vine-branch oor Latyn

vine-branch

Vertalings in die woordeboek Engels - Latyn

vitis

[ vītis ]

naamwoord

tradux

naamwoord

Soortgelyke frases

young vine branch|shoot|sprig|sprout
palmes

young vine-branch
palmes

voorbeelde

Jesus refers to this same unity in the image of the vine and the branches: "I am the vine, you the branches" (Jn 15:5), an image that sheds light not only on the deep intimacy of the disciples with Jesus but on the necessity of a vital communion of the disciples with each other: all are branches of a single vine.
Haec autem eadem est unitas de qua Iesus loquitur cum imaginem vitis et palmitum refert: “Ego sum vitis, vos palmites” (Ibid. 15, 5), quae imago non solum profundam discipu lorum intimitatem cum Iesu illustrat, sed etiam vitalem et mutuam discipulorum communionem inter se dilucidat: omnes palmites unius Vitis.

I am the vine, you are the branches.
Ego sum vitis, vos palmites.

I am the vine, you are the branches.
Qui manet in me, et ego in eo, hic fert fructum multum, quia sine me nihil potestis facere” (Io.

Jesus continues: "I am the vine, you are the branches" (Jn 15: 5).
Prosequitur Iesus: “Ego sum vitis, vos palmites” (Ibid. 15, 5).

Was it not Jesus Himself who told us that He was the vine and we the branches?
Nonne Iesus ipse asseveravit, se vitem, nos autem palmites esse?

We return to the biblical image of the vine and the branches, which immediately and quite appropriately lends itself to a consideration of fruitfulness and life.
Biblicam vitis et palmitum imaginem resumamus, ex qua illico et sponte ad fecunditatis et vitae considerationem impellimur Quandoquidem in vite radicati et in ea vivificati, palmites fructum afferre cientur, prout in sacro eloquio legimus: “Ego sum vitis, vos palmites.

Jesus has taught us this marvelous reality of Christian living, which is also the heart of spiritual life, with his allegory of the vine and the branches: "I am the true vine, and my Father is the vinedresser....
Eamque miram christianae vitae conformationem, per quam totius spiritualis vitae cor attingitur, nos Iesus Christus edocuit ac per allegoriam vitis et palmitum mire illustravit: «Ego sum vitis vera, et Pater meus agricola est...

Elsewhere, are the rose, Bastard Corinths, the Elder and the Juniper. Also the vine, which puts out branches and tendrils, vine leaves and bunches of grapes, on the stalk of which are grapes, which contain grape stones.
Alibi, Rosa, Ribes, Sambucus, Juniperus. Item Vitis, quae emittit Palmites et hi Capreolos, Pampinos, ac Racemos, quorum Scapo pendent Uva, continentes Acinos.

The gospel image of the vine and the branches reveals to us another fundamental aspect of the lay faithful's life and mission: the call to growth and a continual process of maturation, of always bearing much fruit.
Evangelica vitis et palmitum imago alium fundamentalem nobis revelat aspectum vitae et missionis christifidelium laicorum: vocationem ut crescant, ut continuo maturent, ut semper fructum plus afferant.

The branch, engrafted to the vine which is Christ, bears its fruit in every sphere of existence and activity.
Palmes viti adhaerens, quae est Christus, fructus affert suos in omni activitatis et exsistentiae ambitu.

25. "Whatever Christian community were to do this, would lose its vitality as the branch cut from the vine (Cf.
Quilibet christianorum coetus id fecerit veluti palmes a sua vite abscissus arescet, (cfr.

Missionary cooperation is rooted and lived, above all, in personal union with Christ. Only if we are united to him as the branches to the vine (cf.
Inde quidem vivit ibique radices agit talis cooperatio potissimum quod quisque ipse singillatim cum Christo iungitur: fructus enim bonos adferre tum tantum valent si cum illo cohaerent tamquam cum vite palmites (Cfr.

But Christ—the "vine" from which the "branches" draw nourishment—is needed so that this cell will not be exposed to the threat of a kind of cultural uprooting which can come both from within and from without.
Familia “cellula” exstat praecipua societatis: at Christo opus est - tamquam “vite” ex qua sucum excipiunt “palmites” -, ut cellula ista intus forisque a quadam culturali evulsione arceatur.

This charge is not a simple moral exhortation, but an undeniable requirement arising from the mystery of the Church: she is the choice vine, whose branches live and grow with the same holy and life-giving energies that come from Christ; she is the Mystical Body, whose members share in the same life of holiness of the Head who is Christ; she is the Beloved Spouse of the Lord Jesus, who delivered himself up for her sanctification (cf.
Haec autem nota non est communis exhortatio moraliter facta, sed est instans necessitas e mysterio Ecclesiae promanans quae nullo modo supprimi potest; ipsa enim Ecclesia est Vinea electa, per quam palmites vivunt et crescunt eodem sancto et sanctificante Christi Domini suculento umore; ipsa est Corpus mysticum, cuius membra eandem sanctitatis vitam Capitis, quod Christus est, participant; ipsa est Sponsa a Domino Iesu praedilecta, quam ut sanctificaret se ipse tradidit (Cfr.

