1944、“看哪，你怀着孩子”表示理性人的生命。这从前面（1910节）关于理性人孕育的论述和下文（1964节）关于以实现玛利的论述清楚可知，即：主的第一理性由以实玛利来代表。至于理性人，要大体知道，当一个人开始思考，那抵触并反对真理和良善的，正是自己里面的邪恶和虚假时，尤其当他愿意移除并征服这邪恶和虚假时，可以说理性人才获得生命，在子宫里，然后出生。他若不能看见并感觉到这一点，就没有任何理性可言，无论他自以为多么理性。因为理性人是联结内在人与外在人的媒介，并由此从主感知外在人中正在发生的一切。使外在人顺服，确切地说，把外在人从它所沉浸的肉体和世俗事物中提上来，使人成为真正的人，并仰望他生来所属的天堂，而不是像野兽那样唯独注视他只是暂居的大地，更不是注视地狱，这些都是理性的功能，所以除非一个人能以这种方式思考，否则就不能说他有理性。至于理性是否存在，这可从他的功用或职能在他里面有没有生命得知。
当一个人通过听说知道良善和真理，但从心里否认时，他能推理反对良善和真理，但这不叫有理性，因为许多毫无约束地公开冲进各种恶行的人也能以同样的方式进行推理。唯一区别在于，那些自以为有理性，其实没有理性的人说话时会表现得礼貌得体，做事时则表现得诚实正直；他们通过外在约束，如害怕法律、丧失财富、地位、名声和生命而养成这些习惯。如果这些外在约束被拿走，那么其中一些人会比那些毫无节制地冲向邪恶的人表现得更疯狂。因此，没有人仅仅因为能推理就可以说有理性。事实上，那些没有理性的人基于感官经验和记忆知识或事实知识说话常常比那些有理性的人巧妙得多。
这一点从来世的一些恶灵身上看得非常清楚：尽管他们活在肉身时被认为比其他人更理性，但当使得他们说话礼貌得体，做事诚实正直的外在约束被除去（所有人在来世都是这样）时，他们比那些在世时明显疯狂的人还要疯狂。事实上，他们冲向各种邪恶，毫无羞耻、畏惧或害怕可言。而那些活在世上时真正理性的人则不然；当外在约束从他们那里被拿走时，他们甚至变得更明智，因为他们拥有内在约束，也就是良心的约束。主通过这些内在约束把他们的思维紧紧固定在真理和良善的律法上，这些律法构成他们的理性原则。
Potts(1905-1910) 1944
1944. Behold, thou art with child. That this signifies the life of the rational man, is evident from what is said above concerning the conception of this and from what follows concerning Ishmael, namely, that by him is signified the first rational in the Lord. It is to be known concerning the rational man in general that it is said to receive life, to be in the womb, and to be born, when the man begins to think that the evil and falsity in himself is that which contradicts and is opposed to truth and good, and still more is this the case when he wills to remove and subjugate this evil and falsity. Unless he can perceive and become sensible of this, he has no rational, however much he may imagine that he has. For the rational is the medium that unites the internal man with the external, and thereby perceives from the Lord what is going on in the external man, and reduces the external man to obedience, nay, elevates it from the corporeal and earthly things in which it immerses itself, and causes the man to be man, and to look to heaven to which he belongs by birth; and not, as do brute animals, solely to the earth in which he is merely a sojourner, still less to hell. These are the offices of the rational, and therefore a man cannot be said to have any rational unless he is such that he can think in this manner; and whether the rational is coming into existence is known from his life in his use or function. [2] To reason against good and truth, while they are denied at heart, and only known by hearing about them, is not to have a rational, for many can do this who openly rush without any restraint into all wickedness. The only difference is that those who suppose that they have a rational and have it not, maintain a certain decorum in their discourse and act from a pretended honorableness, in which they are held by external bonds, such as fear of the law, of the loss of property, of honor, of reputation, and of life. If these bonds, which are external, were to be taken away, some of these men would rave more insanely than those who rush into wickedness without restraint, so that no one can be said to have a rational merely because he can reason. The fact is that those who have no rational usually discourse from the things of sense and of memory-knowledge much more skillfully than those who have it. [3] This is very clearly evident from evil spirits in the other life, who although accounted as being preeminently rational while they have lived in the body, yet when the external bonds which caused their decorum of discourse and their pretended honorableness of life are taken away, as is usual with all in the other life, they are more insane than those who in this world are openly so, for they rush into all wickedness without horror, fear, or shame. Not so those who while they lived in this world had been rational, for when the external bonds are taken away from them, they are still more sane, because they have had internal bonds-bonds of conscience-by which the Lord kept their thoughts bound to the laws of truth and good, which were their rational principles.
