9160.“双方的案件就要到神那里，神定谁有罪”表通过真理所进行的调查和所作出的判定。这从“案件要到神那里”和“定罪”的含义清楚可知：“案件要到神那里”是指通过真理所作的调查，如下文所述；“定罪”是指作出判定并判罚有过犯的人。“案件要到神那里”之所以表示通过真理所作的调查，是因为“到神那里”就是到审判官那里，他们要在真理之光中调查这件事。这也解释了为何“神定谁有罪”这句话中的动词用的是复数形式。此外，在原文，神被称为单数形式的耶洛（El），但更常见的是复数形式的耶洛因（Elohim）；原因在于，从主发出的神性真理在天上以多种方式在天使中间共享，或说在天上天使当中，从主发出的神性真理被分成许多不同形式。因为天使有多少，神之真理的接受者就有多少，各自都以自己的方式来接受它（3241，3744-3746，3986，4149，5598，7236，7833，7836节）。这解释了为何天使被称为“神（gods）” （4295，4402，7268，7873，8301节），以及“审判官”，因为审判官不是出于自己，而是出于主来审判。他们也根据摩西的律法，因而根据从主所领受的圣言来审判。就连如今的审判当符合真理并源于良心时，也是基于主的东西。
在圣言中，主凭从祂发出的神性真理而被称为“神”；凭神性良善而被称为“耶和华”（4402，6303，6905，7268，8988节）。因此，在圣言中，凡论述良善的地方，经上都用“耶和华”这个名，凡论述真理的地方，经上都用“神”这个名（2586，2769，2807，2822，3921e，4402，7268，8988节）；所以“神”表示真理（4287，7010，7268节）。这一切表明“贼若没抓住，那家主就要被带到神那里”（22:7），以及本节“双方的案件就要到神那里，神定谁有罪，谁就要赔偿”表示什么；以及下列经文中的“神”表示什么：
亚伦要替你对百姓说话；将来是他要为你当作口，你要为他当作神。（出埃及记4:16）
“摩西”是指神性真理，或律法；“当作口”是指亚伦所代表的取自它的教义（参看7010节）。又：
耶和华对摩西说，看，我使你作法老的神；你的哥哥亚伦要作你的先知。（出埃及记7:1；
撒母耳记：
从前以色列中，若有人去问神，就这样说，来，我们去先见那里吧！现在称为先知的，从前称为先见。（撒母耳记上9:9）
“先见”和“先知”是指神之真理，以及基于它的真理和良善的教义（2534，7269节）。
Potts(1905-1910) 9160
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 (Exod. 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 (Exod. 7:1; n. 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 Sam. 9:9);
where "the Seer" and "the prophet" denote truth Divine, and the doctrine of truth and good thence derived (n. 2534, 7269).
Elliott(1983-1999) 9160
9160. 'The case of both parties shall come even to God, and the one whom God condemns' means enquiry made and decision reached through truth. This is clear from the meaning of 'the case shall come even to God' as enquiry made through truth, dealt with below; and from the meaning of 'condemning' as reaching a decision and sentencing the one who transgressed. The reason why 'the case shall come even to God' means enquiry made through truth is that 'to God' implies to the judges who were to enquire into the matter in the light of truth. This also explains the use of the plural in 'the one whom God condemns'.a In the original language God is indeed called El, which is singular, but more often Elohim, which is plural, and the reason for this is that among the angels in heaven the Divine Truth emanating from the Lord is divided into a multitude of different forms. For as many as the angels are, so many are the recipients of God's truth, each one receiving it in their own way, 3241, 3744-3746, 3986, 4149, 5598, 7236, 7833, 7836. This explains why the angels are called gods, 4295, 4402, 7268, 7873, 8301, and also judges, because judges were not to base their judgements on any ideas of their own but on those which were the Lord's. They were also to base judgements on the Law of Moses, thus on the Word received from the Lord. At the present day also judgements are based on what is the Lord's when they accord with truths and spring from conscience.
