5215.“又被东风吹焦了”表充满恶欲。这从“被东风吹焦”的含义清楚可知，“被东风吹焦”是指被恶欲之火焚毁。“东风”和“东方”在正面意义上表示对主之爱和对邻之仁（参看101，1250，3249，3708，3762节），故在反面意义上表示自我之爱和尘世之爱，进而表示贪欲和恶欲，因为这些源于这些爱。“火”用来论及这类欲望的原因如前所述（5071节）；因此，“被吹焦”论及它们。
热有两个源头，正如光也有两个源头；热的一个源头是这个世界的太阳，热的另一个源头是天堂的太阳，也就是主。众所周知，这个世界的太阳将热散发到自己的世界，以及那里的一切事物上；但天堂的太阳则将热散发到整个天堂，就不那么为人所知了。然而，人若反思人里面的热，也就是被称为生命之热的热，也能知道这一点，因为此热与这个世界的热毫无共同之处。由此可知，这热与这个世界的热具有不同的性质。也就是说，这真正的热是活的，而这个世界的热不是活的；属灵之热因是活的，故点燃人的内层，也就是他的意愿和理解力，赋予他渴望、爱，以及情感。这也解释了为何渴望、爱和情感是属灵之热，并被如此称呼。显而易见，它们是热，因为热从活人身体的各个部位散发出来，哪怕在酷寒或最冷之地。不仅如此，当渴望和情感，也就是爱逐渐增强时，身体也相应地逐渐变暖。这种热就是圣言中的“热或烧”、“火”、“火焰”所表示的；它在正面意义上是指属天和属灵之爱，在反面意义上是指肉体和尘世之爱。由此清楚可知，此处“被东风吹焦”表示被恶欲之火焚毁；当论及“细弱”的谷物穗子所表示的记忆知识时，所表示的是充满恶欲的记忆知识。
“东风”表示恶欲和由此衍生的谬念的爆发，这一点从圣言中提及这风的地方明显看出来，如诗篇：
祂使东风吹在天空，又用能力引了南风来。祂降肉像雨在他们当中，多如尘土，又降有翅膀的鸟儿，多如海沙。（诗篇78:26-27）
那风所带来的“肉”表示恶欲，“有翅膀的鸟儿”表示由此衍生的谬念，这一点明显可见于摩西五经（民数记11:31-35），在那里经上说：百姓因吃肉而被灾殃击杀所在之地的名叫做“贪欲之人的坟墓，因为他们在那里葬埋起贪欲之心的人”。
以西结书：
看哪，葡萄树虽然栽种了，岂能发旺呢？东风一吹，它岂不全然枯干吗？它必在生长的苗床上枯干。（以西结书17:10）
同一先知书：
这葡萄树因忿怒被拔出摔在地上，东风吹干其上的果子，坚固的枝干折断枯干，被火烧毁了。火也从它枝干中发出，烧灭果子，以至没有坚固的枝干可作掌权者的杖。（以西结书19:12，14）
此处“东风”表示恶欲的爆发。以赛亚书：
刮东风的日子，祂想起了暴风。（以赛亚书27:8）
何西阿书：
必有东风刮来，就是耶和华的风从旷野上来。他的泉源必干，他的源头必竭。它必掳掠他所积蓄的一切宝器。（何西阿书13:15）
此处“东风”也表示恶欲的爆发。同样在耶利米书：
我必在仇敌面前，好像用东风吹散他们。（耶利米书18:17）
诗篇：
你用东风打破他施的船只。（诗篇48:7）
以赛亚书：
你离弃了你百姓雅各家，是因他们充满了东风，占卜的人像非利士人一样。（以赛亚书2:6）
何西阿书：
以法莲吃风，且追赶东风，每日增添虚谎和强暴。（何西阿书12:1）
“风”在此表示谬念，“东风”表示恶欲。刮来蝗虫并把它们吹入红海（出埃及记10:13，19），以及分开红海之水（出埃及记14:21）的“东风”在内义上表示类似事物。
Potts(1905-1910) 5215
5215. And parched with the east wind. That this signifies full of cupidities, is evident from the signification of "parched with the east wind," as being to be consumed by the fire of cupidities. For the "east wind" and the "east," in the genuine sense, are love to the Lord and love toward the neighbor (see n. 101, 1250, 3249, 3708, 3762); hence in the opposite sense they are love of self and love of the world, consequently evil desires and cupidities; for these belong to the loves referred to. "Fire" is predicated of these things for the reason spoken of above (see n. 5071), and consequently "to be parched" is predicated of them. [2] For there are two sources of heat, as also of light; one source of heat is the sun of the world, and the other source is the sun of heaven, which is the Lord. It is known that the sun of the world pours forth heat into its world, and into all the things therein; but that the sun of heaven pours heat into the whole heaven is not so well known. And yet this may be known, if anyone will reflect upon the heat that is within man, and that has nothing in common with the heat of this world, that is, the heat called vital heat. From this it might be known that this heat is of a different nature from that of the heat of this world; and this true heat is living, while that of this world is not living; and that because spiritual heat is living, it kindles man's interiors, of his will and understanding, and gives him to desire and to love and also to be affected. For this reason also desires, loves, and affections are spiritual heat, and are so called. That they are heat is very manifest, for heat is exhaled on all sides from living bodies, even in the greatest cold; and also when the desires and affections, that is, the loves, grow warmer, the body also grows warm in the same degree. This is the heat that is meant in the Word by "burning," "fire," and "flame"; and in the genuine sense it is heavenly and spiritual love, but in the opposite sense bodily and earthly love. From this it is evident that here by being "parched with the east wind" is signified being consumed by the fire of cupidities, and when predicated of memory-knowledges, which are the "thin ears" of corn, there is signified that they are full of cupidities. [3] That by the "east wind" is signified what is of cupidites and the derivative phantasies is evident from the passages in the Word where it is mentioned, as in David:
