3412# "当他父亲亚伯拉罕在世的日子，他父亲的仆人所挖的井，非利士人全都塞住"象征那些对信仰知识仅仅停留在事实性认知层面的人不愿知道来自神性的内在真理，因此将其抹去。这可从以下含义得知：井代表真理（参2702，3096节），这里特指来自神性的内在真理，因为这些代表真理的井是亚伯拉罕时期他的仆人所挖的。亚伯拉罕代表主的神性本身（参2011，2833，2836，3251，3305节）。塞住井表示拒绝知道真理，从而将其抹去。非利士人代表那些只注重信仰知识的事实性认知的人（参1197，1198节）。
【2】现在讨论较低层次的真理表象，这是那些只重视知识的人所能理解的，这里的"非利士人"就是指这类人。关于非利士人如何抹去来自神性的内在真理，情况如下：在古教会时期及其后，那些不太注重生活实践但极其重视教义的人被称为非利士人。随着时间推移，他们甚至完全抛弃了生活实践，只承认信仰为教会的根本，将信仰与生活完全分离。他们轻视古教会中视为核心的仁义教导，将其抹去，转而推崇信仰教义，认为宗教就只在于此。因为他们背离了仁义的生活，所以比其他人更被称为未受割礼的。"未受割礼的"指所有不在仁义中的人，即使他们掌握教义（参2049节）。这些背离仁义的人，也就远离了智慧和聪明。
【3】若一个人不在良善中，即不在仁义中，就无法获得智慧和理解真理，因为一切真理都源于良善并指向良善。因此，那些缺乏良善的人既不能理解真理，也不愿意认识真理。在来生，当这些人远离天堂时，有时会出现雪白的光，但这光如同冬日之光，因缺乏温暖而不能结果。当他们靠近天堂时，他们的光就变成完全的黑暗，他们的心智也随之变得迟钝。由此可见为何那些只重视知识的人会拒绝并抹去来自神性的内在真理。
3412、“在他父亲亚伯拉罕的日子，凡他父亲的仆人所挖的井，非利士人全都塞住”表示那些拥有认知或知识的记忆知识，或说知道宗教概念的人不想知道来自神性的内层真理，因而抹除了它们。这从“井”和“塞住”的含义，以及“非利士人”的代表清楚可知：“井”是指真理（2702， 3096节），在此是指来自神性的内层真理，经上说表示真理的这些井是“在他父亲亚伯拉罕的日子，他父亲的仆人所挖的”，因为亚伯拉罕代表主的神性本身（2011， 2833， 2836， 3251， 3305节）；“塞住”是指不想知道，因而是指抹除；“非利士人”是指那些只拥有认知或知识的记忆知识，或只知道宗教概念的人（1197， 1198节）。
现在论述的主题是属于较低层级的真理表象，它们能归于此处非利士人所表示的人，就是那些拥有认知或知识的记忆知识，或专注于宗教概念的知识之人。至于来自神性、被那些被称为“非利士人”的人抹除的内层真理，情况是这样：在古教会和古教会之后，那些很少考虑如何生活，却花大量精力学习教义，并随着时间推移，甚至弃绝生活事物，而是承认信之事物（这信与生活分离）为教会的本质要素的人就被称为“非利士人”。结果，他们根本不重视仁之教义事物，从而抹除了它们；而在古教会，仁之教义事物是教义的主旨或全部。相反，他们吹捧信之教义事物，视其为整个宗教。他们以这种方式脱离了仁爱的生活，也就是脱离了作为生活主旨的仁爱，所以比其他人都更被称为“未受割礼的”。“未受割礼的”表示所有缺乏仁爱的人，无论他们多么精通教义事物（2049e节）。
那些如此脱离仁爱的人也远离了智慧和聪明，因为没有人能在真理方面变得智慧、聪明，除非他处于良善，也就是处于仁爱。事实上，一切真理都来源于良善，并关注良善；因此，那些没有良善的人不能明白真理，甚至不想知道它。在来世，当这些人远离天堂时，亮白如雪的光有时会出现在他们中间；但这光就像冬天的光，它因缺乏热而产不出果实。这也解释了为何当这些人接近天堂时，他们的光就变成漆黑，他们的心智则变成类似这漆黑的某种东西，也就是愚蠢；或说他们的心智也陷入阴影，换句话说，陷入恍惚。由此可见，“那些只拥有认知或知识的记忆知识，或说知道宗教概念的人不想知道来自神性的内层真理，因而抹除了它们”这句话是什么意思。
Potts(1905-1910) 3412
3412. And all the wells that his father's servants digged in the days of Abraham his father, the Philistines stopped them up. That this signifies that they who were in the memory-knowledge of knowledges were not willing to know interior truths which are from the Divine, and thus obliterated them, is evident from the signification of "wells," as being truths (n. 2702, 3096), here, interior truths which are from the Divine, inasmuch as the wells by which truths are signified are said to have been digged by his father's servants in the days of Abraham his father, for by Abraham is represented the Lord's Divine Itself (n. 2011, 2833, 2836, 3251, 3305); from the signification of "stopping up," as being not to be willing to know, and thus to obliterate; and from the representation of the Philistines, as being those who are solely in the memory-knowledges of knowledges (n. 1197, 1198). [2] Appearances of truth of a lower degree are now treated of, in which they may be who are in the memory-knowledge of knowledges, and who are here meant by the "Philistines." With interior truths which are from the Divine, and which are obliterated by those who are called "Philistines," the case is this: In the Ancient Church and afterwards, those were called "Philistines" who applied themselves little to life, but much to doctrine, and who in process of time even rejected the things which are of life, and acknowledged as the essential of the church the things which are of faith, which they separated from life; consequently who made light of the doctrinal things of charity, which in the Ancient Church were the sum and substance of doctrine, and thus obliterated them, and instead thereof