8286.“因你鼻中的风，水便堆积起来”表虚假通过天堂的同在而被聚集为一体。这从“你鼻中的风”、“堆积起来”和“水”的含义清楚可知：“你鼻中的风”是指天堂，如下文所述；“堆积起来”是指被聚集为一体；“水”是指虚假（参看7307，8137，8138节）。诅咒并投入地狱是对邪恶所生的一切虚假的一种聚集，以及它们的一种包围（参看8146，8210，8232节）；这一切仅仅由于主的同在就会发生（8265节）。“耶和华或主鼻中的风”之所以表示天堂，是因为它表示生命的气息，因而是指神的生命；由于神的生命构成天堂的生命，所以“耶和华鼻中的风”表示天堂。这也解释了为何在原文，这个词既表示“风”，也表示“灵”，
“耶和华的风”或“祂的气或气息”表示天堂的生命，以及天堂里的一个人，也就是一个重生之人的生命，这一点明显可见于以下经文：
诸天藉耶和华的话而造；其万象藉祂口中的气（风）而成。（诗篇33:6）
诗篇：
你收回它们的气，它们就死亡，归于尘土。你发出你的灵，它们便受造。（诗篇104:29，30）
以西结书：
耶和华对我说，这些骸骨能活过来吗？祂说，人子啊，你要发预言，向气息发预言，对风说，主耶和华如此说，气息啊，要从四风而来，吹在这些被杀的人身上；气息就进入它们，它们便活了。（以西结书37:3，9，10）
启示录：
我看见四位天使站在地的四角，执掌地的四风，叫风不吹在地上、海上和树上。（启示录7:1）
此处“风”表示天堂的生命，也就是神的生命，在约伯记也是：
神的灵造我，沙代的气使我得生。（约伯记33:4）
由于“风”表示生命，所以当主教导关于人重生的事时，祂也说：
灵（或风）随着意思吹，你听见风的响声，却不晓得它从哪里来，往哪里去；凡从灵生的，也是如此。（约翰福音3:8）
由于“耶和华的风”或“祂的气或气息”表示来自神的生命，所以当论述亚当的新生命时，经上说：
耶和华将生气吹在他鼻孔里，那人就成了活的灵魂。（创世记2:7）
经上之所以说“鼻孔”，是因为人通过鼻孔呼吸，并通过呼吸拥有生命，如在以下经文：
你们对世人可要罢休了，他鼻孔里不过有气息。（以赛亚书2:22）
耶利米哀歌：
我们鼻中的气，就是耶和华的受膏者在他们的坑中被捉住；我们曾论到他说，我们必在他荫下，在列族中存活。（耶利米哀歌4:20）
“耶和华的受膏者”表示主；“我们鼻中的气”表示从祂所接受的生命。约伯记：
只要我的气息尚在我里面，神的风仍在我的鼻孔内。（约伯记27:3）
由于“耶和华鼻中的风”表示来自主的生命，因而在普遍意义上表示天堂，还由于通过主的同在，或主所在的天堂的同在，邪恶和虚假被投入地狱（8265节），所以在以下经文中，“耶和华鼻中的风”也表示这种效果：
耶和华的斥责一发，祂鼻孔的气一出，海道就出现，世界的根基也显露。（诗篇18:8，15；撒母耳记下22:16）
以赛亚书：
耶和华的气如一股硫磺，使它着起来。（以赛亚书30:33）
又：
他们不曾栽上，不曾种上，他们的树干也不曾扎在地里；祂一吹在其上，它们便都枯干，旋风将他们吹去，像碎秸一样。（以赛亚书40:24）
诗篇：
祂一发出祂的话，便融化它们；祂使风刮起，水便流动。（诗篇147:18）
另外，这也解释了为何“鼻孔”在论及耶和华或主时，也表示烈怒，因而表示那些陷入邪恶和虚假之人的惩罚、荒凉和诅咒（如在民数记25:4；申命记7:4；士师记2:14；以赛亚书9:21；耶利米书4:8；何西阿书14:4；诗篇6:1；86:15；103:8；145:8；以及其它许多经文）；还解释了为何“用鼻孔吹气”或“呼吸”表示发怒（申命记4:21；以赛亚书12:1；诗篇2:12；6:1；60:3；79:5；85:5）。
Potts(1905-1910) 8286
8286. And with the wind of Thy nostrils the waters were heaped up. That this signifies that falsities were gathered together into a one through the presence of heaven, is evident from the signification of "the wind of Thy nostrils," as being heaven (of which in what follows); from the signification of "to be heaped up," as being to be gathered together into a one; and from the signification of "waters," as being falsities (see n. 7307, 8137, 8138). (That damnation and casting into hell is a gathering together of all falsities derived from evil and an environment by them, see n. 8146, 8210, 8232; and that this is effected by the mere presence of the Lord, n. 8265.) That "the wind of the nostrils of Jehovah," or of the Lord, denotes heaven, is because by it is meant the breath of life, thus the Divine life, and as this makes the life of heaven, by "the wind of the nostrils of Jehovah" is signified heaven; hence also it is that the same word in the original tongue means both "wind" and "spirit." [2] That by "the wind of Jehovah," or "His breath," is signified the life that belongs to heaven, and that belongs to the man who is in heaven, that is, to one who is regenerate, is evident in these passages:
By the Word of Jehovah were the heavens made, and all the army of them by the breath [wind] of His mouth (Ps. 33:6). Thou gatherest their breath, they expire, and return to their dust; Thou sendest forth Thy spirit [wind], they are created (Ps. 104:29, 30). Jehovah said unto me, Will these bones live? Then said He, Prophesy upon the breath, prophesy, son of man, and say to the wind, Thus said the Lord Jehovih, Come from the four winds, O breath, and breathe into these slain, that they may live; and the breath came into them, and they revived (Ezek. 37:3, 9, 10). I saw four angels standing upon the four corners of the earth, holding back the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree (Rev. 7:1);
"the wind" here denotes the life of heaven, that is, Divine life, as also in Job:
