7225.“我口中又没受割礼”表对他们来说，我是不洁的。这从“没受割礼”和“口”的含义清楚可知：“没受割礼”是指不洁，因为割礼代表从污秽的爱，也就是对自我和世界的爱中洁净（2039，2632，2799，4462，7045节），因此，那些没受割礼，被称为“未受割礼的”之人代表那些没有从这些爱中洁净，因而不洁的人（3412，3413，4462，7045节）；“口”是指教义事物（1286，1288节）。因此，“口中没受割礼”表示在属于教义的事物方面是不洁的，因为“未受割礼”论及教义和生活。因此，以耶利米书，耳朵被称为“未受割礼”：
现在我可以向谁说话作见证，使他们听呢？看哪，他们的耳朵未受割礼，不能听见。看哪！耶和华的话成为羞辱，他们并不想要它。（耶利米书6:10）
在以下经文中，心被称为“没受割礼”：
以色列全家心中也没受割礼。（耶利米书9:26）
以西结书：
你们将身心未受割礼的外邦人领进来，让他们在我的圣所。（以西结书44:7）
摩西五经：
那时，他们未受割礼的心若谦卑了。（利未记26:41）
从这些经文明显可知，“没受割礼”表示不洁；由于一切不洁之物皆源于不洁之爱，也就是尘世之爱和自我之爱，所以“未受割礼的”表示阻碍良善与真理流入的东西。在这些爱所在的地方，良善与真理的流注被毁，因为它们就像天堂与地狱那样彼此对立。因此，“未受割礼的耳朵”表示不顺服，“未受割礼的心”表示对良善与真理的弃绝，这种情形尤其发生在当这些爱以虚假，如同一堵墙那样来保障自己之时。
摩西因口吃而自称“口中没受割礼”是为了内义的缘故，由此可以表示“法老”所代表的那些沉浸于虚假的人不会听从出于神之律法将要告诉他们的事，因为沉浸于虚假的人将属于神之律法的真理称为虚假，将与属于神之律法的真理对立的虚假称为真理；事实上，他们完全处在对立面。正因如此，他们认为教义所教导的真理完全不洁；就连天堂之爱在他们看来也是不洁。此外，当他们靠近任意一个天堂社群时，就会发出一种可怕的臭味；当感觉到这种臭味时，他们以为臭味是从天堂社群发出的；而事实上，它来自他们自己。因为他们若不接近臭味的对立面，就感知不到这种臭味。
Potts(1905-1910) 7225
7225. And I uncircumcised in lips. That this signifies that to these I am impure, is evident from the consideration of "being uncircumcised," as being to be impure, for by circumcision was represented purification from filthy loves, that is, from the loves of self and of the world (n. 2039, 2632, 2799, 4462, 7045), and hence they who were not circumcised and were called "uncircumcised," represented those not purified from these loves, thus the impure (n. 3412, 3413, 4462, 7045); and from the signification of "lips," as being things of doctrine (n. 1286, 1288). Thus by "uncircumcised in lips" is signified to be impure in respect to the things which belong to doctrine, for "uncircumcised" is said both of doctrine and of life. Hence the ear is called "uncircumcised" in Jeremiah:
Upon whom shall I speak and testify, and they will hear? Behold their ear is uncircumcised, and they cannot hearken; behold the Word of Jehovah is become a reproach, they do not want it (Jer. 6:10). And the heart is called "uncircumcised" in the following passages:
All the house of Israel are uncircumcised in heart (Jer. 9:26). Ye bring in the sons of the stranger, uncircumcised in heart and uncircumcised in flesh, that they may be in My sanctuary (Ezek. 44:7). Then their uncircumcised heart shall be humbled (Lev. 26:41). [2] From these passages it is evident that "to be uncircumcised" denotes to be impure; and as everything impure is from impure loves, which are the love of the world and the love of self, therefore by "uncircumcised" is signified that which impedes the influx of good and truth. Where these loves are, the inflowing good and truth are extinguished, for they are contraries, like heaven and hell. Hence by the "uncircumcised ear" is signified disobedience, and by the "uncircumcised heart" the rejection of good and truth, which is especially the case when these loves have fortified themselves with falsity as with a wall. [3] That Moses, because he stammered, calls himself "uncircumcised in lips," is for the sake of the internal sense, that thereby might be signified that they who are in falsities, who are represented by Pharaoh, would not hearken to the things that would be said to them from the law Divine, because they who are in falsities call the truths which are of the law Divine, falsities; and the falsities which are contrary to the truths of the law Divine they call truths, for they are wholly in the opposite. Hence by them the truths of doctrine are not perceived otherwise than as impure; even heavenly loves appear to them impure. Moreover, when they approach any heavenly society, they have an offensive smell, and when they are sensible of it, they suppose that it emanates from the heavenly society, although it is from themselves; for an offensive smell is not perceived except near its opposite.
