8281. Thy right hand, O Jehovah, is magnified in strength. That this signifies that the Lord’s omnipotence has been shown, is evident from the signification of the “right hand of Jehovah,” as being omnipotence, of which below; and from the signification of “is magnified in strength,” as being shown, for Divine power is shown by the strength by which it is magnified. That the “right hand of Jehovah” denotes omnipotence, is because by “hand” in the Word is signified power, and thus by “right hand” eminent power; consequently when the “hand” or “right hand” is said of Jehovah, it denotes Divine power, or omnipotence. (That “hand” and “right hand” denote power, see n. 878, 4931-4937, 6292, 6947, 7188, 7189, 7518; and when predicated of Jehovah, omnipotence, n. 3387, 7518, 7673, 8050, 8069, 8153)

[2] That the “right hand of Jehovah” denotes Divine power, or omnipotence, is also evident from the following passages in the Word, in Matthew:

Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matthew 26:64; Mark 14:62).

From henceforth shall the Son of man be sitting at the right hand of the power of God (Luke 22:69).

The saying of Jehovah unto my Lord, Sit at my right hand, until I make thine enemies a footstool for thy feet; thou art a priest forever after the manner of Melchizedek, the Lord at thy right hand hath smitten kings in the day of anger (Psalms 110:1, 4-5; Matthew 22:44).

He who does not know that the “right hand,” when said of Jehovah, signifies omnipotence, cannot receive any other idea from these words of the Lord, than that the Lord will sit at the right hand of His Father, and have dominion like one who sits at the right hand of a king on earth. But the internal sense teaches what is meant in these passages by “sitting at the right hand,” namely, the Divine omnipotence; consequently it is also said, “to sit at the right hand of power,” and “at the right hand of the power of God.”

[3] That it is the Lord who has omnipotence, is manifest; for this is said of the Lord, and by “the Lord” in David is meant the Lord in respect to Divine truth, and also by the “Son of man” in the Evangelists; for Divine truth is that which has omnipotence from Divine good. (That Divine truth has omnipotence, see n. 6948, 8200; in general that power belongs to truth from good, n. 3091, 3563, 4231, 6344, 6493; and that consequently “hand” is predicated of truth, n. 3091, 4931; and that the “Son of man” denotes the Divine truth proceeding from the Lord, n. 2159, 2803, 2813, 3704)

[4] Divine power or omnipotence is also signified by the “right hand” in the following passages in David:

Now know I that Jehovah saveth His anointed; they will answer Him in heaven through the powers of the salvation of His right hand (Psalms 20:6).

O Jehovah, look from the heavens, and see, and visit this vine; and the shoot which Thy right hand hath planted, upon the son Thou hadst made strong for Thyself (Psalms 80:14-15, 80:17).

Thou hast an arm with might; strong is Thy hand, exalted shall be Thy right hand (Psalms 89:13).

My strength and song is Jah, He is become my salvation; the voice of shouting and of salvation is in the tents of the righteous, the right hand of Jehovah hath done valiantly, the right hand of Jehovah is exalted, the right hand of Jehovah hath done valiantly (Psalms 118:14-16).

[5] In these passages the “right hand of Jehovah” denotes omnipotence; and in the supreme sense the Lord as to Divine truth. This is more evident elsewhere in David:

Let Thy hand, O Jehovah, be for the man of Thy right hand, for the son of man Thou hast made strong for Thyself (Psalms 80:17); where “the man of the right hand of Jehovah,” and “the son of man,” denote the Lord as to Divine truth. In the same:

Thou hast driven out the nations with Thy hand, not by their sword have they possessed the land, and their arm hath not saved them, but Thy right hand, and Thine arm, and the light of Thy faces (Psalms 44:2-3); where “the light of the faces of Jehovah” denotes Divine truth from Divine good; so also “the right hand,” and “the arm.” And in Isaiah:

God hath sworn by His right hand, and by the arm of His strength (62:8);

here also the “right hand of God,” and the “arm of His strength” denote the Lord as to Divine truth; for Jehovah or the Lord does not swear by any other than Himself (n. 2842), thus by the Divine truth, for this is Himself, because from Himself.

