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Amos 5

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1 ASCOLTATE questa parola, il lamento che io prendo a far di voi, o casa d’Israele.

2 La vergine d’Israele è caduta, ella non risorgerà più; è abbandonata sopra la sua terra, non vi è niuno che la rilevi.

3 Perciocchè, così ha detto il Signore Iddio: Nella città onde ne uscivano mille, ne resteranno sol cento; e in quella onde ne uscivano cento, ne resteranno sol dieci, alla casa d’Israele.

4 Perciocchè, così ha detto il Signore alla casa d’Israele: Cercatemi, e voi viverete.

5 E non cercate Betel, e non entrate in Ghilgal e non passate in Beerseba; perciocchè Ghilgal del tutto sarà menato in cattività, e Betel sarà ridotto al niente.

6 Cercate il Signore, e voi viverete; che talora egli non si avventi sopra la casa di Giuseppe, a guisa di fuoco, e non la consumi, senza che Betel abbia chi spenga il fuoco,

7 o voi, che mutate il giudicio in assenzio, e lasciate in terra la giustizia!

8 Cercate colui che ha fatte le Gallinelle e l’Orione, e che muta l’ombra della morte in mattutino, e fa scurare il giorno come la notte; che chiama le acque del mare, e le spande sopra la faccia della terra; il cui Nome è: Il Signore:

9 che fa sorger subita ruina sopra il forte, talchè la distruzione occupa la fortezza.

10 Essi odiano nella porta chi li riprende, ed abbominano chi parla con integrità.

11 Laonde, perciocchè voi aggravate il povero, e prendete da lui la soma del frumento: voi avete edificate delle case di pietre pulite, ma non abiterete in esse; voi avete piantate delle vigne belle, ma non ne berrete il vino.

12 Perciocchè io conosco i vostri misfatti, che son molti, e i vostri peccati, che son gravi; oppressatori del giusto, prenditori di taglia, e sovvertitori della ragione de’ poveri nella porta.

13 Perciò, l’uomo prudente in quel tempo tacerà; perciocchè sarà un cattivo tempo.

14 Cercate il bene, e non il male, acciocchè viviate; e il Signore Iddio degli eserciti sarà con voi, come avete detto.

15 Odiate il male, ed amate il bene, e stabilite il giudicio nella porta; forse avrà il Signore Iddio d’Israele pietà del rimanente di Giuseppe.

16 Perciò, così ha detto il Signore Iddio degli eserciti, il Signore: Vi sarà pianto in tutte le piazze; e si dirà in tutte le strade: Ahi lasso! Ahi lasso! e si chiameranno i lavoratori al duolo, ed al lamento quelli che sono intendenti in lamenti lugubri.

17 In tutte le vigne ancora vi sarà pianto; perciocchè io passerò nel mezzo di te, ha detto il Signore.

18 Guai a voi, che desiderate il giorno del Signore! perchè desiderate così il giorno del Signore? esso sarà giorno di tenebre, e non di luce.

19 Come se un uomo fuggisse d’innanzi ad un leone, ed un orso lo scontrasse; ovvero entrasse in casa, ed appoggiasse la mano alla parete, ed una serpe lo mordesse.

20 Il giorno del Signore non sarà egli tenebre, e non luce? e caligine, senza alcuno splendore?

21 Io odio, io sdegno le vostre feste; e non odorerò più le vostre solenni raunanze.

22 Che se mi offerite olocausti, e le vostre offerte, io non le gradirò; e non riguarderò a’ sacrificii da render grazie, fatti delle vostre bestie grasse.

23 Toglimi d’appresso lo strepito delle tue canzoni, e fa’ ch’io non oda il concento de’ tuoi salterii.

24 Anzi corra il giudicio, a guisa d’acque; e la giustizia, a guisa di rapido torrente.

25 O casa d’Israele, mi offeriste voi sacrificii ed offerte nel deserto, per lo spazio di quarant’anni?

26 Anzi voi portaste il tabernacolo del vostro Melec, e l’effigie delle vostre immagini; la stella dei vostri dii, che voi vi avevate fatti.

27 Perciò, io vi farò andare in cattività di là da Damasco, ha detto il Signore, il cui Nome è: L’Iddio degli eserciti.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Apocalypse Revealed # 316

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316. "And do not harm the oil and the wine." This symbolizes the Lord's provision that they not violate and profane the goods and truths concealed inwardly in the Word.

Oil symbolizes the goodness of love, and wine the truth springing from that goodness. Thus the oil here symbolizes sacred goodness, and the wine sacred truth. The Lord's provision that these not be violated and profaned is symbolized by the people's being told not to harm them. For this instruction came from the midst of the four living creatures, thus from the Lord (no. 314). Whatever the Lord says He also provides. That this is something He provides may be seen in nos. 314 and 255 above.

That oil symbolizes the goodness of love - this we will see in nos. 778, 779 below.

