3542.“和颈项的光滑处”表分离的真理不会显现。这从“光滑”或“光滑处”和“颈项”的含义清楚可知：“光滑”或“光滑处”涉及真理（3527节）；“颈项”是指联结之物，如下文所述。此处由于表象就是在颈项的光滑处，所以这意思是，分离的真理不会显现。其中的情形可以从前面的阐述和说明（3539节）看出来，大意是：从理解力，而非同时从意愿所流入的良善与真理既不是良善，也不是真理，无论它们表面看上去有多像。如果意愿趋向邪恶，良善与真理就会分离，而不是联结在一起。但是，如果意愿在某种程度上是良善之物，在这种情况下，它们就不会分离，而是联结在一起，哪怕它们处在颠倒的次序；因为人正是通过这类良善与真理而重生的。由于这类如此排列的良善与真理首先服务于人的重生，故可以说如此分离的真理不会显现。我们在下文会详述这些事。
“颈项”之所以表示联结之物，是因为人里面属头部的高级事物通过居间的颈项与属身体的低级事物相联。所以，流注和联系，因而结合用居间之物来表示。这一点从下面各章末尾所论述的巨人与人体各部位的对应关系看得更清楚。在圣言中，“颈项”的类似含义便由此而来，如以赛亚书：
他的气如涨溢的溪水，直涨到颈项。（以赛亚书30:28）
此处“涨溢的溪水”表以这种方式涨溢的虚假。“直涨到颈项”表虚假关闭并切断了高级事物与低级事物的联系、因而结合；当属灵的良善与真理不被接受时，这种结合就会受阻并被切断。
哈巴谷书：
你打破恶人家长的头，露出他的根基，直到颈项。（哈巴谷书3:13）
“打破恶人家长的头”表毁灭虚假原则。“露出他的根基，直到颈项”表由此防止联结起来。耶利米哀歌：
缠绕的罪过上到我颈项，他使我的力量衰败。神将我交在他们手中，我不能起来。（耶利米哀歌1:14）
“缠绕的罪过上到我颈项”表虚假朝内层事物或理性事物上升。
由于“颈项”表联系和结合，故“颈项上的轭或锁链”就表示切断，因而表示真理毁灭。当不断从主所流入的属灵事物不再被允许经过人心智的理性部分，结果也无法进入属世部分时，这种情况就会发生。耶利米被告知要为自己作绳索与轭，加在自己颈项上；要打发他们到不同国民那里说，他们要服侍巴比伦王尼布甲尼撒；声称那些不把颈项放在他轭下的人必遭刀剑、饥荒和瘟疫的刑罚；而那些肯把颈项放在轭下的人仍在本地存留（耶利米书27:2，3，8，11）就代表这种切断或毁灭。“颈项放在巴比伦王尼布甲尼撒的轭下并服侍他”表示真理的荒凉和良善的荒废。因为“巴比伦”表示那荒废者（参看1327节）；人们经历消磨是为了防止神圣事物遭到亵渎（301-303，1327，1328，2426，3398，3399，3402节）。一旦良善与真理的流注被切断，邪恶与虚假就会被服侍，因此“把颈项放在轭下”也表服侍。
同一先知书：
耶和华如此说，二年之内，我必照样从列族的颈项上，折断巴比伦王尼布甲尼撒的轭。（耶利米书28:11）
这表示他们从消磨中被释放。以赛亚书：
耶路撒冷啊，要抖下尘土，起来坐着；锡安被掳的女子哪，要解开你颈项的锁链！（以赛亚书52:2）
“要解开你颈项的锁链”表允许良善与真理进入，并接受它们。弥迦书：
看哪，我筹划灾祸降与这家族，这祸在你们的颈项上不能解脱；你们也不能昂首而行，因为这是灾祸的时刻。（弥迦书2:3）
“这祸在颈项上不能解脱”表示不允许真理进入。“不能昂首而行”表示因而不关注高级事物，也就是天上的事物（248节）。
Potts(1905-1910) 3542
3542. And upon the smooth of his neck. That this signifies that disjoining truth should not appear is evident from the predication of "smooth," or of "smoothness" as being concerning truth (n. 3527); and from the signification of the "neck" as being that which conjoins (concerning which below); here, therefore, because the appearance was upon the smooth of his neck, the signification is that disjoining truth should not appear. How the case herein is can be seen from what was said and shown above (n. 3539), namely, that that good and those truths which flow forth from the understanding, and not at the same time from the will, are not good and not truths, however much they may so appear in the outward form; and if the will is of evil, the good and the truths disjoin instead of conjoining; but if anything of the will is of good, then they do not disjoin, but conjoin, although they are disposed in an inverted order, for by their means the man is being regenerated; and because when thus disposed they serve at first for the regeneration of man, it is said that thus disjoining truth should not appear; but more concerning these things below. [2] The reason why the "neck" signifies that which conjoins, is that the higher things in man, which are of the head, communicate through the intervening neck with the lower things which are of his body; hence it is that both influx and communication, and consequently conjunction, are signified by this intermediate part; as may be seen still more conclusively from the correspondences of the grand man with the things of the human body, treated of at the ends of the chapters. From this comes a like signification of the "neck" in the Word, as in Isaiah:
