5270.“都是七个荒年”表随之而来的真理的缺乏和看似剥夺。这从“（饥）荒”的含义清楚可知。“（饥）荒”是指认知的缺乏（参看1460，3364节），因而是指真理的剥夺。因为虚假会将真理驱逐到它们似乎不复存在的地步，这一点由“这干瘦又丑陋的母牛吃尽了那以先的七只肥母牛；它们全吞了下去，竟不知道它们吞了下去”，以及“细弱的穗子吞了那七个佳美的穗子”（41:4，7，20，21，24；参看5206，5207，5217节）来表示。这一切的含义，即一开始，真理会在属世层的这两个部分增多，但后来真理的缺乏如此之大，以至于好像它几乎不存在，是一个无人知道的奥秘，除非他被允许知道人的改造和重生是何性质。由于这是接下来的几节在内义上所论述的主题，故有必要三言两语前阐述一下。、
在人的改造过程中，他首先从圣言或教义学习真理，并将它们存在记忆中。无法被改造的人以为，一旦他学到真理，并将它们存在记忆中，就万事大吉了，没有什么可做的了；但他大错特错了。他所获得的真理必须被引入并联结于良善；但只要自我之爱和尘世之爱的邪恶仍留在属世人中，它们就无法被引入并联结于良善。一开始，这两种爱能起到引入这类真理的作用；但这些真理绝无可能与它们联结。因此，为了能实现与良善的联结，由这些爱所引入并保留在那里的真理必须先被驱逐，尽管它们实际上并未被驱逐，只是退到里面，结果看似不存在；这就是为何我们说“真理的看似剥夺”。一旦这一切发生，属世层就从里面接受光明，自我之爱和尘世之爱的邪恶则让步；并且它们在何等程度上让步，真理就在何等程度上得以恢复，被储存起来并联结于良善。在圣言中，人似乎被剥夺真理时的状态被称为“荒凉”，还被比作“晚上”，就是人在进入早晨之前所处的晚上；这就是为何在代表性教会，白天始于晚上（883节）。
Potts(1905-1910) 5270
5270. Shall be seven years of famine. That this signifies a lack and seeming privation of truth, is evident from the signification of a "famine" as being a lack of knowledges (see n. 1460, 3364), thus also a privation of truth; for that falsities banished truths so that it appeared as if they no longer existed, is signified by "the thin and evil kine did eat up the seven fat kine; and they came to their inwards, and it was not known that they had come to their inwards;" and also by "the thin ears swallowed up the seven good ears" (verses 4, 7, 20, 21, 24; see n. 5206, 5207, 5217). The things here treated of, that in the beginning truth will be multiplied in both naturals, and that afterward it will so fail as scarcely to appear, is a secret no one can know unless it is given him to know how the case is with the reformation and regeneration of man. As this is the subject treated of in the internal sense of the following verses, a few words shall be said about it in advance. [2] During his reformation a man first learns truths from the Word or from doctrine, and stores them up in the memory. When one who cannot be reformed has learnt truths and stored them up in the memory, he believes that this is sufficient; but he is much mistaken. The truths he has acquired must be initiated and conjoined with good; and this cannot be done so long as the evils of the love of self and the love of the world remain in the natural man. These loves were the first introducers, but the truths cannot possibly be conjoined with them; and therefore in order that conjunction may be effected, the truths introduced and retained by these loves must first be banished, though they are not really banished, but are drawn within so as not to appear, for which reason it is called a "seeming" privation of truth. When this has been done, the natural is illumined from within, and the evils of the love of self and the love of the world give way; and in the degree in which they give way truths are stored up, and are conjoined with good. The state when man is seemingly deprived of the truths is called in the Word "desolation," and is also compared to "evening," in which man is before he comes into the morning; and therefore in the representative church the day began from the evening.
