Joh 7:22 by the way, Moses gave you the c (not because
Act 11:2 disputed with him that were of the c
Rom 2:26 shall not .. his uncircumcision be as c?
Rom 2:29 the c is that of the heart, in spirit, not in
Rom 3:1 what advantage .. or what does the c take advantage of?
Rom 3:30 will justify those of the c by faith, and by
Rom 4:11 received the c as a sign, as a seal of the
Rom 4:12 father of the c, for those who don’t.. of the c
Rom 15:8 Christ Jesus became a servant of the c
1Co 7:19 c is nothing, and uncircumcision is nothing
Gal 2:7 commended ..as to Peter of the c
Gal 5:6; Gal 6:15 in Christ .. neither the c is worth anything, nor the
Phi 3:3 because we are the c, those who in
Col 2:11 with c not made by hand .. the c of Christ
Col 3:11 where there is no .. c nor uncircumcision
Tit 1:10 stubborn .. mostly those of the c
Circumcision (Heb. mûlâh; Gr. peritome). Religious rite practiced by the Hebrews and other ancient peoples (fig 127), and still today by Jews, Muslims and others. It consisted of the surgical removal of the male foreskin, which the Hebrews performed on the 8th day of birth. Among the Hebrews this initiation rite indicated admission to the community of God’s chosen people, and was a symbol of submission to divine requirements. God demanded Abraham’s circumcision as a sign of the covenant he made with him and his offspring, which made them representatives of the true God (Gen 17: 1-14). Circumcision was a prerequisite for participation in the Passover rite (Exo 12:48). The father usually performed the rite on his children, although any Israelite could do it on behalf of the father. Flint knives were used, apparently even after iron ones had come into use. During the pilgrimage through the desert the rite had been suspended, but it was restarted as soon as they entered the promised land, before the celebration of the first Passover observed there (Jos 5:2-9). Non-Jews who chose to join the people of Israel were required to undergo this rite (cf Gen 34:14-17; Exo 12:48). In later times baptism was also required, as was the offering of sacrifices. 127. Egyptian relief depicting a circumcision. The term “circumcision” was frequently used in a figurative sense. The Philistines are mentioned as “uncircumcised” (Jdg 14:3; etc.), which was true literally, but the term became practically equivalent to the word “heathen” or “gentile”. Jeremiah indicates that the house of Israel was “uncircumcised in heart” (Jer 9:26), and also says of them that their “ears are uncircumcised” (6:10). Moses himself considered himself a man “dull of lips” (Exo 6:12) because he spoke with difficulty. to have uncircumcised ears and heart was to be unwilling to follow divine instructions. In NT times the Jews commonly spoke of themselves as “the circumcision” (Gal. 2:8; Col. 4:11; etc.). The Judaizers or supporters of it in the apostolic church held that all Gentile converts to Christianity must also accept it and practice the rites and ceremonies of the Jewish faith. For a time this group succeeded in agitating the entire Galatian church, and sought to undermine Paul’s labors among the Gentiles elsewhere as well. Paul took the position that literal circumcision had lost its meaning (1Co 7:19; Gal. 5:6), and that the only class that is valid for Christians is “that of the heart, in spirit, not in letter” ( Romans 2:28,29). See Galatians, Epistle to the.
Source: Evangelical Bible Dictionary
rite of many primitive peoples, which consisted of ablation of the foreskin, which had an initiatory meaning and which meant the boy’s maturity in sexual and social life. For the Jews it has the religious and symbolic value of belonging to the people of God. The oldest evidence, known so far, of this practice is from Egypt; the peoples of Ammon, Edom and Moab also circumcised their males, Jr 9, 25. The Phoenicians, the Philistines, the Elamites and the Assyrians did not practice this rite, Jc 14, 3; 15, 18; 1 S 14, 6; 31, 4; 2 S 1, 20; 1Chr 10, 4; 1 M 1, 48; Ez 32, 24-25.
When Yahweh makes the promise to Abraham and seals the covenant with him, he imposes on him the obligation of perfection, compliance with his precepts and a positive norm, c. of every man, which will no longer be an initiation rite to sexual life, as in the pagan peoples, but a sign that will remind God of his covenant and the human being of his belonging to the chosen people and the obligations that Gn 17 implies , 10-11. Every male had to be circumcised at eight days of birth, as well as those bought who were not of the race of Israel, the transgression of this rule led to being erased from the chosen people, Gn 17, 12-14; Lev 12, 3; in the law on Passover it is said that the purchased slave and the foreigner can eat it as long as they are circumcised, Ex 12, 44 and 48; Nm 9, 14. Abraham, then, to fulfill this mandate was circumcised at ninety-nine years of age, he did the same with all of his house, with his son Ishmael, who was thirteen years old, as well as with those born in his house and those bought from strangers, Gn 17, 23-27. the c. it was not practiced on the journey through the desert, that is, those who left Egypt were circumcised, but had died after forty years, and those born along the way had not been, so Joshua circumcised them on the Col of the Foreskins, and that place was called, from then on, Gilgal, Jos 5, 2-9.
the c. it was a sign of belonging to the chosen people, but, by itself, it was nothing more than a formal rite if it did not penetrate the heart of man, that is, if the man was not circumcised from within, by complying with Yahweh’s precepts, Dt 10, 12-22; Salt 103, 17, 18; Jr 4, 4; 9, 25. This topic is returned to in the NT, when discussing the usefulness of c., already in the time of St. Paul, and the Apostle says that c. of the flesh is useless without the interior, the heart, the c. it is according to the spirit and not according to the letter, Rom 2, 25-29; 1 Cor 7, 17-19; Ga 5, 6; 6, 15.
