1460、“那地发生饥荒”表示当主是个孩子时，知识或认知的匮乏仍影响着祂，这从前面的阐述清楚可知。在童年时期，人所拥有的知识或认知从来不是来自内层，而是来自感官对象，尤其来自听觉。因为如前所述（1458:5节），外在人包含接受的器皿，被称为记忆的器皿。知识或认知形成这些器皿（这是众所周知的），并且是在内在人的流入和帮助下形成的。因此，知识或认知照着内在人的流注而被学习并植入记忆。当主还是个孩子时，祂也是如此，因为祂和其他人一样出生，也和其他人一样接受教导。但对祂来说，内层是属天的；它们塑造了接受知识或认知的器皿，之后这些知识或认知就变成接受神性的器皿。主的内层是神性，来自祂的父耶和华；而外层是人身，来自祂的母亲马利亚。由此清楚可知，和其他人一样，在主的童年时期，祂的外在人也缺乏知识或认知。
“饥荒”表示知识或认知的匮乏，这一点明显可见于圣言的其它经文。如以赛亚书：
他们不细查耶和华的作为，也不看祂手所作的。所以我的百姓因没有知识就被掳去。他们的尊贵人受饥荒的害，他们的群众极其干渴。（以赛亚书5:12-13）
“饥荒的害”表示属天事物的知识或认知的匮乏，“群众极其干渴”表示属灵事物的知识或认知的匮乏。耶利米书：
关乎耶和华他们撒了谎，说，祂不存在，灾祸必不临到我们，剑和饥荒，我们也看不见。先知必成为风，话也不在他们里面。（耶利米书5:12-13）
“剑和饥荒”表示被剥夺真理和良善的知识或认知；“先知”表示那些施行教导的人，“话不在他们里面”。“被剑和饥荒吞灭”表示被剥夺真理和良善的知识或认知；这些与荒废有关，“剑”涉及属灵事物，“饥荒”涉及属天事物，这一点从圣言的各个地方清楚看出来（如耶利米书14:13-16，18；耶利米哀歌4:9等等）。
在以西结书也是如此：
我要加增你们的饥荒，折断你们的粮杖；又要打发饥荒和邪恶的野兽到你那里，它们必使你丧子；我也要使剑临到你。（以西结书5:16-17）
“饥荒”表示被剥夺属天事物或良善的知识或认知，结果出现虚假和邪恶。诗篇：
祂命饥荒降在那地上，折断整个粮杖。（诗篇105:16）
“折断整个粮杖”表示被剥夺天上的食物，因为善灵和天使的生命只靠良善和真理的知识或认知，以及良善和真理本身来维持。这就是饥荒和粮食在内义上的含义的来源。又：
祂使渴慕的灵魂得以满足，以美物充满饥饿的灵魂。（诗篇107:9）
这表示那些渴慕知识或认知的人。耶利米哀歌：
你的小孩子因饥饿昏倒在各街头，你要为他们的灵魂举手。（耶利米哀歌2:19）
“饥饿”表示缺乏知识或认知，“街”表示真理。以西结书：
他们要安然居住，无人惊吓。我必给他们兴起有名的植物，他们在地上不再为饥荒所灭。（以西结书34:28-29）
这表示他们不再被剥夺良善和真理的知识或认知。
启示录：
他们不再饥、不再渴。（启示录7:16）
这论及主的国，他们在那里拥有丰富的一切属天知识或认知和良善，也就是“不再饥”，还拥有丰富的属灵知识或认知和真理，也就是“不再渴”。主在约翰福音说过类似的话：
我就是生命的粮，到我这里来的，必定不饿；信我的，永远不渴。（约翰福音6:35）
路加福音：
你们饥饿的人有福了，因为你们将要饱足！（路加福音6:21）
同一福音书：
叫饥饿的得饱美食。（路加福音1:53）
这论述的是属天的良善和这些良善的知识或认知。“饥荒”表示知识或认知的匮乏，这一点在阿摩司书说得很清楚：
看哪，日子将到，我必打发饥荒到地上。饥荒非因无饼，干渴非因无水，乃因不听耶和华的话。（阿摩司书8:11-12）
New Century Edition
Cooper(2008,2013)
[NCE]1460. The symbolism of there was famine in the land as the scarcity of knowledge that still affected the Lord when he was young can be seen from remarks above.{*1} In our youth, the knowledge we have never comes from inside but from the objects of the senses, especially from what we hear. As noted [搂1458:5], our outer self contains receiving vessels, which are called vessels of memory. Knowledge forms these vessels, as anyone can see, and does so under the influence and with the help of the inner self. So knowledge is learned and planted in the memory to the extent that the inner self exerts an influence. This was true for the Lord too, when he was young, because he was born like the rest of us and was taught like the rest of us. His inner capacities, however, were heavenly ones, which adapted the vessels so that they could receive knowledge, and so that the various points of knowledge could then become vessels for receiving divinity. His inner aspects were divine ones from Jehovah, his Father; his outer aspects were human ones from Mary, his mother.
