2632# "亚伯拉罕给他的儿子以撒行割礼"象征理性的净化，这一点从"割礼"的含义可以看出，它象征净化（参2039节）；同时，"以撒"象征神性的理性（参2630节）。
【2】主的第一个理性，就像其他人一样，是通过事实性知识和信仰性知识产生的。这在之前讨论"以实玛利"时已经提到，他代表了第一个理性。由于这个理性是通过事实性知识和信仰性知识，即通过感官这种外部途径而生，所以它不可避免地包含了许多世俗的东西。理性的观念就是从这里获得的，而且主的这种情况更加明显，因为他从母亲那里继承了遗传物质。
主逐渐从他的理性中驱逐这些世俗的东西和遗传特质，直到它能够接受神性（参2624，2625节）。然后，主的神性理性诞生了，这由"以撒"所代表（参2630节）。这理性不是通过感官等外部途径，而是通过内部途径从神性本身而来（参2628，2629节）。
这个过程不是一蹴而就的，而是逐步完成的（参1690，2033节）。它被持续净化，这就是亚伯拉罕给他八天大的儿子行割礼所代表的意义。主逐渐使他的理性成为神性的，并持续净化它，这在《约翰福音》中也有体现：
耶稣说：“父啊，愿你荣耀你的名。”当时就有声音从天上来，说：“我已经荣耀了我的名，还要再荣耀。"（约翰福音12:28）
"荣耀"就是使之成为神性（参1603，1999节）。
【3】在古教会中，割礼代表人从自我之爱和世俗之爱中净化，这是一个渐进和持续的过程（参2039，2046，2049，2056节）。特别是当一个新的人诞生或重生时，主通过内部途径，即通过良心之善的流入，逐渐持续地分离出他们里面那些因遗传和实际的罪恶而附着的东西。
2632、“亚伯拉罕给他的儿子以撒行了割礼”表示祂自己的理性的洁净。这从“受割礼”的含义和“以撒”的代表清楚可知：“受割礼”是指被洁净（参看2039节）；“以撒”是指神性理性（参看2630节）。
主的最初理性和其他人的一样出生，也就是说，通过知识或事实和认知出生。这在前面论述以实玛利的地方已经说明，以实玛利就代表最初理性（1893，2078节）。该理性因和其他人的一样出生，即通过知识或事实和认知，因而通过外在途径，也就是感官途径出生，故不可避免地包含来自外在世界的许多事物在里面，因为理性观念就是从这些事物中获得的。主更是如此，因为祂从母亲那里获得一种遗传性。主从祂的理性中逐渐剔除的，正是这些世俗事物和这种遗传性；祂持续如此行，直到祂发展出接受神性的能力，或说这理性能接受神性（2624，2625节）。“以撒”所代表的主的神性理性就是在这个时候出生的（2630节）；但该理性不像以前的理性那样通过外在途径，也就是感官途径出生，而是通过内在途径从神性本身出生（2628，2629节）。由于这一切不是立刻实现的，而是逐渐实现的（1690，2033节），所以这理性被洁净，并不断被洁净。“亚伯拉罕给他的儿子，就是第八天的儿子行了割礼”就表示这种洁净。主逐渐使祂的理性变成神性，并不断洁净它，这一点也清楚可见于约翰福音：
耶稣说，父啊，愿你荣耀你的名。当时就有声音从天上来，我已经荣耀了它，还要再荣耀。（约翰福音12:28）
“荣耀”就是把它变成神性（参看1603，1999节）。
在古教会，割礼只代表和表示一个人从爱自己和爱世界中被洁净出来，这种洁净也是逐渐、不断实现的（参看2039，2046e，2049，2056节）；当一个人已经新生或重生时，尤其如此。因为那时，主正通过内在途径，也就是通过形成良心的良善流入进来，并逐渐、不断地将由于遗传的邪恶和实际的邪恶而粘附在那人身上的东西分离出去。
Potts(1905-1910) 2632
2632. Abraham circumcised Isaac his son. That this signifies the purification of the rational, is evident from the signification of "being circumcised," which is to be purified (see n. 2039); and from the representation of "Isaac," as being the Divine rational (see n. 2630). [2] That the Lord's first rational was born as with others, namely, by means of knowledges [scientifica et cognitiones], has been stated before, where Ishmael was treated of, by whom that rational is represented. As this was born by means of knowledges, thus by the external way, which is that of the senses, and as with others, it could not but have in itself many things from the outward world, for from them are the ideas of the rational procured; and this the more because it had its hereditary from the mother. It was these worldly things and this hereditary which the Lord successively expelled from His rational, and this until it was such as to be able to receive the Divine (n. 2624, 2625). The Lord's Divine rational was then born, which is represented by Isaac (n. 2630); not however by the external way, which is that of the senses, as the former rational was; but by the internal way from the Divine Itself (n. 2628, 2629). As this was not done at once, but successively (n. 1690, 2033), it was purified, and this continually; which is signified by "Abraham's circumcising his son, a son of eight days." That the Lord made His rational Divine by successive steps, and continually purified it, is evident also in John:
Jesus said, Father, glorify Thy name. Then came there a voice from heaven: I have both glorified, and will glorify again (John 12:28). That to "glorify" is to make Divine, may be seen above (n. 1603, 1999). [3] In the Ancient Church nothing else was represented and signified by circumcision than that a man should be purified from the loves of self and of the world, and this also by successive steps and continually (see n. 2039, 2046 at the end, 2049, 2056); especially when he has been born a new man, that is, when he has been regenerated; for the Lord then flows in by the internal way, that is, by the good of conscience, and successively and continually separates the things which adhere both from hereditary and from actual evil.
