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.

9200. Ye shall not afflict. That this signifies that they are not to be defrauded, is evident from the signification of “afflicting,” when said of those who wish to be instructed in truth, and to be led to good, as being to defraud; here, not to defraud, because it is said “Ye shall not afflict.” The “sojourner,” the “orphan,” and the “widow” are often mentioned together in the Word, as in David:

Jehovah, who preserveth the sojourner, the orphan, and the widow (Psalms 146:9).

Defraud ye not the sojourner, the orphan, and the widow (Jeremiah 22:3).

In thee they have dealt with the sojourner by oppressions; in thee have they defrauded the orphan and the widow (Ezekiel 22:7).

Wrest not the judgment of the sojourner, of the orphan, and the widow (Deuteronomy 24:17; 27:19).

What is left in the fields, the oliveyards and the vineyards, shall be for the sojourner, the orphan, and the widow (Deuteronomy 24:19-22; 26:12-13).

Jehovah executeth the judgment of the orphan, of the widow, and loveth the sojourner (Deuteronomy 10:18).

In like manner in the passage before us, “a sojourner thou shalt not afflict, and shalt not oppress; any widow and orphan ye shall not afflict.” When these three are thus mentioned together, they fall with the angels into one sense; namely, that with those who are in the church, good and truth are to be conjoined according to order; thus reciprocally, truth with good, and good with truth; for by “a sojourner” are meant those who wish to be instructed in such things as are of the church; by “widows,” the conjunction of good with truth; and by “orphans,” the conjunction of truth with good; which conjunction is reciprocal. The case is similar with all other passages in the Word; when explained as to the internal sense they seem scattered; but with the angels they are combined into one sense; nay into one idea.