Elliott(1983-1999) 7225
7225. 'And I am uncircumcised in the lips' means that to them I am impure. This is clear from the meaning of 'being uncircumcised' as being impure, for circumcision represented purification from filthy kinds of love, that is, from self-love and love of the world, see 2039, 2632, 2799, 4462, 7045, and therefore those who had not been circumcised and were called 'the uncircumcised' represented those who had not been purified from those kinds of love and so were impure, 3412, 3413, 4462, 7045; and from the meaning of 'the lips' as matters of doctrine, dealt with in 1286, 1288, so that 'uncircumcised in the lips' means being impure in those things which are matters of doctrine. For the expression 'uncircumcised' is used in reference to doctrine as well as to life. The ear is therefore spoken of as being uncircumcised in Jeremiah, On whom shall I speak and testify and they will hear? Behold, their ear is uncircumcised, and they cannot listen. Behold, the Word of Jehovah has become a reproach; they have no wish for it. Jer 6:10.
And the heart is spoken of as being uncircumcised, in the same prophet, All the house of Israel is uncircumcised in heart. Jer 9:26.
In Ezekiel,
You are bringing in the sons of the foreigner, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary. Ezek 44:7, 9.
In Moses,
At that time their uncircumcised heart will be humbled. Lev 26:41.
[2] From these quotations it is evident that 'uncircumcised' means impure; and since all impurity springs from the impure kinds of love, which are love of the world and self-love, 'uncircumcised' means that which hinders the inflow of goodness and truth. Where those kinds of love are present inflowing goodness and truth are annihilated, for they are contrary to one another, as heaven and hell are. Therefore 'an uncircumcised ear' means disobedience, and 'an uncircumcised heart' a rejection of goodness and truth, which takes place especially when those kinds of love have fortified themselves with falsity like a wall around them.
[3] When Moses, being a stammerer, calls himself 'uncircumcised in the lips' it is on account of the internal sense. The expression is used so as to mean that those steeped in falsities, who are represented by 'Pharaoh', are not going to listen to things that might be told them from the law of God. And the reason why is that those steeped in falsities call truths belonging to the law of God falsities, and falsities that are contrary to the truths belonging to the law of God they call truths; for they are of an utterly contrary frame of mind. This being so, they view the truths taught by doctrine as altogether impure; and heavenly kinds of love are likewise seen by them as impure. And when they approach any community in heaven they emit a dreadful stench, which they imagine, when they become aware of it, to be emanating from that heavenly community, when in fact it is coming from themselves. For they are unaware of a stench until they are alongside that which is the opposite of it.
Latin(1748-1756) 7225
7225. `Et ego praeputiatus labiis': quod significet quod his sim impurus, constat ex significatione `praeputiatum' seu `incircumcisum esse' quod sit impurum esse; per `circumcisionem' enim repraesentabatur purificatio ab amoribus spurcis, hoc est, ab amoribus sui et mundi, videatur n. 2039, 2632, 2799, 4462, 7045; inde qui non circumcisi sunt, et dicti `praeputiati,' repraesentabant non purificatos ab amoribus illis, ita impuros, n. 3412, 3413, 4462, 7045; et ex significatione `labiorum' quod sint quae doctrinae, de qua n. 1286, 1288, ita per `praeputiatum labiis' significatur impurus esse quoad illa quae sunt doctrinae, nam `praeputiatum' dicitur tam de doctrina quam de vita; inde {1} `auris' dicitur `praeputiata' apud Jeremiam, Super quem loquar, et testificabor, et audient, ecce praeputiata auris eorum, et non possunt auscultare; ecce Verbum Jehovae factum in opprobrium, non volunt illud, vi 10:et `cor praeputiatum' apud eundem, Omnis domus Israelis praeputiati corde, ix 25, [A.V. 26]:
apud Ezechielem, (x)Introducitis filios alienigenae praeputiatos corde et praeputiatos carne, ut sint in sanctuario Meo, xliv 7, 9:
apud Moschen, Tunc humiliabitur cor illorum praeputiatum, Lev. xxvi 41;
2 ex his patet quod `praeputiatum' seu `incircumcisum' sit impurum; et quia omne impurum est ex amoribus impuris, qui sunt {2}amor mundi et amor sui, idcirco per `incircumcisum' {1} significatur id quod impedit influxum boni et veri; {3}ubi amores illi sunt, ibi bonum et verum influens extinguitur, sunt enim contraria, sicut sunt caelum et infernum; inde per `aurem praeputiatam' significatur inoboedientia, et per `cor praeputiatum' rejectio boni et veri; quod fit imprimis cum amores illi {4} muniverunt se falso sicut muro. 3 Quod Moscheh quia balbus se dicat `praeputiatum labiis,' est propter sensum internum, ut per id (x)significetur quod illi qui in falsis, qui repraesentantur per `Pharaonem,' non auscultaturi quae illis dicerentur ex lege Divina, ex causa quia illi qui in falsis vera quae legis Divinae sunt vocant falsa, (c)et falsa quae contra vera quae legis Divinae vocant vera, sunt enim prorsus in opposito; inde ab illis vera doctrinae non aliter appercipiuntur quam sicut impura; amores (t)caelestes etiam apparent illis sicut impuri; cum {5}quoque appropinquant ad societatem aliquam caelestem, tunc graveolenter olent, quod cum sentiunt, putant {6}tale ex societate caelesti profluere, cum tamen ex illis ipsis, nam graveolentia non sentitur nisi juxta suum oppositum {7}. @1 i etiam$ @2 amores$ @3 nam apud quem impuri illi amores regnant, non possunt influere bona et vera$ @4 i impuri cinxerunt et$ @5 etiam$ @6 quod ex societate illa profluat$ @7 i similiter se habet cum illis qui in amore falsi sunt, propter concupiscentias mali$