Shehakol is unique in that it thanks G-d for existence as a whole rather than the specific food in front of you. I think that's because it is defined as the berakhah you make when there is no berakhah specific to the food, or if you cannot determine the right berakhah.
Ideally one makes the right berakhah for the occasion. After all, which would make you feel better seeing in a thank-you card, "Dear ...., Thanks for your generous gift. I hope to use it wisely and enjoy it." Or, "Thanks for that XYZ, it's exactly what we needed. Now we can..."? Precision and awareness of what you're thanking for is indicative of greater gratitude.
So, we can talk about how G-d created from nothing baked goods, grape juice and wine, fruit from perennial trees, other food from plants. (Why bread is "hamotzi ... min haaretz" instead of "borei minei" is a good but different question. Also, Tosefta Berakhos ch 4 and the Yerushalmi have many more specific berakhos than we use today. For example "borei minei nefashos" on meat, eggs and milk. Another question would be why they fell out of usage.)
But in Shehakol, we are talking about creation as a whole. Therefore, rather than simply saying "Borei" -- "Who creates" or "the Creator of" this specific item, the berakhah's detail instead goes into how Creation was done.
There is a symmetry to the structure of the berakhah:
ברוך אתה You are the Wellspring from which everything flows
ה' the Cause of existence
אלוקינו our Master of all forces (thus the plural)
מלך העולם Sovereign of the Universe
שהכל the everything, ie the universe(s)
בדברו through His Word
The first part of the berakhah is to “You”, the berakhah ends “bidvaro” — His word. One is a progression to accepting Hashem as King, the other a progression from. And there is a symmetry between the two halves. A mirror at “Malekh haOlam”.
The tetragrammaton is the causative of "hoveh", present tense, to exist. (Aside from all the connotations the name carries, this is its translation.) Thus the parallel "nihyeh", existent.
Similarly, barukh is from bereikhah -- a spring of water. It implies a connecting flow between Creator and created. A closeness whose parallel is the closing notion that that existence is as a word Hashem speaks. "And Hashem said 'let there be light' and it" -- those very words 'yehi or' -- "was light". The Baal Shem Tov said that Genesis 1 uses speech as a metaphor for creation because speech only lasts as long as the speaker speaks. Unlike writing, which rests on the paper after the author puts down the pen. Hashem, to this very day, is saying "yehi or", and that is the light we see by. "Shehakol nihyeh bidvaro".