9330.“又要使你一切仇敌将颈项转向你”表虚假的逃跑和诅咒。这从“仇敌”和“将颈项转向”的含义清楚可知：“仇敌”是指邪恶所产生的虚假（参看9313，9314节）；“将颈项转向”是指逃跑。它之所以也表示诅咒，是因为当那些沉浸于邪恶所产生的虚假之人由于源自良善的真理而逃跑时，他们就将自己扔进地狱，也就是扔进诅咒之中。
此处的情形是这样：在来世，那些沉浸于邪恶所产生的虚假之人首先与那些处于源自良善的真理之人争战。他们被允许争战，是为了从中得到好处。从中得到的好处就是，通过这种经历，那些处于源自良善的真理之人在反对虚假的真理上变得更强大，而那些沉浸于邪恶所产生的虚假之人则在虚假上变得更强大，从而导致自己的毁灭。因为在来世，虚假会从那些处于源自良善的真理之人那里被拿走，而真理则从那些沉浸于邪恶所产生的虚假之人那里被拿走。就这样，那些处于源自良善的真理之人被提升天堂，而那些沉浸于邪恶所产生的虚假之人则沉入地狱。他们在地狱的时候，会由于天使从主那里所拥有的源自良善的真理而感到惊恐、惊惶。
这样一种状态等待着那些沉浸于邪恶所产生的虚假之人，以及那些处于源自良善的真理之人，主在这些经文中教导了这一事实：
凡有的，还要加给他，叫他有余；凡没有的，连他所有的也要夺去。（马太福音13:12）
路加福音：
夺过他这一锭来，给那有十锭的。他们说，主啊，他已经有十锭了。我告诉你们：凡有的，还要加给他；没有的，连他所有的也要从他夺去。（路加福音19:24-26）
Potts(1905-1910) 9330
9330. And I will give to thee the neck of all thine enemies. That this signifies the flight and damnation of falsities, is evident from the signification of "enemies," as being falsities from evil (see n. 9313, 9314); and from the signification of "giving the neck," as being flight. That it signifies damnation also, is because when those who are in falsities from evil flee from truths from good, they cast themselves into hell, that is, into damnation. [2] The case herein is this. In the other life those who are in falsities from evil fight first against those who are in truths from good. The reason why they are permitted to fight is in order that good may come out of it. The good that comes out of it is that those who are in truths from good are thereby confirmed in truths against falsities, and that those who are in falsities from evil are confirmed in falsities, and devastate themselves; for in the other life falsities are removed from those who are in truths from good, and truths are removed from those who are in falsities from evil. In this way those who are in truths from good are raised into heaven, and those who are in falsities from evil sink down into hell; and when they are in hell, they are in terror and dismay because of truths from good, in which are the angels from the Lord. [3] That such a state awaits those who are in falsities from evil, and those who are in truths from good, the Lord teaches in these passages:
Whosoever hath, to him shall be given, that he may have more abundantly; but whosoever hath not, from him shall be taken away (Matt. 13:12). Take from him the pound, and give it to him that hath the ten pounds. They said, Lord, he hath ten pounds. I say unto you, that unto everyone that hath shall be given; but from him that hath not, even that which he hath shall be taken away from him (Luke 19:24-26).
Elliott(1983-1999) 9330
9330. 'And I will make all your enemies turn their necks towards you' means the flight of falsities and their damnation. This is clear from the meaning of 'enemies' as falsities arising from evil, dealt with in 9313, 9314; and from the meaning of 'turning the neck' as flight. The reason why damnation is also meant is that when those steeped in falsities arising from evil flee on account of truths springing from good they throw themselves into hell, that is, into damnation.
[2] The implications of all this are that initially in the next life those steeped in falsities arising from evil fight against those guided by truths springing from good. They are allowed to fight for the reason that good can come out of it. The good that comes out of it is that by that experience those guided by truths springing from good are made stronger in truths against falsities, whereas those steeped in falsities arising from evil are made stronger in falsities and so bring about their own ruin. For in the next life falsities are taken away from those guided by truths springing from good, and truths are taken away from those steeped in falsities arising from evil. Accordingly, those guided by truths springing from good are raised to heaven, and those steeped in falsities arising from evil sink down into hell. And when they are in hell they are terrified and filled with dismay on account of the truths springing from good which angels possess from the Lord.
[3] The fact that such a state awaits those steeped in falsities arising from evil, and those guided by truths springing from good, is taught by the Lord in Matthew,
To him who has, it will be given, so that he may have more abundantly; but from him who has not, even what he has will be taken away. Matt 13:12.
And in Luke,
Take the mina from him, and give to him who has ten minas. They said, Sir, he has ten minas. I say to you, that to everyone who has, it will be given; but from him who does not have, even what he has will be taken away from him. Luke 19:24-26.
Latin(1748-1756) 9330
9330. `Et dabo omnes inimicos tuos ad te cervicem': quod significet falsorum fugam et damnationem, constat ex significatione `inimicorum' quod sint falsa ex malo, de qua n. 9313, 9314, et ex significatione `dare cervicem' quod sit fuga; quod etiam sit damnatio, est quia cum illi qui in falsis ex malo sunt, pro veris ex bono fugiunt, se in infernum seu in damnationem conjiciunt. [2] Cum his ita se habet: qui in falsis ex malo sunt, in altera vita primum {1} contra illos qui in veris ex bono sunt pugnant; quod permittatur illis pugnare, est propter causam ut inde eveniat bonum; bonum quod inde evenit est quod qui in veris ex bono sunt per id confirmentur in veris contra falsa, et quod qui in falsis ex malo sunt confirmentur in falsis et sic devastent se ipsos; nam in altera vita ab illis qui in veris ex bono sunt, removentur falsa, et ab illis qui in falsis ex malo sunt, removentur vera; sic qui in veris ex bono sunt elevantur in caelum, et qui in falsis ex malo delabuntur in infernum; et cum in inferno sunt, in terrore et consternatione sunt pro veris ex bono, in quibus sunt angeli {1} ex Domino. [3] Quod talis status maneat illos qui in falsis ex malo sunt, et illos qui in veris ex bono, docet Dominus apud Matthaeum, Quicumque habet, dabitur illi ut abundantius habeat; quicumque vero non habet, etiam quod habet, (x)auferetur ab eo, xiii 12:et apud Lucam, Tollite ab eo minam, et date ei qui decem minas habet; dixerunt, Domine, habet decem minas; dico vobis quod (x)omni qui habet, dabitur; ab eo autem qui non habet, etiam quod habet auferetur abeo, xix 24-26. @1 i ex falsis$ @2 quae sunt angelis$