9160. Even unto God shall come the word of them both; he whom God shall condemn. That this signifies a searching and a judging by means of truth, is evident from the signification of “even unto God shall come the word,” as being a searching by means of truth (of which below); and from the signification of “condemning,” as being a judging and awarding of the penalty to him who has transgressed. That “even unto God shall come the word” signifies a searching by means of truth, is because “coming to God” denotes to come to the judges, who from truth were to search concerning this matter. Therefore also it is said “he whom God shall condemn,” with the verb in the plural number. Moreover, in the original tongue God is called El, in the singular number, but more frequently Elohim, in the plural; for the reason that the Divine truth proceeding from the Lord is shared in heaven in many ways among the angels; for as many as are the angels, so many are the recipients of truth Divine, each in his own manner (n. 3241, 3744-3746, 3986, 4149, 5598, 7236, 7833, 7836). Hence it is that the angels are called “gods” (n. 4295, 4402, 7268, 7873, 8301); and also “judges,” because the judges were not to judge from themselves, but from the Lord. They judged also from the law of Moses, and thus from the Word which is from the Lord. Even at this day judgment is administered from the Lord when it is done from conscience, in accordance with truths.

[2] In the Word the Lord is called “God” from the Divine truth which proceeds from Him; and “Jehovah” from the Divine good (n. 4402, 6303, 6905, 7268, 8988). Hence where good is treated of in the Word, the Lord is called “Jehovah,” and “God” where truth is treated of (n. 2586, 2769, 2807, 2822, 3921, 4402, 7268, 8988); thus “God” denotes truth (n. 4287, 7010, 7268). From all this it is now evident what is signified by “if the thief be not caught, the lord of the house shall be brought unto God” (verse 7); and here by “even unto God shall come the word of them both, and he whom God shall condemn, shall repay;” and also what is signified by “God” in the following passages:

Aaron shall speak for thee unto the people; and it shall come to pass that he shall be to thee for a mouth, and thou shall be to him for God (Exodus 4:16).

That “Moses” denotes the Divine truth, or the Law; and that “for a mouth” denotes the doctrine therefrom, which was represented by Aaron, see n. 7010. Again:

Jehovah said unto Moses, See, I have made thee a god to Pharaoh; and Aaron thy brother shall be thy prophet (Exodus 7:1. 7265).

And in the first book of Samuel:

Aforetime in Israel, when a man went to inquire of God, thus he said, Come and let us go to the Seer; for he that is now called the prophet was beforetime called the Seer (1 Samuel 9:9); where “the Seer” and “the prophet” denote truth Divine, and the doctrine of truth and good thence derived (n. 2534, 7269).

1736. That the Lord is Jehovah, who is here called “God Most High,” is plainly evident from the Word.

In Isaiah:

Jehovah Zebaoth is His name, and thy Redeemer, the Holy One of Israel; the God of the whole earth is He called (Isaiah 54:5); where it is plain that the Redeemer and the Holy One of Israel, who is the Lord alone, is “Jehovah Zebaoth” and “the God of the whole earth.” Again:

Thus said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God (Isaiah 48:17).

Again:

I do help thee, saith Jehovah, thy Redeemer, the Holy One of Israel (Isaiah 41:14).

The expressions “the Holy One of Israel,” and “the God of Israel” occur many times. That the Lord is the Holy One of Israel and the God of Israel is clearly evident in that:

They saw the God of Israel, and there was under His feet as it were a work of sapphire stone, and as it were the substance of heaven for clearness (Exodus 24:10).

[2] No other was acknowledged and called Jehovah by the Jewish Church, for it worshiped the one God Jehovah, and this was the more fully the case for the reason-which was unknown to most of them-that all the rites of that church represented the Lord, and all the things of the Word in the internal sense were significative of Him.

In Isaiah:

He will swallow up death forever; and the Lord Jehovih will wipe away the tear from off all faces. And it shall be said in that day, Lo, this is our God; we have waited for Him, and He will save us; this is Jehovah, we have waited for Him; let us exult and be glad in his salvation (Isaiah 25:8-9);

treating of the coming of the Lord.

[3] In the same:

Behold the Lord Jehovih will come in strength, and His arm shall rule for Him. He shall feed His flock like a shepherd, He shall gather the little lambs in His arm, He shall carry them in His bosom, He shall lead the sucklings (Isaiah 40:10-11).

Here the Lord is plainly spoken of, who is “the Lord Jehovih.” That He “shall come in strength,” and “His arm rule for Him,” signifies that He would conquer the hells by His own power; to “feed His flock, gather the little lambs in His arm, carry them in His bosom, and lead the sucklings,” are predicated of His love or mercy.

[4] Again:

Thus said Jehovah that created the heavens, God Himself that formed the earth and made it, He established it, He created it not an emptiness, He formed it to be inhabited: I am Jehovah, and there is none else. Am not I Jehovah, and there is no God else besides Me? a just God, and a Saviour, there is none besides Me. Look unto Me and be saved, all the ends of the earth; for I am God, and there is none else (Isaiah 45:18, 21-22).

Here the Lord is manifestly spoken of as being alone Jehovah and God. That to “create the heavens and form the earth” is to regenerate, thus that the Creator of heaven and earth is the Regenerator, may be seen above at n. 16, 88, 472, and elsewhere; and therefore the Lord is often called the Creator, Former, and Maker.

[5] Again:

Thou art our Father, for Abraham knoweth us not, and Israel doth not acknowledge us. Thou, O Jehovah, art our Father, our Redeemer, Thy name is from everlasting (Isaiah 63:16).

Here the Lord is plainly meant, who alone is the “Redeemer.”

In Moses:

Take heed of His face, and hear His voice, provoke Him not, for He will not bear your transgression, for My name is in the midst of Him (Exodus 23:21). That “name” means essence, see above (n. 144, 145); and “in the midst” means the inmost (n. 1074).

[6] In Isaiah:

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isaiah 9:6),

plainly said of the Lord.

In Jeremiah:

Behold the days come that I will raise unto David a righteous offshoot, and He shall reign a King, and shall act intelligently, and shall do judgment and justice in the earth; in His days Judah shall be saved, and Israel shall dwell in confidence; and this is His name whereby they shall call Him, Jehovah our Righteousness (Jeremiah 23:5-6),

plainly meaning the Lord.

In Zechariah:

Jehovah shall be King over all the earth; in that day there shall be one Jehovah, and His name one (Zech. 14:9),

plainly speaking of the Lord. The “name” denotes the essence.