This demonstrates that in the Lord, just as in other people, the outer self suffered a shortage of knowledge in his youth.
[2] The symbolism of a famine as a scarcity of knowledge can be seen in other passages of the Word. In Isaiah, for example:
The work of Jehovah they do not examine, and the product of his hands they do not see. Therefore my people will go into exile because they lack knowledge. And their nobility will be victims of famine; and their multitude will be parched with thirst. (Isaiah 5:12-13)
Victims of famine stand for a dearth of heavenly knowledge; a multitude parched with thirst stands for a dearth of spiritual knowledge. In Jeremiah:
They lied against Jehovah and said, "He does not exist, and evil will not come on us, and sword and famine we will not see. And the prophets will become wind, and no word will come to them." (Jeremiah 5:12-13)
Sword and famine stand for being deprived of the knowledge of truth and goodness. The prophets stand for people who teach but do not have "the word" in them. Passages throughout the Word show that being devoured by sword and famine is being deprived of the knowledge of truth and goodness. They also show that sword and famine are purgative; a sword is that which purges our spiritual elements, while famine is that which purges our heavenly elements. Examples are Jeremiah 14:13, 14, 15-16, 18; Lamentations 4:9; and so on.
[3] Ezekiel contains another example:
And more famine I will bring on you, and I will break the staff of bread for you.{*2} And I will send famine on you, and the evil wild animal, and they will bereave you; and a sword I will bring on you. (Ezekiel 5:16-17)
Famine stands for being bereft of heavenly knowledge, or of the knowledge of what is good. The result is falsity and evil. In David:
And [Jehovah] called down a famine on the land; the whole staff of bread he broke. (Psalms 105:16)
Breaking the staff of bread stands for being deprived of heavenly nourishment. For good spirits and angels, no other bread sustains life than the knowledge of what is good and true, and goodness and truth itself. This fact leads to the inner-level symbolism of famine and bread. In the same author:
He has satisfied the longing soul, and the starving soul he has filled with good [food]. (Psalms 107:9)
The starving soul stands for people who desire knowledge. In Jeremiah:
Lift the palms of your hands over the soul of your children, who faint with hunger at the head of all your streets. (Lamentations 2:19)
Hunger stands for a lack of knowledge, and streets for truth. In Ezekiel:
They will live securely, and no one to terrify them. And I will raise a sapling up for them, for a name, and they will no longer be devoured by the famine in the land. (Ezekiel 34:28-29)
This stands for the fact that they will no longer be deprived of the knowledge of goodness and truth.