The spirit of God hath made me, and the breath of Shaddai hath vivified me (33:4). [3] As "wind" signifies life, therefore, when the Lord teaches; about the regeneration of man, He also says:
The spirit (or wind) bloweth where it willeth, and thou hearest the voice thereof, yet knowest not whence it cometh, or whither it goeth; so is everyone that is begotten of the spirit (John 3:8). And because by the "wind of Jehovah," or "His breath," was signified life from the Divine, therefore where the new life of Adam is treated of, it is said:
Jehovah breathed into his nostrils the breath of lives, and man became a living soul (Gen. 2:7);
it is said "through the nostrils," because through them respiration is effected, and through respiration, life, as in these passages:
Cease ye from man, in whose nose is breath (Isa. 2:22). The breath of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, In his shadow we shall live among the nations (Lam. 4:20);
"the anointed of Jehovah" denotes the Lord; "the breath of our nostrils," life from Him. In Job:
As long as my breath (anima) is in me, and the wind of God is in my nose (27:3). [4] As, then, by "the wind of the nostrils of Jehovah" is signified the life which is from the Lord, and thus in the universal sense, heaven; and as by the presence of the Lord, or by the presence of heaven where the Lord is, evils and falsities are cast into hell (n. 8265); therefore also this effect is signified by "the wind of the nostrils of Jehovah" in these passages:
The channels of the sea appeared, the foundations of the world were revealed, at the rebuke of Jehovah, at the blast of the breath of His nose (Ps. 18:8, 15; 2 Sam. 22:16). The blast of Jehovah, like a stream of sulphur, doth kindle it (Isa. 30:33). Nay, they are not planted; nay, they are not sown; nay, their trunk is not rooted in the earth; and He even bloweth on them, and they wither, that the whirlwind may take them away like stubble (Isa. 40:24). He sendeth His word, and melteth them; He causeth His wind to blow, the waters flow (Ps. 147:18). Hence also it is, that by "the nose," when predicated of Jehovah or the Lord, is also signified wrath, thus the punishment, vastation, and damnation of those who are in evils and falsities (as in Num. 25:4; Deut. 7:4; Judges 2:14; Isa. 9:21; Jer. 4:8; Hosea 14:4; Ps. 6:1; 86:15; 103:8; 145:8; and in many other passages); and also by "blowing with the nostrils," or "breathing," is signified to be angry (Deut. 4:21; Isa. 12:1; Ps. 2:12; 6:1; 60:3; 79:5; 85:5).
Elliott(1983-1999) 8286
8286. 'And with the wind of Your nostrils the waters were heaped up' means falsities gathered together through heaven's presence. This is clear from the meaning of 'the wind of Your nostrils' as heaven, dealt with below; from the meaning of 'being heaped up' as being gathered into one; and from the meaning of 'the waters' as falsities, dealt with in 7307, 8137, 8138. Damnation and being cast into hell involves having all the falsities arising from evil gathered together, and then being hemmed in by them, see 8146, 8210, 8232; and this happens as a result simply of the Lord's presence, 8265. The reason why 'the wind of Jehovah's, or the Lord's, nostrils' means heaven is that the expression is used to denote the breath of life, that is, God's life; and since God's life constitutes heaven's life, heaven is meant by 'the wind of Jehovah's nostrils'. This also explains why the same word in the original language means both wind and spirit.
