8093.“神却不领他们从非利士人之地的路走”表神性确保他们不可转向并非源于良善的信之真理。这从“神不领他们从路走”的含义和“非利士人”的代表清楚可知：“神不领他们从路走”是指神性确保他们不可转向，因为当由神来“领”时，“领”表示天命，“路”表示真理（参看627，2333节），在此是指转向真理；“非利士人”是指那些拥有关于信之认知的记忆知识，却没有过仁爱生活的人（1197，1198，3412，3413节），因而是指那些拥有并非源于良善的信之真理的人。“非利士人”和“非利士人之地”具有这种含义，这一点从圣言中提到它们的经文，尤其从耶利米书（47章）描述它们的地方，以及约珥书（3:5，6）明显看出来，同样从描述以色列人和非利士人之间的战争，以及他们被非利士人征服，然后非利士人又被以色列人征服的圣言历史明显看出来。在这些地方，“非利士人”代表那些陷入分离之信的人，也就是说，对这些人来说，最重要的是关于信之认知的记忆知识，而不是照之的生活；因此，“非利士人”代表那些教导并相信唯信得救的人。
关于唯信或分离之信的观点并不是新的，或是唯独属于这个时代的某种东西。它早就存在于古代教会中，并随着生活的邪恶而变得愈发强大。在圣言中，经上也在各个地方描述了它，不过是通过名字来描述的：首先通过“该隐”，因为他杀了他兄弟亚伯（参看337，340，1179节）；就这个故事的内在代表意义而言，“该隐”是指这种信，而“亚伯”是指仁。这信也通过被父亲诅咒时的“含”来描述（1062，1063节）；后来通过“流便”来描述，因为他上了他父亲的床榻（3870，4601节）；又通过“西缅和利未”来描述，因为他们杀了哈抹和示剑人，因此被他们的父亲诅咒（3870，6352节）。这信也通过“埃及人”和他们的长子被杀（参看7766，7778节），以及埃及人淹死在红海中来描述。这信还通过“非利士人”来描述（3412，3413节），同样通过先知书各处的“推罗和西顿”来描述，在那里，“非利士人”表示关于信之认知的记忆知识，“推罗和西顿”表示这些认知本身，无论内层的还是外层的。最后，这信由三次否认主时的“彼得”来代表（6000，6073e节）。不过，可参看前面关于这信的说明（36，379，389，916，1017，1076，1077，1162，1176，1798，1799，1834，1844，2049，2116，2228，2231，2261，2343，2349，2364，2383，2385，2401，2435，2982，3146，3242，3325，3412，3413，3416，3427，3773，4663，4672，4673，4683，4721，4730，4766，4783，4925，5351，5820，5826，6269，6272，6273，6348，6353，7039，7097，7127，7317，7502，7545，7623-7627，7724，7779，7790，7950节）。
Potts(1905-1910) 8093
8093. That God led them not by the way of the land of the Philistines. That this signifies that it was provided by the Divine that they should not pass to truth of faith which is not from good, is evident from the signification of "God led them not by the way," as being that it was provided by the Divine that they should not pass, for by "leading," when by God, is signified providence, and by "way" is signified truth (see n. 627, 2333), here to pass to the truth; and from the representation of the Philistines, as being those who are in the memory-knowledge of the knowledges of faith, and are not in a life of charity (n. 1197, 1198, 3412, 3413), thus those who are in truth of faith which is not from good. That this is signified by the "Philistines and their land" can be seen from the passages in the Word where they are mentioned, especially in Jer. 47, where they are described; and also in Joel 3:5, 6; and likewise from the historicals of the Word where are described the wars between the sons of Israel and the Philistines, and their subjugation by the Philistines, and then of the Philistines by the sons of Israel. By the Philistines are there represented those who are in faith separate, or to whom the memory-knowledge of the knowledges of faith is the main thing, but not a life according thereto; consequently those who teach and believe that faith alone saves. [2] The opinion concerning faith alone or separate is not new, or of this time only, but existed in the ancient churches, and came into use together with evil of life. It is also described in the Word throughout, but by names: first by "Cain," in that he slew his brother Abel (see n. 337, 340, 1179); "Cain" there, in the internal representative sense, denotes such faith, and "Abel" denotes charity. It is also described by "Ham," when he was cursed by his father (n. 1062, 1063); afterward by "Reuben," in that he went up on his father's bed (n. 3870, 4601); and by "Simeon and Levi," in that they slew Hamor and the men of Shechem, and were therefore cursed by their father (n. 3870, 6352). This faith is also described by the "Egyptians," and by their firstborn being slain (see n. 7766, 7778), and by the Egyptians being sunk in the sea Suph. It is also described by the "Philistines" (n. 3412, 3413), and likewise by "Tyre and Sidon" throughout the prophets, where by the "Philistines" is signified the memory-knowledge of the knowledges of faith, and by "Tyre and Sidon" the knowledges themselves, interior and exterior. Lastly it is also described by "Peter," when he thrice denied the Lord (n. 6000, 6073). But see what has been already shown concerning this faith (n. 36, 379, 389, 916, 1017, 1076, 1077, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2228, 2231, 2261, 2343, 2349, 2364, 2383, 2385, 2401, 2435, 2982, 3146, 3242, 3325, 3412, 3413, 3416, 3427, 3773, 4663, 4672, 4673, 4683, 4721, 4730, 4766, 4783, 4925, 5351, 5820, 5826, 6269, 6272, 6273, 6348, 6353, 7039, 7097, 7127, 7317, 7502, 7545, 7623-7627, 7724, 7779, 7790, 7950).
