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.

1141. Merchandise of gold and silver.- That this signifies the goods and truths of the Word, of doctrine, and of the Church, in general all profaned by them, thus all evils and falsities in general, from which they derive gain, is evident from the signification of merchandise, which denotes all those things by which gain is acquired, and, when used in reference to the Church, signifies all evils and falsities, concerning which see just above (n. 1139); from the signification of gold and silver, which denote goods and truths (see above, n. 242), but here, these profaned, and thus evils and falsities, because they belong to Babylon. For when the goods and truths of the Word are profaned, they are no longer goods and truths, but evils and falsities; they are profaned by falsifications and adulterations, and by a corresponding life. The nature, source, and quality of profanation, may be seen above (n. 1045-1099). The reason why all things in general are signified by merchandise of gold and silver, is, that in the following parts of this verse the profaned goods and truths are enumerated, which are specifically evils and falsities, and are signified by precious stone, pearl, fine linen, crimson, silk, scarlet, thyme wood, vessels of ivory, vessels of precious wood, brass, iron, and marble. The reason why all things of the Word, of doctrine, and of the Church, are signified by the things named in this verse, is, that those things which are enumerated in the following verse signify all things of worship, and those in verse 14, all things pertaining to effects. From these considerations it is clear, that by the merchandise of gold and silver are signified here the goods and truths of the Word, of doctrine, and of the Church, in general all profaned by them, thus all evils and falsities in general from which they acquire gain.

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- The third law of Divine Providence is, That to think and speak truth, and to will and do good, from freedom according to reason, are not from man, but from the Lord; and to think and speak falsity, and to will and do what is evil from freedom, are not from man, but from hell, yet in such a way that evil and falsity are thence; but freedom itself regarded in itself, and the very faculty of thinking, willing, speaking, and doing, regarded in themselves, are from the Lord. That all good that is good in itself, and all truth that is truth in itself, are not from man, but from the Lord, may be comprehended by the understanding from this fact, that the light which proceeds from the Lord as the Sun, is the Divine Truth of His Divine Wisdom, and that the heat which also proceeds from the Lord as the Sun, is the Divine Good of His Divine Love; and since man is the recipient of these, it follows, that all the good which is of love, and all the truth which is of wisdom, are not from man but from the Lord. But that all evil and all falsity are not from man, but from hell, is a proposition, which not having been heard of before, has not been made an article of faith, like the proposition that good and truth are not from man. But it is an appearance that evil and falsity are from man, and if it is believed, it is a fallacy. This cannot be comprehended, until the nature of hell is known, and how it can enter by influx with evil and falsity on the one hand, as the Lord enters by influx with what is good and truth on the other. We shall, therefore, first show of whom hell consists, and what is its nature and origin; how, also, it enters by influx and acts against good, and thus, how man, who is between heaven and hell, is acted upon as a mere recipient on both sides.