[4] In John:
They will no longer starve and no longer thirst. (Revelation 7:16)
This is speaking of the Lord's kingdom, whose inhabitants enjoy a wealth of all heavenly knowledge and benefits (no starving) and a wealth of spiritual knowledge and truth (no thirst). The Lord likewise said in John:
I am the bread of life; no one who comes to me will starve and no one who believes in me will ever thirst. (John 6:35)
In Luke:
Fortunate are those of you who starve now, because you will be satisfied. (Luke 6:21)
In the same author:
The starving he has filled with good [food]. (Luke 1:53)
This passage speaks of heavenly good and the knowledge of that good. The symbolism of famine as a scarcity of knowledge is mentioned openly in Amos:
Watch! The days are coming, and I will send famine into the land; not starvation for bread, and not thirst for water, but for hearing Jehovah's words. (Amos 8:11-12)
Footnotes:
{*1} It is not clear what passages Swedenborg is referring to when he mentions previous remarks on a lack of knowledge in the Lord's early life, but he may perhaps intend 搂搂1450-1451, 1453:1, 1457. [LHC]
{*2} Breaking the staff of bread means cutting off the supply of food. [LHC]
Potts(1905-1910) 1460
1460. There was a famine in the land. That this signifies a scarcity of knowledges as yet with the Lord when a child, is evident from what has been already said. During childhood the knowledges in a man never come from that which is interior, but from the objects of the senses, especially from the hearing. For, as before said, there are in the external man receiving vessels, called the things of the memory, and these are formed by means of knowledges-as everybody may know-the internal man flowing in and helping; consequently knowledges are learned and are implanted in the memory in accordance with the influx of the internal man. Thus also was it with the Lord when He was a child-for He was born as are other men and was instructed as are other men-but with Him the interiors were celestial, which adapted the vessels for the reception of the knowledges, and in such a way that the knowledges should afterwards become vessels to receive the Divine. The interiors with Him were Divine, from Jehovah His Father; the exteriors were human, from Mary His mother. Hence it may be seen that with the Lord, equally as with other men, there was in His external man, during His childhood, a scarcity of knowledges. [2] That "famine" signifies a scarcity of knowledges, is evident from the Word in other places, as in Isaiah:
They do not look into the work of Jehovah, and see not the doing of His hands. Therefore My people go into captivity because they have no knowledge [cognitio], and their glory are mortals of famine, and their multitude are parched with thirst (Isa. 5:12-13);
"mortals of famine" denote a scarcity of the knowledges of celestial things; a "multitude parched with thirst," a scarcity of the knowledges of spiritual things. In Jeremiah:
They have lied against Jehovah, and have said, It is not He; neither shall evil come upon us; neither shall we see sword nor famine; and the prophets shall become wind, and the word is not in them (Jer. 5:12-13);
"sword and famine" denote the deprivation of the knowledges of truth and of good; "the prophets" are those who teach, in whom the word is not. That "to be consumed by the sword and famine," is to be deprived of the knowledges of truth and of good; and that vastation is denoted, by "the sword" as to spiritual things, and by "famine" as to celestial things, is evident in various places in the Word (as Jer. 14:13-16, 18; Lam. 4:9; and elsewhere). [3] So too in Ezekiel:
And I will increase famine upon you, and will break your staff of bread; and I will send upon you famine, and the evil wild beast; and they shall bereave thee, and I will bring the sword upon thee (Ezek. 5:16-17);
"famine" denotes the deprivation of the knowledges of celestial things, or of the knowledges of good, whence come falsities and evils. In David:
And He called for a famine upon the land, He broke the whole staff of bread (Ps. 105:16);
"to break the staff of bread," signifies to be deprived of heavenly food; for the life of good spirits and angels is sustained by no other food than the knowledges of good and truth, and the goods and truths themselves, whence comes the signification of "famine" and of "bread," in the internal sense. Again:
He hath satisfied the longing soul, and hath filled the hungry soul with good (Ps. 107:9);
denoting those who desire knowledges. In Jeremiah:
Lift up thy hands for the soul of thy young children, who faint for hunger at the head of all the streets (Lam. 2:19);
"hunger" denotes the lack of knowledges; "the streets," truths. In Ezekiel:
They shall dwell confidently, and none to make afraid.* And I will raise up for them a plant for a name, and they shall be no more consumed with famine in the land (Ezek. 34:28-29), denoting that they shall no longer be made destitute of the knowledges of good and truth. [4] In John:
They shall hunger no more, neither thirst anymore (Rev. 7:16);
concerning the Lord's kingdom, where there is an abundance of all celestial knowledges and goods, which is "not to hunger;" and of spiritual knowledges and truths, which is "not to thirst." In like manner spoke the Lord in John:
I am the Bread of life he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst (John 6:35). And in Luke:
Blessed are ye that hunger now, for ye shall be filled (Luke 6:21). And again:
He hath filled the hungry with good things (Luke 1:53);
where celestial goods and their knowledges are treated of. That "famine" signifies a scarcity of knowledges, is plainly said in Amos:
Behold, the days are coming, that I will send a famine upon the land; not a famine of bread, nor a thirst for waters, but of hearing the words of Jehovah (Amos 8:11-12). * The Latin says, "None doing good," but benefaciens is evidently a misprint for terrefaciens, as it reads correctly in Apocalypse Explained, 388:8, 650:51. [Reviser.]
