4112# "雅各偷了亚兰人拉班的心"这句经文象征着拉班所代表的状态在良善方面发生了改变。“偷”象征着将珍贵和神圣之物带离其原有位置，从而导致状态的改变（参4111节）。"心"象征着从意志发出的事物，当这意志是良善的，也象征良善本身（参2930，3313，3888，3889节）。
拉班代表正在分离的中间良善。正是由于这种分离，拉班此时被称为亚兰人，这一称呼也出现在后面的第24节中。"亚兰人拉班"象征一种特殊的良善状态，这种良善不再像先前那样包含神性良善和神性真理。之所以具有这样的象征意义，是因为亚兰（即叙利亚）被幼发拉底河与迦南地分隔开来，处于迦南地之外。而迦南地在内在意义上代表主的国王，在至高意义上代表主的神性人性（参4108节）。
【2】“亚兰和叙利亚”特别象征真理和良善的知识，这一点在1232，1234，3051，3249，3664，3680节中都有论述。这种象征意义源于历史背景：古教会曾在那里存在，其余民也在那里持续了很长时间。这从巴兰的事迹可以得到证实，他不仅来自那片地区，而且认识耶和华，还预言了关于主的事。
然而，当那里兴起偶像崇拜后，亚伯兰被召离开那里，代表性教会在迦南地建立起来。从那时起，亚兰或叙利亚就开始用来代表教会之外或与教会分离的地区，表示远离主王国的状态，但仍然保留着"良善和真理的知识"的象征意义。
关于"雅各偷了拉班的心，因为他没有告诉拉班他要逃走"这一记载，其意义在于：前文论述了真理方面状态的改变，这里则相应地论述良善方面状态的改变。这体现了圣言的一个特点：凡论及真理之处，必然也论及良善，因为在圣言的每一处都存在真理与良善的属天婚姻，这一点在683，793，801，2516，2712节中都有详细说明。
4112.“雅各也窃取了亚兰人拉班的心”表就良善而言，拉班所表状态的改变。这从“窃取”和“心”的含义，以及“拉班”的代表清楚可知：“窃取”是指夺走被珍视和神圣之物，因而是指改变状态，如刚才所述（4111节）；“心”是指从意愿发出之物，当这意愿渴望良善时，“心”就表示良善（参看2930，3313，3888，3889节）；“拉班”是指中间或居间良善，现正被分离。由于它正被分离，故拉班现在被称为“亚兰人”，下一节（31:24）也一样；因为“亚兰人拉班”和前面一样，表示不含任何神性良善与真理在里面的那种良善。之所以表示这种良善，是因为亚兰或叙利亚与迦南地隔着一条幼发拉底河，因而是在迦南地之外，而迦南地在内义上表示主的国度，在至高意义上表示主的神性人身（参看4108节）。
“亚兰”或“叙利亚”尤表对真理与良善的认知（参看1232，1234，3051，3249，3664，3680节）。它之所以具有这种含义，是因为古才会也在那里，它的余民很长时间仍继续留在那里；这一点从巴兰明显看出来，他就来自那个地区，认识耶和华，并预言关于主的事。但偶像崇拜在那里兴起，并且亚伯兰从那里被召出来，代表性的教会建在迦南地之后，“亚兰”或“叙利亚”就成了教会之外的地区，或脱离教会之地，因而远离构成主国度事物之地的代表。不过，它仍表示对良善与真理的认知。经上之所以说雅各“窃取了拉班的心，没告诉他就逃走了”，是因为刚才论述的是就真理而言，状态的改变，而此处论述的是就良善而言，状态的改变。在圣言中，经上论述真理时，也会论述良善，因为天上的婚姻，即良善与真理的婚姻，就存在于圣言的每一个细节中（683，793，801，2516，2712节）。
Potts(1905-1910) 4112
4112. And Jacob stole the heart of Laban the Aramean. That this signifies a change of the state signified by "Laban" in respect to good, is evident from the signification of "stealing," as being to take away what is dear and holy, and thus to change the state (as just above, n. 4111); from the signification of the "heart," as being that which proceeds from the will; and when the will is a will of good, the "heart" denotes good (see n. 2930, 3313, 3888, 3889); and from the representation of Laban, as being mediate good, which is now being separated; and because it is being separated, Laban is now called "the Aramean," as also in the following verse, n. 24; for "Laban the Aramean" denotes such good, in which there is not Divine good and truth as before. The reason why this is signified, is that Aram, or Syria, was separated from the land of Canaan by the river Euphrates, and was therefore outside the land of Canaan, by which in the internal sense is signified the Lord's kingdom, and in the supreme sense the Lord's Divine Human (see n. 4108). "Aram" and "Syria" specifically signify the knowledges of truth and good (n. 1232, 1234, 3051, 3249, 3664, 3680), and this because the Ancient Church was there also, and the remains of it continued there a long time, as is evident from Balaam, who was from that country, and who had knowledge of Jehovah and also prophesied concerning the Lord. But after idolatry had grown there, and Abram had been called away, and the representative church had been instituted in the land of Canaan, Aram or Syria put on the representation of a region out of the church, or separate from the church, and therefore remote from the things of the Lord's kingdom; although still retaining its signification of the knowledges of good and truth. The reason why Jacob is said to have "stolen the heart of Laban" by not telling him that he would flee, is that a change of state as to truth was spoken of just above, and here therefore a change of state as to good; for where truth is treated of in the Word, good is also treated of, because of the heavenly marriage of good and truth in every particular of the Word (n. 683, 793, 801, 2516, 2712).