Elliott(1983-1999) 5270
5270. 'Will be seven years of famine' means a consequent absence and seeming deprivation of truth. This is clear from the meaning of 'famine' as an absence of cognitions, dealt with in 1460, 3364, and so a deprivation of truth. For falsities banished truths to such an extent that the latter did not seem to exist any longer, which is the meaning of the descriptions in verses 4,7, 20, 21, 24 - 'the lean and bad cows devoured the seven fat cows; they devoured them completely and no one would have known that they had devoured them', and also 'the thin heads swallowed up the seven good heads', 5206, 5207, 5217. The implication of all this - the idea that at first truth will be multiplied in both parts of the natural, but that subsequently there will be an absence of truth so great that it scarcely seems to exist - is an arcanum which can be known to none except him who is allowed to know the nature of human reformation and regeneration. Such being the subject in the internal sense of what follows after this, a brief statement about it needs to be made in advance here.
[2] When a person is being reformed he begins by learning truths from the Word, or from what he is taught, and then storing those truths away in his memory. The person ,ho is unable to be reformed imagines that once he has learned truths and stored them away in his memory there is nothing more to be done. But he is much mistaken. The truths he has taken in need to be introduced and joined to good; but they cannot be so introduced and joined to good as long as the evils of self-love and love of the world remain in the natural man. These two loves served initially in the introduction of such truths, but the latter cannot possibly become joined to them. Therefore so that a joining to good may be effected the truths that have been introduced and held there by those loves must first be banished, though they are not actually banished but are withdrawn to a more interior position, with the result that they do not seem to exist, which is why the expression 'a seeming deprivation of truth' is used. Once this has happened the natural receives light from within and the evils of self-love and love of the world give way; and to the extent that they do give way the truths are restored and joined to good. In the Word a state when a person is seemingly deprived of truths is called desolation. It is also compared to the evening in which a person dwells before he moves on into morning, which was why in the representative Church the day began in the evening, 883.
Latin(1748-1756) 5270
5270. `Erunt septem anni famis': quod significet inde defectum et privationem veri apparentem, constat ex significatione `famis' quod sit defectus cognitionum, de qua n. 1460, 3364, ita quoque privatio veri; quod enim falsa exterminarent vera sic ut appareret quasi (t)non amplius essent, significatur per quod `comederunt vaccae macilentae et malae septem vaccas pingues, et venerunt ad viscera earum, et non cognitum quod venerint ad viscera earum'; tum per quod `aristae graciles absorpserint septem aristas bonas', vers. 4, 7, 20, 21, 24, n. 5206, 5207, 5217. Quomodo haec se habent, quod nempe in initio multiplicabitur verum in utroque naturali, et quod postea deficiet ita ut vix appareat, est arcanum quod nemo scire potest nisi cui datum scire quomodo cum reformatione et regeneratione hominis se habet; quia in sequentibus de hac re in sensu interno agitur, hic in antecessum paucis de illa dicendum: [2] {1}homo cum reformatur, primum addiscit {2}vera ex Verbo seu doctrina, et reponit illa in memoria; qui non reformari potest, credit cum didicerat vera et reposuerat in memoria, quod satis sit, sed multum fallitur; vera quae hauserat, initianda et conjungenda sunt bono, nec possunt initiari et conjungi bono, quamdiu in naturali homine manent mala amoris sui et {3}mundi'; hi amores fuerunt primi introductores cum quibus nequaquam vera conjungi possunt; quapropter ut fiat conjunctio {4}, exterminanda prius sunt vera per amores illos introducta et retenta, tametsi non exterminantur sed intrahuntur ut non appareant, quapropter dicitur privatio veri apparens; cum hoc factum est, tunc naturale illuminatur ab interiore, et tunc mala amorum sui et mundi cedunt, et ad gradum quo cedunt, reponuntur vera et conjunguntur bono. Status cum homo apparenter privatur veris, in Verbo vocatur desolatio, et quoque comparatur vesperae in qua homo est antequam venit in mane; quapropter in Ecclesia repraesentativa dies incohabantur a vespera{5}. @1 cum reformatur homo, tunc$ @2 i ille$ @3 i amoris$ @4 i cum bono$ @5 i n. 883$