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Zephaniah 1

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1 La parola del Signore, che fu indirizzata a Sofonia, figliuolo di Cusi, figliuolo di Ghedalia, figliuolo di Amaria, figliuolo di Ezechia, a’ dì di Giosia, figliuolo di Amon, re di Giuda.

2 IO farò del tutto perire ogni cosa d’in su la faccia della terra, dice il Signore.

3 Io farò perir gli uomini, e gli animali; io farò perir gli uccelli del cielo, e i pesci del mare; e gl’intoppi, insieme con gli empi; e sterminerò gli uomini d’in su la faccia della terra, dice il Signore.

4 E stenderò la mia mano sopra Giuda, e sopra tutti gli abitanti di Gerusalemme; e sterminerò di questo luogo il rimanente de’ Baali, il nome de’ Camari, insieme co’ sacerdoti.

5 E quelli parimente che adorano l’esercito del cielo sopra i tetti; e quelli ancora che adorano il Signore, e gli giurano; e quelli che giurano per Malcam;

6 e quelli che si ritraggono indietro dal Signore, e quelli che non cercano il Signore, e non lo richieggono.

7 Silenzio, per la presenza del Signore Iddio! conciossiachè il giorno del Signore sia vicino; perciocchè il Signore ha apparecchiato un sacrificio, egli ha ordinati i suoi convitati.

8 Ed avverrà, nel giorno del sacrificio del Signore, che io farò punizione de’ principi, e de’ figliuoli del re, e di tutti quelli che si vestono di vestimenti strani.

9 In quel giorno ancora farò punizione di tutti coloro che saltano sopra la soglia; che riempiono le case de’ lor signori di rapina, e di frode.

10 E in quel giorno, dice il Signore, vi sarà una voce di grido verso la porta de’ pesci, ed un urlo verso la seconda porta, ed un gran fracasso verso i colli.

11 Urlate, abitanti del Mortaio; perciocchè tutto il popolo de’ mercatanti è perito, tutti i portatori di danari sono sterminati.

12 Ed avverrà in quel tempo, che io investigherò Gerusalemme con delle lucerne, e farò punizione degli uomini che si sono rappresi sopra le lor fecce; che dicono nel cuor loro: Il Signore non fa nè bene nè male.

13 E le lor facoltà saranno in preda, e le lor case in desolazione; ed avranno edificate delle case, e non vi abiteranno; e piantate delle vigne, e non ne berranno il vino.

14 Il gran giorno del Signore è vicino; egli è vicino, e si affretta molto; la voce del giorno del Signore sarà di persone che grideranno amaramente.

15 I capitani sono già là. Quel giorno sarà giorno d’indegnazione; giorno di distretta, e d’angoscia; giorno di tumulto, e di fracasso; giorno di tenebre, e di caligine; giorno di nebbia, e di folta oscurità;

16 giorno di tromba, e di stormo, sopra le città forti, e sopra gli alti cantoni.

17 Ed io metterò gli uomini in distretta, e cammineranno come ciechi; perciocchè han peccato contro al Signore; e il lor sangue sarà sparso come polvere, e la lor carne come sterchi.

18 Nè il loro argento, nè il loro oro, non li potrà scampare nel giorno dell’indegnazione del Signore; e tutto il paese sarà consumato per lo fuoco della sua gelosia; perciocchè egli farà una finale, ed anche affrettata distruzione di tutti gli abitanti del paese.

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.

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