3612.“逃往哈兰我哥哥拉班那里去”表朝向对外在或肉体良善的情感。这从“拉班”的代表和“哈兰”的含义清楚可知：“拉班”是指对属世人里面良善的情感（参看3129，3130，3160节）；“哈兰”是指与其它事物相比，外在因而相对模糊之物（参看1430节）。从提及拉班和哈兰的下文清楚可知“拉班”和“哈兰”的确切含义，也就是说，所指的是源于共同家族的附属良善。事实上，良善与真理就像家族里的父母、兄弟、血亲和姻亲那样彼此关联（参看685，917，2508，2524，2556，2739节）。不过，这些事对没有良善生活的人来说，是完全隐藏的。这种人甚至不知道何为良善，因而不知道何为真理。如果他先知道这些，也就是说，通过与生活结合的教义，或与教义结合的生活知道这些，那么他就会知道并觉察出关于良善与真理的无数事物，而且逐渐知道得越来越清楚，直到后来逐渐知道并觉察出它们彼此间的各种联结和关系，最后在它们的世系中知道并觉察出它们彼此间的密切关系，又在各自的密切关系中知道并觉察出无数更多事物。相应地，他最终会知道并觉察出天堂和它所取的形式，也就是天堂的优美和幸福。
Potts(1905-1910) 3612
3612. Flee thou to Laban my brother to Haran. That this signifies to the affection of external or corporeal good, is evident from the representation of Laban, as being the affection of good in the natural man (see n. 3129, 3130, 3160); and from the signification of "Haran," as being what is external and thence relatively obscure (see n. 1430); but what is here properly signified by "Laban" and "Haran" may be seen from what follows, where mention is made of Laban and Haran, namely, that it is the collateral good of a common stock; for goods and truths have a conjunction among themselves like that of parents, brethren, kinsmen, and relations, in families (see n. 685, 917, 2508, 2524, 2556, 2739). But these things are altogether hidden from the man who is not in the life of good, and who does not even know what good is, and thus not what truth is; if he first knew these, that is, if he did so from doctrine conjoined with life, or from life conjoined with doctrine, he would then know and perceive innumerable things concerning good and truth, and this successively more and more distinctly, and afterwards their mutual and correlative conjunctions with each other, and at last their proximities in their series, and in each proximity again things innumerable; thus lastly heaven in its form, that is, in its beauty and happiness.
Elliott(1983-1999) 3612
3612. 'Flee to Laban my brother, to Haran' means in the direction of the affection for external or bodily good. This is clear from the representation of 'Laban' as the affection for good in the natural man, dealt with in 3129, 3130, 3160, and from the meaning of 'Haran' as that which is external and therefore obscure in comparison with other things, dealt with in 1430. But what precisely 'Laban' and 'Haran' mean here becomes clear from what appears further on where Laban and Haran are mentioned; that is to say, a parallel good that springs from a common stock is meant. Indeed goods and truths are interrelated as parents, brothers, blood relatives, and relatives by marriage are in families, 685, 917, 2508, 2524, 2556, 2739. But these matters are completely concealed from anyone in whom the life of good is not present. He does not even know what good is, nor consequently what truth is. If he first knew these - that is to say, knew from doctrine coupled to life, or from life coupled to doctrine - he would know and discern countless things concerning good and truth, gradually knowing them more and more distinctly. He would eventually come to know and discern their various links and relationships to each other and at length their close ties to each other within their lines of descent, and again in each close relationship countless more things He would in the end accordingly know and discern heaven and the form it takes, that is, its beauty and happiness.
Latin(1748-1756) 3612
3612. `Fuge tibi ad Laban fratrem meum Haranem': quod significet ad affectionem boni externi seu corporei, constat a repraesentatione `Labanis' quod sit affectio boni in naturali homine, de qua n. 3129, 3130, 3160; et ex significatione `Haranis' quod sit externum, et inde obscurum respective, de qua n. 1430: sed quid per Labanem et Haranem proprie hic significatur, constare potest (c)a sequentibus ubi Laban et Haran nominantur, quod nempe sit bonum communis stirpis collaterale: habent enim bona et vera (t)conjunctionem inter se, sicut in familiis parentes, fratres, consanguinei, affines, n. 685, 917, 2508, 2524, 2556, 2739 sed haec prorsus abscondita sunt homini qui non in vita boni est; is ne quidem novit quid bonum, et inde nec quid verum; si haec primum nosset, nempe ex doctrina conjuncta vitae, seu ex vita conjuncta doctrinae, tunc de bono et vero innumerabilia nosset et {1}apperciperet, et hoc successive {2}distincte magis et magis, et dein conjunctiones mutuas et respectivas inter se, et tandem proximitates in sua serie, et in quavis proximitate iterum innumerabilia, ita demum caelum in sua forma, hoc est, in sua pulchritudine et felicitate. @1 perciperet$ @2 distinctius et distinctius$