1949、“他必是个野驴人”表示理性真理，这是对它的描述。这从“野驴”的含义清楚可知，“野驴”是指理性真理。圣言多次提到马、马兵、骡和驴，但至今没有人知道它们表示真正理解的概念、理性概念和记忆知识或事实知识。蒙主的神性怜悯，我将在这些动物和骑它们的人各自出现的地方充分证实它们具有这种含义。野驴就属这一类，因为这就是生活在荒野的骡子或野生的驴子，它表示人类理性，但不是整体上的理性，仅仅是理性真理。理性是由良善和真理，也就是属于仁的事物和属于信的事物构成的。“野驴”就表示理性真理。这就是以实玛利所代表的，也是本节经文所描述的。
谁能相信与理性良善分离的理性真理具有这种性质？我自己若不从活生生的经历中获得指教，也不知道这一点。无论你说理性真理，还是说具有这种性质的理性的人，意思都一样。一个理性具有这种性质，即：只致力于真理，即便这是信之真理，没有同时致力于仁之良善的人，完全就是这样。他是个脾气很坏的人，不能容忍，反对所有人，觉得每个人都有错，立刻预备去指责、惩戒和处罚，缺乏同情，不去适应别人，不肯花精力学习如何温柔地把他们的心智转向更好的方向，因为他看待任何事物都是站在真理的角度，丝毫不站在良善的角度。一言以蔽之，他是个刚硬的人。只有一样事物能软化他的刚硬，那就是仁之良善，因为良善是真理的灵魂，当良善接近真理，并把自己植入真理时，真理会变得如此不同，以至于几乎无法被认出来。“以撒”就代表从良善，而不是从与良善分离的真理发展出来的主的理性人。这就是为何以实玛利被赶走，后来住在旷野，他母亲从埃及地给他娶了一个妻子（创世记21:9-21）；这一切细节都代表了一个被赋予这种理性的人。
圣言的预言部分提到野驴，如以赛亚书：
宫殿必被丢弃，城中的人群必被撇下；山冈和瞭望塔必成为洞穴，永远为野驴的喜乐，为羊群的牧场。（以赛亚书32:14）
这论及真正理解的概念的毁坏，当真理被荒废时，这些概念就被称为“野驴的喜乐”；当良善被荒废时，它们就被称为“羊群的牧场”；因此，理性并不存在。耶利米书：
野驴站在山冈上，喘气好像鲸鱼或大海怪；它们的眼目因无草而失明。（耶利米书14:6）
此处论述了一场干旱，或良善和真理的缺乏。当人们紧紧抓住空洞的概念，而不是真实事物，也就是真理时，经上就论到野驴说，它们“喘气”；“它们的眼目失明”表示他们不明白真理是什么。
何西阿书：
因为他们上去投奔亚述，一只独行的野驴。以法莲雇用妓女求爱情。（何西阿书8:9）
这论述的是以色列或属灵教会；“以法莲”表示它的理解力部分；“上去投奔亚述”表示推理真理究竟是不是真理；“独行的野驴”表示由此丧失真理的理性。同一先知书：
因为他在弟兄中间就像野驴，必有东风刮来，就是耶和华的风从旷野上来。他的水泉必干，他的泉源必竭。他必掳掠一切宝器的珍宝。（何西阿书13:15）
这论及“以法莲”，“以法莲”表示属灵教会的理解力部分，它的理性“就像野驴”；此处讨论了这理性的毁灭。诗篇：
耶和华神使泉源涌入江河；它们必流在山间。供给田野的各种野兽喝，野驴得解其渴。（诗篇104:10-11）
“泉源”表示知识或认知；“田野的野兽”表示良善；“野驴”表示理性真理。
Potts(1905-1910) 1949
1949. He shall be a wild-ass [onager] man. That this signifies rational truth, which is described, is evident from the signification of "a wild-ass," as being rational truth. In the Word there is frequent mention of horses, horsemen, mules, and asses; and as yet no one has known that these signify things of the intellect, of the reason, and of memory-knowledge. That these animals and their riders have such a signification will of the Lord's Divine mercy be fully confirmed in the proper places. Of the same class is the "onager," for this is the mule of the wilderness or wild-ass, and it signifies man's rational; not however the rational in its whole complex, but only rational truth. The rational consists of good and truth, that is, of things belonging to charity and of things belonging to faith, and it is rational truth that is signified by the "wild-ass." This then is what is represented by Ishmael, and is what is described in this verse. [2] It seems incredible that rational truth when separated from good should be of such a character, neither should I have known this to be the case unless I had been instructed by living experience. Whether you say rational truth; or the man whose rational is of this kind, amounts to the same. The man whose rational is of such a character that he is solely in truth-even though it be the truth of faith-and who is not at the same time in the good of charity, is altogether of such a character. He is a morose man, will bear nothing, is against all, regards everybody as being in falsity, is ready to rebuke, to chastise, and to punish; has no pity, and does not apply or adapt himself to others and study to bend their minds; for he looks at everything from truth, and at nothing from good. Hence it is that Ishmael was driven out, and afterwards dwelt in the wilderness, and his mother took him a wife out of the land of Egypt (Gen. 21:9-21); all of which things are representative of one who is endowed with such a rational. [3] Mention is made of "wild-asses" in the prophetical parts of the Word, as in Isaiah:
The palace shall be forsaken, the multitude of the city shall be deserted; the high place and the watchtower shall be for dens, even forever a joy of wild-asses, a pasture of flocks (Isa. 32:14);
where the devastation of intellectual things is treated of, which, when laid waste as regards truths, are called "a joy of wild- asses;" and when as regards goods, "a pasture of flocks;" so that there is no rational. In Jeremiah:
The wild-asses stood upon the hills, they snuffed up the wind like whales, their eyes perished because there was no herbage (Jer. 14:6);
where the subject treated of is drought, that is, the absence of what is good and true. It is said of the wild-asses that they "snuff up the wind," when empty things are seized on instead of real things, which are truths; "their eyes perished" means that there is no apprehension of what truth is. [4] In Hosea:
