1950# “他的手要对抗所有人”象征他要与不真实的事物争战，“所有人的手要对抗他”象征伪谬将要反抗，这可以从“以实玛利”所象征的、与善相分离的理性真理中清晰地看出。正如前面所述，当预言提到他的手将对抗所有人，以及所有人的手将对抗他时，这便明确指出了这些象征的含义。
先前提到，“亚伯兰”象征主的内在人（the Internal Man），即他的神性之属天和属灵层面；“以撒”象征主的内部人（the Interior Man），即他的神性之理性层面；“雅各”象征主的外部人（the Exterior Man），即他的神性之自然层面。这里讨论的是理性，若它未与内在人或神性之属天和属灵层面结合，它的本质将会是怎样。这样的理性从对事实性知识的情感生活中继承其本质，即来自“撒莱的埃及使女夏甲”，这种生活属于外在之人，它继承自主的母亲，需要被对抗和排除。因此，这里描述了如果缺乏理性之善，理性将会是怎样的状态。但当主通过试探中的争战与得胜，以“降卑自己或受苦”的方式，他最终征服了这些遗传的东西，并以神性良善赋予他的理性以生命，就成为“以撒”，或通过“以撒”来象征神性的理性，此时以实玛利及其母亲夏甲被驱逐出家门。
【2】所有真正的理性都由善和真构成，也就是说，由属天和属灵的事物构成。善，或者说属天，是它的灵魂或生命；真，或者说属灵，从善或属天那里获得它的生命。理性，离了属天之善的生命，就是这里所描述的；它与所有人交战，而所有人也与之对抗。与善不分离的理性从不与人斗争，无论它如何被攻击，因为它温和仁慈、耐心宽容，因为它是出于仁爱与怜悯。尽管它不与人战斗，但它无处不胜，也不会思考战斗，也不会为胜利而自豪。这是因为它是神圣的，它自己是安全无恙的，因为没有任何邪恶可以攻击到良善，甚至不能在良善稍微靠近的地方存在，邪恶会因其本性而自行后退并且消失；因为恶是地狱的，善是天堂的。这几乎同样适用于属天的属灵事物，就是源于属天的真理，或者源于良善的真理，因为这种真理是由良善塑造的，可以被视为良善的表现形式。
【3】然而，与良善分离的真理，在这里被“以实玛利”所象征，并在这段经文中有所描述，完全是另一种存在，就像一头野驴一样，与所有人交战，而所有人也与之对抗。事实上，它几乎整天都在想着怎么交战，交战就像是它的呼吸一样；它通常所追求的快乐，或者说主导它的情感，是为了取得胜利，并且当取得胜利时，它会因此而洋洋得意。因此，它被比喻为野驴，或是居住在荒漠中的骡子，或是生活在自然层面的驴子，它不能与其他人共存。这样的生活是缺乏良善之真理的生活，更确切地说，是缺乏仁义之信仰的生活。
1950、“他的手要攻打众人”表示凡不真实的东西，它要与之作斗争；“众人的手也要攻打他”表示虚假会反击，这从以下事实清楚可知：“以实玛利”表示与良善分离的理性真理，如前所述。当这真理被描述为“他的手要攻打众人，众人的手也要攻打他”时，显然，这就是这些话的含义。前面（1893节）指出，“亚伯兰”代表主的内在人，或也可说，祂的神性属天和属灵之物；“以撒”代表主的内层人，或祂的神性理性；“雅各”代表主的外在人，或祂的神性属世之物。此处的主题是理性，以及它若未与内在人或神性属天和属灵之物合而为一，将是什么样。由于这理性从对记忆知识的情感的生命，也就是从撒莱的婢女，埃及人夏甲那里获得自己的性质，还由于这生命属于外在人，而外在人从主的母亲那里获得一种要被斗争并逐出的遗传性，所以此处描述的是理性若缺乏理性良善，将是何性质。但主通过试探的争战和胜利使这遗传性谦卑下来，或苦待并征服它，以神性良善复活祂的理性本身后，祂的理性就变成“以撒”，也就是由以撒来代表；而以实玛利与他母亲夏甲一起被逐出家门。
一切真正的理性都由良善和真理构成，也就是说，由属天之物和属灵之物构成。良善或属天之物才是它的实际灵魂或生命；而真理或属灵之物则是从这良善获得生命的东西。理性若缺乏属天良善所赋予的生命，就和此处描述的一样，也就是说，它攻打众人，众人也攻打它。理性良善从不攻打，无论它怎样被攻击，因为它轻柔、温和、长久忍耐和迁就，它的性质是爱和怜悯的性质。然而，尽管它不攻击，却征服所有人；它也从不思想争战，或以胜利为荣耀。它之所以具有这种性质，是因为它是神性，本身是安全的，不会受到伤害；事实上，邪恶不能攻击良善，甚至无法继续存在于良善所在的气场。该气场一靠近，邪恶就自动后退并下沉；因为邪恶来自地狱，良善来自天堂。属天-属灵之物，也就是来自一个属天源头的真理，或源于良善的真理，差不多也是这样。这真理是从良善形成的真理，所以可称为良善的形式。
但此处由以实玛利来代表、本节所描述的与良善分离的真理则全然不同，因为它就像一头野驴，攻打众人，众人也攻打它。事实上，它几乎不干别的，只思想并渴望斗争。它的总体快乐或主导情感就是去征服，并且一旦征服，它就以胜利为荣耀。这就是为何它被描述为“野驴”，或生活在荒野的骡子，或野生的驴子，这些动物都不能与其他人生活在一起。这种生命是没有良善的真理的生命，事实上是无仁之信的生命。因此，当一个人正在重生时，诚然，重生是通过信之真理实现的，但同时也是通过仁之生命实现的，主会随着信之真理的增长而逐渐向他灌输仁之生命。
Potts(1905-1910) 1950
1950. His hand against all. That this signifies that it will wage war upon whatever is not true, and that "the hand of all against him" signifies that falsities will fight back, is evident from the fact that by "Ishmael," as before said, is signified rational truth separated from good; and when it is said of this truth that "its hand is against all, and the hand of all against it," it is evident that such is the signification of these words. It was stated above that by Abram is represented the Lord's internal man, or what is the same, His Divine celestial and spiritual; by Isaac the Lord's interior man, or His Divine rational; and by Jacob the Lord's exterior man, or His Divine natural. The words before us treat of the rational as it would be if not united to the internal, that is, to the Divine celestial and spiritual. Because this rational had its nature from the life of affection of memory-knowledges, that is, from Hagar the Egyptian, Sarai's handmaid, and because this life pertained to the external man, which had an hereditary nature from the Lord's mother that was to be fought against and expelled, therefore the rational is here described such as it would be if devoid of rational good. But after the Lord had humbled, that is, had afflicted and subjugated that hereditary nature by means of the combats of temptations and by victories, and had vivified His rational itself with Divine good, it then became "Isaac," that