His breath as an overflowing stream will divide even unto the neck (Isa. 30:28);
where an "overflowing stream" denotes falsity thus overflowing; "dividing even unto the neck" denotes falsity closing up and thus intercepting the communication and thus the conjunction of higher things with lower ones; which conjunction is precluded and intercepted when spiritual good and truth are not received. [3] In Habakkuk:
Thou hast smitten the head out of the house of the wicked, laying bare the foundation even unto the neck (Hab. 3:13);
where "smiting the head out of the house of the wicked" denotes destroying the principles of falsity; "laying bare the foundation even unto the neck" denotes intercepting the conjunction thereby. In Jeremiah:
Transgressions knit together are come up upon my neck; he hath overthrown my forces; God hath given me into their hands, I am not able to rise up (Lam. 1:14);
"transgressions knit together ascending upon my neck" denote falsities ascending toward interior or rational things. [4] Inasmuch as by the "neck" was signified this communication and conjunction, therefore by the bonds of the neck was signified interception, consequently the desolation of truth which comes forth when the spiritual things that continually flow in from the Lord are no longer admitted into the rational of man, and consequently not into his natural. This interception, or desolation, is what is represented in Jeremiah by the command that he should make unto himself bonds and yokes, and should put them upon his neck, and send them to the peoples, and should say that they were to serve Nebuchadnezzar king of Babylon; and that they who did not yield their necks under his yoke should be visited by the sword, the famine, and the pestilence; but that those who bowed down their necks should be left upon the land (Jer. 27:2, 3, 8, 11). To "put the neck under the yoke of the king of Babylon and serve him," signifies to be desolated as to truth, and to be vastated as to good (that it is "Babel" which vastates, may be seen above, n. 1327; and that they are vastated lest holy things should be profaned, n. 301-303, 1327, 1328, 2426, 3398, 3399, 3402); and because when the influx of good and truth is intercepted, what is evil and false is served, therefore also to "put the neck under the yoke" signifies to serve. [5] Again in the same Prophet:
Thus saith Jehovah, Even so will I break the yoke of Nebuchadnezzar king of Babylon within two years of days from off the neck of all the nations (Jer. 28:11);
signifying that they should be delivered from vastation. In Isaiah:
Shake thyself from the dust; arise, sit thee down, O Jerusalem; open the bonds of thy neck, O captive daughter of Zion (Isa. 52:2);
where "to open the bonds of the neck" signifies to admit and receive good and truth. In Micah:
Behold against this family do I devise an evil from which ye shall not draw forth your necks, and ye shall not walk erect, for it is an evil time (Micah 2:3). "Not to draw forth the neck from evil" is not to admit truth; "not to walk erect" is thereby not to look to higher things, that is, to those which are of heaven (n. 248).