For they have gone up to Assyria, a wild-ass alone by himself; Ephraim hath sought loves with a harlot's hire (Hos. 8:9). Here "Israel," or the spiritual church, is treated of; "Ephraim" denotes its intellectual; "going up into Assyria," reasoning about truth, as to whether it is truth; the "solitary wild-ass," the rational thus destitute of truths. In the same:
For he shall be among his brethren as a wild-ass; an east wind shall come, the wind of Jehovah coming up from the wilderness; and his spring shall become dry, and his fountain shall be dried up; he shall make a spoil of the treasure of all vessels of desire (Hos. 13:15), speaking of Ephraim, by whom is signified the intellectual of the spiritual church, whose rational is "as a wild-ass;" and the destruction of which is here treated of. In David:
Jehovah God shall send forth springs into rivers, they shall run among the mountains; they shall supply drink to every beast of the fields; the wild-asses shall quench their thirst (Ps. 104:10, 11). "Springs" denote knowledges; the "beasts of the fields," goods; the "wild-asses," the truths of reason.
Elliott(1983-1999) 1949
1949. That 'he will be a wild-ass man' means rational truth, which is described, is clear from the meaning of 'a wild ass' as rational truth. In the Word, horses, horsemen, mules, and asses are mentioned many times, but nobody up to now has known that they mean intellectual concepts, rational concepts, and factual knowledge. That these are meant will be abundantly confirmed, in the Lord's Divine mercy, in their separate places. Belonging to the same group is the wild-ass, for such is a mule living in the wilderness or an ass in the wild and means man's rational - not the rational in its entirety, but only rational truth. The rational is composed of good and of truth, that is, of things belonging to charity and of those belonging to faith. It is rational truth that is meant by a wild ass. This then is what Ishmael represents and is described in the present verse.
[2] How can anyone believe that rational truth separated from rational good is of such a nature? I myself would not have known if I had not been taught from actual experience. Whether you refer to it as rational truth or as the person whose rational is of that nature, it amounts to the same thing. The person whose rational is such as consists in truth alone, even though this is the truth of faith, and does not at the same time consist in the goad of charity, is altogether such. He is quick to find fault, makes no allowances, is against all, regards everyone as being in error, is instantly prepared to rebuke, to chasten, and to punish, shows no pity, does not apply himself and makes no effort to redirect people's thinking; for he views everything from the standpoint of truth, and nothing from the standpoint of good. In short, he is a hard man. The one thing to soften his hardness is the good of charity, for good is the soul of truth, and when good draws near and implants itself in truth the latter becomes so different that it can hardly be recognized. 'Isaac' represents the Lord's Rational Man which sprang from good, not from truth separated from good. So it was that Ishmael was cast out and after that dwelt in the desert, and that his mother took a wife for him from the land of Egypt, Gen 21:9-21, all of which events are representative of a person who is endowed with a rational such as that.
[3] Mention is made of wild asses in the prophetical parts of the Word, as in Isaiah,
The palace will be deserted, the multitude of the city forsaken; the hill and the watchtower will become dens, even for ever the joy of wild asses, a pasture of flocks. Isa 32:14.
This refers to the devastation of intellectual concepts - which when devastated of truths are called 'the joy of wild asses' and when devastated of goods 'a pasture of flocks' - so that the rational does not exist. In Jeremiah,
The wild asses stood on the hills, they panted for air like sea-monsters; their eyes failed because there was no herbage. Jer 14:6.
This refers to a drought, or absence of good and truth. Reference is made to the wild asses 'panting for air' when people lay hold of inane ideas instead of realities which are truths. 'Their eyes failed' stands for failing to grasp what truth is.