Whence the sign of the New Covenant is baptism, which is c. in Christ, c. spiritual that is not by the hand of man, but through the dispossession of the mortal body, Col 2, 10-13; For this reason, Paul asks to beware of the false circumcised, since the true ones are those who worship according to the Spirit of God, Phil 3, 3.
John the Baptist was circumcised eight days after birth as prescribed by law, and received his name, Lk 1, 59; the same happened with Jesus, Lk 2, 21.
In a figurative sense, we speak of trees whose fruit is uncircumcised, which cannot be eaten because they have not been planted for three years, that is, they are trees that have not reached maturity, impure, Lv 19, 23; the prophet speaks of uncircumcised ears, that is, those of those who have not removed the foreskin of the heart, Jr 4, 4, who have not converted to God, Jr 6, 10.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(lat., a cut around). The cutting of the foreskin, a custom that still prevails among many peoples in different parts of the world: Asia, Africa, America and Australia. In ancient times it was practiced among the Western Semites: Hebrews, Arabs, Moabites, Ammonites, Edomites, and Egyptians, but not among the Babylonians, Assyrians, Canaanites, and Philistines. There can be no doubt that originally it was a religious act.
Among the Hebrews the rite was instituted by God as the sign of the covenant between him and Abraham, shortly after his stay in Egypt. God ordained that it be realized in Abraham, in his offspring and his slaves, and in the foreigners who joined the Hebrew nation (Gen 17:12). Every male child was to be circumcised on the eighth day. In later times a Hebrew surgeon was called. The child was given the name at the ceremony.
According to the terms of the covenant symbolized by circumcision, the Lord pledged himself to be the God of Abraham and his descendants, and they belonged to him, worshiping and obeying him alone. The rite effected admission to the fellowship of the covenant people and assured the individual, as a member of the nation, his share in the promises that God made to the nation as a whole. Circumcision reminded the Israelites of God’s promises to them and the duties they had assumed. The prophets frequently reminded them that the outward rite, to have any meaning, must be accompanied by a circumcision of the heart (Lev 26:41; Deu 30:6; Jer 9:25-26; Eze 44:7). Paul used the word “cutting off” (mutilation) for this outward circumcision not accompanied by a spiritual change. In the early history of the Christian church, Judaizing believers argued for the need to circumcise Gentiles who came to church; Paul (Gal 5:2) and the Jerusalem council (Acts 15) insisted that the signs of the old covenant could not be imposed on the children of the new covenant.
Source: Hispanic World Bible Dictionary
(Cut around the foreskin). It was a rite instituted by God as a covenant between Him and the descendants of Abraham: (Gen 17:10).
– It was done eight days after the child was born. Luke 1:59, Luke 2:21.
– Abolished after Christ: Ac 15:5, Gal 5:2.
– Substituted for baptism, which produces true circumcision of the heart: Rom 2:29, Col 2:10-12.
– The most biblical way to have baptism would be eight days after birth.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
do the c. is to cut circularly to remove the tissue that covers the glans, called the foreskin, from the penis. The origin of this custom is essentially religious and ritual. Only in modern times is it used expressly for medical purposes. Its practice has spread to many towns. In the Israelite case, it began with Abraham, who was circumcised at the age of ninety-nine (Gen 17:24), when God told him that as a sign of the covenant “every male among you shall be circumcised…. eight days old† (Gen 17:10, Gen 17:12; Lev 12:3). They did so with John the Baptist (Luke 1:59), with the Lord Jesus (Luke 2:21) and with Paul (Phil 3:5).
When the Israelites entered Canaan it was necessary to circumcise them all, because during the pilgrimage in the desert they had not practiced it (Jos 5:2-9). But the meaning of c. was not well understood among them, since God was interested in circumcising his heart (Lev 26:41; Deu 30: 6). However, the people took the matter only as an external rite that differentiated them from other peoples, coming to despise the nations that were not circumcised, whose men were “uncircumcised” (Gen 34:14; Jue 14:3; 1Sa 14:6; 1Sa 17:26). Israel’s lack of understanding of the meaning of the c., manifested in its life of disobedience and corruption, brought the judgment of God who decided to punish “everyone who is circumcised, and everyone who is circumcised… because all the nations are uncircumcised, and all the …