Elliott(1983-1999) 3542
3542. 'And on the smooth of his neck' means so that truth which disjoined was not apparent. This is clear from 'smooth' or 'the smooth' having reference to truth, dealt with in 3527, and from the meaning of 'the neck' as that which joins together, dealt with below. Here therefore, since the appearance was 'on the smooth of his neck' it means so that truth which disjoins was not apparent. The implications of all this may be seen from what has been stated and shown above in 3539, to the effect that the good and the truths which flow from the understanding but not at the same time from the will are neither good nor truths, no matter how much they seem to be so to outward appearance. And if the will is bent on evil, good and truths are disjoined and do not join together. But if the will is in some measure desirous of good, they do not in that case disjoin but join together, even though the order in which they stand is the reverse of proper order; for it is by means of such good and truths that a person is regenerated. And because such good and truths standing thus serve first in the regeneration of man it is said that truth which disjoined would not be apparent. But more of this in what follows below.
[2] The reason why 'the neck' means that which joins together is that higher things with man which belong to the head communicate with lower that belong to the body by means of the neck between. Consequently both influx and communication, and therefore conjunction, are meant by that which lies between. This will be seen far more clearly from the correspondences of the Grand Man with the parts of the human body, to be dealt with at the ends of chapters. The same is consequently meant in the Word by 'the neck', as in Isaiah,
His spirit, like an overflowing stream, will divide even at the neck. Isa 30:28.
Here 'an overflowing stream' stands for falsity flowing over in this fashion. 'Dividing at the neck' stands for blocking and cutting off the communication and consequent joining together of higher things with lower ones, which are blocked and cut off when spiritual good and truth are not being received.
[3] In Habakkuk,
You crushed the head from the house of the wicked, laying bare the foundation even at the neck. Hab 3:13.
'Crushing the head from the house of the wicked' stands for destroying false assumptions. 'Laying bare the foundation even at the neck' stands for preventing thereby any joining together. In Jeremiah,
Entangled transgressions have risen up above my neck. He has struck at my strength; the Lord has given me into [their] hands; I am unable to rise up again. Lam 1:14.
'Entangled transgressions have risen up above my neck' stands for falsities coming up towards interior or rational things.
[4] Because 'the neck' meant that communication and joining together, 'bands around the neck' therefore meant the cutting off and so the destruction of truth, which occurs when spiritual things that are flowing in constantly from the Lord are no longer allowed to pass into the rational part of a person's mind, nor as a consequence into the natural part. It is this cutting off or destruction that is represented by Jeremiah's being told to make bands and bars for himself and put them on his neck; to send them to different peoples and say that they would be serving Nebuchadnezzar the king of Babel; and to say that those who did not place their necks under his yoke would be visited by sword, famine, and pestilence; but those who did bring their necks under it would be left in the land, Jer 27:2, 3, 8, 11. 'Placing the neck under the yoke of the king of Babel and serving him' stands for being made desolate as regards truth and vastated as regards good. For 'Babel' means one who lays waste, see 1327 (end); and people undergo vastation to prevent holy things from being profaned, 301-303, 1327, 1328, 2426, 3398, 3399, 3402. And since evil and falsity come to be served once the influx of good and truth has been cut off, 'placing the neck under the yoke' also means serving. In the same prophet,
Jehovah said, I will break the yoke of Nebuchadnezzar king of Babel from over the neck of all nations within two years. Jer 28:11.
This stands for their being delivered from vastation. In Isaiah,
Shake yourself from the dust, arise, sit, O Jerusalem; loose the bonds from your neck, O captive daughter of Zion. Isa 52:2.
'Loosing the bonds from the neck' stands for letting in and receiving good and truth In Micah,
Behold, against this family I am devising this evil from which you will not remove your necks nor go erect, for that will be a time of evil. Micah 2:3.
'Not removing necks from evil' stands for not letting truth in. 'Not going erect' stands for not looking up to higher things, that is, to those of heaven, 248.
