7679.“耶和华使东风刮在地上”表摧毁的手段。这从“东风”的含义清楚可知，“东风”是指摧毁的一种手段。“东风”之所以具有这种含义，是因为它是干燥、猛烈的，因而吹干那地上的出产，并以它的力量击碎树木和海上的船只。这就是为何作为一种手段的这风描述了神性能力所拥有的效果。此外，“东”表示爱与仁之良善，因为就至高意义而言，它表示主（101，1250，3708节）。就其起源而言，爱与仁之良善因是神性，故是最柔和的，因而在行进的过程中也是这样。但当降至地狱时，它就变得粗暴、凶猛，因为地狱居民使它变得如此。因此，这神性良善在那里的流注和出现不仅折磨他们，还向他们施强暴（devastation，或译为荒凉）。这也解释了为何来自东方的风，或“东风”表示摧毁的手段。
这“风”表示摧毁的一种手段，这一点从圣言中提及它的经文明显看出来：
在仇敌面前，我必如东风刮散他们。（耶利米书18:17）
以西结书：
葡萄树虽然栽种，岂能发旺呢？东风一击打它，它岂不全然枯干吗？（以西结书17:10）
又：
这葡萄树因忿怒被拔出摔在地上，东风吹干她的果子。（以西结书19:12）
何西阿书：
他在弟兄中虽然凶猛，必有东风刮来，就是耶和华的风从旷野上来。他的泉源必干，他的源头必干涸。（何西阿书13:15）
诗篇：
你用东风打破他施的船只。（诗篇48:7）
以西结书：
荡桨的已经把你荡到多水之处，东风在海中心将你打破。（以西结书27:26）
从这些经文明显可知，“东风”表示摧毁的一种手段，因为它是干燥、猛烈的。它因此也表示施强暴（devastation，或译为荒凉）的一种手段，如何西阿书：
以法莲吃风，且追赶东风，终日增添虚谎和强暴。（何西阿书12:1）
“以法莲”表示教会的理解力（5354，6222，6238节）；“吃风”就是“增添虚谎”；“追赶东风”就是“增添强暴”（devastation，或译为荒凉）。在以赛亚书（27:7，8），荒凉和试探的状态也被称为“东风的日子”。
Potts(1905-1910) 7679
7679. And Jehovah brought an east wind upon the land. That this signifies the means of destruction, is evident from the signification of "an east wind," as being a means of destruction. That an "east wind" has this signification is because it was dry and tempestuous, and consequently dried up the productions of that land, and by its force broke in pieces trees, and ships on the sea; from this, by it as a means is described the effect of Divine power. Moreover, by the "east" is signified the good of love and of charity, because in the supreme sense the Lord is signified (n. 101, 1250, 3708). And in its origin, being Divine, the good of love and of charity is most gentle, consequently it is so in its advance into heaven; but when it sinks down to the hells, it becomes harsh and severe, because it is turned into this by those who are there. Therefore the influx and presence of this Divine good there not only torments, but also devastates them. From all this also it is that by a "wind from the east," or an "east wind" is signified a means of destruction. [2] That by this "wind" is signified a means of destruction, is plain from the passages in the Word where it is mentioned, as in the following:
Like an east wind I will scatter them before the enemy (Jer. 18:17). The vine that is planted shall not prosper: shall it not utterly wither when the east wind toucheth it? (Ezek. 17:10). That vine was plucked up in anger, she was cast down to the earth, and the east wind dried up her fruit (Ezek. 19:12). He is fierce among his brethren, an east wind shall come, the wind of Jehovah, coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up (Hos. 13:15). With the east wind thou wilt break the ships of Tarshish (Ps. 48:7). They that despise* thee have brought thee into many waters, the east wind hath broken thee in the heart of the seas (Ezek. 27:26). From these passages it is evident that an "east wind" signifies a means of destruction, because it was dry and tempestuous; whence also it signifies a means of devastation, as in Hosea:
Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and vastation (Hos. 12:1);
where "Ephraim" denotes the intellectual of the church (n. 5354, 6222, 6238); "to feed on wind" is "to multiply a lie;" "and to pursue the east wind" is "to multiply vastation." A state of vastation and temptation is also called "the day of the east wind" in Isa. 27:7, 8. * Contemnentes te: so also Schmidius; but the English versions and the Septuagint have "Thy rowers," from a different Hebrew word.--Reviser.
