Gen 17:10 every male among them shall be circumcised
Gen 21:4 Abraham circumcised his son Isaac of
Deu 10:16 circumcise therefore the foreskin of your
Jos 5:2 circumcises again .. the children of Israel
Jer 4:4 Circumcise yourselves to the LORD, and remove the foreskin
Joh 7:22 on the Sabbath you circumcise a man
Act 7:8 Isaac, and circumcised him on the eighth day
Acts 15:1 if you are not circumcised according to the rite of
Act 15:5 it is necessary to circumcise them, and command them
Act 16:3 circumcised him because of the Jews who
Gal 2:3 not even Titus was forced to be circumcised
Gal 5:2 I Paul tell you that if you are circumcised
Gal 6:12 that you be circumcised .. so that you do not suffer
Phi 3:5 circumcised the eighth day, of the lineage of
Col 2:11 in him also you were circumcised
muí†l (lWm , 4135), “circumcise, cut off”. This verb appears more than 30 times in the Old Testament. Its use continues in rabbinic and modern Hebrew. However, the verb “to cut” is not found in other Semitic languages. Most instances in the Old Testament are in the Pentateuch (20 times) and Joshua (8). Muí†l appears most frequently in Genesis (17 times, with 11 of these in Genesis 17 alone) and Joshua (8 times). Muí†l appears in 3 of the 7 verb forms and several that are rare. It has no derivatives except muí†lot in Exo 4:26 “She had said “blood husband” because of circumcision” (rva). God introduced the physical act of circumcision as a sign of the Abrahamic covenant: “This is my covenant between me and you †¦ and your descendants after you: Every male among you shall be circumcised. You shall circumcise your foreskins, and this shall be the sign of the covenant between me and you” (Gen 17:10-11 rva). The “cutting” of the male’s foreskin was permanent and as such would serve as a reminder of the perpetuity of the covenant-mediated relationship. Israel is urged to faithfully “circumcise” all males; every newborn male was to be “circumcised” on the eighth day (Gen 17:12; Lev 12:3). Not only were Abraham’s blood descendants “circumcised,” but also his servants, slaves, and foreigners who dwelt within the covenant community (Gen 17:13-14). This special act of circumcision was a sign of God’s free promise. With this promise and covenant relationships, God expected his people to joyfully and willingly fulfill his expectations, thereby demonstrating divine kingship on earth. Various biblical authors use the verb “circumcise” to describe attitudes of the “heart.” The “circumcision” of the body is a physical sign of commitment to God. Deuteronomy in particular has an affinity for the spiritual use of “circumcise”: “Circumcise therefore the foreskin of your heart, and stiffen your neck no more” (Deu 10:16; cf. 30.6). Jeremiah adopts the same language: “Circumcise yourselves to the Lord; remove the foreskin of your heart, O men of Judah †¦ because of the wickedness of your deeds” (Jer 4:4 rva). There are few times that the verb departs from the physical and spiritual uses of “circumcise.” Muí†l in the book of Psalms means “to cut, to destroy; circumcise”: “All the nations surrounded me; in the name of the Lord I will destroy them” (Psa 118:10 rva; “I will break them” rv; cf. vv. 11–12). The verb is translated as peritemn in the Septuagint. The verb and noun peritome are used for both the physical and the spiritual sense. Furthermore, it is also a metaphor for baptism: “In him also you were circumcised with a circumcision not made with hands †¦ through the circumcision that comes from Christ. You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead” (Col 2:11-12 rva). In the Spanish versions, the verb is represented as “circumcise”, “cut”, “cut off”, “destroy”, “destroy”, “reject” (rv, bj, bla, nbe).
Source: Vine Old Testament Dictionary