vaunted much the doctrinal things of faith, and made the whole of religion to consist in these; and inasmuch as thereby they departed from the life which is of charity-that is, from the charity which is of life-they preeminently were called the "uncircumcised;" for by the "uncircumcised" were signified all who were not in charity, however much they might be in doctrinal things (n. 2049). [3] Those who thus departed from charity removed themselves also from wisdom and intelligence; for no one can be wise and intelligent in regard to truth unless he is in good, that is, in charity, because all truth is from good, and looks to good; so that they who are without good cannot understand truth, and are not even willing to know it. In the other life, when such persons are far from heaven, there sometimes appears with them a snowy light; but this light is like that of winter, which being devoid of heat produces no fruit; and therefore when such persons draw near to heaven their light is turned into mere darkness, and their minds are plunged into the like, that is, into stupor. From all this it can now be seen what is meant by the statement that those who are in the mere memory-knowledge of knowledges were not willing to know interior truths which are from the Divine, and thus obliterated them.
Elliott(1983-1999) 3412
3412. 'All the wells which his father's servants had dug in the days of Abraham his father, the Philistines stopped them up' means that people who possessed knowledge of cognitions did not wish to know interior truths that came from the Divine and so effaced them. This is clear from the meaning of 'wells' as truths, dealt with in 2702, 3096, here interior truths coming from the Divine since the wells, which mean truths, are said to have been dug by 'his father's servants in the days of Abraham his father' - 'Abraham' representing the Lord's Divine itself, 2011, 2833, 2836, 3251, 3305 (end); from the meaning of 'stopping up' as not wishing to know and so effacing; and from the representation of 'the Philistines' as people who possess no more than a knowledge of cognitions, dealt with in 1197, 1198.
[2] The subject at this point is the appearances of truth that belong to the lower degree, which are able to exist with those who possess a knowledge of cognitions and whom 'the Philistines' are used to mean here. With regard to the interior truths that come from the Divine and are effaced by those called the Philistines, the position is that in the Ancient Church and after it the name Philistines was used for those who gave little thought to life and very much to doctrine, and who in course of time even rejected matters of life and acknowledged matters of faith - which faith was separated from life - as being the essential element of the Church. As a consequence they attached no importance at all to matters of doctrine concerning charity which in the Ancient Church constituted the all of doctrine, and so they effaced it. Instead they proclaimed matters of doctrine concerning faith and centred the whole of their religion in these. And since in this way they departed from the life of charity, that is, from charity as the sum and substance of life, they more than all others were called 'the uncircumcised'. For by 'the uncircumcised' were meant all in whom charity was not present, no matter how much doctrine they knew, 2049 (end).
