I N D E X
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The moment we realize that the title Jehovah indicates the great invisible God, Who is Spirit, as `The God of the
age', we immediately perceive that this title is in direct opposition to that which belongs to Satan, `The god of this
age' (2 Cor. 4:4).
With the record of Eden and the advent of the Serpent, comes the introduction of the title `Jehovah-Elohim', and
He Who in fulness of time condescended still more to become Emmanuel - `God with us', definitely came in flesh
and blood `to destroy him that had the power of death, that is, the Devil' (Heb. 2:14), and was manifested to `undo
the works of the Devil' (1 John 3:8).
Jehovah is essentially the title of God in redemption :
`By My name JEHOVAH was I not known unto them ... I will redeem ... ye shall know' (Exod. 6:3-7).
While the name Jehovah is used in Genesis by Abram, Isaac and Jacob, they did not know experimentally, as did
Israel at the exodus, the great redemption with which the name is associated. The Lord revealed Himself to Moses,
as follows, at the time when the great deliverance from Egypt was about to be accomplished :
`I AM THAT I AM ... this is My Name for ever (the age), and this is My memorial unto all generations' (Exod.
3:14,15).
This is one part of the threefold name Jehovah, and covers the age and all generations to the time when the Lord
shall put forth His great power and reign (Rev. 11:17).
The reader who is acquainted with Newberry's Bible will remember that he translates Exodus 3:14 by: `I will be
that I will be', but adds, `But as the so-called future or long tense expresses not simply the future, but also and
especially continuance, the force is: "I continue to be, and will be, what I continue to be, and will be"'. Rotherham
translates the passage by: `And God said unto Moses, I will become whatsoever I please', and devotes a chapter to
the name Jehovah, in his introduction which is well worth the reader's attention. Regarding his translation of
Exodus 3:14, he says :
`The name itself (Jehovah) signifies "He Who becometh", and the formula by which that significance is
sustained and which is rendered in the A.V., "I am that I am", expresses the sense, "I will become whatsoever I
please", or as more exactly indicating the idiom involved, "I will become whatsoever I may become". We
amplify the "may" and more freely suggest that natural latitude which the idiom claims, by saying, "whatsoever l
will, may, or can become"'.
The sense of the formula given above is very simply and idiomatically obtained. The formula itself is 'ehyeh
'asher, 'ehyeh, in which it should be noted that the verb ehyeh - `I will become', runs forward into a reduplication of
itself: for it is that which constitutes the idiom. We have many such idiomatic formulae even in English: `I will
speak what I will speak', and the like. We have in the Old Testament at least three examples in which the
recognition of this simple idiom brings out an excellent sense. 1 Samuel 23:13 (A.V. and R.V.), `And went
whithersoever they could go' (Heb. `way yithhalleku ba'asher yithhallaku').  Freely: `And they wandered
wheresoever they could, would or might wander'. So in 2 Samuel 15:20 and 2 Kings 8:1 the same idiom occurs.
If we remember that the words, `what I please', when used by God indicate the `good pleasure of His will', then
Exodus 3:14 reveals that the name Jehovah stands for God in relation to the ages and His redeemed people, coming
necessarily into conflict with Satan, and into contact with sin and death, and guaranteeing the complete success of
the purpose of the ages: `I will become whatsoever I purpose' - Jehovah.
CHAPTER 5
Why is Elohim, the plural form, employed?
`Hear O Israel: The LORD our God is one LORD' (Deut. 6:4).
Why is Elohim, the plural form, employed?
The Hebrew word ed means `witness' and is the word used in Isaiah 43:10 where the Lord says of Israel `Ye are
My witnesses'. Israel have for centuries seen themselves as witnesses to the fact that there is ONE God, and this is