He made the east wind to go forth in the heavens, and by His power He brought forth the south wind, and He made it rain down flesh upon them as dust, and winged fowl as the sand of the sea (Ps. 78:26-27);
that by the "flesh" which that wind brought are signified evil desires, and by the "winged fowl" the derivative phantasies, is plain in Moses (Num. 11:31-35), where it is said that the name of the place in which the people were smitten with a plague because of their eating flesh was called "The graves of lust, because there they buried the people that lusted." [4] In Ezekiel:
Behold the vine that has been planted, shall it prosper? Shall it not utterly wither, when the east wind toucheth it? Upon the beds of its shoots it shall wither (Ezek. 17:10). The vine was plucked up in anger, it hath been cast forth to the earth, and the east wind hath withered its fruit; all the rods of its strength have been plucked off and withered; the fire hath devoured everyone, for fire hath gone forth from a rod of its branches, it hath devoured its fruit, so that there is not in it a rod of strength, a scepter for ruling (Ezek. 19:12, 14);
where the "east wind" denotes what belongs to cupidities. In Isaiah:
He meditated upon His rough wind, in the day of the east wind (Isa. 27:8). [5] In Hosea:
The east wind shall come, the wind of Jehovah coming up from the wilderness; and its spring shall become dry, and its fountain shall be dried up; it shall make a prey of the treasure of all vessels of desire (Hos. 13:15);
where also the "east wind" denotes what belongs to cupidities. Likewise in Jeremiah:
As the east wind I will scatter them before the enemy (Jer. 18:17). [6] In David:
With the east wind thou wilt break the ships of Tarshish (Ps. 48:7). In Isaiah:
Thou hast forsaken Thy people, the house of Jacob, because they are filled with the east wind, and the soothsayers are Philistines (Isa. 2:6). In Hosea:
Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and a wasting (Hos. 12:1);
"wind" here denotes phantasies, and the "east wind," cupidities. Similar also is the meaning in the internal sense of the "east wind" by which locusts were produced, and by which they were driven into the sea (Exod. 10:13, 19); and also by which the waters of the sea Suph were divided (Exod. 14:21).
Elliott(1983-1999) 5215
5215. 'And scorched by an east wind' means full of evil desires. This is clear from the meaning of 'being scorched by an east wind' as being consumed by the fire of evil desires. For an east wind' and the east' in the genuine sense mean love to the Lord and love towards the neighbour, lot, 1250, 3249, 3708, 3762, and therefore in the contrary sense self-love and love of the world, and so cravings and evil desires since these spring from those loves. The word 'fire' is used to refer to such desires for the reason dealt with in 5071, and therefore 'being scorched' is used also.
