1992. 'I am God Shaddai' means, in the sense of the letter, the name of Abram's God, by means of which the Lord was represented before them at first. This is clear from references in the Word to Abram and his father's house worshipping other gods. Surviving in Syria, where Abram came from, there were remnants of the Ancient Church, and many families there retained its worship, as is clear in the case of Eber who came from those parts and from whom the Hebrew nation descended. They likewise retained the name Jehovah, as is evident from what has been shown in Volume One, in 1343, and from Balaam, who also came from Syria, and who offered sacrifices and called his God Jehovah. That he came from Syria is indicated in Numbers 23:7; that he offered sacrifices, in Numbers 22:39-40; 23:1-3, 14, 29; and that he called his God Jehovah, in Numbers 2:8, 13, 18, 31; 23:8, 12, 16.

[2] But in the case of the house of Terah, Abram and Nahor's father, this was not so. That house was one of the gentile families there which had not only lost the name of Jehovah but also served other gods; and instead of Jehovah they worshipped Shaddai, whom they called their own god. The fact that they had lost the name of Jehovah is clear from the places quoted in Volume One, in 1343; and the fact that they served other gods is explicitly stated in Joshua,

Joshua said to all the people, Thus said Jehovah, the God of Israel, Your fathers dwelt of old beyond the River, Terah, the father of Abraham and the father of Nahor, and they served other gods. Now fear Jehovah, and serve Him in sincerity and truth, and put away the gods which your fathers served beyond the River, and in Egypt, and serve Jehovah. And if it is evil in your eyes to serve Jehovah, choose this day whom you are to serve, whether the gods which your fathers served who were beyond the River, or the gods of the Amorites. Joshua 24:2, 14-15.

The fact that Nahor as well, Abram's brother, and the nation that descended from him, served other gods is also clear from Laban the Syrian, who lived in the city of Nahor and worshipped the images or teraphim which Rachel stole, Genesis 24:10; 31:19, 30, 32, 34 - see what has been stated in Volume One, in 1356. That instead of Jehovah they worshipped Shaddai, whom they called their god, is plainly stated in Moses,

I, Jehovah, appeared to Abraham, Isaac, and Jacob as God Shaddai, and by My name Jehovah I was not known to them. Exodus 6:2-3.

[3] These references show what Abram was by disposition in his younger days, namely an idolater like other gentiles, and that even up to and during the time he was in the land of Canaan he had not cast the god Shaddai away from his mind; and this accounts for the declaration here, 'I am God Shaddai', which in the sense of the letter means the name of Abram's god. And from Exodus 6:2-3, that has just been quoted, it is evident that it was by this name that the Lord was first represented before them - before Abraham, Isaac, and Jacob.

[4] The reason the Lord was willing to be represented before them first of all through the name Shaddai is that the Lord is never willing to destroy quickly, still less immediately, the worship implanted in someone since earliest childhood. He is unwilling to destroy it because it would be an uprooting and so a destroying of the deeply implanted feeling for what is holy which is expressed in adoration and worship, a feeling which the Lord never crushes but bends. The holiness which is expressed in worship and has been inrooted since earliest childhood is such that it does not respond to violence but to gentle and kindly bending. The same applies to gentiles who during their lifetime have worshipped idols and yet have led charitable lives one with another. Because the holiness expressed in their worship has been inrooted since earliest childhood it is not removed all of a sudden in the next life but gradually. For people who have led charitable lives one with another are able to have implanted in them without difficulty the goods and truths of faith; these they subsequently receive with joy, charity being the soil itself. This is what happened in the case of Abraham, Isaac, and Jacob, that is to say, the Lord allowed them to retain the name God Shaddai; indeed He went so far as to speak of Himself as God Shaddai, which He did because of what that name meant.

[5] Some translators render Shaddai as the Almighty, others as the Thunderbolt-hurler. But strictly speaking it means the Tempter, and the One who does good following temptations, as is clear in Job who, because he suffered many temptations, mentions Shaddai so many times, such as the following places in his book make clear,

Behold, blessed is the man whom God reproves; and despise not the chastening of Shaddai. Job 5:17.

The arrows of Shaddai are with me, the terrors of God are arrayed against me. Job 6:4.

He will forsake the fear of Shaddai. Job 6:14.

I will speak to Shaddai, and I desire to dispute with God. Job 13:3.

He has stretched forth his hand against God, and emboldens himself against Shaddai. Job 15:25.