[6] Hence it is that in the Word throughout the Lord is called not only the “right hand” and “arm” of Jehovah, but also “the strength by which He breaks in pieces enemies,” and likewise “the hammer,” as in Jeremiah 51:20-21, seq . Moreover the Lord came into the world, and there became Divine truth, and afterward Divine good from which is Divine truth, in order that He might shut up all evils and falsities in the hells, and gather together goods and truths into the heavens, and there dispose them into Divine order. From all this it is now evident that by “the right hand of Jehovah” in the Word is signified the omnipotence which the Divine has by means of Divine truth. That “the right hand” denotes eminent power, derives its origin from the fact that they who in the Grand Man or heaven have relation to the shoulders, the arms, and the hands, are they who are powerful from the truth which is from good; that is, from the faith which is from love (n. 4931-4937, 7518).

2921. My lord, thou art a prince of God in the midst of us. That this signifies the Lord as to the good and truth Divine with them, is evident from the signification of “lord,” and of a “prince of God;” and from the signification of “in the midst of us.” That it is said “Lord” where good is treated of, is evident from the Word of the Old Testament; for there Jehovah is now called Jehovah, now God, now Lord, now Jehovah God, now the Lord Jehovih, now Jehovah Zebaoth; and this from a hidden cause which can be known only from the internal sense. In general, when the subject is the celestial things of love, or good, it is said “Jehovah;” but when it is the spiritual things of faith, or truth, it is said “God;” when both together are treated of, it is said “Jehovah God;” but when the Divine power of good or omnipotence is treated of, it is said “Jehovah Zebaoth,” that is, “Jehovah of Armies,” and likewise “Lord,” so that “Jehovah Zebaoth” and “Lord” are of the same sense and signification. From this, namely, the power of good, men and angels are also called “lords;” and in the opposite sense those are called “servants” in whom there is no power, or who have power from the former. From all this it may be seen that here “my lord” in the internal sense signifies the Lord as to good; which will be illustrated from the Word in the passages that follow. “Prince of God,” however, signifies the Lord as to the power of truth, or as to truth; as is evident from the signification of a “prince,” or of “princes,” as being primary truths (see n. 1482, 2089); and also from its being said “prince of God,” for it is said “God” where truth, and “Jehovah” where good is treated of, (see n. 2586, 2769, 2807, 2822). That “in the midst of us” means among them, or with them, is evident without explication.

[2] That in the Word of the Old Testament “Jehovah Zebaoth” and “Lord” are of the same sense and signification, is evident in Isaiah:

The zeal of Jehovah Zebaoth shall perform this; the Lord sent a word into Jacob, and it hath fallen on Israel (Isaiah 9:7-8).

And in another place:

A mighty king shall rule over them, saith the Lord, Jehovah Zebaoth (Isaiah 19:4).

In Malachi:

Behold the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire; behold He cometh, saith Jehovah Zebaoth (Malachi 3:1).

Still more plainly in Isaiah:

I saw the Lord sitting upon a throne high and lifted up; above Him stood the seraphim; six wings and six wings for each; the one cried to the other, Holy, holy, holy, Jehovah Zebaoth. Woe is me, for I am undone, for mine eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord (Isaiah 6:1, 3, 5, 8);

from which it is plain that “Jehovah Zebaoth” and “the Lord” have the same meaning.

[3] But the name “Lord Jehovih” is used especially when the aid of omnipotence is sought and implored as in Isaiah:

Say unto the cities of Judah, Behold your God. Behold the Lord Jehovih will come in a strong one, and His arm shall rule for Him; behold His reward is with Him and His work before Him. He shall feed His flock like a shepherd (Isaiah 40:9-11).

That the name “Lord Jehovih” is used when such aid is sought, may be seen further in Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, (Isaiah 50:7)9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and frequently elsewhere.

[4] And besides this in the Word of the Old Testament the name “Lord” involves the like as “Jehovah,” namely, that it is said “Lord” when good is treated of; wherefore also “Lord” is similarly distinguished from “God” as “Jehovah” is distinguished from “God.” As in Moses:

Jehovah your God, He is God of gods and Lord of lords (Deuteronomy 10:17).

In David:

Give thanks unto the God of gods, for His mercy is forever; give thanks unto the Lord of lords, for His mercy is forever (Psalms 136:1-3).

