### Core Meaning & Semantic Range
The Greek verb G4059 περιτέμνω (peritémnō) is a compound word derived from the preposition περί (peri), meaning "around," and the verb τέμνω (temnō), meaning "to cut." Thus, its literal and primary meaning is "to cut around." In biblical and classical Greek, this term specifically refers to the act of circumcision, the removal of the foreskin. While its core meaning is concrete and physical, in the New Testament, particularly in Pauline theology, it develops a profound metaphorical and theological semantic range, referring to a spiritual cutting away of sin or the old self.
### Biblical Occurrences & Contextual Analysis
The verb G4059 περιτέμνω appears 17 times in the New Testament, primarily in the Gospels and Pauline epistles.
In [[Luke 2:21]], it describes the circumcision of Jesus on the eighth day, fulfilling the Mosaic Law and identifying Him with the Abrahamic covenant.
In the book of Acts, περιτέμνω is central to the early church's debate regarding the inclusion of Gentiles. The question of whether Gentile converts needed to be circumcised to be saved is a major point of contention ([[Acts 15:1]], [[Acts 15:5]], [[Acts 15:24]]). The Jerusalem Council ultimately decided against requiring circumcision for Gentile believers, emphasizing salvation by grace through faith.
Paul uses περιτέμνω extensively in his epistles to address the theological implications of circumcision. In [[Romans 2:25-29]], he argues that true circumcision is not merely outward in the flesh but inward, of the heart, by the Spirit. In Galatians, the verb appears frequently as Paul vehemently opposes those who insist on circumcision for salvation, viewing it as a return to legalism and a denial of Christ's sufficiency ([[Galatians 2:3]], [[Galatians 5:2]], [[Galatians 5:6]], [[Galatians 6:12-15]]). He declares that in Christ, neither circumcision nor uncircumcision matters, but a new creation ([[Galatians 6:15]]). In [[Philippians 3:5]], Paul recounts his own impeccable Jewish credentials, including being "circumcised on the eighth day," only to count them as loss for the sake of Christ. Most profoundly, in [[Colossians 2:11]], Paul speaks of believers having been "circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ," connecting this spiritual act to baptism ([[Colossians 2:12]]).
### Related Words & Concepts
The most direct noun form related to G4059 περιτέμνω is G4061 περιτομή (peritomē), meaning "circumcision." Its antonym, G203 ἀκροβυστία (akrobystia), meaning "uncircumcision" or "foreskin," is frequently contrasted with περιτομή in Pauline theology to denote Gentile status or a lack of covenant sign.
In the Old Testament, the primary Hebrew verb for "to circumcise" is `{{H4135}}` מול (mul). This act was instituted by God with Abraham as the sign of the covenant between God and his descendants ([[Genesis 17:10-14]]).
The concept of "circumcision of the heart" is a significant Old Testament foreshadowing of the New Covenant's spiritual emphasis, found in passages like [[Deuteronomy 10:16]], [[Deuteronomy 30:6]], and [[Jeremiah 4:4]]. This internal transformation is what Paul identifies as the true circumcision in Christ.
The New Testament also introduces baptism as the New Covenant sign, which, while not a direct replacement, fulfills the spiritual reality that circumcision pointed towards, symbolizing inclusion into the body of Christ and the washing away of sin ([[Colossians 2:11-12]]).
### Theological Significance
The theological significance of G4059 περιτέμνω is immense, particularly in understanding the transition from the Old Covenant to the New.
1. **Covenant Sign:** Historically, circumcision was the physical sign of God's covenant with Abraham, marking the Jewish people as distinct and set apart. It signified their unique relationship with God and their identity as His chosen people.
2. **Redefinition in Christ:** The New Testament, through the usage of περιτέμνω, profoundly redefines the nature of God's covenant people. Physical circumcision is no longer the defining mark of inclusion. Instead, true circumcision is a spiritual work of God in the heart, performed by the Holy Spirit, signifying a new creation and a putting off of the sinful nature.
3. **Grace vs. Law:** The debate over circumcision was a flashpoint for the larger theological issue of justification by faith versus justification by works of the Law. Paul adamantly argues that reliance on circumcision for salvation nullifies the grace of Christ and leads back to a system of human effort rather than divine provision.
4. **Inclusion of Gentiles:** The reinterpretation of circumcision allowed for the full and equal inclusion of Gentiles into the covenant community without requiring them to assimilate into Jewish cultural and legal practices. This was crucial for the universal mission of the early church.
5. **Internal Transformation:** The shift from an external ritual to an internal spiritual reality underscores the nature of the New Covenant, where God's law is written on the heart and salvation is by grace through faith, leading to a transformed life.
### Summary
The Greek verb G4059 περιτέμνω (peritémnō) literally means "to cut around" and specifically denotes the act of circumcision. While rooted in the Old Testament practice as a sign of the Abrahamic covenant, its New Testament usage reveals a profound theological development. It appears in accounts of Jesus' own circumcision and, more significantly, in the early church's debate over Gentile inclusion. Paul, in particular, employs περιτέμνω to articulate that in the New Covenant, physical circumcision is superseded by a spiritual "circumcision of the heart," performed by Christ through the Spirit. This reinterpretation underscores the doctrines of justification by faith, the universal scope of God's grace, and the internal transformation that characterizes true believers, marking a shift from outward ritual to inward spiritual reality.
TRV