His eyes will see his destruction and he will drink of the wrath of Shaddai. Job 21:20.

As for Shaddai, you will not find him. He is great in power and judgement, and in the abundance of righteousness. He will not afflict. Job 37:23.

Also in Joel,

Alas for the day! For the day of Jehovah is near, and as destruction from Shaddai will it come. Joel 1:15.

This becomes clear also from the actual word Shaddai, which means vastation, thus temptation, for temptation is a variety of vastation. But because the name had its origins among the nations in Syria, he is not called Elohim Shaddai but El Shaddai; and in Job he is called simply Shaddai, with El, or God, mentioned separately.

[6] Because comfort follows temptations people also attributed the good that comes out of temptations to the same Shaddai, as in Job 22:17, 23, 25-26; and they also attributed to him the understanding of truth which resulted from those temptations, 32:8; 33:4. And because in this way he was regarded as a god of truth, for vastation, temptation, chastisement, and reproving belong in no way to good but to truth, and because the Lord was represented by means of it before Abraham, Isaac, and Jacob, the name was retained even among the Prophets. But with the latter Shaddai was used to mean truth, as in Ezekiel,

I heard the sound of the cherubs' wings, like the sound of many waters, like the sound of Shaddai as they were coming, a sound of tumult, like the sound of a camp. Ezekiel 1:24.

In the same prophet,

The court was full of the brightness of the glory of Jehovah, and the sound of the wings of the cherubs was heard as far as the outer court, like the voice of the god Shaddai when he speaks. Ezekiel 10:4-5.

Here Jehovah stands for good, Shaddai for truth. 'Wings' likewise in the Word means in the internal sense things that are matters of truth.

[7] Isaac and Jacob too used the name God Shaddai in a similar way, namely as one who tempts, rescues from temptation, and after that does good to them. Isaac addressed his son Jacob when he was about to flee on account of Esau,

God Shaddai bless you and make you fruitful and multiply you. Genesis 28:3.

Jacob addressed his sons when they were about to journey into Egypt to buy grain and were so greatly afraid of Joseph,

May God Shaddai grant you mercy before the man, and may He send back with you your other brother and Benjamin. Genesis 43:14.

Jacob, by now Israel, when blessing Joseph, who had experienced the evils of temptation more than his brothers and had been released from them, declared,

By the God of your father, and He will help you; and with Shaddai, and He will bless you. Genesis 49:25.

This then explains why the Lord was willing to be represented at first as God Shaddai whom Abram worshipped when He declared,

I am God Shaddai.

And later on He referred to Himself in a similar way before Jacob, I am God Shaddai; be fruitful and multiply. Genesis 35:11.

And a further reason is that the subject of the internal sense in what has gone before has been temptations.

[8] The worship of Shaddai with them had its origin, as it did with a certain nation which in the Lord's Divine mercy will be described later on, and also with those who belonged to the Ancient Church, in the fact that quite often they heard spirits who reproached them and who also afterwards consoled them. The spirits who reproached them were perceived as being on the left side below the arm; at the same time angels were present from the head who overruled the spirits and toned down the reproaching. And because they imagined that everything declared to them through the spirits was Divine, they called the reproaching spirit Shaddai. And because he also afterwards gave consolation they called him God Shaddai. Since they had no understanding of the internal sense of the Word, people in those days, including the Jews, possessed that kind of religion in which they imagined that all evil and so all temptation came from God just as all good and thus all comfort did. But that in actual fact this is not at all the case, see Volume One, in 245, 592, 696, 1093, 1874, 1875.

1343. That 'Eber' was a nation, the Hebrew nation, which took its name from 'Eber' as its forefather, and which means the worship in general of the second Ancient Church, is clear from the references to him in the historical sections of the Word. Because a new form of worship began with that nation, all those were called Hebrews whose worship was similar to it. Their worship was like that re-established at a later time among the descendants of Jacob, its chief features being that they called their God Jehovah and held sacrifices. The Most Ancient Church was of one mind in acknowledging the Lord and calling Him Jehovah, as is clear also from the early chapters of Genesis and elsewhere in the Word. The Ancient Church, that is, the Church after the Flood also acknowledged the Lord and called Him Jehovah, especially those who possessed internal worship and were called 'the sons of Shem'. The remainder whose worship was external also acknowledged Jehovah and worshipped Him. But when internal worship became external, and still more when it became idolatrous, and when each nation started to have its own god to worship, the Hebrew nation retained the name of Jehovah and called their own God Jehovah. In this they were different from all other nations.