[2] The fact that Jehovah's wind or His breath means heaven's life, and the life of a person in heaven, that is, of one who has been regenerated, is clear in David,
By the Word of Jehovah were the heavens made, and all their host by the spirit (wind) of His mouth. Ps 33:6.
In the same author,
You gather up their spirit, they breathe their last and fall back into their dust. You send forth Your spirit (wind), they are created. Ps 104:29, 30.
In Ezekiel,
Jehovah said to me, Will these bones live? Then He said, Prophesy over the spirit, prophesy, O son of man, and say to the wind, Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these killed, that they may live. And the spirit came into them, and they lived again. Ezek 37:3, 9, 10.
In John,
I saw four angels standing over the four corners of the earth, holding back the four winds of the earth, in order that the wind should not blow onto the earth, nor onto the sea, nor onto any tree. Rev 7:1.
Here 'the wind' stands for heaven's life, which is God's life, as also in Job,
The spirit of God has made me, and the breath of Shaddaia has given me life. Job 33:4.
[3] Since 'wind' meant life the Lord also says, in His teaching about a person's regeneration,
The spirit (or wind) blows where it wishes, and you hear the sound of it, but you do not know where it comes from or goes away to; so it is with everyone who has been born from the spirit. John 3:8.
And since life from God was meant by 'Jehovah's wind' or 'His breath' it therefore says of Jehovah, when Adam's new life is the subject, that
He breathed into his nostrils the breath of life; and man became a living soul. Gen 2:7.
The word 'nostrils' is used because a person breathes by means of them and by means of breathing has life, as in Isaiah,
Turn yourselves away from the person in whose nostrils there is breath.b Isa 2:22.
In Jeremiah,
The Breathc of our nostrils, the Anointed of Jehovah, was caught in their pits, of whom we had said, In his shadow we shall live among the nations. Lam 4:20.
'The Anointed of Jehovah' stands for the Lord, 'the Breath of our nostrils' for life received from Him. In Job,
As long as my soul is in me, and God's wind in my nose ... Job 27:3.
[4] Since therefore 'the wind of Jehovah's nostrils' means life which comes from the Lord, and so in the universal sense means heaven, and since through the Lord's presence - or through the presence of heaven, where the Lord is - evils and falsities are cast into hell, 8265, so also is the accomplishment of this meant by 'the wind of Jehovah's nostrils', as in David,
The channels of the sea were seen, the foundations of the world were revealed, because of Jehovah's rebuke, at the blast of breath from His nostrils.d Ps 18:8, 15; 2 Sam 22:16.e
In Isaiah,
The breath of Jehovah like a streamf of brimstone sets it alight. Isa 30:33.
In the same prophet,
Indeed they are not planted, indeed they are not sown, indeed their trunk does not take root in the earth, and also He breathes onto them and they wither, so that the whirlwind may bear them away like stubble. Isa 40:24.
And in David,
He sends His word and melts them; He causes His wind to blow, the waters flow. Ps 147:17, 18
In addition this explains why 'the nose', when used in reference to Jehovah or the Lord, also means wrath, and so the punishment, vastation, and damnation suffered by those ruled by evils and falsities, as in Num 25:4; Deut 7:4; Judg 2:14; Isa 9:12; Jer 4:8; Hosea 14:4; Ps 6:1; 86:15; 103:8; 145:8; and very many other times elsewhere. It explains too why 'breathing with the nostrils' or 'breathing out' means being angry, Deut 4:21; Isa 12:1; Ps 2:12; 6:1; 60:1; 79:5; 85:5.
