As a vine cut downe is profitable to no vse, but to burne: 6. so the Iewes (and other people) separated from the Church, are to be burned in the fire.
1And the word of the Lord came to me, saying:E IL Signore parlommi, dicendo:AND the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 2Son of man, what shall be made of the wood of the vine, out of all the trees of the woods that are among the trees of the forests?Figliuolo dell'uomo, che si farà egli del tralcio della vite a preferenza di tutti gli altri legnami delle boscaglie, se ella è come le piante della selva?Sonne of man, what shal be made of the wood of the vine of al the trees of the woods, that are among the trees of the forests?Fili hominis, quid fiet de ligno vitis, / ex omnibus lignis nemorum / quæ sunt inter ligna silvarum ? 3Shall wood be taken of it, to do any work, or shall a pin be made of it for any vessel to hang thereon?Si prenderà egli un pezzo di essa per farne qualche lavoro; ovver se ne formerà egli un cavicchio per attaccarvi qualche arnese?Shal there be taken wood of it, that a worke may be made, or shal a pinne be made therof, that anie vessel may hang theron?numquid tolletur de ea lignum ut fiat opus, / aut fabricabitur de ea paxillus / ut dependeat in eo quodcumque vas ? 4Behold it is cast into the fire for fuel: the fire hath consumed both ends thereof, and the midst thereof is reduced to ashes: shall it be useful for any work?Ecco, che si mette a nudrir il fuoco l'una parte, e l'altra parte di lui la ha consunta il fuoco, e il di mezzo è ridotto in cenere: sarà egli buono a qualch'uopo?Behold it is geuen to the fire for food: the fire hath consumed both partes therof, and the middes therof is brought into ashes: why, shal it be profitable for a worke?Ecce igni datum est in escam: / utramque partem ejus consumpsit ignis, / et medietas ejus redacta est in favillam: / numquid utile erit ad opus ? 5Even when it was whole it was not fit for work: how much less, when the fire hath devoured and consumed it, shall any work be made of it?Anche quando era intiero non era buono a nulla: quanto più divorato, ed arso, ch'egli è dal fuoco, non potrà farsene cosa alcuna?Yea when it was whole, it was not fit for a worke: how much more when the fire hath deuoured, and burnt it, shal no worke be made therof?Etiam cum esset integrum, / non erat aptum ad opus: / quanto magis cum illud ignis devoraverit et combusserit, / nihil ex eo fiet operis ? 6Therefore thus saith the Lord God: As the vine tree among the trees of the forests which I have given to the fire to be consumed, so will I deliver up the inhabitants of Jerusalem.Per questo così dice il Signore Dio: Come il legno della vite fatto simile alle legna dei boschi, io lo do al fuoco, che lo divori, così farò degli abitanti di Gerusalemme.Therfore thus saith our Lord God: As the wood of the vine among the trees of the forests, which I haue geuen to the fire to be deuoured, so wil I deliuer the inhabitants of Ierusalem.Propterea hæc dicit Dominus Deus: / Quomodo lignum vitis inter ligna silvarum, / quod dedi igni ad devorandum, / sic tradam habitatores Jerusalem.
7And I will set my face against them: they shall go out from fire, and fire shall consume them: and you shall know that I am the Lord, when I shall have set my face against them.E volgerò contro di essi il mio sguardo: usciran dal fuoco, e un (altro) fuoco li consumerà, e conoscerete, ch'io son il Signore, quando volgerò contro di essi il mio sguardo,And I wil set my face against them: out of the fire shal they come forth, and fire shal consume them: & you shal know that I am the Lord, when I shal set my face against them,Et ponam faciem meam in eos: / de igne egredientur, / et ignis consumet eos: / et scietis quia ego Dominus, / cum posuero faciem meam in eos, 8And I shall have made their land a wilderness, and desolate, because they have been transgressors, saith the Lord God.E inabitabile, e desolata renderò la lor terra, perch'ei sono stati prevaricatori, dice il Signore Dio.and shal make their land not passable, and desolate, because they haue bene preuaricatours, sayth our Lord God.et dedero terram inviam et desolatam, / eo quod prævaricatores extiterint, / dicit Dominus Deus.
15:1
Year of the World 3411.
15:2
Pliny
The wild vine (Sanctius) grows very large, and the wood is durable, so that statues, pillars, and ladders were formed of it. (Pliny, [Natural History?] 14:1.)
