300. As regards the first arcanum, that 'Jehovah God' is used to mean the Lord and at the same time heaven, it should be recognized that in the Word, always for some hidden reason, the Lord is sometimes called simply Jehovah, sometimes Jehovah God, sometimes Jehovah and God interchangeably, sometimes the Lord Jehovah, sometimes the God of Israel, and sometimes simply God. In Genesis 1, for example, where again an utterance is made in the plural, 'Let Us make man in Our image', God is the only name used. Not until the next chapter, where the celestial man is the subject, is He called Jehovah God-Jehovah, because He alone has Being and is Living, and so from His essence; God, because of His ability to accomplish all things, and so from His power, as is clear in the Word where the two names are used separately, Isaiah 49:4-5; 55:7; Psalms 18:2, 28, 30-31; Psalms 38:15. Consequently any angel or spirit who spoke to a person, or who people thought had the ability to accomplish something, they called God, as is clear in David,

God stands in the assembly of God, in the midst of the Gods will He judge. Psalms 82:1.

And elsewhere in David,

Who in the sky will be compared to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6.

And elsewhere in the same,

Confess the God of Gods; confess the Lord of lords. Psalms 136:2-3

It is from power that even men are called 'gods', as in Psalms 82:6; John 10:34-35. And Moses is spoken of as 'a god to Pharaoh', Exodus 7:1. And this also is why [in Hebrew] the word for God, Elohim, is plural. But because angels have no power whatsoever from themselves, as they themselves also confess, but from the Lord only, and as there is but one God, Jehovah God is therefore used in the Word to mean the Lord alone. Yet when anything is accomplished through the ministry of angels He is spoken of in the plural, as in Genesis 1. In the present chapter too, since a celestial man, as man, did not bear comparison with the Lord, but with angels, it is therefore said that 'the man has become as one of Us in knowing good and evil', that is, become someone wise and having intelligence.

'The third day' as in Genesis 22:4, signifies something complete and a beginning of sanctification. 'Day,' in the Word, signifies a state, as do all references to time. When 'third' is added, it signifies the end of that state and the beginning of the following state. In the internal sense of the Word, 'three days' and 'the third day' signify the same thing. The Lord rose again on the third day, which is also why the Lord distinguished the stages of his life into three in Luke 8:32. The Lord also endured the last temptation on the cross, on 'the third hour of the day' in Mark 15:25. In Exodus 19:16, 'the third day' signifies the end of a state of preparation for reception, and so an end of purification. In Hosea 6:2, 8, 'the third day' has the same meaning as 'the seventh day,' which is a state of peace.

(References: Arcana Coelestia 8811, Genesis 4, 22; Luke 8; Mark 15)