When the Bible speaks of "Jehovah," it is representing love itself, the inmost love that is the essence of the Lord. That divine love is one, whole and complete in itself, and Jehovah also is one, a name applied only to the Lord. The divine love expresses itself in the form of wisdom. Love, then, is the essence of God -- His inmost. Wisdom -- the loving understanding of how to put love into action -- is slightly more external, giving love a way to express itself. Wisdom, however, is expressed in a great variety of thoughts and ideas, what the Writings collectively call divine truth. There are also many imaginary gods, and sometimes angels and people can be called gods (the Lord said Moses would be as a god to Aaron). So when the Bible calls the Lord "God," it is in most cases referring to divine truth. In other cases, "God" has reference to what is called the divine human. The case there is this: As human beings, we cannot engage the Lord directly as divine love. It is too powerful and too pure. Instead, we have to approach Him by understanding Him through divine truth. Divine truth, then, is the Lord in human form, a form we can approach and understand. Thus "God" is also used in reference to this human aspect, because it is an expression of truth.

5288. 'And set him over the land of Egypt' means which will set in order all that is in the natural mind. This is clear from the meaning of 'setting over something' as appointing one who will set in order, thus as setting in order; and from the meaning of 'the land of Egypt' as the natural mind, as above in 5276, 5278, 5279. The pronoun 'him' used here refers to a man with intelligence and wisdom, by whom truth and good are meant. From this it is evident that the words used here mean that truth and good will set in order all that exists in the natural it is indeed good and truth which set every single thing in order in the natural mind, for when good and truth flow in, they do so from within and in that way place every single thing in its proper position.

[2] The person who does not know about the nature of the human power of thought, or who does not know about the human ability to look at things, see what they are, analyse them, form conclusions regarding them, and finally transmit them to the will and through the will into action, will see nothing wondrous in any of this. Such a person imagines that all this happens naturally he is totally unaware of the fact that every single thought flows in from the Lord by way of heaven, and that but for that inflow from the Lord a person cannot have any thought at all, and also that as that inflow is diminished, so is his thought. Nor therefore does that person know that good flowing in from the Lord by way of heaven sets all things in order, shaping them into an image of heaven, so far as the person allows this to happen. Nor consequently does he know that such inflowing thought possesses the heavenly form. The heavenly form is the form in which the communities of heaven exist set in their proper order, a form that accords with the one which good and truth going forth from the Lord produce.