From the communion that Christians experience in Christ there immediately flows the communion which they experience with one another: all are branches of a single vine, namely, Christ.
Ex hac igitur christifidelium in Christo communione exoritur christianorum inter sese communio, cum omnes palmites sint unius Vitis, qui Christus est.

So as to render thanks to God for the great gift of Church communion which is the reflection in time of the eternal and ineffable communion of the love of God, Three in One, we once again consider Jesus' words: "I am the vine, you are the branches" (Jn 15:5).
Rursum ad Iesu verba redeamus: “Ego sum vitis, vos palmites” (Io. 15, 5) ut gratias Deo agamus ob ingens communionis ecclesialis donum, quo reflectitur in tempore aeterna illa atque ineffabilis communio amoris quae viget in Uno et Trino Deo.

Those who are united by a common commitment to the following of Christ and are inspired by the same Spirit cannot fail to manifest visibly, as branches of the one Vine, the fullness of the Gospel of love.
Personae enim quae communi Christi sequelae officio iunguntur atque ab eodem animantur Spiritu, facere non possunt quin, veluti unius vitis palmites, Evangelii amoris plenitudinem visibiliter ostendant.

Again we take up the image from the gospel: the fruitfulness and the growth of the branches depends on their remaining united to the vine.
Imaginem biblicam iterum sumamus; palmites oriuntur et propagantur eo quod in vite inseruntur: “Sicut palmes non potest ferre fructum a semetipso, nisi manserit in vite, sic nec vos, nisi in me manseritis.

As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.
Sicut palmes non potest ferre fructus a semetipso, nisi manserit in vite, sic nec vos, nisi in me manseritis.

According to the Biblical image of the vineyard, the lay faithful, together with all the other members of the Church, are branches engrafted to Christ the true vine, and from him derive their life and fruitfulness.
Christifideleles laici, ex illa biblica vineae figura, ut cetera Ecclesiae membra, palmites sunt in Christo, vera Vite, radicati, ex quo vivi ac vivificantes efficiuntur.

The chief butler first told his dream: I saw before me a vine, on which were three branches, which by little and little sent out buds, and after the blossoms brought forth ripe grapes: and the cup of Pharaoh was in my hand: and I took the grapes, and pressed them into the cup which I held, and I gave the cup to Pharaoh.
Narravit præpositus pincernarum somnium suum: Videbam coram me vitem, in qua erant tres propagines, crescere paulatim in gemmas et post flores uvas maturescere; calicemque pharaonis in manu mea. Tuli ergo uvas et expressi in calicem, quem tenebam, et tradidi poculum pharaoni.

These simple words reveal the mystery of communion that serves as the unifying bond between the Lord and his disciples, between Christ and the baptized: a living and life-giving communion through which Christians no longer belong to themselves but are the Lord's very own, as the branches are one with the vine.
Simplicibus hisce verbis mysteriosa illa communio nobis innotescit qua tum Dominus et eius discipuli, tum Christus et baptizati umtate vinciuntur; communio scilicet viva et vivificans, cuius vi christiani non amplius ad se pertinent sed, viti veluti palmites inserti, Christi proprietas exsistunt.

The vitality of the branches depends on their remaining attached to the vine, which is Jesus Christ: "He who abides in me and I in him bears much fruit, for apart from me you can do nothing" (Jn 15:5).
Palmitum vitalitas cum eorum in vite radicata conectitur permanentia, quae quidem vitis est Christus Iesus: “Qui manet in me, et ego in eo, hic fert fructum multum, quia sine me nihil potestis facere” (Ibid. 15, 5).

You who were gathered in prayer with the Apostles in the Cenacle, awaiting the coming of the Spirit at Pentecost, implore his renewed outpouring on all the faithful, men and women alike, so that they might more fully respond to their vocation and mission, as branches engrafted to the true vine, called to bear much fruit for the life of the world.
Tu quae simul cum Apostolis orantibus in Cenaculo fuisti adventum Spiritus Pentecostes exspectans, eius renovatam invoca in omnes christifideles laicos, viros et mulieres, effusionem, ut eorum vocationi et missioni plene correspondeant, sicut palmites vitis verae, vocati ut fructum plus afferant pro mundi vita.

Thus the mystic vine bears witness to its earnestness in the faith, as expressed by Saint Augustine: "But that vine, as predicted by the prophets and even by the Lord himself, spread its fruitful branches in the world, and becomes the more fruitful the more it is watered by the blood of martyrs"(142).
Ita mystica vitis suam testatur prosperitatem, ut sanctus Augustinus notat: “Sed illa vitis quae per orbem terrarum, sicut de illa prophetatum, et ab ipso Domino praenuntiatum erat, fructuosos palmites diffundebat, tanto pullulabat amplius, quanto uberiore martyrum sanguine rigabatur” (S. AUGUSTINI De Catechizandis Rudibus, XXIV, 44: CCL 46, 168).