7091.“耶和华以色列的神这样说”表它，即对那些反对教会真理之人的告诫，来自主的神性人身。这从以下事实清楚可知：“耶和华以色列的神”表示神性人身方面的主。在圣言中，“耶和华”是指主（参看1343，1736，2921，3023，3035，5041，5663，6281，6303，6905节）。祂之所以被称为“以色列的神”，是因为“以色列”表示主的属灵国度（6426，6637节），还因为主通过降世拯救那些属于该国度或教会的人（6854，6914，7035节）。“以色列的神”之所以表示神性人身方面的主，是因为那些属于该教会的人以设想属世事物的方式来设想一切属灵或属天事物，以及神性，或说对一切属灵或属天事物，以及神性都持有属世观念。因此，他们若不如同思想一个属世人或一个位格那样以一种属世的方式来思想神性，就无法通过任何情感与神性结合。因为若不如同思想一个属世人或一个位格那样以一种属世的方式思想神性，他们对神性要么根本没有任何观念，要么持有可怕的观念，从而玷污神性。正因如此，“以色列的神”表示神性人身，特别是神性属世层方面的主。“以色列”和“雅各”在至高意义上表示神性属世层方面的主：“以色列”表示内在神性属世层方面的，“雅各”表示外在神性属世层方面的（参看4570节）。那些属于属灵教会的人通过主的神性人身得救，无论过去还是现在（2833，2834节）。属灵教会成员，也就是“以色列”是内层属世层（4286，4402节）。
由此明显可知为何在圣言中，主被称为“耶和华以色列的神”，“耶和华以色列的圣者”。谁都能看出，以这些名字来提及神性，仅仅因为它们适合表达并未显明在字义上的某种神圣事物。“以色列的神”表示神性属世层方面的主，这一点从圣言中的许多经文明显看出来，从以下经文也明显看出来：
摩西、亚伦、拿答、亚比户，并以色列的七十位长老，看见以色列的神，祂脚下仿佛有平铺的蓝宝石，如同天色明净。（出埃及记24:9-10）
这是主，而不是被称为“父”的耶和华；这一点从主在约翰福音中的话明显看出来：
从来没有人看见神。（约翰福音1:18）
你们从来没有听见祂的声音，也没有看见祂的形状。（约翰福音5:37）
以赛亚书：
我要将暗中的宝物和隐密处的财富赐给你，使你知道提名召你的，就是我耶和华，以色列的神。（以赛亚书45:3）
以西结书：
在基路伯头以上有宝座的形像，仿佛蓝宝石的形状；在宝座形像以上有一个形像，仿佛人的形状在它上头；他有火和虹，并周围光辉的形状。（以西结书1:26-28）
在同一先知书中，这些事物被称为“耶和华和以色列神的荣耀”（以西结书1:28；8:4；9:3；10:19，20），以及描述新殿的地方（以西结书43:2；44:2）；此外，“以色列的神”还出现在其它许多经文中（如以赛亚书17:6；21:10，17；24:15；41:17；诗篇41:13；59:5；68:8，35；69:6；72:18等）。所以祂也被称为“以色列的圣者”（以赛亚书1:4；5:19；10:20；17:7；30:11，12，15；49:7；60:9，14；以西结书39:7）。
“以色列的神”和“以色列的圣者”就是神性人身方面的主，这一点从以下事实也能清楚看出来，祂被称为“救赎主”（REDEEMER），“救主”（SAVIOR），造就者（MAKER）：在以赛亚书47:4，被称为救赎主（万军之耶和华是我们的救赎主，以色列的圣者是祂的名），以及在以赛亚书41:14；43:14；48:17；54:5；以及救主（以赛亚书43:3）；造就者（以赛亚书45:11）。由此也明显可知，在旧约圣言中，“耶和华”是指主，而非其他人，因为祂被称为耶和华神和以色列的圣者，救赎主，救主，造就者。在以赛亚书，祂被称为耶和华救赎主和救主：
凡有血气的，必都知道我耶和华是你的救主，是你的救赎主，是雅各的大能者。（以赛亚书49:26）
又：
你便知道我耶和华是你的救主，是你的救赎主，雅各的大能者。（以赛亚书60:16）
以及在以赛亚书43:14；44:6，24；54:8；63:16；诗篇19:14。
主拯救以色列，也就是那些属于属灵教会的人，这一点可见于以赛亚书：
我要照耶和华一切所赐给我们的，提起耶和华的慈爱，耶和华的赞美；并丰盛的慈惠给以色列家。祂说，他们诚然是我的百姓，不撒谎的子孙；这样，祂就作了他们的救主；他们在一切苦难中，祂也同受苦难；并且祂面前的使者拯救他们；祂以慈爱和怜悯救赎他们，在永恒的日子提携他们、怀搋他们。（以赛亚书63:7-9）
Potts(1905-1910) 7091
7091. Thus said Jehovah the God of Israel. That this signifies from the Divine Human of the Lord, namely, exhortation to those who are against the truths of the church, is evident from the fact that by "Jehovah the God of Israel" is meant the Lord as to the Divine Human. (That in the Word the Lord is "Jehovah," see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905.) He is called "the God of Israel," because by "Israel" is signified the Lord's spiritual kingdom (n. 6426, 6637), and because the Lord by His coming into the world saved those who were of that kingdom or church (n. 6854, 6914, 7035). The reason why "the God of Israel" is the Lord as to the Divine Human, is that they who are of that church have natural ideas about everything spiritual and heavenly, and also about the Divine; and therefore unless they thought of the Divine as of a natural man, they could not be conjoined with the Divine by anything of affection; for if they thought of the Divine not as of a natural man, they would either have no ideas, or extravagant ones, about the Divine, and would thereby defile the Divine. Hence it is that by "the God of Israel" is meant the Lord as to the Divine Human, and indeed as to the Divine natural. (That by "Israel" and "Jacob" in the supreme sense is meant the Lord as to the Divine natural; by "Israel," as to the internal Divine natural; and by "Jacob," as to the external Divine natural, see n. 4570; also that they who are of the