[2] There are two sources of heat, as there are also two sources of light, the one source of heat being the sun of this world, the other source of heat being the sun of heaven, which is the Lord. It is a well known fact that the sun of this world pours out heat into its own world and onto everything there, but it is a less well known fact that the sun of heaven pours out heat into the whole of heaven. Yet this too may become an equally well known fact if one reflects merely on the heat which exists intrinsically in the human being but which has nothing in common with the heat of the world, that is, if one reflects on what is called vital heat. From this one could know that this heat is of a different nature from the world's heat. That is to say, the former is a living heat but the latter is not at all a living one; also the former, being a living one, fires a person interiorly, namely his will and understanding, imparting to him desires and loves, and affections too. This also explains why desires, loves and affections are spiritual forms of heat, and are also called such. The fact that they are forms of heat is quite evident, for heat is radiated from all parts of the bodies of live persons, even where it is intensely cold. More than that, when desires and affections, that is, when loves, increase, the body grows correspondingly warmer. This kind of heat is what is meant in the Word by 'heat', 'fire', and 'flame'; in the genuine sense celestial and spiritual love is meant, in the contrary sense bodily and earthly love. From this it becomes clear that here 'being scorched by an east wind' means being consumed by the fire of evil desires, and that when used in reference to known facts meant by 'heads' that are 'thin', facts full of evil desires are meant.
[3] 'The east wind' means the blasts of evil desires and of derivative false notions, as is clear from places in the Word where that wind is mentioned, for example, in David,
He caused an east wind to blowa in the heavens, and by His power He brought forth the south wind; and He caused flesh to rain onto them like the dust, winged birds like the sand of the sea. Ps 78:26, 27.
'The flesh' which that wind brought meant cravings, and 'winged birds' resulting false notions, as is evident in Num 11:31-35, where it is said that the name of the place where the people were struck down for eating flesh was called 'the graves of craving, for there they buried the people who had the craving'.
[4] In Ezekiel,
Behold, the vine that was planted, will it thrive? When the east wind strikes it, will it not wither completely? It will wither on the small spaces where it began to grow. Ezek 17:10.
And in the same prophet,
The vine has been plucked up in anger, it has been cast down onto the ground, and the east wind has dried its fruit. They have been plucked out and have withered, each rod of its strength; fire has consumed each one. For fire has gone out from a rod of its branches and has consumed its fruit, so that there is no rod of strength in it, a sceptre for dominion. Ezek 19:12, 14.
Here 'the east wind' stands for the blasts of evil desires. In Isaiah,
He gave thought to His rough wind, on the day of the east wind. Isa 17:8.
[5] In Hosea,
An east wind will come, Jehovah's wind rising up from the desert, and his spring will become dry, and his fountain dried up. It will strip his treasury of every precious vessel. Hosea 13:15.
Here also 'an east wind' stands for blasts of evil desires. Similarly in Jeremiah,
Like an east wind I will scatter them before the enemy. Jer 18:17.
[6] In David,
By means of an east wind You will shatter the ships of Tarshish. Ps 48:7.
In Isaiah,
You have forsaken Your people, the house of Jacob, because they have been filled from the east wind, and they are diviners like the Philistines. Isa 2:6.
In Hosea,
Ephraim feeds the wind, and pursues the east wind. All the day long he multiplies lies and devastation. Hosea 11:1.
'The wind' here stands for false notions, and 'the east wind' for evil desires. Something similar is also meant in the internal sense by 'an east wind' by means of which 'locusts were brought forth' and by means of which 'the locusts were cast into the sea',b Exod 10:13, 19, and also by means of which 'the waters of the sea Suph' were divided, Exod 14:21.
