7193.“我从前向亚伯拉罕、以撒、雅各显现为沙代神”表主在其人身中所经历的试探和忠信之人所经历的试探，以及随后的安慰。这从“显现”的含义，以及“亚伯拉罕、以撒、雅各”的代表清楚可知：“显现”或“被看见”当论及耶和华时，是指来自神性的觉知（参看2150，3764，4567，5400节）；“亚伯拉罕、以撒、雅各”是指神性本身和神性人身方面的主（6804，6847节）。但在此处，由于耶和华告诉说“祂向他们显现”，故所表示的是人身，也就是变成神性之前的人身方面的主：在这人身里面，“亚伯拉罕”表示属天层，“以撒”表示属灵层，“雅各”表示属世层。
此处这三个人之所以表示人身方面，而非神性本身和神性人身方面的主，是因为所论述的主题是试探，变成神性之前的人身方面的主能被试探，但神性人身方面的主不能被试探，神性本身方面的主更不能被试探；因为神性超越一切试探。进行试探的地狱里的人甚至无法靠近属天天使，因为当靠近属天天使时，他们就被一种恐惧和剧痛抓住，感觉好像半死不活。他们无法靠近属天天使，是由于存在于他们当中的神性，所以他们更是无法靠近无限高于天使层级的神性。由此可见，主从母亲那里取得软弱的人身，是为了祂能经历试探，通过试探使天堂和地狱里的一切事物恢复秩序，同时荣耀祂的人身，也就是将它变成神性。
“沙代神”表示试探和随后的安慰（参看1992，3667，4572，5628节）。之所以说“随后的安慰”，是因为按照神性秩序，试探的痛苦过后随之而来的是安慰，就像晚上和黑夜过后随之而来的是早晨和黎明一样。它们之间也有一种对应关系，因为来世有状态的交替，正如世上有一日四时的交替一样。试探和侵扰的状态，以及荒凉的状态在来世是晚上和黑夜；而安慰和欢庆的状态是那里的早晨和黎明。这些话，即“我从前向亚伯拉罕、以撒、雅各显现为沙代神”，之所以还表示忠信之人的试探，以及随后的安慰，是因为通过试探实现的人之重生是主荣耀的一个形像（3138，3212，3296，3490，4402，5688节）；因此，在圣言中，在至高意义上涉及主的事在相对内在意义上涉及忠信之人。
Potts(1905-1910) 7193
7193. And I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai. That this signifies the temptations of the Lord as to the Human, and the temptations of the faithful, and afterward consolations, is evident from the signification of "appearing," or "being seen," when said of Jehovah, as being perception from the Divine (see n. 2150, 3764, 4567, 5400); and from the representation of Abraham, of Isaac, and of Jacob, as being the Lord as to the Divine Itself, and as to the Divine Human (n. 6804, 6847); but here, as Jehovah speaks and says that "He appeared to them," the Lord is signified as to the human, that is, the human before it was made Divine. By "Abraham" is signified the celestial in this human; by "Isaac," the spiritual; and by "Jacob," the natural. [2] That the Lord as to the human is here meant by these, not as to the Divine Itself, nor as to the Divine Human, is because the subject is temptations, and the Lord as to the human before it was made Divine could be tempted, but not as to the Divine Human, and still less as to the Divine Itself; for the Divine is beyond all temptations. The infernals who tempt cannot approach even the celestial angels, for when they approach them, they are seized with horror and anguish, and become as if half dead; and as they cannot approach the celestial angels, and this by reason of the Divine with them, much less can they approach the Divine which is infinitely above the angelic. From all this it can be seen that the Lord assumed an infirm human from the mother in order that He might be tempted, and by temptations reduce into order all things in heaven and in hell, and then at the same time glorify His Human, that is, make it Divine. [3] (That by "God Shaddai" are signified temptations, and afterward consolations, see n. 1992, 3667, 4572, 5628.) It is said "afterward consolations," because it is from Divine order that comfortings follow the pains of temptations, just as morning and dawn follow evening and night. There is also a correspondence between them, for there are alternations of states in the other life, as there are of the seasons in the world. States of temptations and of infestations, and also states of desolations, are in the other life evening and night; and states of consolations and festivities are morning and dawn. That by the same words, namely, "I appeared to Abraham, to Isaac, and to Jacob, in God Shaddai," are also signified the temptations of the faithful, and afterward consolations, is because the regeneration of man, which is effected by means of temptations, is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688); therefore the things in the Word which are understood of the Lord in the supreme sense, are understood of the faithful in the relative internal sense.
Elliott(1983-1999) 7193
7193. 'And I appeared to Abraham, to Isaac, and to Jacob, as God Shaddai' means the temptations which the Lord underwent in His Human and the temptations that faithful believers undergo, and the subsequent periods of consolation. This is clear from the meaning of 'appearing' or 'being seen', when used in reference to Jehovah, as perception from the Divine, dealt with in 2150, 3764, 4567, 5400; and from the representation of 'Abraham, Isaac, and Jacob' as the Lord in respect of the Divine itself and the Divine Human, dealt with in 6804, 6847. But here, since Jehovah is the speaker and says that He had appeared to them, the Lord in respect of the Human, that is, the Human before it had been made Divine, is meant, 'Abraham' meaning the celestial degree within that Human, 'Isaac' the spiritual degree, and 'Jacob' the natural degree.