is, it is represented by Isaac; Ishmael, together with Hagar his mother, being cast out of the house. [2] All the genuine rational consists of good and truth, that is, of the celestial and the spiritual. Good, or the celestial, is its very soul or life; truth, or the spiritual, is what receives its life from this. Without life from celestial good, the rational is such as is here described, that is, it fights against all, and all fight against it. Rational good never fights, however it is assailed; because it is mild and gentle, patient and yielding; for its character is that of love and mercy. Yet although it does not fight, it conquers all, nor does it ever think about combat, or glory on account of victory; and this because it is Divine, and is safe of itself. For no evil can attack good; it cannot even continue to exist in the sphere where good is, for when this merely approaches, evil withdraws and falls back of itself; for evil is infernal, and good is heavenly. Very similar is the case with the celestial spiritual, that is, with truth from a celestial origin, or with truth which is from good, for this truth is truth that is formed by good, so that it may be called the form of good. [3] But truth separated from good, which is here represented by Ishmael and is described in this verse, is altogether different, being like a wild-ass, and fighting against all, and all against it; in fact it thinks of and breathes scarcely anything but combats; its general delectation, or reigning affection, is to conquer, and when it conquers it glories in the victory; on which account it is described as an "onager," or mule of the wilderness, that is, the wild-ass, which cannot be with others. Such a life is a life of truth without good, yea, a life of faith without charity, and therefore when a man is being regenerated, this is indeed effected by means of the truth of faith, but still at the same time by means of a life of charity, which the Lord insinuates in accordance with the increments of the truth of faith.
Elliott(1983-1999) 1950
1950. 'His hand will be against all' means that it will fight against those things that are not true, and 'the hand of all against him' means that falsities will fight back. This is clear from the fact that 'Ishmael', as has been stated, means rational truth separated from good; and when it is said, referring to this truth, that 'his hand will be against all and the hand of all against him', it is clear that such is the meaning of these words. It has been shown above that 'Abram' represents the Lord's Internal Man, or what amounts to the same, His Divine Celestial and Spiritual; 'Isaac' the Lord's Interior Man, or His Divine Rational; and 'Jacob' the Lord's Exterior Man, or His Divine Natural. Described here is the nature of the rational if it were not united to the Internal Man, or Divine Celestial and Spiritual. Because the rational derived its nature from the life belonging to the affection for knowledge, that is, from Hagar, Sarai's Egyptian servant-girl, and because that life belonged to the external man and possessed a heredity from the Lord's mother which had to be fought against and cast out, the nature of the rational if devoid of rational good is therefore described. But after the Lord had humbled, or afflicted and subdued, that heredity by means of conflicts brought about by temptations, and by victories, and He had with Divine good brought life to the Rational itself, the latter at that point became Isaac, that is, it is represented by Isaac, after Ishmael has been cast out of the house together with Hagar his mother.