[3] Because such people departed from charity they also removed themselves from wisdom and intelligence, for no one can have a wise and intelligent discernment of what truth is unless good, that is, charity, reigns in him. Indeed all truth originates in good and has regard to good, so that anyone who is devoid of good is unable to have an intelligent discernment of truth, and does not even wish to know it When such people in the next life are far away from heaven, light bright as snow is sometimes seen to be with them. But that light is like the light in wintertime which, being devoid of warmth, is unproductive. This also explains why, when such persons draw near to heaven, their light is converted into utter darkness, and their minds into something akin to that darkness, which is stupidity. From these considerations it may now be seen what is meant by the statement that people who possessed no more than a knowledge of cognitions did not wish to know interior truths that came from the Divine and so effaced them.
Latin(1748-1756) 3412
3412. `Omnes puteos, quos foderunt servi patris ejus in diebus Abrahami patris ejus, obturabant illos Philistaei': quod significet quod illi qui in scientia cognitionum, vera interiora quae a Divino non scire vellent, sic obliterarent, constat ex significatione `puteorum' quod sint vera, de qua n. 2702, 3096, hic vera interiora quae a Divino, quia putei, per quos vera significantur, effossi dicuntur `a servis patris ejus in diebus Abrahami patris ejus', per `Abrahamum' enim repraesentatur ipsum Divinum Domini, n. 2011, 2833, 2836, 3251, 3305 f.; ex significatione `obturare' quod sit non scire velle, et {1}sic obliterare; et ex repraesentatione `Philistaeorum' quod sint illi qui in sola scientia cognitionum, de qua n. 1197, 1198. [2] Agitur nunc de veri apparentiis inferioris gradus, in quibus esse possunt illi qui in scientia cognitionum sunt, et hic per `Philistaeos' intelliguntur. Cum veris interioribus quae a Divino, et obliterantur ab illis qui Philistaei vocantur, ita se habet: in Antiqua Ecclesia et postea, Philistaei dicti fuerunt qui parum vitae studuerunt, sed plurimum doctrinae, et successu temporis etiam rejecerunt illa quae vitae sunt, et pro essentiali Ecclesiae agnorunt illa quae fidei, quam a vita separarunt; consequenter qui doctrinalia charitatis quae in Antiqua Ecclesia omne doctrinae erant, nihili fecerunt, ac ita obliterabant, at doctrinalia fidei loco (c)eorum venditarunt, et in his omne religiosum posuerunt; et quia recesserunt ita a vita quae est charitatis, seu a charitate quae est vitae, dicti sunt prae aliis praeputiati; per `praeputiatos' enim significabantur omnes qui non in charitate fuerunt, utcumque in doctrinalibus {2}, n. 2049 f.; tales {3}qui recesserunt a charitate, etiam a sapientia et intelligentia se removerunt; [3] nemo enim sapere et intelligere {4}potest quid verum, nisi in bono sit, hoc est, in charitate, omne enim verum est ex bono et spectat bonum; ita qui absque {5}bono, verum non intelligere possunt, et ne quidem scire volunt: apud tales in altera vita, cum {6}procul sunt a caelo, quandoque apparet nivea lux, sed lux illa est qualis lux hiemalis, quae quia absque calore, nihil fructificat; quare etiam cum tales ad caelum approximant, lux illorum vertitur in meras tenebras, et mens eorum in similes, hoc est, in stuporem: ex his nunc constare potest quid sit, quod illi qui in sola scientia cognitionum, vera interiora quae a Divino, non scire vellent, et sic obliterarent. @1 ideo$ @2 i erant$ @3 quia$ @4 before et$ @5 illo sunt$ @6 eminus$