Latin(1748-1756) 8286
8286. `Et vento narium Tuarum coacervatae sunt aquae': quod significet falsa in unum collecta per praesentiam caeli, constat ex significatione `venti narium' quod sit caelum, de qua sequitur; ex significatione `coacervari' quod sit in unum colligi; et ex significatione `aquarum' quod sint falsa, de qua n. 7307, 8137, 8138; quod damnatio et conjectio in infernum sit collectio omnium falsorum ex malo et obstipatio ab illis, videatur n. 8146, 8210, 8232; et quod hoc fiat ex sola praesentia Domini, n. (x)8265. Quod `ventus narium' Jehovae seu Domini sit caelum, est quia per illum {1}intelligitur spiraculum vitae, ita vita Divina, quae quia facit vitam caeli, per `ventum narium Jehovae' significatur caelum; inde quoque est quod eadem vox {2}in lingua originali significet et ventum et spiritum. 2 Quod per ventum Jehovae seu spiraculum Ipsius significetur vita quae est caeli, et quae est hominis qui in caelo, hoc est, regenerati, constat apud Davidem, Per Verbum Jehovae caeli facti sunt, et per spiritum ({3} ventum) oris Ipsius omnis exercitus illorum, Ps. xxxiii 6:apud eundem, Colligis spiritum illorum, exspirant, et ad pulverem suum {4}relabuntur; emittis spiritum Tuum (ventum) creantur, Ps. civ 29, 30:
apud Ezechielem, Jehovah dixit ad me, Num vivent ossa haec? tum dixit, Propheta super spiritu, propheta, fili hominis, et dic ad {5}ventum, Sic dixit Dominus Jehovih, A quattuor ventis veni, spiritus, et inspira in occisos hos ut vivant; et venit in eos {5}spiritus, et revixerunt, xxxvii 3, 9, 10:
apud Johannem, Vidi quattuor angelos stantes super quattuor angulis terrae, retinentes quattuor ventos terrae, ut non flaret ventus super terram, neque super mare, neque super ullam arborem, Apoc. vii 1;
hic `ventus' pro vita caeli, hoc est, Divina, ut quoque apud Hiobum, Spiritus Dei fecit me, et spiraculum Schaddai vivificavit me, xxxiii 4:
3 {6} quia `ventus' significabat vitam, ideo cum Dominus de {7}regeneratione hominis docet, etiam dicit, Spiritus (seu ventus) tibi vult, spirat, et vocem ejus audis, atque non scis unde venit aut quo abit; sic est omnis qui generatus est a spiritu, Joh. iii 8:
et quia per `ventum Jehovae' aut `spiraculum Ipsius' significata est vita a Divino, idcirco ubi agitur de nova vita Adami, dicitur quod Jehovah Inspiraverit in nares illius spiraculum vitarum, et factus homo in animam viventem, Gen. ii 7;
per `nares' dicitur, quia per illas respiratio, et per respirationem vita, ut apud Esaiam, Desistite ab homine, in cujus naso spiritus, ii 22:
apud Jeremiam, Spiritus narium nostrarum, unctus Jehovae, captus est in foveis illorum, de quo dixeramus, In umbra illius vivemus inter gentes, Threni iv 20;
`unctus Jehovae' pro Domino, `spiritus narium nostrarum' pro vita ab Ipso: apud Hiobum, Quamdiu anima mea in me, et ventus Dei in naso meo, xxvii 3. 4 Quia nunc per `ventum narium Jehovae' significatur vita {8} quae a Domino, {9}et sic in universali sensu {10} caelum, et quia per praesentiam Domini, seu per praesentiam caeli ubi Dominus, mala et falsa conjiciuntur in infernum, n. (x)8265, ideo quoque ille effectus per `ventum narium Jehovae' significatur, ut apud Davidem, Apparuerunt alvei maris, revelata sunt fundamenta orbis, ob increpationem Jehovae, a flatu spiritus nasi Ipsius, Ps. xviii 9, 16 [A.V. 8, 15]; 2 Sam. xxii 16:
apud Esaiam, Flatus Jehovae sicut {11}flumen sulfuris accendit illum, xxx 33:
apud eundem, Etiam non plantantur, etiam non conseruntur, etiam non radicatur in terra truncus illorum, et etiam spirat in illos, et exarescunt ut procella sicut stipulam tollat illos, xl 24:
et apud Davidem, Mittit (x)verbum Suum, et liquefacit illa; spirare facit ventum Suum, fluunt aquae, Ps. cxlvii 17, 18;
inde quoque est quod per `nasum,' cum praedicatur de Jehovah seu Domino, etiam significetur excandescentia, ita punitio, vastatio, et damnatio illorum qui in malis et falsis, ut Num. (x)xxv 4; Deut. vii 4; Jud. ii 14; Esai. ix 11; Jer. iv (x)8; Hos. xiv 5; Ps. vi 2 [A.V. 1], lxxxvi 15, ciii 8, cxlv 8, et perpluries alibi; tum per `flare naribus' seu `spirare' {12}significatur irasci, Deut. iv 21; Esai. xii 1; (x)Ps. ii 12; Ps. vi 2 [A.V. 1]; Ps. lx 3 [A.V. 1], lxxix 5, lxxxv 6 [A.V. 5]. @1 significatur$ @2 per quam ventus, etiam spiritus exprimatur in Verbo$ @3 i seu$ @4 revertuntur$ @5 Heb (ruah)$ @6 i et$ @7 renascentia$ @8 i coelestis$ @9 ac$ @10 i ipsum$ @11 ignis AI$ @12 significetur$