[5] But in the Word of the New Testament, with the Evangelists and in Revelation, “Jehovah” is nowhere named; but instead of “Jehovah” it is said “Lord,” and this from hidden causes of which we shall speak below. That in the Word of the New Testament it is said “Lord,” instead of “Jehovah” is very plain in Mark:

Jesus answered, The first of all the commandments is, Hear O Israel, The Lord our God is one Lord; therefore thou shalt love the Lord thy God from all thy heart, and from all thy soul, and from all thy thought, and from all thy strength (Mark 12:29-30).

The same is thus written in Moses:

Hear O Israel, Jehovah our God is one Jehovah; and thou shalt love Jehovah thy God from all thy heart, and from all thy soul, and from all thy strength (Deuteronomy 6:4-5); where it is plain that “the Lord” is said instead of “Jehovah.” So too in John:

I saw and behold there was a throne set in heaven, and one sitting upon the throne; and round about the throne four animals full of eyes before and behind; each one of them had six wings round about, and was full of eyes within; and they said, Holy, holy, holy, Lord God Almighty (Revelation 4:2, 6 (Revelation 4:6), 8).

But in Isaiah we read:

I saw the Lord sitting upon a throne high and lifted up. Above him stood the seraphim; six wings and six wings for each; the one cried to the other, Holy, holy, holy, Jehovah Zebaoth (Isaiah 6:1, 3, 5, 8).

Here “the Lord” is said instead of “Jehovah”; or “the Lord God Almighty” instead of “Jehovah Zebaoth” (that the “four animals” are seraphim or cherubim is plain in Ezekiel, 1:5, 13-15, 19; 10:15). That “the Lord” in the New Testament is “Jehovah” is also evident from many other passages as in Luke:

There appeared to Zacharias an angel of the Lord (Luke 1:11);

an “angel of the Lord” meaning an “angel of Jehovah.”

In the same:

The angel said to Zacharias concerning his son, Many of the sons of Israel shall he turn unto the Lord their God (Luke 1:16);

“unto the Lord their God” meaning “unto Jehovah God.” In the same:

The angel said to Mary concerning Jesus, He shall be great, and shall be called the Son of the Most High, and the Lord God shall give unto Him the throne of David (Luke 1:32);

“the Lord God” here is instead of “Jehovah God.” In the same:

Mary said, My soul doth magnify the Lord, and my spirit hath exalted itself upon God my savior (Luke 1:46-47);

here too “the Lord” is instead of “Jehovah.” In the same:

Zacharias prophesied, saying, Blessed be the Lord God of Israel (Luke 1:68);

“the Lord God” is instead of “Jehovah God.” In the same:

An angel of the Lord stood by the shepherds; and the glory of the Lord shone round about them (Luke 2:9);

an angel of “the Lord,” and the glory of “the Lord,” instead of an angel of “Jehovah,” and the glory of “Jehovah.”

In Matthew:

Blessed is he that cometh in the name of the Lord (Matthew 21:9; 23:39; Luke 13:35; John 12:13);

“in the name of the Lord,” instead of “in the name of Jehovah.” Besides many other passages as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden causes of their calling Jehovah “the Lord” were the following. If at that time it had been said that the Lord was the Jehovah so often named in the Old Testament (see n. 1736), men would not have accepted it, for they would not have believed it; and moreover the Lord did not become Jehovah as to the Human also until He had completely united the Divine Essence to the Human Essence, and the Human to the Divine (see n. 1725, 1729, 1733, 1745, 1815, 2156, 2751). The full unition was accomplished after the last temptation, which was that of the cross; and for this reason, after the resurrection the disciples always called Him “the Lord” (John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20); and Thomas said, “My Lord and my God” (John 20:28). And because the Lord was the Jehovah so often named in the Old Testament, He therefore also said to the disciples:

Ye call Me Master and Lord, and ye say well, for I am (John 13:13-14, 16);

and these words signify that He was Jehovah God; for He is here called “Lord” as to good, and “Master” as to truth. That the Lord was Jehovah is also meant by the words of the angel to the shepherds:

Unto you is born this day a Saviour who is Christ the Lord (Luke 2:11);

He is called “Christ” as the Messiah, the Anointed, King; and “Lord” as Jehovah; “Christ” in respect to truth, and “Lord” in respect to good. One who does not closely study the Word could not know this, for he would think that our Savior was called Lord, like others, from the common title of reverence; when yet He was so called because He was Jehovah.