Calmet
Strabo (ii., and xi.) mentions the trunk of a vine which two men could hardly clasp, and the bunch of grapes was two cubits high. But the prophet speaks of the small branches, which are fit only for the fire. (Calmet)
Worthington
God's Church is often compared to a vine on account of its fruit, and the branches separated form her resemble the useless cuttings. (St. Augustine, tr. lxxxi. in John) (Worthington)
Haydock
See Ward's Tree of Life, where this is set in a very striking light. In every age the Church makes fresh conquests, while heretics leave and persecute her. (Haydock)
15:3
Calmet
Thereon. Isaias 22:23. (Calmet)
Roger. ii
The Turkish lords have no furniture in their rooms, but hang their arms, saddles, etc., upon such pins, or on strings. (Roger. ii.)
15:4
Calmet
Ashes. It is not even solid enough for fuel. (Calmet)
Worthington
When a faggot is consumed in the middle, the ends are also put into the fire; so not one shall escape who dies out of the Church. (Worthington)
Haydock
The wicked Jews shall surely suffer, ver. 6. (Haydock)
15:7
Calmet
From fire. If they escape one misery they shall fall into another, as the event shewed. (Calmet)
Menochius
They shall be thrown back into the fire. (Menochius)
15:7
In burning a fagot the middes being first consumed (v. 4.) the rest of both endes are likewise put in the fire til al be consumed, so none that are out of the Church can escape the fire.
15:4
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.22
… and the mighty tower on which they relied was torn down. The winepress, the cleansing away of their offences, was overthrown. When the vine was without blemish, it did not prove of service. Now that the fire has devoured it and that it is laid waste, how shall it prove of service? The fire has devoured its two branches and its inward parts are wasted .
15:5
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 81.3
… in fine, as the Lord likewise says of them in the prophet Ezekiel, when cut off, they are of no use for any purpose of the husbandman, and can be applied to no labor of the mechanic.
15:2
2. EX OMNIBUS LIGNIS NEMORUM, — id est præ omnibus arboribus sylvestribus et infructiferis. Ex sumitur pro præ, uti et Psalm. cxxxviii, 6. Hoc enim est Hebraice מן min, q. d. Qua re præstat lignum vitis alii arbori, si fructum non fert? scilicet, adeo non præstat, ut sit omnium abjectissimum, et ad aliud non valeat, quam ut comburatur. Ita Vatablus et Maldonatus. Nota: Deus voluit Ecclesiam et animas sanctas, non esse viridarium, nec nemus, sed vineam; ut non flores, non frondes, non ramos, sed fructum ferant. Secundo, ait noster Prado, Ecclesia non pomus, non ficus, sed vitis est, ob amœnitatem et fructus præstantiam. Vinum enim pro ligno vitæ hominibus datum est, ut cor exhilaret, spiritus reficiat, mentem excitet, vitam foveat. Et sicut in vite, id est ligno vili et despecto, intus est succus efficacissimus et optimus: ita in Ecclesia est gratia Christi, quæ per viles et pauperes apostolos, totum mundum inebriavit sua efficacia. Ad hæc, hoc vinum germinat virgines, scilicet purissimas et immortales: virgo enim semper virens symbolum est immortalitatis. Hinc vitis est quasi virgo; unde hoc ejus est enigma: Nolo thoro jungi, quamvis placet esse maritam. Nolo virum thalamo, per me mea nata propago est. Nolo sepulcra pati, scio me submergere terræ. Tertio, nulla arbor vite est feracior pro sui tenuitate, ait Plinius lib. XIV, cap. iv. Rursum: « Invenimus vitem et malum Punicam stirpe fructum tulisse, non palmite, aut ramis, » ait Plinius lib. XVII, cap. xxv. Hoc viri boni et humiles faciunt, qui fructus, hoc est opera justitiæ, occultant, quo fit ut tutior sit virtus, et minus insidiis dæmonum obnoxia, qui ad explicatas merces uno agmine prosiliunt: Vive tibi, et longe nomina magna fuge. Vive tibi, quantumque potes prælustria vita: Sævum prælustri fulmen ab arce venit, ait Ovidius, III Trist. eleg. 4. Quarto, vitis frigore emoritur, ait Plinius