Latin(1748-1756) 3542
3542. `Et super levitatem collorum illius': quod significet ut non appareret verum disjungens, constat ex praedicatione `levis seu levitatis' quod sit de vero, de qua n. 3527; et ex significatione `collorum' quod sit conjungens, de qua sequitur; hic itaque, quia erat apparentia `super levitatem collorum illius,' est ut non appareret verum disjungens. Quomodo haec se habent, constare potest ab illis quae supra n. 3539 dicta et ostensa sunt, quod nempe illud bonum et illa vera quae ex intellectu et non simul ex voluntate profluunt, non bonum nec vera sint, utcumque ita externa forma apparerent, {1}et si voluntas mali sit, disjungunt bonum et vera, non conjungunt; at si aliquid voluntatis boni est, tunc non disjungunt sed conjungunt, tametsi in inverso ordine disposita sunt, nam per illa homo regeneratur; et quia sic disposita inserviunt primum pro regenerando homine, dicitur quod sic verum disjungens non appareret; sed de his in sequentibus plura. [2] Quod `collum' significet conjungens, inde est quia superiora apud hominem quae sunt capitis, cum inferioribus ejus quae sunt corporis, communicant inter se per intercedens collum; inde est quod tam influxus quam communicatio, proinde conjunctio, significetur per intermedium illud; quod adhuc melius constare poterit a correspondentiis Maximi Hominis cum illis quae sunt corporis humani, de quibus ad fines capitum; simile inde per `collum' significatur in Verbo; ut apud Esaiam, Spiritus Ipsius sicut fluvius inundans, usque ad collum dimidiabit, xxx 28;{2}ibi `fluvius inundans' pro falso ita superfluente; `ad collum dimidiare' pro intercludere (c)et intercipere communicationem et inde conjunctionem superiorum cum inferioribus, quae intercluditur et intercipitur cum spirituale bonum et verum non recipitur: [3] apud Habakkuk, Percussisti caput de domo impii, denudando fundamentum usque ad collum, iii 13;
percutere caput de domo impii' pro destruere principia falsi; `denudando fundamentum {3}usque ad collum' pro intercipiendo sic conjunctionem: apud Jeremiam, Praevaricationes implexae ascenderunt super collum meum, impulit vires meas, dedit me {4}Dominus in manus, non possum resurgere, Thren. i 14;
`praevaricationes implexae ascenderunt super collum meum pro quod falsa versus interiora seu rationalia. [4] Quia per `collum' significabatur communicatio et conjunctio illa, ideo per `vincula colli' significata est interceptio, proinde desolatio veri, quae tunc existit quando spiritualia, quae {5}continue influunt a Domino, non amplius admittuntur in {6}rationale hominis, et consequenter nec in naturale ejus; interceptio seu desolatio illa est quae repraesentatur apud Jeremiam, Per quod faceret sibi vincula et juga, et daret ea super collum suum, ac mitteret ad populos,...et diceret, quod servirent Nebuchadnezzari regi Babelis,...et qui non traderent collum suum sub jugum ejus, quod gladio, fame et peste visitarentur; at qui subderent collum suum, relinquerentur super terra, Jer. xxvii 2, 3, 8, 11;
`dare collum sub jugum regis Babelis et servire ei' pro desolari quoad verum et vastari quoad bonum; quod `Babel' sit quae vastat, videatur n. 1327 f.; et quod vastentur ne profanentur sancta, n. 301-303, 1327, 1328, 2426, 3398, 3399, 3402; et quia intercepto influxu boni et veri, servitur malo et falso, {7}ideo etiam dare collum sub jugum est servire: apud eundem, Dixit Jehovah, Frangam jugum Nebuchadnezzaris regis Babelis intra biennium dierum, desuper collo omnium gentium, xxviii 11;
pro quod a vastatione liberandi: apud Esaiam, Excute te e pulvere; surge, sede, Hierosolyma; aperi vincula colli tui, captiva filia Zionis, lii 2;
`aperire vincula colli' pro admittere et recipere bonum et verum: (m)apud Micham, Ecce Ego cogitans super familiam hanc malum, ex quo non extrahetis colla vestra, et non ibitis erecti, quia tempus mali illud, ii 3;
`e malo non extrahere colla' pro non admittere verum; non ire erecti' pro sic non spectare ad superiora seu illa quae caeli sunt, n. 248. @1 sed$ @2 ubi$ @3 i nempe capitis$ @4 Deus I$ @5 continuo A I$ @6 rationali I$ @7 est dare collum sub jugum etiam servire$