Elliott(1983-1999) 4112
4112. 'And Jacob stole the heart of Laban the Aramean' means a change, as regards good, of the state meant by 'Laban'. This is clear from the meaning of 'stealing' as taking away that which is cherished and holy, and so changing the state, dealt with immediately above in 4111; from the meaning of 'the heart' as that which proceeds from the will, and - when the will desires good - as good, dealt with in 2930, 3313, 3888, 3889; and from the representation of 'Laban' as intermediate good which is now being separated. And because it is being separated Laban is now called the Aramean, as also in verse 24 below, for 'Laban the Aramean' means, as previously, a kind of good which does not have any Divine Good and Truth within it. The reason why this is meant is that Aram or Syria was separated from the land of Canaan by the river, namely the Euphrates, and so lay outside the land of Canaan which in the internal sense means the Lord's kingdom and in the highest sense the Lord's Divine Human, see above in 4108.
[2] Specifically 'Aram' or Syria means cognitions of truth and good, see 1232, 1234, 3051, 3249, 3664, 3680. The reason why it has this meaning is that the Ancient Church existed there also, with remnants of it remaining there for a long time, as is evident from Balaam who came from there and who was acquainted with Jehovah and also prophesied concerning the Lord. But after the growth of idolatry in that country, and after Abram had been summoned from it and the representative Church was established in the land of Canaan, 'Aram' or Syria took on the representation of a region outside the Church, that is, of a region separated from the Church and as a consequence remote from the things that constituted the Lord's kingdom. But it continued to mean cognitions of good and truth. The reason why Jacob is said to have 'stolen Laban's heart' by not giving any indication that he was fleeing is that immediately above a change of state as regards truth was spoken of, and therefore a change of state as regards good is spoken of here. For when truth is dealt with in the Word so also is good, on account of the heavenly marriage, which is the marriage of truth and good, present in every individual part of the Word, 683, 793, 801, 2516, 2712.
Latin(1748-1756) 4112
4112. `Et furatus Jacob cor Labanis Aramaei': quod significet mutationem status per `Labanem' significati quoad bonum, constat a significatione `furari' quod sit auferre quod carum et sanctum est, ita mutare statum, ut mox supra n. 4111; ex significatione `cordis' quod sit illud quod procedit ex voluntate, et cum voluntas boni est, quod sit bonum, de qua n. 2930, 3313, 3888, 3889; `et' ex repraesentatione `Labanis' quod sit bonum medium quod nunc separatur, et quia separatur, Laban nunc vocatur Aramaeus, ut quoque in versu seq. 24, nam `Laban Aramaeus' est bonum tale in quo non Divinum Bonum et Verum ut prius: causa quod id significetur, est quia Aram seu Syria separata fuit per fluvium, nempe Euphratem, a terra Canaane, ita fuit extra terram Canaanem, per quam significatur in sensu interno regnum Domini, et in sensu supremo Divinum Humanum Domini, videatur supra n. 4108: [2] per `Aram et {1} Syriam' in specie significantur cognitiones veri et boni, videatur n. 1232, 1234, 3051, 3249, 3664, 3680, et hoc ex causa quia ibi quoque fuit Ecclesia Antiqua, et ibi reliquiae ejus manserunt diu, ut constat (c)a Bileamo, qui fuit inde et Jehovam novit et quoque de Domino prophetavit; sed postquam idololatria ibi succrevit, et inde evocatus est Abram {2}, ac repraesentativa Ecclesia instituta fuit in terra Canaane, tunc `Aram seu Syria' induit repraesentationem regionis extra Ecclesiam, seu separatae ab Ecclesia, proinde remotae ab illis quae sunt regni Domini, retenta usque significatione cognitionum boni et veri. Quod `Jacobus dicatur, quod `furatus sit cor Labanis, per quod non indicavit ei quod fugeret,' est quia de mutatione status quoad verum mox supra dictum, hic ideo de mutatione status quoad bonum:' in Verbo enim ubi agitur de vero, etiam agitur de bono, ob conjugium caeleste quod est veri et boni, in singulis Verbi, n. 683, 793, 801, 2516, 2712 {4}. @1 seu$ @2 Abraham$ @3 de Jacobo$ @4 ut supra n. 4105$