3667.“愿沙代神赐福给你”表那真理与良善所经爱并藉以实现结合的试探。这从“沙代（Shaddai）神”和“赐福”的含义清楚可知：“沙代神”是指试探，如下文所述；“赐福”是指结合（参看3504，3514，3530，3565，3584节）。由于“雅各”现在代表真理的良善，如前所示（3659节），故良善与真理在此由“你”来表示。“沙代神”之所以表示试探，是因为古时，人们以各种名字来突出至高神，就是主。他们根据祂的属性和源于祂的良善，以及真理而使用这些名字，而真理的多样性是众所周知的。古教会成员将所有这些称谓仅仅视为一位神，就是主，他们称其为耶和华。但教会从良善与真理，同时从这类智慧堕落后，他们开始敬拜和这一位神的称谓一样多的神明，以至于每个民族、最后每个宗族都承认其中一位为它自己的神。这就是为何有那么多的神存在，它们还出现在圣言的各处。
同样的事也发生在亚伯拉罕的父亲他拉的宗族，以及亚伯拉罕自己的家里。事实上，他们敬拜别神（参看1356，2559节），尤其敬拜沙代神（1992节）。这家坚持敬拜这神，这一事实从以下经文明显看出来，摩西五经：
我从前向亚伯拉罕、以撒、雅各显现为沙代神，至于我名耶和华，他们未曾知道。（出埃及记6:3）
这解释了为何亚伯拉罕被告知：“我是沙代神，你当在我面前行走，要纯全无疵” （创世记17:1）；以及为何此处以撒对雅各说“愿沙代神赐福给你”。这一事实也可从本章下面的经文很清楚地看出来，因为主在梦中对雅各说“我是耶和华你父亚伯拉罕的神，也是以撒的神”（13节），后来雅各还说“神若与我同在，在我所行的路上保佑我，又给我食物吃、衣服穿，使我平平安安地回到我父亲的家，耶和华必作我的神”（20，21节）。由此明显可知，雅各家也不承认耶和华；不过，如果祂赐给雅各恩惠，雅各就承认祂为自己的神。这和如今基督教的外邦人的情形差不多。
不过，至于沙代神这个具体名字，当涉及试探，以及试探后的祝福和恩惠时，主在古教会就被如此称呼，如第二卷所示（1992节）。这就为何“沙代神”在内义上表示试探的原因。良善与真理的结合藉着试探实现，这一点可参看前面有关试探的阐述和说明（2819节）。
Potts(1905-1910) 3667
3667. And God Shaddai will bless thee. That this signifies the temptations of that truth and good through which there is conjunction, is evident from the signification of "God Shaddai," as being temptations (concerning which signification in what follows); and from the signification of being "blessed," as being conjunction (see n. 3504, 3514, 3530, 3565, 3584). Inasmuch as by Jacob is now represented the good of truth, as before shown (n. 3659), therefore that good and truth are here meant by "thee." The reason why "God Shaddai" signifies temptations, is that in ancient times they distinguished the Supreme God (that is, the Lord) by various names, and this in accordance with His attributes, and in accordance with the goods which are from Him, and also in accordance with the truths, the multiplicity of which is a fact that is known to everyone. They who were of the Ancient Church by all these appellations understood only one God, namely, the Lord, whom they called Jehovah; but after the church had declined from good and truth, and at the same time from this wisdom, they began to worship as many gods as there were appellations of the one God; insomuch that every nation, and at last every family, acknowledged one of them for its own god; hence came the many gods of which mention is often made in the Word. [2] The same thing took place in the family of Terah the father of Abraham, and also in the house of Abraham himself, who worshiped other gods (as may be seen above, n. 1356, 2559), and especially the God Shaddai (n. 1992). That the worship of this God remained in that house, is evident also from these words in Moses:
I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai, but by My name Jehovah I was not known to them (Exod. 6:3). This is the reason why it was said to Abraham: "I am God Shaddai; walk before Me, and be perfect" (Gen. 17:1); and why it is here said by Isaac to Jacob, "God Shaddai will bless thee." That this is the case is also clearly evident from what follows in this chapter, in that after the Lord had said to Jacob in a dream, "I am Jehovah the God of Abraham thy father, and the God of Isaac" (verse 13), still Jacob afterwards said, "If God will be with me, and will keep me in this way wherein I walk, and will give me bread to eat and raiment to put on, and I return in peace to my father's house, then Jehovah shall be to me for God" (verses 20, 21); from which it is evident that neither did the house of Jacob acknowledge Jehovah; but that Jacob would acknowledge Him as his God if He would be his benefactor-just as is the case at this day in Christian Gentilism. [3] But as specifically regards God Shaddai, the Lord had been so called in the Ancient Church with respect to temptations and to blessings and benefits after temptations, as was shown in volume 2 (n. 1992). This is the reason why by "God Shaddai" in the internal sense are signified temptations. That by temptations is effected a conjunction of good and truth, see what has already been stated and shown concerning temptations (n. 2819).