spiritual church were and are saved by the Divine Human of the Lord, n. 2833, 2834; and also that the man of the spiritual church, who is "Israel," is interior natural, n. 4286, 4402.) [2] From all this then it is evident why the Lord in the Word is called "Jehovah the God of Israel," and "Jehovah the Holy One of Israel." Everyone can know that the Divine must be so named in agreement with something holy not apparent in the sense of the letter. That the Lord as to the Divine natural is meant by "the God of Israel" is plain from many passages in the Word; manifestly from the following:
That Moses and Aaron, Nadab and Abihu, and seventy elders of Israel saw the God of Israel, under whose feet was as it were a work of a sapphire stone, and as it were the substance of heaven for cleanness (Exod. 24:9-10). [3] That it was the Lord and not Jehovah who is called the "Father" is evident from the Lord's words in John:
No one hath ever seen God (John 1:18). Ye have neither ever heard His voice, nor seen His shape (John 5:37). In Isaiah:
I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am Jehovah, who have called thee by thy name, the God of Israel (Isa. 45:3). In Ezekiel:
Over the head of the cherubs was as it were the appearance of a sapphire stone, the likeness of a throne; and over the likeness of a throne a likeness as the appearance of a man upon it above; and he had the appearance of fire and a rainbow, and of brightness round about (Ezek. 1:26-28). These are called "the glory of Jehovah," and "of the God of Israel," in the same (Ezek. 1:28; 8:4; 9:3; 10:19, 20), and also where the new temple is described (Ezek. 43:2; 44:2); as also in many other passages (Isa. 17:6; 21:10, 17; 24:15; 41:17; Ps. 41:13; 59:5; 68:8, 35; 69:6; 72:18, and elsewhere). So also He is called "the Holy One of Israel" (Isa. 1:4; 5:19; 10:20; 17:7; 30:11, 12, 15; 49:7; 60:9, 14; Ezek. 39:7). [4] That the "God of Israel" and the "Holy One of Israel" are the Lord as to the Divine Human is also evident from the fact that He is called the "REDEEMER," the "SAVIOR," the "MAKER"-the Redeemer, in Isaiah:
Our Redeemer, Jehovah Zebaoth; His name the Holy One of Israel (Isa. 47:4; also Isa. 41:14; 43:14; 48:17; 54:5); also the SAVIOR (Isa. 43:3); and the MAKER (Isa. 45:11). From all this it is also evident that by "Jehovah" in the Word of the Old Testament, no other is meant than the Lord, for He is called JEHOVAH GOD and the HOLY ONE of Israel, the REDEEMER, the SAVIOR, the MAKER-"Jehovah the Redeemer and Savior" in Isaiah:
That all flesh may know that I Jehovah am thy Savior, and thy Redeemer, the Mighty One of Jacob (Isa. 49:26). That thou mayest know that I Jehovah am thy Savior and thy Redeemer, the Mighty One of Jacob (Isa. 60:16; as also Isa. 43:14; 44:6, 24; 54:8; 63:16; Ps. 19:14). [5] That the Lord saved Israel, that is, those who are of the spiritual church, is said in Isaiah:
I will make mention of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah hath recompensed to us; abundant in goodness to the house of Israel. He said, Surely they are My people; sons who do not lie; and therefore He became their Savior; in all their distress He had distress; and the angel of His faces liberated them; because of His love, and His indulgence, He redeemed them; and He took them up, and carried them all the days of eternity (Isa. 63:7-9).