[2] The whole of the genuine rational consists of good and truth, that is, of what is celestial and what is spiritual. Good or what is celestial is its actual soul or life, truth or what is spiritual is that which draws its life from that good. A rational devoid of life received from celestial good is as is described here, that is to say, it fights with all, and all fight with it. Rational good never fights, no matter how much it is assailed, because it is gentle and mild, long-suffering and yielding, for its nature is that of love and mercy. But although it does not fight, it nevertheless conquers all. It does not ever think of combat, nor does it glory in victory. It is of this nature because it is Divine and is of itself immune from harm; for no evil can assail good, indeed it cannot even remain in the sphere where good is. Just as soon as it approaches, evil retreats of itself and falls back; for evil is of hell, while good is of heaven. Much the same is the case with that which is celestial-spiritual, that is, with truth from a celestial origin, or truth that derives from good, for such truth is truth formed from good- insomuch that one may call it the form of good.
[3] But truth separated from good, which is represented here by Ishmael and is described in this verse, is altogether different, for it is like a wild ass, fighting with all and all with it. Indeed it hardly does anything else than think about and long for conflict. Its general delight or ruling affection is conquest, and when it conquers, it glories in victory. This is why it is described as a wild ass, that is, as a mule living in the wilderness or an ass in the wild, that is unable to live with others. A life such as this is what the life of truth devoid of good is like, and indeed what the life of faith devoid of charity is like. When therefore a person is being regenerated the regeneration is achieved, it is true, by means of the truth of faith, yet it is being achieved at the same time by means of the life of charity which the Lord instills in proportion to the increases in the truths of faith.
Latin(1748-1756) 1950
1950. Quod `manus ejus in omnes' significet quod pugnaturum contra illa quae non vera, et `manus omnium in eum' significet quod falsa repugnatura, constat ex eo quod per `Ismaelem' significetur verum rationale separatum a bono, ut dictum, de quo vero cum praedicatur quod manus ejus in omnes et omnium in eum, constat quod illa significentur. Supra indicatum [est] quod per `Abramum' repraesentetur Domini Internus Homo, seu quod idem, Ipsius Divinum Caeleste et Spirituale; per `Isacum' Domini Interior Homo seu Ipsius Divinum Rationale; per `Jacobum' Domini Exterior Homo seu Ipsius Divinum Naturale; hic agitur de rationali quale foret nisi uniretur Interno seu Divino Caelesti et Spirituali; quod rationale quia naturam traxit a vita affectionis scientiarum, hoc est, ab `Hagare Aegyptia ancilla Sarai,' et haec vita erat externi hominis, quae a (t)Domini matre hereditarium habuit, contra quod pugnandum et quod expellendum, ideo rationale describitur quale foret, si absque bono rationali; sed postquam Dominus hereditarium illud per pugnas tentationum et victorias humiliavit, seu afflixit et subjugavit, et {1} vivificavit ipsum Suum Rationale Bono Divino, tunc fit illud `Isacus,' seu repraesentatur per Isacum, Ismaele e domo, una cum Hagare matre ejus, ejecto. [2] Omne rationale genuinum constat ex bono et vero, hoc est, ex caelesti spirituali; bonum seu caeleste est ipsa anima seu vita illius, verum seu spirituale est quod inde vitam suam accipit; rationale absque vita bono caelesti est sicut hic describitur, quod nempe pugnet contra omnes, et contra illud pugnent omnes: bonum rationale nusquam pugnat utcumque impugnatur, quia mite est et clemens, patiens cedens, nam est amoris et misericordiae; et tametsi non pugnat, usquam omnes vincit, nec usquam de pugna cogitat, nec de victoria gloriatur et hoc quia Divinum est, et tutum a se ipso, nam nullum malum potest aggredi bonum, ne quidem potest subsistere in sphaera ubi bonum cum modo approximat, malum ex se recedit et relabitur; nam malum est infernale, bonum est caeleste: similiter fere se habet cum caelesti spirituali, hoc est, cum vero ex caelesti origine, seu cum vero quod est ex bono, nam hoc verum est verum formatum a bono, sic ut dici queat forma boni; [3] sed verum separatum a bono, quod hic repraesentatur per `Ismaelem' et describitur in hoc versu, prorsus aliud est, nempe instar onagri, et pugnat contra omnes, et omnes contra illud, immo vix aliud cogitat et spirat quam pugnas; delectatio ejus communis, seu affectio regnans est ut vincat, et cum vincit, gloriatur de victoria, quare describitur per onagrum, seu mulum deserti, aut asinum silvestrem, qui non cum aliis esse potest; talis vita est vita veri absque bono, immo vita fidei absque charitate; quare cum regeneratur homo, quidem per verum fidei, sed usque simul per vitam charitatis, quam Dominus insinuat secundum incrementa veri fidei. @1 tum.$