Elliott(1983-1999) 1460
1460. That 'there was a famine in the land' means a lack of cognitions which still existed with the Lord when He was a boy is clear from what has been stated already. In childhood the cognitions that reside with man never come from that which is interior but from the objects of the senses, most of all from hearing; for, as has been stated, with the external man there are recipient vessels which are called those of the memory. Those vessels, as anyone may know, are formed by means of cognitions, the internal man flowing in and assisting that formation. Consequently the learning of cognitions and their implantation in the memory take place in the measure that the internal man is flowing in. So also with the Lord when a boy, for He was born as any other and received instruction as any other. But in His case the interiors were celestial, which fashioned the vessels to receive cognitions, and after that these cognitions to become vessels for receiving the Divine. The interiors with Him were Divine, being from Jehovah His Father, but the exteriors were human, being from Mary His mother. From this it becomes clear that in childhood a lack of cognitions within His external man existed with the Lord as much as with all others.
[2] That 'famine' means a lack of cognitions is clear from elsewhere in the Word, as in Isaiah,
They do not look closely at the work of Jehovah, and they do not regard what His hands have done. Therefore My people will go into exile because they have no knowledge, and their honourable men will be famished,' and their multitude parched with thirst. Isa 5:12, 13.
'Honourable men famisheda stands for a lack of celestial cognitions, 'multitude parched with thirst' for a lack of spiritual cognitions. In Jeremiah,
They have lied against Jehovah and said, It is not He; and no evil will come upon us; neither shall we see sword and famine. And the prophets will become wind, and the word is not in them. Jer 5:12, 13.
'Sword and famine' stands for becoming robbed of cognitions of truth and good. 'Prophets' stands for those who teach, in whom 'the word is not'. That 'being consumed by sword and famine' means becoming robbed of cognitions of truth and good, and that these have to do with vastation, 'sword' as to spiritual things, 'famine' as to celestial things, is clear from many parts of the Word, such as Jer 14:13-16, 18; Lam 4:9; and elsewhere.
[3] So also in Ezekiel,
I will bring more famine upon you, and will break for you the staff of bread; and I will send famine and evil beasts upon you, and they will rob you of your children. And I will bring the sword upon you. Ezek 5:16, 17.
'Famine' stands for when one has been robbed of celestial cognitions, or cognitions of good, and therefore falsities and evils occur. In David,
And He summoned a famine over the land, He broke every staff of bread. Ps 105:16.
'Breaking the staff of bread' stands for being deprived of celestial nourishment, for the life of good spirits and of angels is sustained by no other food than cognitions of good and truth, and by goods and truths themselves. This is the origin of the meaning in the internal sense of famine and bread. In the same author,
He has satisfied the longing soul, and the hungry soul He has filled with good. Ps 107:9.
This stands for those desiring cognitions. In Jeremiah,
Lift up your hands for the soul of your little children who faint from famine at the head of every street. Lam 2:19.
'Famine' stands for an absence of cognitions, 'streets' for truths. In Ezekiel,
They will dwell securely and not be made afraid; and I shall raise up for them a plant for renown, and they will no more be consumed with famine in the land. Ezek 34:28, 29.
This stands for their being deprived no longer of the cognitions of good and truth.
[4] In John,
They will not hunger any more, nor thirst any more. Rev 7:16.
This refers to the Lord's kingdom where they have an abundance of all celestial cognitions and goods, meant by 'not hungering', and of spiritual cognitions and truths, meant by 'not thirsting'. The Lord said something similar, in John,
I am the Bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. John 6:35.
In Luke,
Blessed are you that hunger now, for you will be satisfied. Luke 6:21.
In the same gospel,
He has filled the hungry with good things. Luke 1:53.
This refers to celestial goods and the cognitions of these. In Amos there is a plain statement that 'famine' means the lack of cognitions,
Behold, the days are coming, when I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah. Amos 8:11, 12.