Elliott(1983-1999) 7091
7091. 'Thus said Jehovah, the God of Israel' means that it - the admonition to those opposed to the Church's truths - comes from the Lord's Divine Human. This is clear from the consideration that 'Jehovah, the God of Israel' is used to mean the Lord in respect of the Divine Human, for 'Jehovah' in the Word is the Lord, see 1343, 1736, 2921, 3023, 3075, 5041, 5663, 6281, 6303, 6905. He is called 'the God of Israel' because the Lord's spiritual kingdom is meant by 'Israel', 6426, 6637, and because by His Coming into the world the Lord saved those who belonged to that kingdom or Church, 6854, 6914, 7075. The reason why 'the God of Israel' means the Lord in respect of the Divine Human is that those who belong to that Church envisage everything spiritual or celestial, and the Divine too, in the way they envisage natural things. Therefore if they did not think in a natural way of the Divine as a Person they could not be joined to the Divine through any kind of affection. For if they did not think about the Divine as a Person in a natural way they would have either no ideas at all about the Divine, or else monstrous ones, and so would defile the Divine. So this is why 'the God of Israel' is used to mean the Lord in respect of the Divine Human, in particular of the Divine Natural.
'Israel' and 'Jacob' are used in the highest sense to mean the Lord's Divine Natural, 'Israel' the internal Divine Natural and 'Jacob' the external Divine Natural, see 4570.
Those who belong to the spiritual Church have been and are saved by means of the Lord's Divine Human, 2833, 2834.
The member of the spiritual Church, who is 'Israel', is interior natural, 4286, 4401.
[2] From all this it is now evident why in the Word the Lord is called 'Jehovah, the God of Israel' and 'Jehovah, the Holy One of Israel'. Anyone may see that when the Divine is referred to by these names it is solely because they are suitable for expressing something Holy that is not apparent in the sense of the letter. The fact that the Lord in respect of the Divine Natural is meant by 'the God of Israel' is evident from quite a number of places in the Word, plainly so from the following,
Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel saw the God of Israel, under whose feet there was so to speak a paved work of sapphire stone, like the substance of the sky for clearness. Exod 24:9, 10.
[3] The fact that this was the Lord, and not Jehovah, who is called the Father, is evident from the Lord's words in John,
Nobody has ever seen God. John 1:18.
You have never heard His voice nor seen His shape. John 5:37.
In Isaiah,
I will give you the treasures of darkness, and the secret wealth of concealed places, that you may know that it is I, Jehovah, who called you by your name, the God of Israel. Isa 45:3.
In Ezekiel,
Over the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and over the likeness of a throne there was a likeness, as the appearance of a man (homo) upon it above. And with him there was the appearance of fire and a rainbow, and of brightness round about. Ezek 1:26-28.
