [them]

Acts 15:24 V-PNP
GRK: ὑμῶν λέγοντες περιτέμνεσθαι καὶ τηρεῖν
KJV: saying, [Ye must] be circumcised, and
INT: of you saying [you must] be circumcised and keep

Acts 16:3 V-AIA-3S
GRK: καὶ λαβὼν περιέτεμεν αὐτὸν διὰ
NAS: with him; and he took him and circumcised him because
KJV: and took and circumcised him because
INT: and having taken he circumcised him on account of

Acts 21:21 V-PNA
GRK: λέγων μὴ περιτέμνειν αὐτοὺς τὰ
NAS: telling them not to circumcise their children
KJV: not to circumcise [their] children,
INT: telling not to circumcise them the

1 Corinthians 7:18 V-RPM/P-NMS
GRK: περιτετμημένος τις ἐκλήθη
NAS: called [when he was already] circumcised? He is not to become uncircumcised.
KJV: called being circumcised? let him
INT: Having been circumcised any one was called

1 Corinthians 7:18 V-PMM/P-3S
GRK: τις μὴ περιτεμνέσθω
NAS: in uncircumcision? He is not to be circumcised.
KJV: let him not be circumcised.
INT: any one not let him be circumcised

Galatians 2:3 V-ANP
GRK: ὤν ἠναγκάσθη περιτμηθῆναι
NAS: was compelled to be circumcised.
KJV: was compelled to be circumcised:
INT: being was compelled to be circumcised

Galatians 5:2 V-PSM/P-2P
GRK: ὅτι ἐὰν περιτέμνησθε Χριστὸς ὑμᾶς
NAS: to you that if you receive circumcision, Christ
KJV: if ye be circumcised, Christ
INT: that if you be circumcised Christ you

Galatians 5:3 V-PPM/P-DMS
GRK: παντὶ ἀνθρώπῳ περιτεμνομένῳ ὅτι ὀφειλέτης
NAS: man who receives circumcision, that he is under obligation
KJV: man that is circumcised, that
INT: to every man being circumcised that a debtor

Galatians 6:12 V-PNM/P
GRK: ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι μόνον ἵνα
NAS: try to compel you to be circumcised, simply
KJV: you to be circumcised; only
INT: compel you to be circumcised only that

Galatians 6:13 V-PPM/P-NMP
GRK: γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον
NAS: For those who are circumcised do not even
KJV: they themselves who are circumcised keep
INT: indeed they who are being circumcised themselves [the] law

Galatians 6:13 V-PNM/P
GRK: θέλουσιν ὑμᾶς περιτέμνεσθαι ἵνα ἐν
NAS: but they desire to have you circumcised so
KJV: you circumcised, that
INT: they wish you to be circumcised that in

Colossians 2:11 V-AIP-2P
GRK: ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ
NAS: and in Him you were also circumcised with a circumcision
KJV: also ye are circumcised with the circumcision
INT: whom also you were circumcised with circumcision not made by hand

Strong's Greek 4059
18 Occurrences


περιέτεμεν — 2 Occ.
περιετμήθητε — 1 Occ.
περιτεμεῖν — 2 Occ.
περιτέμνησθε — 1 Occ.
περιτέμνειν — 2 Occ.
περιτέμνεσθαι — 3 Occ.
περιτεμνέσθω — 1 Occ.
περιτέμνετε — 1 Occ.
περιτεμνομένῳ — 1 Occ.
περιτεμνόμενοι — 1 Occ.
περιτετμημένος — 1 Occ.
περιτμηθῆναι — 1 Occ.
περιτμηθῆτε — 1 Occ.

4058
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