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.

6068. 'And behold, they are in the land of Goshen' means that they are in the middle of the natural where factual knowledge resides. This is clear from the meaning of 'Goshen' as the middle or inmost part of the natural, dealt with in 5910, 6028, 6031. What is meant by their being in the middle of the natural is this: Once the Church's forms of good and its truths - that is, those which it has received from the Lord's Word - have been acknowledged and with faith accepted in the natural, they occupy the middle there. For things that are immediate objects of attention are in the middle, and those that are not immediate objects of attention are to the sides; consequently the ones in the middle are seen clearly, those to the sides vaguely.

[2] It is the same as it is with the sight of the eye. The objects on which the eye is directly focused are in the middle, that is, in the centre and are seen clearly; but those on which it is not directly focused are to the sides, away from the middle, and are seen vaguely. For the inner eye, which is the intellectual power of the mind and which depends for its vision on the light of heaven, sees things outside itself in the natural, which are known facts, just as the physical eye sees objects or a whole range of objects outside itself. Inward sight is directed towards the things that give the greatest delight and are close to the heart, and it fixes its attention directly on them, in the same way as outward sight focuses on things similarly delightful in whole ranges of objects. Inward sight accordingly focuses on those known facts that are in close agreement with the truth and good that govern a person. These facts are then, for that person, in the middle. The reason why inward sight sees factual knowledge is that such sight is spiritual and therefore directs its attention towards spiritual matters, thus towards known facts, for these are the appropriate objects of spiritual attention.