300、关于第一个奥秘，即：“耶和华神”表示主，同时表示天堂；要认识到，在圣言中，总是为了某种秘密原因，主有时仅仅被称为“耶和华”（Jehovah），有时被称为“耶和华神”，有时先被称为“耶和华”，后被称为“神”，有时又被称为“主耶和华”（译注：LordJehovih，中文译本未区分Jehovih和Jehovah，暂以英文来区分），有时则被称为“以色列的神”，有时仅仅被称为“神”。例如，在创世记第一章，经上以复数形式说，“我们要照着我们的形像造人”，此处祂仅仅被称为“神”。直到论述属天人的第二章，祂才被称为“耶和华神”。祂被称为“耶和华”，是因为唯独祂是或存在，唯独祂活着；这个名字来自祂的存在本质。祂被称为神，是因为祂能成就任何事；这个名字来自祂的能力；这从圣言中对这两个名字作出区分的地方明显看出来（以赛亚书49:4-5；55:7；诗篇18:2，28，30-31；31:15）。因此，凡与世人说话，被认为拥有能力的天使或灵人，都被称为“神”；这一点可见于诗篇：
神站在神的会中，在诸神中间行审判。（诗篇82:1）
另一处：
在天空谁能比耶和华呢？在诸神的众子中，谁能像耶和华呢？（诗篇89:6）
又：
你们要称谢万神之神，你们要称谢万主之主。（诗篇136:2-3）
人也因拥有能力而被称为“神”（如诗篇82:6；约翰福音10:34-35）。摩西被称为“法老之神”（出埃及记7:1）。由于同样的原因，在希伯来语，“神”这个词是复数形式的“耶洛因”（Elohim）。但由于天使凭自己根本没有任何能力，如他们自己所承认的，只是从主获得能力，还由于神只有一位，所以在圣言中，“耶和华神”表示唯独主。不过，当某事通过天使的事奉实现时，如创世记第一章那样，经上就以复数形式论及祂。此处也是，因为属天人作为人不能与主相比，只能与天使相比，所以经上说，“那人已经像我们中的一个，知道善恶”，也就是变得智慧、聪明。
New Century Edition
Cooper(2008,2013)
[NCE]300. To take up the first: Jehovah God means the Lord and at the same time heaven. It needs to be observed that the Word uses different names for the Lord, always for a hidden reason. At one time he is called simply Jehovah, at another Jehovah God, at another first Jehovah and then God, at another the Lord Jehovih, at another the God of Israel, and at another simply God. In Genesis 1, for instance, the only name used is God, and he speaks in the plural there as well — "let us make a human in our image." Not until the next chapter, which treats of heavenly people, is he called Jehovah God.
He is called Jehovah because he alone is, he alone lives; the name comes from his beingness. He is called God because he is able to do anything; the name comes from his powerful ability.{*1} Evidence for this appears in the Word, in places where the two names are distinguished: Isaiah 49:4-5; 55:7; Psalms 18:2, 28, 30-31; 38:15.
For this reason, each angel or spirit who spoke to people on earth they called a god, if they considered that angel or spirit to be capable of accomplishing something. This can be seen in David:
God stood in the assembly of God; in the midst of the gods he will pass judgment. (Psalms 82:1)
In another place:
Who in the heights of the sky will compare with Jehovah, will be like Jehovah, among the children of gods? (Psalms 89:6)
Again:
Acclaim the God of the gods, acclaim the Lord of the lords! (Psalms 136:2-3)
Human beings are also called gods by virtue of their power, as in Psalms 82:6; John 10:34-35. Moses was called a "God to Pharaoh" (Exodus 7:1). For the same reason, the [Hebrew] word for God, Elohim, is plural.
Angels have no power at all on their own, however (as they themselves confess), but only receive it from the Lord. Because of this, and since there is only one God, Jehovah God in the Word means the Lord alone. But when anything occurs through the ministry of angels, as in Genesis 1:
[26], then the plural is used. Here it also says, "The human has been like one of us, knowing good and evil," that is, has been wise and intelligent. This is because people of heavenly character, being human, could not be compared to the Lord but only to angels.
