1232、“亚兰”或叙利亚表示良善的知识或认知，这从前面的阐述和圣言可推知，如以西结书：
亚兰人因你的工作很多，就作你的客商；他们用绿宝石、紫色布、刺绣、细麻布、珊瑚、红宝石兑换你的货物。（以西结书27:16）
这论及推罗，或对知识、认知的拥有。“工作、绿宝石、紫布、刺绣、细麻布、珊瑚、红宝石”在此只表示良善的知识或认知。何西阿书：
从前雅各逃到亚兰的田野，以色列为妻子而服侍，为妻子而看管。耶和华藉先知领以色列从埃及上来，他也藉先知而得保存。以法莲大大惹动主怒。（何西阿书12:12-14）
此处“雅各”表示外在教会，“以色列”表示内在属灵教会；“亚兰”表示良善的知识或认知；“埃及”表示败坏的记忆知识；“以法莲”表示败坏的聪明。至于它们在系列中表示什么，这从字义无法看出来，只能从内义推知；这些名字在内义上表示教会的真实事物，如前所述（64，144-145，339，468:1，1143，1224节）。以赛亚书：
看哪，大马士革已被废弃，不再为城，必变作废墟。保障必从以法莲消失，国权也必从大马士革丧失；亚兰所剩下的，必像以色列人的荣耀。（以赛亚书17:1，3）
“亚兰所剩下的”在此表示良善的知识或认知，被称为“以色列的荣耀”。“亚兰”或叙利亚在反面意义上表示扭曲或败坏的良善的知识或认知。在圣言中，一个词用于两种意义是常有的事（可参看以赛亚书7:4-6；9:11-12；申命记26:5）。
New Century Edition
Cooper(2008,2013)
[NCE]1232. The symbolism of Aram, or Syria, as knowledge of what is good follows logically. It also follows from what the Word says. In Ezekiel:
Aram was your dealer for the abundance of your works in chrysoprase, red-violet fabric, and embroidery, and fine linen, and ramoth, and carnelian;{*1} they traded for your market goods. (Ezekiel 27:16)
This is about Tyre, or in other words, about acquiring knowledge. The works, chrysoprase, red-violet fabric, embroidery, fine linen, ramoth, and carnelian mean nothing else than a knowledge of goodness. In Hosea:
Jacob fled into the field of Aram and worked as a servant in exchange for a wife, and for a wife he guarded [sheep]. And through a prophet Jehovah brought Israel up out of Egypt, and through a prophet [Israel] was kept safe. Ephraim provoked [Jehovah] to bitter anger. (Hosea 12:12-13, 14)
Jacob stands for the outer church here, and Israel stands for the inner, spiritual church. Aram stands for a knowledge of goodness. Egypt stands for secular learning that corrupts. Ephraim stands for intelligence that has been corrupted. What they symbolize within the series could never be deduced from the literal meaning, only from the inner sense, in which names symbolize various phenomena in the church, as noted [64, 144-145, 339, 468:1, 1143, 1224]. In Isaiah:
Here now, Damascus has been rejected as a city and become a heap of ruin. The stronghold will disappear from Ephraim and the sovereignty from Damascus,{*2} and the remainder of Aram will be like the glory of the children of Israel. (Isaiah 17:1, 3)
The remainder of Aram stands for a knowledge of goodness, which is called Israel's glory. Aram (or Syria) in the opposite sense also stands for a knowledge of goodness that has been perverted, in Isaiah 7:4, 5, 6; 9:12; Deuteronomy 26:5. (In the Word it is common for a word to be used in both senses.)
Footnotes:
{*1} Chrysoprase is a green, transparent quartz gemstone. The word "ramoth," which appears both here and in Swedenborg's original Latin, is a transliteration of the Hebrew word used in this biblical passage, רָאמֹת (rāmōṯ); its meaning is uncertain. Generally it is thought to be coral, although some scholars think it may be pearls or murex, a shellfish that was crushed to obtain purple dye. Carnelian is a reddish chalcedony gemstone. [LHC, RS, SS]
{*2} Swedenborg emphasizes Damascus here because "Aram" is Syria and Damascus was Syria's chief city (as it still is). [LHC]
Potts(1905-1910) 1232
1232. That by "Aram," or Syria, are signified the knowledges of good, follows; and is seen also from the Word, as in Ezekiel:
Aram was thy trader, in the multitude of thy works; in chrysoprase, crimson, and broidered work, and fine linen, and coral, and carbuncle; they gave them in thy tradings (Ezek. 27:16), where Tyre is treated of, or the possession of knowledges; and "works, chrysoprase, crimson, broidered work, fine linen, coral, and carbuncle," here signify nothing else than the knowledges of good. In Hosea:
Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept guard; and by a prophet Jehovah brought Israel up out of Egypt, and by a prophet was he kept. Ephraim hath provoked to anger with bitternesses (Hos. 12:12-14). "Jacob" here denotes the external church, and "Israel," the internal spiritual church; "Aram," the knowledges of good; "Egypt," memory-knowledge that perverts; "Ephraim," intelligence perverted. What these signify in series cannot be seen from the literal sense, but only from the internal sense, where names signify actual things of the church, as has been said. In Isaiah:
Behold Damascus is rejected from being a city, and is become a ruinous heap. The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Aram shall be as the glory of the sons of Israel (Isa. 17:1, 3). "The remnant of Aram" here denotes the knowledges of good, which are called "the glory of Israel." "Aram," or Syria, in the opposite sense, denotes the knowledges of good perverted; for it is a usual thing in the Word that the expressions are used in both senses (Isa. 7:4-6; 9:11-12; Deut. 26:5).
