from περιτέμνω; circumcision (the rite, the condition or the people, literally or figuratively):--X circumcised, circumcision.
Transliteration:peritomḗ
Pronunciation:per-it-om-ay'
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### Core Meaning & Semantic Range
The Greek noun περιτομή (peritomḗ), Strong's `{{G4061}}`, is derived from the verb περιτέμνω (peritemnō, `{{G4060}}`), meaning "to cut around." Its primary literal meaning refers to the surgical removal of the foreskin, known as circumcision.
Semantically, περιτομή encompasses several layers of meaning in the New Testament:
1. **The physical rite:** The act of circumcision itself, as practiced by Jews.
2. **The condition of being circumcised:** A state of having undergone the rite.
3. **Metonymically, the people who are circumcised:** Referring to the Jewish people as a collective identity, often contrasted with the "uncircumcision" (Gentiles).
4. **Figuratively, a spiritual cutting away:** A metaphorical removal of sin or impurity from the heart, signifying spiritual transformation.
### Biblical Occurrences & Contextual Analysis
περιτομή appears 36 times in the New Testament, with a significant concentration in the Pauline epistles, reflecting its crucial role in early Christian theological debates.
* **Literal Rite and Covenant Sign:**
* [[Luke 2:21]]: Records Jesus' physical circumcision on the eighth day, demonstrating His identification with Israel and His submission to the Mosaic Law.
* [[John 7:22-23]]: Jesus uses the practice of circumcision (which could be performed on the Sabbath) to justify His healing on the Sabbath, emphasizing the priority of covenant obligations over ceremonial law.
* [[Acts 7:8]]: Stephen's sermon recounts Abraham receiving "the covenant of circumcision," establishing its historical and covenantal significance.
* [[Acts 15:1-5]]: The Jerusalem Council addresses the core question of whether Gentile converts must undergo περιτομή to be saved, highlighting the early church's struggle with the continuity and discontinuity between the Old and New Covenants.
* **Metonymic for Jewish Identity:**
* [[Romans 2:25-29]]: Paul contrasts external περιτομή with internal περιτομή of the heart, using the term to refer to those who are physically circumcised (Jews). He argues that true περιτομή is spiritual.
* [[Romans 3:30]]: God is presented as the God of both περιτομή (Jews) and ἀκροβυστία (akrobystia, `{{G203}}`, uncircumcision/Gentiles), emphasizing His universal sovereignty.
* [[Galatians 2:7-9]]: Paul speaks of his ministry to the ἀκροβυστία (Gentiles) and Peter's to the περιτομή (Jews), illustrating the division of apostolic labor.
* [[Ephesians 2:11]]: Gentiles are reminded that they were once called "uncircumcision" by those who call themselves "the circumcision," underscoring the former ethnic and religious divide.
* [[Philippians 3:3]]: Paul declares that "we are the true περιτομή," referring to believers who worship God by the Spirit, rather than those who rely on physical περιτομή for righteousness.
* **Figurative/Spiritual Meaning:**
* [[Romans 2:29]]: This verse is foundational for the spiritual reinterpretation: "But a Jew is one inwardly, and περιτομή is a matter of the heart, by the Spirit, not by the letter." This shifts the focus from outward ritual to inward spiritual reality.
* [[Colossians 2:11]]: Believers are said to have undergone a "circumcision made without hands, in the putting off of the body of the flesh, by the circumcision of Christ." This signifies a spiritual transformation, a definitive break from the power of sin, accomplished through union with Christ's death and resurrection, not through a physical rite.
### Related Words & Concepts
* περιτέμνω (peritemnō, `{{G4060}}`): The verb "to circumcise," the root of περιτομή. Understanding the action is crucial to grasping the noun's meaning.
* ἀκροβυστία (akrobystia, `{{G203}}`): "Uncircumcision" or "foreskin." This antonym is frequently paired with περιτομή to highlight the distinction between Gentiles and Jews, and subsequently, the breaking down of this distinction in Christ.