Elliott(1983-1999) 2632
2632. 'Abraham circumcised his son Isaac' means purification of the rational. This is clear from the meaning of 'being circumcised' as being purified, dealt with in 2039, and from the representation of 'Isaac' as the Divine Rational, dealt with in 2630.
[2] The Lord's first rational was born in the way it is with others, that is to say, by means of facts and cognitions. This has been stated already where Ishmael, who represents that rational, is the subject. Because it was born, as with others, by means of facts and cognitions, thus by the external way, which is that of the senses, this rational inevitably included many things that were worldly in origin, for it is from those things that the ideas which the rational possesses are acquired. This was even more so the case with the Lord on account of the heredity He had from the mother. It was those worldly things and this heredity which the Lord gradually cast out of His rational until it was such that it was able to receive the Divine, 2624, 2625. At this point the Lord's Divine Rational, represented by 'Isaac', was born, 2630, not indeed by the external way, which is that of the senses - as was the case with the previous rational - but by the internal way from the Divine itself, 2628, 2629. As this was not accomplished all at once but gradually, 1690, 2033, the rational was purified, and constantly so. It is this purification that is meant by 'Abraham circumcised his son, a son eight days old'. That the Lord gradually made His Rational Divine and purified it constantly is clear also in John,
Jesus said, Father, glorify Your name. A voice therefore came from heaven, I have both glorified it, and will glorify it again. John 12:-28.
'Glorifying' is making Divine, see 1603, 1999.
[3] In the Ancient Church nothing else was represented and meant by circumcision than that a person should be purified from self-love and love of the world, which is also effected gradually and constantly, see 2039, 2046 (end), 2049, 2056, especially when a person has been born anew or regenerated. For at that time the Lord is flowing in by the internal way, that is, through the good that forms part of conscience; and He gradually and constantly separates the things which cling to that person both as a result of hereditary evil and of the evil of his own doing.
Latin(1748-1756) 2632
2632. `Circumcidit Abraham Jishakum filium suum': quod significet purificationem rationalis, constat (c)a significatione `circumcidi' quod sit purificari, de qua n. 2039; et ex repraesentatione `Jishaki' quod sit Rationale Divinum, de qua n. 2630. [2] Quod primum rationale Domini natum sit sicut apud alios, nempe per scientifica et cognitione prius dictum est ubi de `Ismaele,' per quem illud rationale repraesentatur; hoc, quia per scientifica et cognitiones natum fuit, ita per viam externam quae est sensualium, sicut apud alios, non potuit quin plura apud se habuerit ex mundanis, ideae enim rationalis inde comparantur, et hoc magis quia ei hereditarium a matre; illa munda: erant, et hoc hereditarium, quae Dominus successive a rationali Suo expulit, et hoc usque dum tale esset ut recipere posset Divinum, n. 2624, 2625; tunc natum est Divinum Rationale Domini, quod per `Isacum' repraesentatur, n. 2630, et quidem non per viam externa quae est sensualium, ut rationale prius, sed per viam internam ex Ipso Divino, n. 2628, 2629; hoc quia non una vice sed successive factum, n. 1690, 2033, purificatum est, et hoc continue, quod significatur per quod `circumcidit Abraham filium suum, filium octo dierum': quod Dominus Rationale Suum successive Divinum fecerit, et continue purificaverit, constat etiam apud Johannem, Jesus dixit, Pater glorifica nomen Tuum; exiit igitur vox e caelo, Et glorificavi, et rursus glorificabo, xii 28;[3] quod `glorificare' sit `Divinum facere, videatur n. 1603, 1999. Per circumcisionem in Ecclesia Antiqua, nec aliud repraesentatum (c)et significatum est quam ut purificaretur homo ab amoribus sui et mundi, et hoc quoque successive et continue, videatur n. 2039, 2046 ad fin., 2049, 2056, praecipue cum natus est novus seu cum regeneratus; tunc enim per viam internam, hoc est, per bonum conscientiae, influit Dominus, ac separat successive et continue illa quae ex hereditario et ex actuali malo adhaerent.