2112. Was Abraham circumcised, and Ishmael his son. That this signifies that when the Lord conjoined His Human Essence with His Divine Essence, He also conjoined with Himself all others who become rational from truth and saved them, is evident from the representation of Abraham in this chapter, as being the Lord in that state and at that age (see above, n. 1989); and from the representation of Ishmael here, as being those who become rational from truth (explained above, n. 2078, 2087, 2088); and also from the signification of “being circumcised,” as being to be purified (see above, n. 2039), and when predicated of the Lord, to be glorified, and thus to put off the human and to put on the Divine. (That to be glorified is to put on the Divine, may be seen above, n. 2033; and that the Lord then conjoined with Himself those who become rational from truth, that is, the spiritual, may also be seen above, n. 2034, 2078, 2088)

1989. That “Abram” signifies the Lord in that state and at that age, is evident from what has already been said concerning Abram. In the internal sense Abram represents the Lord, for when he is mentioned in the Word no other Abram is understood in heaven. Those who have been born within the church, and have heard about Abram from the Word, on their entrance into the other life do indeed have some knowledge of him; but as he is like any other man, and cannot render them any aid, they no longer care about him; and they are informed that by “Abram” in the Word there is meant no other than the Lord. But the angels, who are in heavenly ideas and do not fix them on any man, know nothing about Abram; and therefore when the Word is being read by man and Abram is mentioned they perceive no other than the Lord; and when the words now before us are read, they perceive the Lord in that state and at that age; for Jehovah here speaks with Abram, that is, with the Lord.