In the same way Philo contrasts the two divine attributes of goodness and power (ἄγαθότης and ἀρχή, δίναμις χαριστική and συγκολαστική). They are also expressed in the names of God; but Philo's explanation is confusing. "Yhwh" really designates God as the kind and merciful one, while "Elohim" designates him as the just one. Philo, however, interpreted "Elohim" (LXX. Θεός) as designating the "cosmic power"; and as he considered the Creation the most important proof of divine goodness, he found the idea of goodness especially in Θεός. On the parallel activity of the two powers and the symbols used therefor in Scripture, as well as on their emanation from God and their further development into new powers, their relation to God and the world, their part in the Creation, their tasks toward man, etc., see Siegfried, "Philo," pp. 214–218. Philo's exposition here is not entirely clear, as he sometimes conceives the powers to be independent hypostases and sometimes regards them as immanent attributes of the Divine Being.