That wine symbolizes the truth springing from that goodness is clear from the following passages:

Everyone who thirsts, come to the waters; and you who have no money, come, buy and eat. Yes..., buy wine and milk without money... (Isaiah 55:1)

It shall come to pass in that day that the mountains will drip new wine, and the hills flow with milk... (Joel 3:18, cf. Amos 9:13-14)

Joy is taken away... from Carmel, and in the vineyards there will be no singing... No treaders will tread out wine in the presses; I have made their shouting cease. (Isaiah 16:10, cf. Jeremiah 48:32-33)

Carmel symbolizes the spiritual church, because it had vineyards there.

[2] ...wail, all you drinkers of wine, because of the new wine, for it has been cut off from your mouth... The vinedressers have wailed... (Joel 1:5, 10-11)

Almost the same images occur in Hosea 9:2-3.

He washes his clothing in wine, and His vesture in the blood of grapes. His eyes are red with wine... (Genesis 49:11-12)

The subject is the Lord, and the wine symbolizes Divine truth. That is why the Lord instituted the Holy Supper, in which the bread symbolizes the Lord in respect to Divine good, and the wine the Lord in respect to Divine truth; and in their recipients the bread symbolizes a sacred goodness, and the wine sacred truth, received from the Lord. Therefore He said,

I say to you, that I will not drink of this fruit of the vine from now on until that day when I drink it new with you... in My Father's kingdom. (Matthew 26:29, cf. Luke 22:18)

Because bread and wine have these symbolic meanings, so too Melchizedek, going to meet Abram, brought out bread and wine, he being a priest of God Most High, and he blessed Abram (Genesis 14:18-19).

[3] The grain offering and drink offering used in sacrifices had similar symbolic meanings, as described in Exodus 29:40, Leviticus 23:12-13, 18-19ff. The grain offering was an offering of wheat flour, thus taking the place of bread, and the drink offering was an offering of wine.

It can be seen from this what these words of the Lord symbolize:

Nor do they put new wine into old wineskins... But they put the... wine into new wineskins, and both are preserved. (Matthew 9:17, cf. Luke 5:37-38)

New wine is the Divine truth in the New Testament, thus in the New Church, and the old wine is the Divine truth in the Old Testament, thus in the old church.

A similar idea is symbolized by these words of the Lord at the wedding in Cana of Galilee:

Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now! (John 2:1-10)

[4] Something similar is symbolized by the wine in the Lord's parable concerning the man wounded by thieves, on whose wound the Samaritan poured oil and wine (Luke 10:33-34); for the man wounded by thieves means people whom the Jews wounded spiritually by evils and falsities, and to whom the Samaritan brought aid by pouring oil and wine on their wounds, that is, by teaching them goodness and truth, and as far as possible, healing them.

Sacred truth is symbolized by wine and new wine also elsewhere in the Word, as in Isaiah 1:21-22; 25:6; 36:17.

[5] Because of this, a vineyard in the Word symbolizes a church that possesses truths from the Lord.

That wine symbolizes sacred truth can be seen also from its opposite meaning, in which it symbolizes truth falsified and profaned, as in the following places:

Harlotry, wine, and new wine have taken hold of the heart... Their wine is gone, they commit harlotry continually. (Hosea 4:11, 18)

Harlotry symbolizes the falsification of truth, and so, too, do the wine and new wine here.

...in the hand of Jehovah a cup, and He mixed it with wine; He filled it with the mixture and poured it out, and its dregs shall all the wicked of the earth, sucking, drink. (Psalms 75:8)

Babylon was a golden cup in Jehovah's hand, that made all the earth drunk. The nations drank her wine; therefore they are deranged. (Jeremiah 51:7)

Babylon has fallen..., because she has made all nations drink of the wine of the wrath of her fornication... If anyone worships the beast..., he shall also drink of the wine of the wrath of God, which is mixed with undiluted wine in the cup of the wrath (of God). (Revelation 14:8-10)

(Babylon has made) all the nations (drink) of the wine... of her fornication. (Revelation 18:3)

...great Babylon was remembered before God, to give her the cup of the wine of the fury of His wrath. (Revelation 16:19)

...the inhabitants of the earth were made drunk with the wine of her fornication. (Revelation 17:1-2)

[6] The wine that Belshazzar, the king of Babylon, and his lords and wives and concubines drank from the vessels of the Temple in Jerusalem, while they praised the gods of gold, silver, bronze, iron, wood, and stone (Daniel 5:2-4) - that wine symbolized nothing else but the sacred truth of the Word and church profaned, which is why the writing then appeared on the wall, and the king that very night was slain (Daniel 5:25, 30)

Wine symbolizes truth falsified also in Isaiah 5:11-12, 21-22; 28:1, 3, 7; 29:9; 56:11-12.

The drink offering that they poured out as an offering to idols has the same symbolic meaning in Isaiah 65:11; 57:6; Jeremiah 7:18; 44:17-19; Ezekiel 20:28; Deuteronomy 32:38.

It is owing to its correspondence that wine symbolizes sacred truth, and in an opposite sense, truth profaned. For when a person reads "wine" in the Word, angels - who apprehend everything spiritually - have just this interpretation of it. Such is the correspondence between the natural thoughts of people and the spiritual thoughts of angels. The case is the same with the wine in the Holy Supper. That is why the Holy Supper occasions an introduction into heaven (no. 224 at the end).

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.