2. We can see clearly that the specific Word meant here is the Word made known through Moses, the prophets, and the evangelists, since this is the actual divine truth from which angels get all their wisdom and from which we get our spiritual intelligence. In fact, angels in the heavens have the very same Word that we have in the world, though for us in the world it is earthly, while in the heavens it is spiritual. Further, since it is divine truth, the Word is also something divine that is emanating, and this is not only from the Lord but is the Lord himself.

Since it is the Lord himself, absolutely everything written in the Word is about the Lord alone. From Isaiah to Malachi every detail has to do with the Lord, either directly or in an opposite, negative sense.

No one has seen this before, but anyone who knows this and thinks of it can see it while reading, especially given the knowledge that in the Word there is not only an earthly meaning but a spiritual one as well; and that in this latter meaning the names of persons and places are used to mean something about the Lord and therefore something about heaven and the church that come from him-or something opposed to the Lord.

Since absolutely everything in the Word is about the Lord, and since the Word is the Lord because it is divine truth, we can see why it says “The Word became flesh and lived among us; and we saw his glory” [John 1:14]. We can also see why it says “While you have the light, believe in the light, so that you may become children of the light. I have come into the world as a light; anyone who believes in me will not remain in darkness” [John 12:36, 46]. “Light” is divine truth and therefore the Word.

For this reason, even nowadays anyone who turns to the Lord alone while reading the Word and who prays to him will find enlightenment in it.

7268. 'See, I have made you a god to Pharaoh' means the law of God and the power it has over those steeped in falsities. This is clear from the meaning of 'making you a god' as Divine Truth, or what amounts to the same thing, the Divine Law, and also the power it has, for in the Word when truth and also the power of truth are referred to the name 'God' appears, but when good is referred to the name 'Jehovah' does so, see 300, 2586, 2769, 2807, 2822, 3910, 3921 (end), 4287, 4295, 4402, 7010; and from the representation of 'Pharaoh' as those who are steeped in falsities and engage in molestation, dealt with in 6651, 6679, 6683. To pursue further the meaning of GOD, it should be recognized that in the highest sense 'God' is the Divine which is above the heavens, but that in the internal sense 'God' is the Divine which is within the heavens. The Divine which is above the heavens is Divine Good, whereas the Divine within the heavens is Divine Truth. For Divine Good is the source from which Divine Truth springs, and Divine Truth springing from Divine Good makes heaven and brings order into it. What is properly called heaven is nothing other than the Divine that has been given form there, for the angels in heaven are human forms receptive of the Divine, which together constitute an all-embracing form which is that of a Human Being.

[2] The use of 'God' in the Old Testament Word to mean Divine Truth within the heavens explains why the word for God in the original language is Elohim, a plural form. It also explains why the angels in heaven, being receivers of Divine Truth, are called 'gods', as in David,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6-8.

In the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In the same author,

I said, You are gods, and sons of the Most High, all of you. Psalms 82:6.

In John,

Jesus said, Is it not written in your Law, I said, You are gods? If ¹ He called them gods, with whom the Word of God came to be . . . John 10:34-35.

In addition there are those places in which the Lord is called 'God of gods' and 'Lord of lords', such as Genesis 46:2, 7; Deuteronomy 10:17; Numbers 16:22; Daniel 11:36; Psalms 136:2-3. From all this one may see in what sense Moses is called 'a god', here 'a god to Pharaoh' and in Exodus 4:16 'a god to Aaron' - that he was called such because Moses represented the Divine Law, which is Divine Truth and is called the Word. This also explains why here Aaron is called his 'prophet', and in a previous place his 'mouth', that is, one who declares in a way suitable for the understanding Divine Truth which comes forth directly from the Lord and surpasses all understanding And since a prophet is one who teaches and declares Divine Truth in a way suitable for the understanding, 'a prophet' also means the teachings of the Church, a subject dealt with in what follows next.

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