Lexical Summary peritemnó: To circumcise Original Word: περιτέμνω 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 Originfrom 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: περιτέμνωπεριτέμνω (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 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. 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 peritmēthē̂teLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Luke 1:59 V-ANAGRK: 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 John 7:22 V-PIA-2P Acts 7:8 V-AIA-3S Acts 15:1 V-ASP-2P Acts 15:5 V-PNA Acts 15:24 V-PNP Acts 16:3 V-AIA-3S Acts 21:21 V-PNA 1 Corinthians 7:18 V-RPM/P-NMS 1 Corinthians 7:18 V-PMM/P-3S Galatians 2:3 V-ANP Galatians 5:2 V-PSM/P-2P Galatians 5:3 V-PPM/P-DMS Galatians 6:12 V-PNM/P Galatians 6:13 V-PPM/P-NMP Galatians 6:13 V-PNM/P Colossians 2:11 V-AIP-2P Strong's Greek 4059 |
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