Elliott(1983-1999) 7679
7679. 'And Jehovah brought an east wind' means an agent of destruction. This is clear from the meaning of 'an east wind' as an agent of destruction. 'An east wind' has this meaning because it was dry and turbulent, and because it therefore withered the produce of that land, and by its force shattered trees, and ships at sea. This is why that wind, acting as an agent [of destruction], describes the effect that Divine power can have. In addition 'the east' means the good of love and charity, for the Lord is meant by it in the highest sense, 101, 1250, 3708. Also, being Divine, the good of love and charity is in origin very gentle, and consequently is also such in its movements when it passes into heaven. But when it comes down into hell it becomes rough and fierce, because the inhabitants of hell make it so. Therefore the inflow and presence there of that Divine good not only torments them but also devastates them. This too explains why a wind from the east or 'an east wind' means an agent of destruction.
[2] The fact that this wind means an agent of destruction is evident from the places in which it is mentioned in the Word, as in Jeremiah,
Like an east wind I will scatter them before the enemy. Jer 18:17.
In Ezekiel,
The vine that was planted, will it thrive?a When the east wind strikes it, will it not wither completely?. Ezek 17:10.
In the same prophet,
That vine has been plucked up in anger, it has been cast down onto the ground, the east wind has dried its fruit. Ezek 19:12.
In Hosea,
He will be among his brothers a ferocious one; an east wind will come, Jehovah's wind rising up from the desert, and his spring mill become dry, and his fountain dried up. Hosea 13:15.
In David,
By an east wind You will shatter the ships of Tarshish. Ps 48:7.
In Ezekiel,
They brought you down to many waters, those who despise you; the east wind broke you in the heart of the seas. Ezek 27:26.
From these places it is evident that 'an east wind' means an agent of destruction, because it was a dry wind and a turbulent one. It therefore also means an agent of devastation, as in Hosea,
Ephraim feeds the wind, and pursues the east wind. All the day long he multiplies lies and devastation. Hosea 12:1.
'Ephraim' stands for the Church's understanding, 5354, 6222, 6238. 'Feeding the wind' is multiplying lies, and 'pursuing the east wind' is multiplying devastation. A state of devastation and temptation is also called 'the day of the east wind' in Isaiah 27:7, 8.
Latin(1748-1756) 7679
7679. `Et Jehovah adduxit ventum orientalem': quod significet destructionis medium, constat ex significatione `venti orientalis' quod sit medium destructionis; quod `ventus orientalis' id significet, est quia siccus erat et tempestuosus, et quia inde exsiccabat producta terrae illius, et per vim suam confregit arbores, et in mari naves; inde per illum ut per medium describitur potentiae Divinae effectus; praeterea per `orientem' significatur bonum amoris et charitatis, quia in supremo sensu Dominus, n. 101, 1250, 3708; et bonum amoris (c)ac charitatis in sua {1}origine, quia Divinum est, clementissimum, (t)inde etiam in suo processu in caelum; at cum delabitur ad inferna, fit inclemens ac immite, quia ab illis ibi vertitur in tale; ideo boni illius Divini influxus et praesentia ibi non modo cruciat illos, sed etiam devastat; {2}ex his etiam est quod per `ventum ab oriente' seu `orientalem' significetur medium destructionis. 2 Quod per `ventum' illum significetur medium destructionis, patet a locis ubi in Verbo memoratur, ut apud Jeremiam, Sicut ventus orientalis dispergam illos coram hoste, xviii 17:apud Ezechielem, Vitis plantata non prosperabitur; nonne cum attigerit illam ventus orientalis, exarescendo exarescet? (x)xvii 10:
apud eundem, Vitis illa evulsa est in ira, in terram projecta, ventus orientalis arefecit fructum ejus, xix 12:
apud Hoscheam, Ille inter fratres ferox, veniet eurus, ventus Jehovae, a deserto ascendens, et exarescet scaturigo ejus, et exsiccabitur fons ejus, xiii 15:
apud Davidem, Per ventum orientalem confringes naves Tharschischi, Ps. xlviii 8 [A.V. 7]:
apud Ezechielem, In aquas multas deduxerunt te, contemnentes te, ventus orientalis fregit te in corde marium, xxvii 26;
ex his patet quod `ventus orientalis' medium destructionis significet, ex causa quia siccus erat ac tempestuosus; inde quoque significat medium devastationis, ut apud Hoscheam, Ephraim pascens ventum, et persequitur (x)eurum, omni die mendacium et vastationem multiplicat, xii 2;
`Ephraim' pro intellectuali Ecclesiae, n. 5354, 6222, 6238; {3} `pascere ventum' est multiplicare mendacium, et `persequi (x)eurum' est multiplicare vastationem; status vastationis ac tentationis etiam vocatur `dies (x)euri' apud Esaiam, xxvii 7, 8. @1 origine est Divinum ita$ @2 inde quoque causa$ @3 i ubi$