Latin(1748-1756) 1460
1460. 'Fuit fames in terra': quod significet penuriam cognitionum quae adhuc apud Dominum cum puer, constat ex illis quae prius dicta sunt; cognitiones apud hominem nusquam veniunt in pueritia ex interiore, sed ab objectis sensuum, cumprimis ab auditione; sunt enim, ut dictum, apud externum hominem vasa recipientia, quae vocantur memoriae; illa formantur per cognitiones, ut cuivis notum esse potest, interno homine influente et adjuvante; proinde cognitiones discuntur et implantantur memoriae secundum influxum interni hominis; ita quoque apud Dominum cum puer, nam natus est sicut alius homo et instructus ut alius; sed interiora apud Ipsum fuerunt caelestia, quae aptabant vasa ut reciperentur cognitiones, et ut cognitiones fierent dein vasa ad recipiendum Divinum; interiora apud Ipsum erant Divina ex Jehovah Patre Ipsius, exteriora erant humana ex Maria matre Ipsius: inde constare potest quod apud Dominum aeque sicut apud alios homines penes externum Ipsius hominem in pueritia fuerit penuria cognitionum. [2] Quod 'fames' significet penuriam cognitionum, constat ex Verbo alibi, ut apud Esaiam, Opus Jehovae non introspiciunt, et factum manuum Ipsius non vident, propterea exulabit populus Meus ob non cognitionem, et gloria ejus mortales famis, et multitudo illius sicca siti, v [12], 13;'{1}mortales famis' pro penuria cognitionum caelestium, 'multitudo sicca siti' pro penuria cognitionum spiritualium: apud Jeremiam, Mentiti sunt in Jehovam, et dixerunt, Non Ipse, et non veniet super nos malum, ac gladium et famem non videbimus; et prophetae erant in ventum, et verbum non iis, v 12, 13;
'Gladius et fames' pro orbari cognitionibus veri et boni: 'prophetae' pro iis qui docent, in quibus 'non verbum': quod 'gladio et fame consumi' sit orbari cognitionibus veri et boni, et quod sint vastationis, 'gladius' quoad spiritualia, 'fames' quoad caelestia, constat passim in Verbo, ut Jer. xiv 13-16, 18, Thren. iv 9, et alibi; [3] ut quoque apud Ezechielem, Et famem addam super vos, et frangam vobis baculum panis; et mittam super vos famem, et feram malam, et orbabunt te,... et gladium adducam super te, v 16 [17];
'fames' pro orbatione cognitionum caelestium seu cognitionum boni, inde falsa et mala: apud Davidem, Et vocavit famem super terram, omnem baculum panis fregit, Ps. cv 16;
'baculum panis frangere' pro privari victu caelesti; vita enim spirituum bonorum et angelorum non alio cibo sustentatur quam cognitionibus boni et veri, ipsisque bonis et veris, inde significatio famis et panis in sensu interno: apud eundem, Saturavit animam appetentem, et animam famelicam implevit bono, Ps. cvii 9;
pro desiderantibus cognitiones: apud Jeremiam, Tolle volas tuas super animam infantum tuorum, qui deficiunt fame in capite omnium platearum, Thren. ii 19;
'fames' pro defectu cognitionum, 'plateae' pro veritatibus: apud Ezechielem, Habitabunt confidenter, et non (x)terrefaciens, et suscitabo illis plantam in nomen, et non erunt amplius consumpti fame in terra, xxxiv 28, 29;
[4] pro quod non amplius destituentur cognitionibus boni et veri: apud Johannem, Non esurient amplius, nec sitient amplius, Apoc. vii 16;
de regno Domini, ubi in abundantia omnium cognitionum et bonorum caelestium, quod est 'non esurire,' et cognitionum ac veritatum spiritualium, quod est 'non sitire.' Similiter Dominus dixit, apud Johannem, Ego, sum Panis vitae, qui venit ad Me, non esuriet, et qui credit in Me, non sitiet unquam, vi 35:
apud Lucam, Beati esurientes nunc, quia saturabimini, vi 21: apud eundem, Esurientes implevit bonis, i 53;
ubi de bonis caelestibus et illorum cognitionibus. Quod 'fames' significet penuriam cognitionum, manifeste dicitur apud Amos, Ecce dies venientes, et mittam famem in terram, non famem ad panem, et non sitim ad aquas, sed ad audiendum verba Jehovae, viii 11, 12. @1 mortales for Heb. (methim) = 'men, males.' S. has mortales for methim also in n. 4605, but in n. 5897, 8568 and 10540 he has 'homines.'$