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 cir·cum·ci·sion /ˌsɝkṃˈsɪʒən, ˈsɚ/
 割包皮;淨心

 cir·cum·ci·sion /ˌsɝkəmˈsɪʒən/ 名詞
 包皮環切術

 Cir·cum·cision n.
 1. The act of cutting off the prepuce or foreskin of males, or the internal labia of females.
 Note: ☞ The circumcision of males is practiced as a religious rite by the Jews, Muslims, etc.  Circumcision of male infants is also a common practice as a hygienic measure, to reduce incidence of infection of the penis.
 2. Script. (a) The Jews, as a circumcised people. (b) Rejection of the sins of the flesh; spiritual purification, and acceptance of the Christian faith.
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 Circumcision
      n 1: (Roman Catholic Church and Anglican Church) feast day
           celebrating the circumcision of Jesus; celebrated on
           January 1st [syn: Feast of the Circumcision, January
           1]
      2: the act of circumcising performed on males eight days after
         birth as a Jewish and Muslim religious rite
      3: the act of circumcising; surgical removal of the foreskin of
         males

 Circumcision
    cutting around. This rite, practised before, as some think, by
    divers races, was appointed by God to be the special badge of
    his chosen people, an abiding sign of their consecration to him.
    It was established as a national ordinance (Gen. 17:10, 11). In
    compliance with the divine command, Abraham, though ninety-nine
    years of age, was circumcised on the same day with Ishmael, who
    was thirteen years old (17:24-27). Slaves, whether home-born or
    purchased, were circumcised (17:12, 13); and all foreigners must
    have their males circumcised before they could enjoy the
    privileges of Jewish citizenship (Ex. 12:48). During the journey
    through the wilderness, the practice of circumcision fell into
    disuse, but was resumed by the command of Joshua before they
    entered the Promised Land (Josh. 5:2-9). It was observed always
    afterwards among the tribes of israel, although it is not
    expressly mentioned from the time of the settlement in Canaan
    till the time of Christ, about 1,450 years. The Jews prided
    themselves in the possession of this covenant distinction (Judg.
    14:3; 15:18; 1 Sam. 14:6; 17:26; 2 Sam. 1:20; Ezek. 31:18).
      As a rite of the church it ceased when the New Testament times
    began (Gal. 6:15; Col. 3:11). Some Jewish Christians sought to
    impose it, however, on the Gentile converts; but this the
    apostles resolutely resisted (Acts 15:1; Gal. 6:12). Our Lord
    was circumcised, for it "became him to fulfil all
    righteousness," as of the seed of Abraham, according to the
    flesh; and Paul "took and circumcised" Timothy (Acts 16:3), to
    avoid giving offence to the Jews. It would render Timothy's
    labours more acceptable to the Jews. But Paul would by no means
    consent to the demand that Titus should be circumcised (Gal.
    2:3-5). The great point for which he contended was the free
    admission of uncircumcised Gentiles into the church. He
    contended successfully in behalf of Titus, even in Jerusalem.
      In the Old Testament a spiritual idea is attached to
    circumcision. It was the symbol of purity (Isa. 52:1). We read
    of uncircumcised lips (Ex. 6:12, 30), ears (Jer. 6:10), hearts
    (Lev. 26:41). The fruit of a tree that is unclean is spoken of
    as uncircumcised (Lev. 19:23).
      It was a sign and seal of the covenant of grace as well as of
    the national covenant between God and the Hebrews. (1.) It
    sealed the promises made to Abraham, which related to the
    commonwealth of Israel, national promises. (2.) But the promises
    made to Abraham included the promise of redemption (Gal. 3:14),
    a promise which has come upon us. The covenant with Abraham was
    a dispensation or a specific form of the covenant of grace, and
    circumcision was a sign and seal of that covenant. It had a
    spiritual meaning. It signified purification of the heart,
    inward circumcision effected by the Spirit (Deut. 10:16; 30:6;
    Ezek. 44:7; Acts 7:51; Rom. 2:28; Col. 2:11). Circumcision as a
    symbol shadowing forth sanctification by the Holy Spirit has now
    given way to the symbol of baptism (q.v.). But the truth
    embodied in both ordinances is ever the same, the removal of
    sin, the sanctifying effects of grace in the heart.
      Under the Jewish dispensation, church and state were
    identical. No one could be a member of the one without also
    being a member of the other. Circumcision was a sign and seal of
    membership in both. Every circumcised person bore thereby
    evidence that he was one of the chosen people, a member of the
    church of God as it then existed, and consequently also a member
    of the Jewish commonwealth.