[2] Along with external worship, Jacob's descendants in Egypt, including Moses himself, lost knowledge even of this fact, that their God was called Jehovah. Consequently they had first of all to be taught that Jehovah was the God of the Hebrews, and the God of Abraham, Isaac, and Jacob, as becomes clear from the following in Moses,

Jehovah said to Moses, You and the elders of Israel shall go in to the king of Egypt, and you shall say to him, Jehovah the God of the Hebrews has met with us; and now let us go, pray, a three days' journey into the wilderness, and let us sacrifice to Jehovah our God. Exodus 3:18.

In the same author,

Pharaoh said, Who is Jehovah that I should hearken to His voice to send Israel away? I do not know Jehovah, and moreover I will not send Israel away. And they said, The God of the Hebrews has met with us; let us go, pray, a three days' journey into the wilderness, and let us sacrifice to Jehovah our God. Exodus 5:2-3.

[3] The fact that Jacob's descendants lost in Egypt, along with the worship, even the name of Jehovah becomes clear from the following in Moses,

Moses said to God, Behold, when I come to the children of Israel and say to them, The God of your fathers has sent me to you, and they say to me, What is His name? What shall I tell them? And God said to Moses, I Am Who I Am. And He said, Thus shall you say to the children of Israel, I Am has sent me to you. And God said moreover to Moses, Thus shall you say to the children of Israel, Jehovah the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you; this is My name for ever. Exodus 3:13-15.

[4] From this it is evident that even Moses did not know it and that they were distinguished from everyone else by the name of Jehovah, the God of the Hebrews. Hence also Jehovah is elsewhere called the God of the Hebrews,

You shall say to Pharaoh, Jehovah the God of the Hebrews has sent me to you. Exodus 7:16.

Go in to Pharaoh and say to him, Thus said Jehovah the God of the Hebrews. Exodus 9:1, 13.

Moses and Aaron went in to Pharaoh and said to him, Thus said Jehovah the God of the Hebrews Exodus 10:3.

In Jonah,

I am a Hebrew, and I fear Jehovah, the God of heaven. Jonah 1:9.

And also in Samuel,

The Philistines heard the noise of the shouting and said, What does the noise of this great shouting in the camp of the Hebrews mean? And they learned that the Ark of Jehovah had come to the camp. The Philistines said, Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who smote the Egyptians with every sort of plague in the wilderness. Acquit yourselves like men, O Philistines, lest you be slaves to the Hebrews. 1 Samuel 4:6, 8-9.

Here also it is evident that nations were distinguished from one another by the gods whose names they called on, and that the Hebrew nation was distinguished by that of Jehovah.

[5] The fact that sacrifices were the second essential feature of the worship of the Hebrew nation is also evident from the words from Exodus 3:18; 5:2-3, quoted above, as well as from the fact that the Egyptians abhorred the Hebrew nation on account of this form of worship, as is clear from the following in Moses,

Moses said, It is not right to do so, for we would be sacrificing to Jehovah our God what is abhorrent to the Egyptians; behold, we would be sacrificing what is abhorrent to the Egyptians in their eyes; will they not stone us? Exodus 8:26.

Consequently the Egyptians also abhorred the Hebrew nation so much that they refused even 'to eat bread' with them, Genesis 43:32. From this it is also evident that not merely the descendants of Jacob constituted the Hebrew nation but everybody who possessed that kind of worship. This also was why in Joseph's day the land of Canaan was called the land of the Hebrews,

Joseph said. By theft I have been taken away out of the land of the Hebrews. Genesis 40:15.

[6] The fact that sacrifices took place among the idolaters in the land of Canaan becomes clear from many references, for they used to sacrifice to their gods - to the baals and to others What is more, Balaam, who came from Syria where Eber had lived, that is, where the Hebrew nation had originated, before Jacob's descendants entered the land of Canaan, not only offered sacrifices but also called his God Jehovah. As to the fact that Balaam came from Syria where the Hebrew nation had originated, see Numbers 23:7; that he offered sacrifices, Numbers 22:39-40; 23:1-3, 14, 29; that he called his God Jehovah, Numbers 22:18, and elsewhere in those chapters. And Genesis 8:20 speaks of Noah offering burnt offerings to Jehovah - though this is not true history but made-up history - for 'burnt offerings' means the holiness of worship, as may be seen in that story. These considerations now show what 'Eber' or 'the Hebrew nation' means.