Elliott(1983-1999) 3667
3667. 'God Shaddai will bless you' means the temptations to which that truth and good was subjected and by means of which the joining together was effected. This is clear from the meaning of 'God Shaddai' as temptations, dealt with below, and from the meaning of 'being blessed' as a joining together, dealt with in 3504, 3514, 3530, 3565, 3584. Since Jacob' now represents the good of truth, as shown above in 3659, that good and truth is here meant by 'you'. The reason why 'God Shaddai' means temptations is that in ancient times people gave the Supreme Deity, or the Lord, various illustrious names. They used these in accordance with His attributes and in accordance with the kinds of good derived from Him, as well as in accordance with the kinds of truth, which are manifold, as everyone knows. By all those descriptive names members of the Ancient Church meant none but the one God, namely the Lord, whom they called Jehovah. But after the Church fell away from goodness and truth, and at the same time from such wisdom, they started to worship as many gods as there were descriptive names of the one God - so much so that each nation, and at length each family, acknowledged one of them as its own god. This was how so many gods came into being, who are also referred to in various places in the Word.
[2] The same happened in the family of Terah, Abraham's father, and also in Abraham's house. The fact that they worshipped other gods, see 1356, 2559, and in particular God Shaddai, 1992. And the fact that the worship of that God persisted in that house is also clear from the following places in Moses,
I appeared to Abraham, Isaac, and Jacob as God Shaddai, and by My name Jehovah I was not known to them. Exod 6:3.
This explains why Abraham was told, I am God Shaddai; walk before Me and be blameless. Gen 17:1.
And in the present case Isaac told Jacob, 'God Shaddai will bless you'. The truth of this is also quite evident from this chapter in which, after the Lord had said in a dream, 'I am Jehovah, the God of Abraham your father, and the God of Isaac', in verse 13, Jacob then said,
If God will be with me, and guard me on this road on which I am walking, and will give me bread to eat and clothing to wear, and I come back in peace to my father's house, then Jehovah will be my God. Verses 20, 21.
From this it is evident that neither did the house of Jacob acknowledge Jehovah, but that Jacob would acknowledge Him as his God if He conferred benefits on him. It was just the same as it is in Christian Gentilism at the present day.
[3] But as regards the specific name God Shaddai, the Lord had been called by this in the Ancient Church in respect to temptations, and to the blessings and benefits following temptations, as shown in Volume Two, in 1992. This is why here in the internal sense 'God Shaddai' means temptations. Temptations are the means by which the conjunction of good and truth is effected - see what has been stated and shown already about temptations, in the paragraphs referred to in 2819.
Latin(1748-1756) 3667
3667. `Deus Shaddai benedicet tibi': quod significet tentationes illius veri et boni per quas conjunctio, constat ex significatione `Dei Shaddai' quod sint tentationes, de qua sequitur; et ex significatione `benedici' quod sit conjunctio, de qua n. 3504, 3514, 3530, 3565, 3584; quia per Jacobum (t)nunc repraesentatur bonum veri, ut supra n. 3659 ostensum, hic illud (t)bonum et verum per `tibi' intelligitur. Quod `Deus Shaddai' significet tentationes, est inde quia antiquis temporibus insigniverunt Supremum Deum, seu Dominum, variis nominibus, et hoc secundum attributa, et secundum bona quae ab Ipso, et quoque secundum vera, quae quod multiplicia sint, unusquisque novit; qui ab Antiqua Ecclesia fuerunt, per omnes illas denominationes non intellexerunt nisi Unum Deum, nempe Dominum, Quem Jehovam appellarunt: at postquam Ecclesia a bono et vero descivit, et simul a sapientia illa, tunc coeperunt tot deos colere, quot denominationes Unius Dei fuerunt, usque adeo ut unaquaevis gens, et tandem unaquaevis familia pro suo Deo agnosceret unum ex illis; [2] inde tot dii (x)exstiterunt, qui etiam passim in Verbo {1}nominantur; simile factum in familia Terahi patris Abrahami, et quoque in ipsa domo Abrahami; qui quod alios deos coluerit, videatur n. 1356, 2559, et quod imprimis Deum Shaddai, n. 1992; quod cultus ejus permanserit in domo illa, constat quoque ex his apud Mosen, Apparui Abrahamo, Jischako, et Jacobo, in Deo Shaddai, et nomine Meo Jehovah non notus fui illis, Exod. vi 3;inde est quod dictum Abrahamo, Ego Deus Shaddai, ambula tibi coram Me, et esto integer, Gen. xvii 1;
et quod nunc ab Jischako dictum Jacobo, `Deus Shaddai benedicet tibi': quod ita sit, manifeste etiam patet (c)ab illis quae in hoc capite, quod postquam Dominus in somnio dixit Ego Jehovah Deus Abrahami patris tui, et Deus Jischaki, vers. 13, usque Jacob dein dixerit, Si fuerit Deus cum me, et custodiverit me in via hac, quam ego ambulans, et dederit mihi panem ad edendum, et vestem ad induendum, et rediero in pace ad domum patris mei, et erit Jehovah mihi in Deum, vers. 20, 21;
inde patet quod nec domus Jacobi agnoverit Jehovam, sed quod pro suo Deo agnosceret Illum si sibi benefaceret: prorsus sicut hodie in gentilismo Christiano. [3] Quod autem (x)Deum Shaddai in specie attinet, fuerat {2}ita in Ecclesia Antiqua Dominus appellatus respective ad tentationes, et {2}benedictiones et benefacta post tentationes, quod in Parte Altera n. 1992 ostensum; inde nunc est quod per `Deum Shaddai' in sensu interno significentur tentationes. Quod per tentationes fiat conjunctio boni et veri, videantur quae prius de tentationibus dicta et ostensa sunt et n. (x)2819 citata. @1 i Historico$ @2 after Antiqua$ @3 ad consolationes$