Latin(1748-1756) 5215
5215. `Et exustae euro' quod significet plena cupiditatum, constat ex significatione `exuri euro' quod sit consumi ab igne cupiditatum; `eurus' enim et `oriens' in genuino sensu est amor in Dominum et amor erga proximum, n. 101, 1250, 3249, 3708, (x)3762; inde in opposito est amor sui et amor mundi, proinde{1} concupiscentiae (c)et cupiditates, nam hae sunt amorum illorum; de his praedicatur `ignis' ex causa de qua n. 5071, consequenter `exuri'. [2] Sunt enim binae origines caloris, sicut quoque sunt binae origines lucis, una origo caloris est ex sole mundi, altera origo caloris est ex sole caeli, qui est Dominus; quod sol mundi calorem effundat in suum mundum et in omnia quae ibi sunt, notum est; quod autem sol caeli calorem infundat in universum caelum, non ita notum est; {2}at usque notum esse potest si modo reflectatur super calorem qui intrinsecus in homine est, et non commune habet cum calore mundi, hoc est, super calorem qui vitalis vocatur; inde sciri posset quod hic calor alius indolis sit quam calor mundi, quod nempe ille sit vivus, hic autem prorsus non vivus, et quod ille calor, quia vivus, accendat interiora hominis, nempe ejus voluntatem et intellectum, et quod det desiderare et amare, tum affici; inde quoque desideria, amores, affectiones sunt calores spirituales, et quoque ita vocantur; quod calores sint, manifeste patet, ex corporibus enim vivis ab undique exspirat calor, etiam in maximo frigore; et quoque cum increscunt desideria {3}et affectiones, hoc est, amores, tunc in eo gradu incalescit corpus; hic calor est qui in Verbo intelligitur per aestum, ignem, flammam, et {4}est in genuino sensu amor caelestis et spiritualis, ac in opposito sensu amor corporeus et terrestris; inde constare potest quod hic per `exuri euro' significetur consumi igne cupiditatum, et cum praedicatur de scientificis quae {5}sunt `aristae graciles', quod significetur quod plena sint cupiditatum. [3] Quod per `eurum' seu ventum orientis significentur illa quae cupiditatum et inde phantasiarum sunt, constat a locis in Verbo ubi nominatur, sicut apud Davidem, Proficisci fecit eurum in caelis, et produxit virtute Sua austrum; ac depluere fecit super illos sicut pulverem carnem, sicut arenam maris avem alae, Ps. lxxviii 26, 27;quod per `carnem quam ventus ille adduxit' significatae sint concupiscentiae, et per `avem alae' phantasiae inde, patet apud Mosen, Num. xi 31-35, quod ubi plaga populi propter esum carnis, vocatum nomen loci illius `sepulcra concupiscentiae, quia ibi sepeliverunt populum concupiscentes': [4] apud Ezechielem, Ecce vitis plantata num prosperabitur? nonne cum attigerit (c)illam ventus orientalis (eurus) exarescet exarescendo? super areolis germinis illius exarescet, xvii 10:
et apud eundem, Vitis evulsa est in ira, in terram projecta est, et ventus orientis arefecit fructum ejus; divulsae sunt et exaruerunt unaquaevis {6}virga roboris ejus; ignis comedit unamquamque, . . . exivit enim ignis e virga ramorum ejus, comedit fructum ejus, ut non sit in ea virga roboris, . . . sceptrum ad dominandum, xix 12, 14;
ibi `ventus orientalis' seu eurus pro illis quae sunt cupiditatum: apud Esaiam, Meditatus est de vento suo duro, in die euri, xxvii 8: [5] apud Hosheam, Veniet eurus, ventus Jehovae a deserto ascendens, et exarescet scaturigo ejus, et exsiccabitur fons ejus, ille depraedabitur thesaurum omnis vasis desiderii, xiii 15;
ibi quoque `ventus orientis' seu `eurus' pro illis quae sunt cupiditatum: similiter apud Jeremiam, Sicut ventus orientalis dispergam eos coram hoste, xviii 17:
[6] apud Davidem, Per ventum orientalem confringes naves Tarshish, Ps. xlviii 8 [A.V. 7]:
apud Esaiam, Deseruisti populum Tuum, domum Jacobi, quia repleti sunt {7}euro, et divinatores {8}sicut Philistaei, ii 6:
apud Hosheam, Ephraim pascens ventum, et persequitur eurum, omni die mendacium et vastationem multiplicat, xii 2 [A.V. 1];
`ventus' hic pro phantasiis, et `eurus' pro cupiditatibus: simile etiam per `ventum orientalem' in sensu interno intelligitur, per quem `productae sunt locustae', et per {9}quem `locustae conjectae in mare', Exod. X 13, 19; et quoque per quem `divisae sunt aquae maris Suph, Exod. xiv 21. @1 i affectiones illorum$ @2 sed$ @3 vel$ @4 consequenter$ @5 per aristas graciles significantur$ @6 (virga) A, Sch$ @7 i ab$ @8 sunt I$ @9 But see n. 7702$