### Core Meaning & Semantic Range
The Greek noun κατατομή (katatomḗ, `{{G2699}}`) is derived from a compound of the preposition κατά (katá), often signifying "down" or "against," and a root related to cutting (τομή from τέμνω, "to cut"). Its base definition denotes "a cutting down (off)," specifically referring to "mutilation." The Strong's definition highlights its ironic usage, translating it as "concision." This implies a derogatory or contemptuous sense, distinguishing it sharply from a mere act of cutting. Unlike a beneficial or covenantal cutting, κατατομή suggests a superfluous, damaging, or even ritualistically misguided act of physical alteration.
### Biblical Occurrences & Contextual Analysis
The term κατατομή (katatomḗ, `{{G2699}}`) appears only once in the New Testament, in the Apostle Paul's letter to the Philippians:
* **[[Philippians 3:2]]**: "Look out for the dogs, look out for the evil workers, look out for those who mutilate the flesh (τὴν κατατομήν)."
In this crucial verse, Paul issues a stern warning against certain individuals. The context strongly suggests he is referring to Judaizers, who insisted that Gentile converts to Christianity must undergo physical circumcision and adhere to Mosaic Law for salvation or spiritual perfection. Paul deliberately employs κατατομή, "mutilation" or "concision," as a pejorative and ironic counterpoint to the sacred term περιτομή (peritomē, `{{G4061}}`), which denotes "circumcision" as a sign of the Abrahamic covenant. By choosing κατατομή, Paul strips their practice of any spiritual or covenantal significance, reducing it to a mere, meaningless physical mutilation, devoid of God's blessing or purpose. He contrasts their external, fleshly cutting with the true spiritual "circumcision" of the heart, which is a work of the Holy Spirit.
### Related Words & Concepts
To fully grasp the force of κατατομή (katatomḗ, `{{G2699}}`), it is essential to consider its relationship to other terms and theological concepts:
* **περιτομή (peritomē, `{{G4061}}`)**: This is the primary word for "circumcision." Paul's intentional avoidance of this term in [[Philippians 3:2]] and his substitution of κατατομή creates a powerful rhetorical contrast. While *peritomē* was a sign of God's covenant with Abraham and his descendants, *katatomē* dismisses the legalistic practice of the Judaizers as spiritually worthless.
* **ἀποκόπτω (apokoptō, `{{G609}}`)**: This verb means "to cut off." It is used in a similarly strong, almost shocking way by Paul in [[Galatians 5:12]], where he expresses the wish that those who are disturbing the Galatian believers by insisting on circumcision would "emasculate themselves" (or "cut themselves off completely"). This parallel usage underscores Paul's intense opposition to the legalistic insistence on physical circumcision.
* **"Circumcision of the heart"**: This concept, found in the Old Testament (e.g., [[Deuteronomy 10:16]], [[Jeremiah 4:4]]) and emphasized by Paul (e.g., [[Romans 2:29]]), stands in direct opposition to the "mutilation of the flesh." It represents an internal, spiritual transformation wrought by God, rather than an external, physical ritual performed by human effort.
* **Judaizers/Legalism**: The individuals targeted by Paul's warning in [[Philippians 3:2]] were proponents of a legalistic theology that undermined the sufficiency of Christ's work by adding requirements of the Mosaic Law for salvation. Κατατομή serves as a sharp polemic against this theological error.
### Theological Significance
The single occurrence of κατατομή (katatomḗ, `{{G2699}}`) in [[Philippians 3:2]] carries profound theological weight. It encapsulates Paul's robust defense of the gospel of grace against legalism:
1. **Rejection of External Ritualism**: Paul's use of "mutilation" emphatically rejects the notion that salvation or spiritual standing can be achieved through adherence to external rituals, particularly physical circumcision, once Christ has come. It highlights the shift from the Old Covenant's external signs to the New Covenant's internal reality.
2. **Sufficiency of Christ**: By devaluing the physical act, Paul implicitly elevates the sufficiency of Christ's atoning work. Righteousness is not gained through human effort or ritualistic obedience but through faith in Jesus Christ alone.
3. **True Identity in Christ**: The passage in Philippians 3 contrasts Paul's former confidence in his Jewish heritage and legalistic achievements (which he now considers "rubbish" or "dung," σκύβαλα) with his newfound identity and righteousness in Christ. The "concision" represents a false basis for identity, whereas true spiritual identity is found in Christ, whose work results in "circumcision of the heart."
4. **Warning Against False Teaching**: The term serves as a severe warning against those who would corrupt the gospel by adding human requirements to divine grace. It underscores the danger of returning to a law-based system that nullifies the cross.
### Summary
Κατατομή (katatomḗ, `{{G2699}}`), meaning "mutilation" or "concision," is a powerful and intentionally pejorative term used by the Apostle Paul in [[Philippians 3:2]]. Employed ironically in contrast to περιτομή (peritomē, `{{G4061}}`, "circumcision"), it functions as a strong condemnation of the Judaizers who insisted on physical circumcision for Christian believers. This unique usage underscores Paul's theological conviction that salvation and righteousness are by grace through faith in Christ alone, not by adherence to external rituals or legalistic practices. The word serves as a stark reminder of the spiritual nature of the New Covenant and the grave error of relying on human effort rather than the finished work of Christ.
TRV