[2] The reason why the Lord in respect of the Human, not the Divine itself and the Divine Human, is meant here by these three is that temptations are being referred to, and the Lord's Human before it was made Divine was able to be tempted, but not the Divine Human, still less the Divine itself; for the Divine is beyond any kind of temptation. Those in hell who are tempters cannot approach even celestial angels, for when they do approach them they are seized by a feeling of dread and anguish, and feel as if they were being deprived of air. Since they cannot approach celestial angels, because of the Divine presence among those angels, far less can they approach the Divine who is infinitely higher than the angelic level. From all this it may be recognized that the Lord took infirm humanity from His mother in order that He might undergo temptation, and by means of temptations might restore to order everything in heaven and in hell, and at the same time glorify His human, that is, make it Divine.
[3] For the meaning of 'God Shaddai' as temptations and subsequent periods of consolation, see 1992, 3667, 4572, 5628. The expression 'subsequent periods of consolation' is used because it is in keeping with Divine order that feelings of grief which temptations bring should be followed by those of comfort, just as evening and night are followed by morning and the dawn. These are also corresponding conditions, for there are alternations of states in the next life, just as there are alternations of times of day in the world. States involving temptations and molestations, and also states involving desolations, constitute evening and night in that life, while states which are periods of consolation and festivity constitute morning and dawn there. The reason why the same words, the words 'I appeared to Abraham, to Isaac, and to Jacob', also mean the temptations that faithful believers undergo, and subsequent periods of consolation, is that a person's regeneration, which is effected by means of temptations, is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402, 5688, and therefore the things in the Word which relate in the highest sense to the Lord relate in the comparable internal sense to faithful believers.
Latin(1748-1756) 7193
7193. `Et apparui ad Abrahamum, {1} ad Jischakum, et ad Jacobum, in Deo Schaddai': quod significet tentationes Domini quoad Humanum et tentationes fidelium, ac postea consolationes, constat a significatione `apparere' seu `videri' cum de Jehovah dicitur, quod sit perceptio a Divino, de qua n. 2150, 3764, 4567, 5400; ex repraesentatione `Abrahami, Jischaki, et Jacobi' quod sit Dominus quoad Ipsum Divinum et quoad Divinum Humanum, de qua n. 6804, 6847; hic autem quia Jehovah loquitur et dicit quod apparuerit illis, significatur Dominus quoad Humanum, hoc est, Humanum antequam Divinum factum est; per `Abrahamum' significatur caeleste in Humano illo, per `Jischakum' spirituale, et per `Jacobum' naturale. 2 Quod Dominus quoad Humanum hic {2}per illos intelligatur, non quoad Ipsum Divinum ac quoad Divinum Humanum, est quia de tentationibus agitur, et Dominus quoad Humanum, antequam Divinum factum est, potuit tentari, non autem quoad Divinum Humanum, et minus quoad Ipsum Divinum; {3}Divinum enim est extra omnes tentationes {4}; infernales qui tentant ne quidem accedere possunt ad angelos caelestes, cum enim accedunt, corripiuntur horrore et angore, et sunt sicut {5}exanimarentur; cum ad illos accedere non possunt, et hoc propter Divinum quod est apud illos, multo minus possunt accedere ad Divinum, quod infinite est supra angelicum; ex his constare {6} potest quod Dominus humanum infirmum a matre assumpserit ut tentari posset, et per tentationes reducere omnia in caelo et in inferno in ordinem, ac simul tunc humanum Suum glorificare, hoc est, Divinum facere. 3 Quod per `Deum Schaddai' significentur tentationes, et postea consolationes, videatur n. 1992, 3667, 4572, 5628; postea consolationes dicitur quia ex ordine Divino est quod post {7}tentationum dolores sequantur solatia, non aliter ac post vesperam et noctem mane et aurora; correspondent etiam, nam sunt vices statuum in altera vita, sicut sunt vices temporum in mundo; status tentationum et infestationum, tum status desolationum, sunt ibi vespera et nox, {8}et status consolationum et festivitatum sunt ibi mane et aurora. Quod per eadem verba, nempe `apparui ad Abrahamum, ad Jischakum, et ad Jacobum,' etiam significentur tentationes fidelium, et postea consolationes, est quia regeneratio hominis, quae fit mediis tentationibus, est imago glorificationis Domini, n. 3138, 3212, 3296, 3490, 4402, 5688, ideo quae de Domino in supremo sensu, de fidelibus in sensu respectivo interno, in Verbo intelliguntur. @1 i et I$ @2 After intelligatur$ @3 quod enim Divinum est, hoc$ @4 i est$ @5 exanimentur; et$ @6 i quoque$ @7 tentationes$ @8 at$