[2] The Lord is called 'God' in the Word by virtue of Divine Truth that emanates from Him, and 'Jehovah' by virtue of Divine Good, 4402, 6303, 6905, 7268, 8988. For this reason wherever good is the subject in the Word the name 'Jehovah' is used, and wherever truth is the subject the name 'God' is used, 2586, 2769, 2807, 2822, 3921 (end), 4402, 7268, 8988; and so 'God' means truth, 4287, 7010, 7268. All this now shows what is meant in verse 8 by 'if the thief is not caught, the master of the house shall be brought to God', and in the present verse by 'the case of both parties shall come even to God, and the one whom God condemns shall repay', as well as what is meant by 'God' in the following places,
Aaron will speak for you to the people; and it will happen, that he will be for you as a mouth, and you will be for him as God. Exod 4:16.
'Moses' is Divine Truth or the Law, and 'as a mouth' is the teachings drawn from it that Aaron represented, see 7010. Also,
Jehovah said to Moses, See, I have made you as God to Pharaoh, and Aaron your brother will be your prophet. Exod 7:1.
See 7268. And in the first Book of Samuel,
Formerly in Israel, when a man went to enquire of God, he said this, Come, and we will go to the seer. For one called a prophet at the present day was formerly called a seer. 1 Sam 9:9.
'A seer' or 'a prophet' is God's truth, and teachings based on it regarding truth and good, 2534, 7269.
Latin(1748-1756) 9160
9160. `Usque ad Deum veniet verbum (x)amborum illorum, quem condemnaverint Deus': quod significet inquisitionem et dijudicationem per verum, constat ex significatione `usque ad Deum veniet verbum' quod sit inquisitio {1} per verum, de qua sequitur, et ex significatione `condemnare' quod sit dijudicatio et adjudicatio poenae ei qui praevaricatus est. Quod `usque ad Deum veniet verbum' significet inquisitionem per verum, est quia `ad Deum' est ad judices qui ex vero de illa re inquisituri erant {2}; ideo etiam dicitur `quem condemnaverint Deus' in plurali; Deus etiam in lingua originali dicitur El in singulari, sed frequentius Elohim in plurali, ex eo quia {3} Divinum Verum procedens a Domino in caelo inter angelos multifariam divisum est, nam quot angeli sunt, tot recipientes veri Divini sunt, quisque suo modo, n. 3241, 3744-3746, 3986, 4149, 5598, 7236, 7833, 7836; inde est quod angeli dicantur dii, n. 4295, 4402, 7268, 7873, 8301; et quoque judices, quia hi non ex semet sed ex Domino judicaturi erant {2}, (t)etiam judicabant (m)ex Lege Moschis, ita ex Verbo quod (c)ex Domino;(n) etiam hodie judicatur ex Domino cum secundum vera ex conscientia. [2] Dominus vocatur `Deus' in Verbo ex Divino Vero quod procedit (c)ab Ipso, et `Jehovah' ex Divino Bono, n. 4402, 6303, 6905, 7268, 8988; inde est quod ubi in Verbo agitur de bono, dicatur `Jehovah,' et ubi de vero `Deus,' n. 2586, 2769, 2807, 2822, 3921 fin., 4402, 7268, 8988, et quod sic `Deus' sit verum, n. 4287, 7010, 7268. Ex his nunc patet quid significatur per `si non deprehensus fur, adducetur dominus domus ad Deum' vers. 7, et hic `usque ad Deum veniet verbum (x)amborum illorum, quem condemnaverint Deus, rependet,' tum quid per `Deum' in sequentibus his locis:Aharon loquetur tibi ad populum, et fiet; ille erit tibi ad os, et tu eris illi ad Deum, Exod. iv 16;
quod `Mosche' sit Divinum Verum seu Lex {4}, et `ad os' doctrina inde quam Aharon repraesentabat, videatur n. 7010: tum Dixit Jehovah ad Moschen, Vide, dedi te Deum Pharaoni et Aharon frater tuus erit propheta tuus, Exod. vii 1, n. 7268:
et in Libro I Samuelis, Olim in Israele ita dixit vir, quando ivit ad quaerendum Deum, Ite, et abibimus ad videntem; nam propheta hodie dicitur, dicebatur olim videns, ix 9, `videns' et `propheta' est verum Divinum, et inde doctrina veri et boni, n. 2534, 7269. @1 est$ @2 sunt$ @3 quod$ @4 quod Deus ibi sit Divinum Verum, seu Lex quod Mosche repraesentabat$