These things are called the glory of Jehovah and of the God of Israel in the same prophet, in Ezek 1:28; 8:4; 9:3; 10:19, 20, and also where the New Temple is the subject, in Ezek 43:2; 44:2,[4] . ['The God of Israel' appears] in many other places besides these, such as Isa 17:6; 21:10, 17; 24:15; 41:17; Ps 41:13; 59:5; 68:8, 35; 69:6; 72:18; and elsewhere. The name THE HOLY ONE OF ISRAEL is also used in Isa 1:4; 5:19, 24; 10:20; 17:7; 30:11, 12, 15; 49:7; 60:9, 14; Ezek 39:7.
[4] The fact that the Lord in respect of His Divine Human is meant by 'the God of Israel' and 'the Holy One of Israel' is also clear from His being called Redeemer, Saviour, and Maker: REDEEMER in Isa 47:4 (Jehovah Zebaoth is our Redeemer, the Holy One of Israel is His name), and also in Isa 41:14; 43:14; 48:17; 54:5; SAVIOUR in Isa 43:3 and MAKER in Isa 45:11. From this it is also evident that no one other than the Lord is meant in the Old Testament Word by Jehovah, since He is called JEHOVAH GOD and THE HOLY ONE OF ISRAEL, REDEEMER, SAVIOUR, and MAKER. He is called Jehovah the Redeemer and Saviour in Isaiah,
That all flesh may know that I Jehovah am your Saviour, and your Redeemer, the Mighty One of Jacob. Isa 49:26.
In the same prophet,
That you may know that I Jehovah am your Saviour, and your Redeemer, the Powerful One of Jacob.a Isa 60:16.
Also in Isa 43:14; 44:6, 24; 54:8; 63:16; Ps 19:14.
[5] The fact that the Lord saved Israel, that is, those who belonged to the spiritual Church, may be seen in Isaiah,
I will tell of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah has rewarded us with - great [as He is] in goodness to the house of Israel. He said, Surely they are My people, children who do not lie. And therefore He became their Saviour. In all their affliction He suffered affliction, and the angel of His face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isa 63:7-9.
Latin(1748-1756) 7091
7091. `Ita dixit Jehovah, Deus Israelis': quod significet ex Divino Humano Domini, nempe exhortatio ad illos qui contra vera Ecclesiae, constat ex eo quod per `Jehovam, Deum Israelis' intelligatur Dominus quoad Divinum Humanum; quod Dominus sit Jehovah in Verbo {1}, videatur n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, (a)6303, 6905; `Deus Israelis' vocatur quia per `Israelem' significatur regnum Domini spirituale {2}, n. 6426, 6637, et quia Dominus per Adventum Suum in mundum illos qui ab eo regno seu ab ea Ecclesia fuerunt salvavit, n. 6854, 6914, 7035; {3} quod `Deus Israelis' sit Dominus quoad Divinum Humanum, est quia illi qui ab ea Ecclesia {4}sunt de omni spirituali et caelesti naturales ideas habent, et quoque de Divino; quapropter nisi de Divino, ut de homine naturali, cogitarent, non possent Divino per aliquid affectionis conjungi; {5}nam si de Divino non sicut de homine naturali cogitarent, de Divino vel nullas vel enormes ideas haberent, et sic Divinum conspurcarent; inde est quod per `Deum Israelis' intelligatur Dominus quoad Divinum Humanum, et quidem quoad Divinum Naturale; quod per `Israelem' et `Jacobum' in sensu supremo intelligatur Dominus quoad Divinum Naturale, per `Israelem' quoad Divinum Naturale internum, et per `Jacobum' quoad Divinum Naturale externum, videatur n. 4570; et quod illi qui ab Ecclesia spirituali sunt salvati fuerint et salventur per Divinum Humanum Domini, (m)n. 2833, 2834;(n) tum quod spiritualis Ecclesiae homo, qui `Israel,' sit interior naturalis, n. 4286, 4402. 