σημεῖον ἔλαβεν περιτομῆς, σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως (4:11–12)

Says 4:11: καὶ σημεῖον (sēmeion, "sign") ἔλαβεν περιτομῆς, σφραγῖδα (sphragida, "seal") τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ. σφραγῖδα stands in apposition to σημεῖον. A C*, some minuscules, and several versions and fathers read the accusative περιτομήν, "received circumcision as a sign" (Tischendorf 8, pp. 381–382); SBLGNT, RP, TR, and Tischendorf 8 print the genitive. Two εἰς τό clauses follow: that Abraham be father of all who believe while uncircumcised, and that righteousness be credited to them (on καί, var.Rom.4.11.kai).

Uncertain The genitive περιτομῆς. This note leans to "the sign, namely circumcision": Abbott-Smith lists Rom 4:11 as an epexegetic genitive, and Gen 17:11 LXX calls circumcision ἐν σημείῳ διαθήκης (Swete). The alternative is "the sign belonging to circumcision."

Says Abbott-Smith lists σφραγίς here under its metaphorical use (compare 1 Cor 9:2): the seal attests a righteousness of faith Abraham already had while uncircumcised (4:10). Gen 17:11, the sense of "seal," and the use of 4:11 in debates about baptism are treated in note.language.Rom.4.11.gen-17-11-sign.

Uncertain 4:12 τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν. This note leans to one group: circumcised Jews who also walk in Abraham's faith, with the second τοῖς as loose style. The alternative is two groups: the circumcised, and those who follow his faith.