[4] In Hosea,
For they have gone up to Assyria, a wild ass alone by himself; Ephraim has sought loversa with a prostitute's hire. Hosea 8:9.
This refers to Israel or the spiritual Church. 'Ephraim' stands for the understanding part of it. 'Going up to Assyria' stands for reasoning about whether the truth is indeed the truth. 'A wild ass alone' stands for the rational thus destitute of truths. In the same prophet,
For he will be among his brothers like a wild ass, Jehovah's east wind will come rising up from the desert, and his spring will become dry, and his fountain dried up. It will strip his treasury of all precious vessels. Hosea 13:15.
This refers to 'Ephraim' by whom the understanding part of the spiritual Church is meant, and to the dissolution of the rational which is like 'a wild ass'. In David,
Jehovah God will send forth springs into the rivers; they will go among the mountains. They give drink to every wild beast of the fields; the wild asses quench their thirst. Ps 104:10, 11.
'Springs' stands for cognitions, 'wild beasts of the fields' for goods, 'the wild asses' for the truths of reason.
Latin(1748-1756) 1949
1949. `Is erit onager homo': quod significet verum rationale quod describitur, constat ex significatione `onagri' quod sit verum rationale: in Verbo pluries memorantur equi, equites, muli, asini, et nemini adhuc notum est quod significent intellectualia, rationalia et scientifica, qui quod illa significent, ex Divina Domini Misericordia, suis locis, multis confirmabitur; ejusdem generis est onager, est enim mulus deserti seu asinus silvestris, et significat rationale hominis, non rationale in suo complexu sed modo verum rationale: rationale consistit (c)a bono et vero, hoc est, ex illis quae sunt charitatis et ex illis quae sunt fidei; rationale verum est id quod per `onagrum' significatur; hoc nunc est quod per `Ismaelem' repraesentatur et {1}describitur in hoc versu. [2] Nemo credere potest quod verum rationale separatum a bono rationali, tale sit, nec scivissem quod tale, nisi per vivam experientiam instructus; sive dicas verum rationale, sive hominem cujus rationale tale est, idem est: homo cujus rationale tale est ut solum in vero sit, etiamsi in vero fidei, non simul in bono charitatis, est prorsus talis; est vir morosus, nihil patiens, contra omnes, unumquemvis videns sicut in falso, ilico increpans, castigans, puniens, non miseretur, non se applicat et studet flectere animos, nam ex vero spectat omne, et nihil ex bono; verbo est durus homo: unice quod emollit duritiem ejus, est bonum quod est charitatis nam anima veri est bonum, quod cum accedit et insinuat se vero, fit aliud ut vix cognoscatur. Per `Isacum' repraesentatur Rationalis Homo Domini, qui ex bono, non ex vero separato a bono. Inde est quod Ismael expulsus, et dein habitavit in deserto, et mater ei uxorem accepit e terra Aegypti, Gen. xxi 9-21, quae omnia sunt repraesentativa {2}tali rationali praediti. [3] Onagrorum mentio fit in propheticis Verbi, ut apud Esaiam, Palatium erit desertum, multitudo urbis derelicta, clivus et specula erit pro speluncis, usque in saeculum gaudium onagrorum, pascuum gregum, xxxii 14;ubi de vastatione intellectualium quae cum vastata quoad vera, vocantur `gaudium onagrorum,' et quoad bona `pascuum gregum,' ita ut non rationale: apud Jeremiam, Onagri steterunt super collibus, sorbuerunt ventum sicut ceti, consumpti sunt oculi eorum, quia non herba, xiv 6;
ubi de siccitate seu non bono et vero: de onagris praedicatur quod `sorbeant ventum' cum inania captantur loco realium quae sunt vera; `consumpti oculi' pro quod verum quid sit, non capiatur: [4] apud Hosheam, Quia illi ascenderunt Assyriam, onager solitarius sibi, Ephraim mercede meretricia expetiverunt amores, viii 9;
ibi de Israele seu Ecclesia spirituali: `Ephraim' pro intellectuali ejus; `ascendere Assyriam' pro ratiocinari de vero num veram; `onager solitarius' pro rationali sic destituto veris: apud eundem, Quia ille inter fratres sicut onager erit, veniet orientalis ventus Jehovae a deserto ascendens, et exarescet scaturigo ejus, et exsiccabitur fons ejus; ille depraedabitur thesaurum omnium vasorum desiderii, xiii 15;
ubi de `Ephraim' per quem intellectuale Ecclesiae spiritualis significatur, cujus rationale sicut `onager,' de cujus dissipatione agitur: apud Davidem, Jehovah Deus emittet fontes in fluvios, inter montes ibunt, potum praebent omni ferae agrorum, frangunt onagri sitim suam, Psalm civ 10, 11;
`fontes' pro cognitionibus; `ferae agrorum {3}' pro bonis; `onagri' pro veris rationis. @1 i quod.$ @2 i hominis.$ @3 agri.$