4572.“我是神沙代”表试探的状态已经过去，现在有了神性安慰。这从“神沙代”的含义清楚可知，“神沙代”是指试探和随后的安慰。古人在提及试探和试探后的安慰时，就称耶和华或主为“神沙代”（参看1992，3667节）。因此，“神沙代”表示已经过去的试探状态，现在有了神性安慰。之所以试探的状态“已经过去”，是因为之前，尤其当雅各与天使摔跤（创世记32:25-32），和遇到以扫时（创世记33章），“雅各”代表试探；之所以现在有了神性安慰，是因为属世层里面的良善与真理的联结藉着这些试探实现了。这种联结本身就带来安慰，因为这种联结就是试探的目的。事实上，凡达到这个目的的人都会照着他在达到这个目的的手段中所遭受的艰难得到安慰。
一般来说，要知道，良善与真理的一切联结都是藉着试探实现的。其原因在于，邪恶与虚假会进行抵抗，可以说进行反抗，千方百计地试图阻止良善与真理，并真理与良善的联结。这种争战就发生在与人同在的灵人，也就是说，陷入邪恶与虚假的灵人，与处于良善与真理的灵人之间。人感觉这种争战如同他自己里面的试探。因此，当陷入邪恶与虚假的灵人被处于良善与真理的灵人征服，并被迫离开时，后者就会经由天堂从主那里获得喜乐，这种喜乐也被此人感觉为安慰；并且他在自己里面感受到这种安慰。然而，喜乐和安慰并不是由于胜利，而是由于良善与真理的联结。喜乐就存在于良善与真理的一切联结里面，因为这种联结就是天上的婚姻，而神性就存在于这婚姻中。
Potts(1905-1910) 4572
4572. I am God Shaddai. That this signifies the state of temptation past, and now Divine consolation, is evident from the signification of "God Shaddai," as being temptation and afterwards consolation. For Jehovah or the Lord was called by the ancients "God Shaddai" with reference to temptations and consolation after them (see n. 1992, 3667); consequently "God Shaddai" signifies a state of temptation that is past, and now Divine consolation. The reason why it is "past" is that temptations were previously represented by Jacob, especially when he wrestled with the angel (Gen. 32:25-32), and when he met Esau (Gen. 33); and the reason why there is now consolation, is that by these temptations there was effected the conjunction of good and truth in the natural. This conjunction itself causes consolation, because conjunction is the end of temptations; for when he arrives at the end, everyone has consolation according to the hard things he suffered in the means. [2] Be it known in general that all the conjunction of good with truth is effected by means of temptations, the reason of which is that evils and falsities offer resistance and as it were rebel, and strive in every possible way to prevent the conjunction of good with truth and of truth with good. This combat takes place between the spirits who are with the man, namely, between the spirits who are in evils and falsities, and those who are in goods and truths, and is perceived by the man as a temptation within himself. When therefore the spirits who are in evils and falsities are conquered by the spirits who are in goods and truths, and are compelled to depart, the latter have joy through heaven from the Lord, and this joy is perceived by the man as consolation, and as in himself. But the joy and consolation are not on account of victory, but on account of the conjunction of good and truth; for all conjunction of good and truth has joy within itself, because this conjunction is the heavenly marriage within which is the Divine.
Elliott(1983-1999) 4572
4572. 'I am God Shaddai' means a state of temptation is past, and now there is Divine comfort. This is clear from the meaning of 'God Shaddai' as temptation and subsequent comfort, for the ancients had called Jehovah or the Lord 'God Shaddai' whenever they referred to Him in connection with temptations and the comfort that followed these, see 1992, 3667. Therefore 'God Shaddai' means a state of temptation that is past, and now there is Divine comfort. The reason why it is past is that previously, in particular when he wrestled with the angel, Chapter 32:25-end, and when he met Esau, Chapter 33, 'Jacob' represented temptations; and the reason why now there is comfort is that the joining of good and truth within the natural is effected by means of those temptations. The actual joining together brings that comfort since such a joining together is the end in view of the temptations. indeed whoever attains that end receives comfort, as much as he has suffered severely in the means to that end.
[2] In general it should be recognized that every joining together of good and truth is effected by means of temptations. The reason for this is that evils and falsities offer resistance and so to speak engage in rebellion, and by every means try to prevent the joining of good to truth, and of truth to good. This conflict takes place between the spirits present within man, that is to say, between the spirits governed by evils and falsities and the spirits governed by goods and truths. Man experiences that conflict as temptation within himself. When therefore the spirits governed by evils and falsities are conquered by the spirits governed by goods and truths, the former are compelled to depart and the latter receive joy from the Lord by way of heaven. This joy is also felt by the person concerned as comfort; he feels it within himself. Yet the joy and comfort do not come because a victory has been won but because good and truth have been joined together. Joy is present within every joining together of good and truth, for that joining together is the heavenly marriage, in which the Divine is present.
Latin(1748-1756) 4572
4572. `Ego Deus Shaddai': quod significet statum tentationis praeteritum et nunc Divinum solatium, constat a significatione `Dei Shaddai' quod sit tentatio et postea solatium; Jehovah enim seu Dominus ab antiquis dictus fuerat Deus Shaddai respective tentationes et solatium post illas, videatur n. 1992, 3667, inde est quod {1} `Deus Shaddai' significet statum tentationis praeteritum et nunc Divinum solatium; quod praeteritum, est quia per `Jacobum' prius, imprimis cum luctatus cum angelo, cap. xxxii 25 ad fin.; et cum occurrit Esavo cap. xxxiii, repraesentatae sunt tentationes; quod nunc solatium, est quia per illas conjunctio boni et veri in naturali facta; ipsa conjunctio facit solatium, quia conjunctio est finis tentationum, quisque enim cum ad finem venit, secundum dura quae passus in mediis, solatium habet; [2] in genere sciendum quod omnis conjunctio boni cum vero fiat per tentationes;causa est quia mala et falsa repugnant et quasi rebellant, et omni modo connituntur conjunctionem boni cum vero, et veri cum bono, impedire; illa pugna existit inter spiritus qui apud hominem sunt, nempe inter spiritus qui in malis et falsis ac inter spiritus qui in bonis et veris, hoc {2} apud hominem percipitur ut tentatio sicut {3} in ipso; cum itaque spiritus qui in malis et falsis sunt, vincuntur a spiritibus qui in bonis et veris, et (o)illi recedere coguntur, tunc est gaudium his {4} per caelum a Domino; hoc gaudium etiam ab homine percipitur ut solatium, ut in ipso: sed gaudium et solatium non est propter victoriam, sed propter conjunctionem boni et veri, omnis enim conjunctio boni et veri in se gaudium habet, nam illa est conjugium caeleste, in quo Divinum. @1 i Ego$ @2 haec pugna$ @3 quasi$ @4 illis$