Elliott(1983-1999) 8093
8093. 'That God did not lead them by the way of the land of the Philistines' means that the Divine saw to it that they should not pass on to the truth of faith that does not spring from good. This is clear from the meaning of 'God did not lead them by the way' as the Divine saw to it that they should not pass on to, for 'leading', when done by God, means providence, and 'the way' means truth, 627, 2333, in this instance passing on to it; and from the representation of 'the Philistines' as those who have a knowledge of the cognitions of faith but do not lead a life of charity, dealt with in 1197,1198, 3412, 3413, thus those who possess the truth of faith that does not spring from good. The fact that 'the Philistines' and 'the land of the Philistines' have this meaning may be recognized from places in the Word where they are mentioned, in particular in Jeremiah 47:1-end, where they are described, also in Joel 3:5,6, as well as from the historical accounts in the Word referring to wars between the children of Israel and the Philistines, to the subjection of the children of Israel by the Philistines and then of the Philistines by the children of Israel. By 'the Philistines' in these places those who champion separated faith are represented, that is, people for whom the knowledge of cognitions of faith is all-important but not a life led in accordance with that knowledge, consequently people who teach and believe that a person is saved by faith alone.
[2] This particular belief about faith alone or separated faith is not new or something that belongs solely to the present time. It had come to exist in the ancient Churches, growing ever stronger along with evil in life. It is also described in various places in the Word, but by means of names, by Cain' first, in that he killed his brother Abel, 337, 340, 1179. In the internal representative sense of that story 'Cain' is that kind of faith, while 'Abel' is charity. Such faith is also described by 'Ham', when cursed by his father, 1062, 1063; after that by 'Reuben', in that he went up to his father's bed, 3870, 4601, and by 'Simeon and Levi', in that they killed Hamor and the men of Shechem and were for that reason cursed by their father, 3870, 6352. That faith is also described by 'the Egyptians' and by 'their firstborn', in that the latter were killed, 7766, 7778, and the former drowned in the Sea Suph. It is described too by 'the Philistines', 3412, 3413, and also by 'Tyre and Sidon', in various places in the Prophets; there a knowledge of the cognitions of faith is meant by 'the Philistines', and the cognitions themselves, interior and exterior, by 'Tyre and Sidon'. Lastly such faith is represented by 'Peter' when he denied the Lord three times, 6000, 6073(end). But see what has been shown already regarding this faith, in 36, 379, 389, 916, 1017, 1076, 1077, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2228, 2231, 2261, 2343, 2349, 2364, 2383, 2385, 2401, 2435, 2982, 3146, 3242, 3325, 3412, 3413, 3416, 3427, 3773, 4663, 4672, 4673, 4683, 4721, 4730, 4766, 4783, 4925, 5351, 5820, 5826, 6269, 6272, 6273, 6348, 6353, 7039, 7097, 7127, 7317, 7502, 7545, 7623-7627, 7724, 7779, 7790, 7950.