Elliott(1983-1999) 1232
1232. That 'Aram' or Syria means cognitions of good follows from what has been said above as well as from the Word: in Ezekiel,
Aram was your merchant in the multitude of your handiworks; they exchanged for your wares chrysoprase, purple, and embroidered work, and fine linen, and ramoth,a and rubies. Ezek 27:16.
This refers to 'Tyre' or the possession of cognitions. Here 'handiworks, chrysoprase, purple, embroidered work, fine linen, ramoth, and rubies' means nothing else than cognitions of good. In Hosea,
Jacob fled into the field of Aram and served for a wife, and for a wife kept guard. And by a prophet Jehovah brought Israel up out of Egypt, and by a prophet he was preserved. Ephraim has provoked to anger most bitterly. Hosea 12:12-14.
Here 'Jacob' stands for the external Church, and 'Israel' for the internal spiritual Church. 'Aram' stands for cognitions of good, 'Egypt' for knowledge that debases, 'Ephraim' for debased intelligence. What these mean in this context cannot possibly be deduced from the literal sense, only from the internal sense where, as has been stated, names mean things of the Church. In Isaiah,
Behold, Damascus has been rejected so that it is not a city; it has become a heap of ruins. The fortress will disappear from Ephraim, and the kingdom from Damascus; and the remnant of Aram will be like the glory of the children of Israel. Isa 17:1, 3.
Here 'the remnant of Aram' stands for cognitions of good which are called 'the glory of Israel'. 'Aram' or Syria also stands in the contrary sense for cognitions of good that have been debased, for it is usual in the Word for an expression to be used in both senses, see Isa 7:4-6; 9:12; Deut 26:5.
Latin(1748-1756) 1232
1232. Quod per 'Aram seu Syriam' significentur cognitiones boni, sequitur inde; tum quoque a Verbo; apud Ezechielem, Aram negotiatrix tua, multitudine operum tuorum, in chrysopraso, purpura, et acupicto, et bysso, et {1}ramoth, et pyropo, dederunt in negotiationibus tuis, xxvii 16;ubi de Tyro seu possessione cognitionum; ibi 'opera, chrysoprasus, purpura, acupictum, byssus, {1}ramoth, pyropus' non aliud significant quam cognitiones boni: apud Hosheam, Fugit Jacob in agrum Arami, et servivit pro uxore, et pro uxore custodivit, et per prophetam ascendere fecit Jehovah Israelem ex Aegypto, et per prophetam custoditus est; provocavit ad iram Ephraim amaritudinibus, xii 13-15;
ubi 'Jacob' pro Ecclesia externa, et 'Israel' pro Ecclesia interna spirituali; 'Aram' pro cognitionibus boni; 'Aegyptus' pro scientia pervertente; 'Ephraim' pro intelligentia perversa; quae quid significent in serie, nusquam a sensu litterali constare potest, sed modo a sensu interno ubi nomina significant res Ecclesiae, ut dictum: apud Esaiam, Ecce Damascus rejecta est, ut non sit urbs, et facta est acervus ruinae; ...cessabit munimentum ab Ephraimo, et regnum a Damasco, et residuum Arami sicut gloria filiorum Israelis erunt, xvii 1, 3;
ubi 'residuum Arami' pro cognitionibus boni, quae vocantur 'gloria Israelis': 'Aram seu Syria' quoque in sensu opposito pro cognitionibus boni perversis, sicut sollemne est in Verbo quod in utroque sensu: apud Esai. vii 4-6; ix 11 [A.V. 12]; Deut. xxvi 5. @Heb. (ramoth); meaning is uncertain, A.v. and others understand 'red coral.'$