lib. XVII, cap. xxiv; item nitro, alumine, marina aqua calida, et fabarum putaminibus: læditur raphano, lauro, caulibus et corylo. « Lædit, inquit Plinius, odore, aut succi mixtura raphanus et laurus vitem. Olfactrix enim intelligitur, et tangi odore mirum in modum: ideoque cum juxta sit averti, et recedere, saporemque inimicum fugere. Hinc sumpsit Androcides medicinam contra ebrietates, raphanum mandi præcipiens. Odit et caulem et olus omne; odit et corylum: ni procul absint, tristis atque ægra. Nitrum quidem et alumen, marina aqua calida, et fabæ putamina vel erui, ultima venena sunt. » Pari modo Ecclesia et anima sancta quasi emoritur frigore acediæ, nitro et alumine iræ, marina aqua amaritudinis: læditur raphano acoris, lauro ostentationis, oleribus vanitatis, corylo æmulationis. Fugit ergo hos succos et mores inimicos. Quinto, hæc vinea Judaica a Deo et Prophetis culta fuit, sed fructum non tulit. Unde excisa et præcisa, vel eradicata ad nil valet, nisi ut comburatur, cum alia ligna præcisa valeant ad hastas, ostia, tabulas, naves et domos fabricandas. Sic ergo Judæa incorrigibilis igni tradetur, aliæ gentes per Christum et Apostolos dolabuntur, ut fiant vasa ex eis in honorem. Ita S. Hieronymus et Polychronius. Huc allusit Christus, Joan. xv, 5, dicens: « Ego sum vitis, vos palmites: qui manet in me, et ego in eo, hic fert fructum multum: quia sine me nihil potestis facere. » Quod explicans S. Augustinus, tract. 81 in Joan.: « Ligna, ait, vitis tanto contemptibiliora sunt si in vite non manserint, quanto gloriosiora si manserint. » Idque probans ex hoc Ezechielis loco, subdit: « Unum de duobus palmiti congruit, aut vitis, aut ignis. Si in vite non est, in igne erit: ut ergo in igne non sit, in vite sit. Ita Romæ vitium sarmenta continuo in hieme comburimus, nec sæpe alterius ligni fasces habemus. » Idem S. Augustinus in Sent. sent. ccclxiv: « Ita, ait, sunt palmites in vite, ut viti nihil conferant, sed inde accipiant ut vivant. Sic quippe est vitis in palmitibus, ut vitale alimentum subministret eis, non sumat ab eis: ac per hoc et manentem in se habere Christum, et manere in Christo, discipulis utrumque prodest, non Christo. Nam, præciso palmite, potest de viva radice alius pullulare: qui autem præcisus est, sine radice vivere non potest.
15:4
4. UTRAMQUE PARTEM EJUS CONSUMPSIT IGNIS. — Hebraice, utramque extremitatem. Ex sarmentis enim vitis nihil in igne remanet: quia cum facillime ardeant, mox tota ignis depascitur. At ex aliis lignis igni injectis remanent titiones, ex quibus paxillus, aut quid aliud fieri potest. Ita S. Hieronymus et Chaldæus, q. d. Medietas hujus vitis redacta est in favillam, id est medietas populi Judaici consumpta est a Nabuchodonosore sub Joakim et Joachin, altera pars brevi consumetur sub Sedecia. Nota: Ignem vocat, extremam et acerrimam perniciem, quæ infertur vel gladio, vel fame, vel igne. Vide Can. xxvi. Septuaginta pro שני schene, id est utramque, legunt aliis punctis שנה schane, id est annuam. Unde vertunt: Annuam purgationem ejus consumpsit ignis, id est sarmenta quæ quotannis putantur a vite, missa sunt in ignem. Sic uno anno purgavit et putavit Judæam Deus per Pharaonem, alio anno per Nabuchodonosorem sub Joakim, alio sub Joachin, etc.
15:5
5. CUM ILLUD IGNIS DEVORAVERIT, — scilicet cum media ex parte, ut præcessit, est combustum lignum vitis, quid fiet de reliqua parte ustulata? 6. DEDI (id est dare soleo) IGNI. 7. DE IGNE EGREDIENTUR, ET IGNIS CONSUMET EOS. — Id est, si ex igne evaserint, rursum in ignem conjiciam eos, ut omnino comburantur: uti in vitium sarmentis, ea quæ remanent, rursum in ignem conjicimus, q. d. Hi Judæi ex una calamitate transibunt ad aliam, ex fame ad obsidionem, ex obsidione ad necem vel captivitatem. Ita Theodoretus. Aliter Origenes, q. d. Judæi a Nabuchodonosoris clade ad Vespasiani cladem transibunt. POSUERO FACIEM MEAM IN EOS, — obfirmavero vultum minacem ad eos puniendum.
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.