Latin(1748-1756) 8093
8093. `Et non duxit illos Deus via terrae Philistaeorum': quod significet quod a Divino provisum ne transirent ad verum fidei quod non ex bono, constat ex significatione `non duxit illos Deus via' quod sit quod provisum a Divino ne transirent; per `ducere' enim, cum a Deo, significatur providentia, et per `viam' significatur verum, n. 627, 2333, hic transire ad illud; et ex repraesentatione `Philistaeorum' quod sint qui in scientia cognitionum quae fidei, et non in vita charitatis, de (x) qua n. 1197, 1198, 3412, 3413, ita qui in vero fidei quod non ex bono; quod per `Philistaeos et terram illorum' id significetur, constare potest a locis in Verbo ubi nominantur, imprimis apud Jeremiam xlvii 1 ad fin., ubi describuntur, {1}tum apud Joelem iv 5, 6 [A.V.iii 5, 6]; et quoque ab historicis Verbi ubi agitur de bellis inter filios Israelis et Philistaeos, {2}deque illorum subjugatione a Philistaeis, et nunc horum a filiis Israelis; per `Philistaeos' ibi {3}repraesentantur illi qui in fide separata sunt, seu quibus scientia cognitionum fidei est {4}principale, non autem vita secundum illam, consequenter illi qui docent et credunt solam fidem salvare. 2 Opinio {5}de fide {6}sola seu separata non est nova seu solum hujus temporis, sed fuerat in antiquis Ecclesiis, et invaluit cum malo vitae; describitur etiam in Verbo passim, sed per nomina; primum per `Cainum' quod occiderit fratrem suum Abelem, n. 337, 340, 1179, `Cainus' ibi in sensu interno repraesentativo est talis fides, et `Abel' est charitas; describitur etiam per `Chamum' cum maledictus a patre suo, n. 1062, 1063; postea per `Rubenem' quod (x)ascenderit cubile patris sui, n. 3870, 4601; et per `Schimeonem' et `Levi' quod occiderint Chamorem et viros Sechemi, {7}ac ideo maledicti a patre suo, n. 3870, 6352; describitur etiam illa fides per `Aegyptios' ac per eorum primogenita quod occisa, n. 7766, 7778, et quod illi immersi sint mari Suph; describitur etiam per `Philistaeos,' n. 3412, 3413, et quoque per `Tyrum et Sidonem' passim apud Prophetas, apud quos per `Philistaeos' significatur scientia cognitionum fidei, et per `Tyrum et Sidonem' ipsae cognitiones interiores et exteriores {8}; (m)demum etiam per `Petrum' cum ter abnegavit Dominum, n. 6000, 6073 fin.;(n) sed videantur quae de hac fide prius {9} ostensa sunt, n. 36, 379, 389, 916, 1017, 1076, 1077, 1162, 1176, 1798, 1799, 1834, 1844, 2049, 2116, 2228, 2231, 2261, (x)2343, 2349, 2364, 2383, 2385, 2401, 2435, 2982, 3146, (x)3242, 3325, 3412, 3413, 3416, 3427, 3773, 4663, 4672, 4673, 4683, 4721, 4730, 4766, 4783, 4925, 5351, (a)5820, 5826, 6269, 6272, 6273, 6348, 6353, 7039, 7097, 7127, 7317, 7502, 7545, 7623-7627, 7724, 7779, 7790, 7950. @1 tunc$ @2 et nunc$ @3 significantur$ @4 essentiale Ecclesiae et inde essentiale salutis; (m)quae per Philistaeos et terram illorum principaliter significatur, ad quam dicitur quod non transirent(n)$ @5 fide de I$ @6 separata seu sola$ @7 quapropter tres illi maledicti sunt a patre, Genes. xlix$ @8 i n. 1201$ @9 i passim$