Footnotes:
{*1} Swedenborg, like many scholars then and now, considered the divine name in Hebrew (יהוה [yhvh]) to be derived from the verb "to be" (הָיָה [hāyā]), and the short and long Hebrew words for God (אֵל ['ēl] and אֱלֹהִים ['ĕlōhîm]) to be connected with a word for power (אֵל ['ēl]), which is identical in form with the shorter word for God. See also note 3 in 16. [LHC]
Potts(1905-1910) 300
300. As regards the first arcanum-that by "Jehovah God" is meant the Lord and at the same time heaven-it is to be observed that in the Word, always for a secret reason, the Lord is sometimes called merely "Jehovah" sometimes "Jehovah God" sometimes "Jehovah" and then "God" sometimes the "Lord Jehovih" sometimes the "God of Israel" and sometimes "God" only. Thus in the first chapter of Genesis, where it is also said, in the plural, "Let us make man in our image" He is called "God" only, and He is not called "Jehovah God" until the following chapter, where the celestial man is treated of. He is called "Jehovah" because He alone is or lives, thus from Essence; and "God" because He can do all things, thus from Power; as is evident from the Word, where this distinction is made (Isa. 49:4, 5; 55:7; Ps. 18:2, 28, 29, 31; 31:14). On this account every angel or spirit who spoke with man, and who was supposed to possess any power, was called "God" as appears from David:
God hath stood in the congregation of God, He will judge in the midst of the gods (Ps. 82:1);
and in another place:
Who in the sky shall be compared unto Jehovah? who among the sons of the gods shall be likened to Jehovah? (Ps. 89:6). Again:
Confess ye to the God of gods, confess ye to the Lord of lords (Ps. 136:2-3). Men also as being possessed of power are called "gods" as in Ps. 82:6; John 10:34, 35. Moses also is said to be "a god to Pharaoh" (Exod. 7:1). For this reason the word "God" in the Hebrew is in the plural number-"Elohim." But as the angels do not possess the least power of themselves, as indeed they acknowledge, but solely from the Lord, and as there is but one God, therefore by "Jehovah God" in the Word is meant the Lord alone. But where anything is effected by the ministry of angels, as in the first chapter of Genesis, He is spoken of in the plural number. Here also because the celestial man, as man, could not be put in comparison with the Lord, but with the angels only, it is said, the man "is become as one of us, knowing good and evil" that is, is wise and intelligent.
Elliott(1983-1999) 300
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, Isa 49:4, 5; 55:7; Ps 18:2, 28, 30, 31; Ps 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. Ps 82:1.
And elsewhere in David,
Who in the sky will be compared to Jehovah? Who will be likened to Jehovah among sons of gods? Ps 89:6.
And elsewhere in the same,
Confess the God of Gods; confess the Lord of lords. Ps 136:2, 3
It is from power that even men are called 'gods', as in Ps 82:6; John 10:34, 75. And Moses is spoken of as 'a god to Pharaoh', Exod 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.
Latin(1748-1756) 300
300. Quod primum arcanum concernit, quod per Jehovam Deum intelligatur Dominus et simul caelum, observandum est quod in Verbo semper ex causa arcana Dominus dicatur nunc solum 'Jehovah,' nunc 'Jehovah Deus,' nunc 'Jehovah' et dein 'Deus,' nunc 'Dominus Jehovah,' nunc 'Deus Israelis,' nunc 'Deus' solum, sicut in primo capite Geneseos, non nisi quam Deus, ubi etiam in plurali locutum, 'faciamus hominem ad imaginem nostram,' nec prius quam in capite sequente, ubi de caelesti homine agitur, nominatur 'Jehovah Deus': Jehovah dicitur quia solus Est aut Vivit, ita ex Essentia; 'Deus' quia omnia potest, ita ex Potentia, ut constat in Verbo ubi distinguuntur, Esai. xlix 4, 5; lv 7; Ps. xviii 3, 29, 31, 32 [A.V. 2, 28, 30, 31]; Ps. xxxviii 16 [A.V. 15]; quare unusquisque angelus aut spiritus qui cum homine locutus est, et quem aliquid posse putabant, vocabant Deum, ut constat apud Davidem, Deus stetit in coetu Dei, in medio deorum judicabit, Ps. lxxxii 1:et alibi, Quis in aethere comparabitur cum Jehovah, assimilabitur Jehovae in filiis deorum, Ps. lxxxix 7 [A.V. 6]:
et alibi, Confitemini Deo deorum,...confitemini Domino dominorum, Ps. cxxxvi 2, 3:
ex potentia etiam homines vocati 'dii,' ut Ps. lxxxii 6; {x}Joh. x 34, 35; etiam Moses 'deus Pharaoni,' Exod. vii 1; quare etiam Deus in plurali Elohim dicitur. Sed quia angeli ne hilum potentiae habent ex se, ut ipsi quoque fatentur, sed solum a Domino, et non est nisi unus Deus, ideo per 'Jehovam Deum' in Verbo intelligitur Dominus solus: at ubi ministerio angelorum quicquam fit, ut in capite primo Geneseos, tunc in plurali dicitur; hic quoque, quia homo caelestis, ut homo, non potuit comparari Domino, sed angelis, ideo dicitur quod 'homo fuit sicut unus e nobis, sciendo bonum et malum,' hoc est sapiens et intelligens.