2 Ex his nunc patet {6}cur Dominus in Verbo dicitur `Jehovah, Deus Israelis' et `Jehovah Sanctus Israelis'; quisque (t)scire potest quod Divinum ita nominatum non sit {7}nisi convenienter ad aliquod Sanctum non apparens in sensu litterae. Quod Dominus quoad Divinum Naturale intelligatur per `Deum Israelis' {8}, patet a pluribus locis in Verbo, manifeste ab his, Quod Moscheh et Aharon, Nadab et Abihu, et septuaginta seniores Israelis, viderent Deum Israelis, sub Cujus pedibus quasi opus lapidis sapphiri, et quasi substantia caeli quoad munditiem, Exod. xxiv 9, 10:3 (m)quod Dominus fuerit, et non Jehovah, Qui Pater vocatur, constat a Domini verbis apud Johannem, Deum nemo vidit unquam, i 18;
Neque vocem Ipsius audivistis unquam, neque speciem Ipsius vidistis, v 37:(n) apud Esaiam, Dabo tibi thesauros tenebrarum, et occultas opes latebrarum, ut cognoscas quod Ego Jehovah, Qui vocaverim te nomine tuo, Deus Israelis, xlv 3:
apud Ezechielem, Super capite Cheruborum quasi aspectus lapidis sapphiri, similitudo throni, et super similitudine throni, similitudo quasi aspectus hominis super illo, superius; et illi aspectus ignis et iridis, et splendoris circumcirca, i 26-28;
illa dicuntur gloria Jehovae, et (d)Dei Israelis, {9}ibid. i 28, {10} viii 4, ix 3, x 19, 20; et quoque ubi agitur de Novo Templo, apud eundem, xliii 2, xliv 2; praeter {11}in pluribus aliis locis, ut Esai. xvii 6, xxi 10, 17, xxiv 15, xli 17; Ps. xli (x)14 [A.V. 13], lix (x)6 [A.V. 5], lxviii (x)9, 36 [A.V. 8, 35], lxix (x)7 [A.V. 6], lxiii 18, et alibi: tum quoque SANCTUS ISRAELIS, Esai. i 4, v 19, 24, x 20, xvii 7, xxx 11, 12, 15, xlix 7, lx 9, 14; Ezech. xxxix 7. 4 Quod Deus Israelis et Sanctus Israelis sit Dominus quoad Divinum Humanum, constat quoque ex eo quod dicatur Redemptor, Salvator, {12} Factor: REDEMPTOR apud Esaiam, Redemptor noster Jehovah Zebaoth, nomen Ipsius Sanctus Israelis, xlvii 4:
tum xli 14, xliii 14, xlviii (x)17, liv 5; SALVATOR, apud Esaiam xliii 3; FACTOR apud Esaiam xlv 11. Ex his etiam patet quod per Jehovam in Verbo Veteris Testamenti non alius intelligatur quam Dominus, nam dicitur JEHOVAH DEUS et SANCTUS ISRAELIS, REDEMPTOR, SALVATOR, FACTOR: {13} Jehovah Redemptor et Salvator, {12} apud Esaiam Ut sciant omnis caro quod Ego Jehovah Salvator tuus, et Redemptor tuus, fortis Jacobi, xlix 26:
apud eundem, Ut scias quod Ego Jehovah Salvator tuus, et Redemptor tuus, potens {14}Jacobi, lx 16, ut et {15}Esai. xliii 14, xliv 6, 24, liv 8, lxiii 16; Ps. xix (x)15 [A.V. 14]. 5 Quod Dominus salvaverit Israelem, hoc est, illos qui ab Ecclesia spirituali, apud Esaiam, Misericordias Jehovae commemorabo, laudes Jehovae, juxta omne quod retribuit nobis Jehovah, multus bonitate domui Israelis; dixit, Certe populus Meus illi, filii qui non mentiuntur; ideoque factus est illis in Salvatorem; in omni angustia illorum, Ipsi angustia; et angelus facierum Ipsius liberavit illos; ob amorem Suum, et indulgentiam Suam, Hic redemit illos, et assumpsit illos, et portavit illos omnibus diebus aeternitatis, lxiii 7-9. @1 i Veteris Testamenti$ @2 i in coelis et inde Ecclesia spiritualis$ @3 i et$ @4 spirituali$ @5 et insuper$ @6 unde in Verbo Dominus$ @7 absque causa et quod ita nominetur$ @8 i et per Sanctum Israelis$ @9 apud eundem$ @10 i et gloria Dei Israelis$ @11 After aliis$ @12 i et$ @13 i et quoque$ @14 Israelis AI$ @15 A has these references after Jehovah Redemptor in line 9.$