* καινὴ κτίσις (kainē ktisis, `{{G2537}}` `{{G2937}}`): "New creation." In [[Galatians 6:15]], Paul states that "neither περιτομή nor ἀκροβυστία means anything; what counts is a new creation." This emphasizes that spiritual rebirth, not outward markers, defines true belonging to God.
* δικαιοσύνη (dikaiosynē, `{{G1343}}`): "Righteousness." Paul frequently contrasts righteousness obtained through adherence to the Law (of which περιτομή was a key component) with righteousness obtained through faith in Christ. [[Romans 4:9-12]] illustrates this by pointing to Abraham's righteousness by faith *before* his circumcision, making circumcision a seal of an already existing righteousness, not its cause.
* **Old Testament Context:** The Hebrew concept of `{{H4135}}` (mûl, "to circumcise") and `{{H6188}}` (ōrlāh, "foreskin/uncircumcision") provides the foundational understanding. The covenant of circumcision in [[Genesis 17:9-14]] is the backdrop. Furthermore, the prophetic call for a "circumcision of the heart" in [[Deuteronomy 10:16]] and [[Jeremiah 4:4]] prefigures the New Testament's spiritual reinterpretation of περιτομή.
### Theological Significance
The theological significance of περιτομή in the New Testament is transformative, moving from a physical rite of distinction to a profound spiritual reality:
1. **Covenant Sign in the Old Covenant:** In the Abrahamic covenant, περιτομή served as the physical sign of God's covenant with Israel, marking them as His chosen people and symbolizing their dedication to Him ([[Genesis 17]]). It was an act of obedience and a visible distinction.
2. **Point of Contention in the Early Church:** With the coming of Christ and the outpouring of the Holy Spirit on Gentiles, περιτομή became the central point of contention regarding salvation and inclusion. Judaizers insisted that Gentile converts must be circumcised to be saved ([[Acts 15:1]], [[Galatians 2:12]]), thereby undermining the sufficiency of Christ's work.
3. **Redefinition by Paul:** Paul vigorously argues that salvation is by grace through faith in Christ, not by works of the Law, including περιτομή ([[Galatians 5:6]], [[Romans 3:28]]). He radically redefines περιτομή:
* **From Outward to Inward:** True περιτομή is not a physical mark but an internal work of the Holy Spirit, a "circumcision of the heart" ([[Romans 2:28-29]]). This spiritual circumcision involves the cutting away of the sinful nature and a transformation of one's inner being.
* **From Human Act to Divine Work:** The "circumcision of Christ" ([[Colossians 2:11]]) signifies a spiritual circumcision performed by God Himself, accomplished through the believer's union with Christ in His death and resurrection. It represents the putting off of the "body of the flesh"—the old sinful self—through Christ's decisive act.
4. **Universal Inclusion:** By negating the necessity of physical περιτομή for salvation, the Gospel is affirmed as universally accessible to all, Jew and Gentile alike, solely on the basis of faith. Christ is seen as having abolished the dividing wall of hostility ([[Ephesians 2:14-15]]).
5. **Defining the True People of God:** The concept of περιτομή helps redefine the "true Israel" or "people of God" not by physical lineage or ritual adherence, but by spiritual transformation and faith in Christ ([[Philippians 3:3]]). The spiritual reality supersedes the physical sign.
### Summary
περιτομή (peritomḗ, `{{G4061}}`) is a profoundly significant term in the New Testament, tracing a transformative journey from its literal meaning as the physical rite of circumcision—a foundational sign of the Old Covenant and Jewish identity—to a powerful spiritual metaphor. While it refers to the physical act, the state of being circumcised, and metonymically the Jewish people, its most impactful usage in the New Testament, particularly in Pauline theology, is its figurative application. It comes to denote a "circumcision of the heart" performed by the Holy Spirit ([[Romans 2:29]]) or a spiritual cutting away of the sinful nature through union with Christ's death and resurrection ([[Colossians 2:11]]). This reinterpretation was pivotal for establishing that salvation and inclusion into God's covenant community are by grace through faith in Jesus Christ alone, rendering physical περιτομή obsolete as a requirement for salvation. The trajectory of περιτομή from an external mark to an internal, divine work beautifully illustrates the New Testament's emphasis on spiritual transformation over outward ritual.
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