Elliott(1983-1999) 1944
1944. That 'behold, you are with child' means the life of the rational man is clear from what has been stated above about the conception of that man and from what follows regarding Ishmael, to the effect that the Lord's first rational is represented by him. With regard to the rational man in general it should be recognized that the rational is said to receive life, to be in the womb, and to be born, as soon as a person starts to think that within him evil and falsity are present which contradict and show opposition to truth and good, increasingly so when he wishes to remove and subdue such evil and falsity. Unless he is able to see and appreciate this, he does not have any rational, however much he imagines that he does. For the rational is the means which unites the internal man to the external, thereby perceiving from the Lord what is taking place in the external man. The rational also brings the external into a position of obedience - or rather raises it up from the bodily and worldly interests in which it immerses itself - and causes the person to be truly human, who as a result looks up to heaven where he belongs by birth, and not, as animals do, solely down to the earth, where he resides merely temporarily, and certainly not down to hell. These are the functions of the rational, and therefore unless a person is such that he is able to think in this manner, he cannot be said to have a rational. Whether the rational exists at all is recognizable from the life belonging to the use or function it performs.
[2] His reasoning against good and truth - which good and truth he denies in his heart, yet has heard of and therefore knows of - does not mean that he has a rational. Many are able to reason in the same way who without any compunction rush into every kind of wicked action, and who differ from others only in this respect, that those people who suppose they have a rational, but in fact do not, display a certain correctness in the things they say and a presence of honourableness in the things they do, and are held to these habits by means of external restraints, such as fear of the law, and of the loss of possessions, position, reputation, or life. If these restraints, which are external, were taken away, some of these people would behave even more insanely than those who have no compunction at all. Nobody therefore can be said to have a rational merely on account of an ability to reason. Indeed those who do not have a rational usually speak from sensory experience and factual knowledge with far greater skill than those who do have it.
[3] This is absolutely clear from evil spirits in the next life who, though they were considered to be the most rational of people during their lifetime, are nevertheless more insane than those who are obviously so in the world, when the external restraints which had been responsible for their correctness in the things they said and for the presence of honourableness in the things they did are removed, as such restraints usually are with all in the next life. Indeed they plunge without shame, fear, or horror into everything that is wicked. Not so when external restraints are removed in the case of people who were rational when they lived in the world; they are saner men still because they have internal restraints, which are the restraints of conscience, by which the Lord has kept their thoughts bound to the laws of truth and good, which constituted their rational concepts.
Latin(1748-1756) 1944
1944. `Ecce tu gravida': quod significet vitam rationalis hominis, constat ab illis quae supra de conceptione ejus dicta, et ex illis quae de Ismaele sequuntur quod nempe sit primum rationale apud Dominum. In genere de rationali homine sciendum quod rationale tunc vitam accipere, {1}in utero esse et nasci, dicatur, quando homo cogitare incipit quod apud se malum et falsum sit quod contradicit et adversatur vero et bono, et magis adhuc cum illud amovere et subjugare vult; nisi hoc appercipere et sentire potest, non habet aliquod rationale, utcumque putat se habere; rationale enim est medium uniens interni hominis cum externo, et sic a Domino {2}appercipiens quid in externo peragitur, et redigens externum ad obsequium, immo elevans eum a (t)corporeis et terrenis, in quae se immergit, et efficiens ut homo sit homo, ut spectet ad caelum cujus indigena est, non ut bruta animalia, solum ad terram in qua modo peregrinatur, minus ad infernum; haec sunt rationalis officia; quare nisi homo talis sit ut id cogitare possit, non dici potest quod rationale habeat; ex ejus usus seu functionis vita [2] cognoscitur num {3}sit: ratiocinari contra bonum et verum, quod corde negat, et quod novit quia de eo audivit, non est rationale habere; hoc possunt etiam plures qui extus {4}ruunt absque vinculis in omne nefarium, cum differentia solum quod illi qui putant rationale se habere et non habent, loquantur ex quodam decoro sermonis et agant ex simulatorio honesto, in quibus tenentur per vincula externa, quae sunt timor legis, jacturae lucri, honoris, famae, vitae; si vincula haec quae sunt externa, auferrentur, insanirent aliqui plus quam illi{5}; quare nemo dici potest rationale habere ex eo quod ratiocinari possit; immo qui non rationale habent, ex sensualibus et scientificis loqui [3] solent multo solertius quam qui habent; hoc clarissime constat a spiritibus malis in altera vita qui tametsi ut rationales habiti prae aliis dum vixerunt in corpore, usque tamen cum vincula externa quae decorum sermonis et simulatorium honestum vitae eorum fecerunt, auferuntur, ut solet fieri cum omnibus in altera vita, insaniores sunt illis qui in mundo aperte insani sunt; ruunt enim in omne nefas absque pudore, timore, et horrore, at qui rationales fuerunt, {6}cum vixerunt in mundo, non ita, quum his vincula externa auferuntur, adhuc saniores sunt, nam vincula interna habuerunt quae sunt vincula conscientiae, per quae Dominus tenuit {7}cogitationes illorum alligatas legibus veri et boni, quae fuerunt rationalia illorum. @1 i aut.$ @2 i per internum.$ @3 fit I, but in A this takes place of a deleted phrase aut quod sit in exercit--.$ @4 i sicut insani.$ @5 i nam illi usque quaedam vincula retinent.$ @6 dum.$ @7 cogitationem illorum alligatam.$