Tyrannius Rufinus — Commentary on Scripture

1 Peter 3:18-19

That He descended into hell is also evidently foretold in the Psalms, where it is said, "You have brought Me also into the dust of the death." And again, "What profit is there in my blood, when I shall have descended into corruption?" And again, "I descended into the deep mire, where there is no bottom." Moreover, John says, "Are You He that shall come (into hell, without doubt), or do we look for another?" Whence also Peter says that "Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;" where also what He did in hell is declared. Moreover, the Lord says by the Prophet, as though speaking of the future, "You will not leave my soul in hell, neither will You suffer Your Holy One to see corruption." Which again, in prophetic language he speaks of as actually fulfilled, "O Lord, You have brought my soul out of hell: You have saved me from them that go down into the pit"... He returned, therefore, a victor from the dead, leading with Him the…

That He descended into hell is also evidently foretold in the Psalms, where it is said, "You have brought Me also into the dust of the death." And again, "What profit is there in my blood, when I shall have descended into corruption?" And again, "I descended into the deep mire, where there is no bottom." Moreover, John says, "Are You He that shall come (into hell, without doubt), or do we look for another?" Whence also Peter says that "Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;" where also what He did in hell is declared. Moreover, the Lord says by the Prophet, as though speaking of the future, "You will not leave my soul in hell, neither will You suffer Your Holy One to see corruption." Which again, in prophetic language he speaks of as actually fulfilled, "O Lord, You have brought my soul out of hell: You have saved me from them that go down into the pit"... He returned, therefore, a victor from the dead, leading with Him the spoils of hell. For He led forth those who were held in captivity by death, as He Himself had foretold, when He said, "When I shall be lifted up from the earth I shall draw all unto Me." To this the Gospel bears witness, when it says, "The graves were opened, and many bodies of saints which slept arose, and appeared unto many, and entered into the holy City"...

Commentary on the Apostles' Creed

1 Peter 4:6

That He descended into hell is also evidently foretold in the Psalms, where it is said, "You have brought Me also into the dust of the death." And again, "What profit is there in my blood, when I shall have descended into corruption?" And again, "I descended into the deep mire, where there is no bottom." Moreover, John says, "Are You He that shall come (into hell, without doubt), or do we look for another?" Whence also Peter says that "Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;" where also what He did in hell is declared. Moreover, the Lord says by the Prophet, as though speaking of the future, "You will not leave my soul in hell, neither will You suffer Your Holy One to see corruption." Which again, in prophetic language he speaks of as actually fulfilled, "O Lord, You have brought my soul out of hell: You have saved me from them that go down into the pit"... He returned, therefore, a victor from the dead, leading with Him the…

That He descended into hell is also evidently foretold in the Psalms, where it is said, "You have brought Me also into the dust of the death." And again, "What profit is there in my blood, when I shall have descended into corruption?" And again, "I descended into the deep mire, where there is no bottom." Moreover, John says, "Are You He that shall come (into hell, without doubt), or do we look for another?" Whence also Peter says that "Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;" where also what He did in hell is declared. Moreover, the Lord says by the Prophet, as though speaking of the future, "You will not leave my soul in hell, neither will You suffer Your Holy One to see corruption." Which again, in prophetic language he speaks of as actually fulfilled, "O Lord, You have brought my soul out of hell: You have saved me from them that go down into the pit"... He returned, therefore, a victor from the dead, leading with Him the spoils of hell. For He led forth those who were held in captivity by death, as He Himself had foretold, when He said, "When I shall be lifted up from the earth I shall draw all unto Me." To this the Gospel bears witness, when it says, "The graves were opened, and many bodies of saints which slept arose, and appeared unto many, and entered into the holy City"...

Commentary on the Apostles' Creed

1 Thessalonians 4:17

That the righteous shall ever abide with Christ our Lord, we have already demonstrated. This is where we have shown that the apostle says, “Then we who are alive and remain shall be caught up together with them in the clouds to meet Christ in the air, and so shall we ever be with the Lord.” And do not marvel that the flesh of the saints is to be changed into such a glorious condition at the resurrection as to be caught up to meet God, suspended in the clouds and borne in the air. Indeed, the same apostle, setting forth the great things which God bestows on them that love him, says, “Who shall change our vile body that it may be made like his glorious body.” It is in no way absurd, then, if the bodies of the saints are said to be raised up in the air, seeing that they are said to be renewed after the image of Christ’s body, which is seated at God’s right hand.

A COMMENTARY ON THE APOSTLES’ CREED 46

1 Timothy 1:17

He is the only Son of God, our Lord. For he is born One of One, because there is one brightness of light, and there is one word of the understanding. Neither does an incorporeal generation degenerate into the plural number or suffer division. The One who is born is in no way separated from the One who gives life. He is the one and only, the unique. He is as thought is to the mind, as wisdom is to the wise, as a word is to the understanding, as valor is to the brave. As the Father is said by the apostle to be “alone wise,” so likewise the Son alone is called wisdom. He is then the “only Son.” In glory, everlastingness, virtue, dominion, power, he is what the Father is. Yet all these he has not unoriginately as the Father but from the Father, as the Son, without beginning and equal. Although he is the head of all things, yet the Father is the head of him. For so it is written, “The head of Christ is God.”

COMMENTARY ON THE APOSTLES’ CREED 6

Colossians 1:18

This also confirms the truth of this confession of ours that, while it is the actual natural flesh and no other which will rise, yet it will rise purged from its faults and having laid aside its corruption, so that the saying of the apostle is true: “It is sown in corruption; it will be raised in incorruption; it is sown in dishonor, it will be raised in glory; it is sown a natural body, it will be raised a spiritual body.” Inasmuch then as it is a spiritual body, and glorious, and incorruptible, it will be furnished and adorned with its own proper members, not with members taken from elsewhere, according to that glorious image of which Christ is set forth as the perpetual type…. [indeed] in reference to our hope of the resurrection, Christ is set forth all through as the archetype, since he is the firstborn of those who rise, and since he is the head of every creature.

Ephesians 4:8-9

That He descended into hell is also evidently foretold in the Psalms, where it is said, "You have brought Me also into the dust of the death." And again, "What profit is there in my blood, when I shall have descended into corruption?" And again, "I descended into the deep mire, where there is no bottom." Moreover, John says, "Are You He that shall come (into hell, without doubt), or do we look for another?" Whence also Peter says that "Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;" where also what He did in hell is declared. Moreover, the Lord says by the Prophet, as though speaking of the future, "You will not leave my soul in hell, neither will You suffer Your Holy One to see corruption." Which again, in prophetic language he speaks of as actually fulfilled, "O Lord, You have brought my soul out of hell: You have saved me from them that go down into the pit"... He returned, therefore, a victor from the dead, leading with Him the…

That He descended into hell is also evidently foretold in the Psalms, where it is said, "You have brought Me also into the dust of the death." And again, "What profit is there in my blood, when I shall have descended into corruption?" And again, "I descended into the deep mire, where there is no bottom." Moreover, John says, "Are You He that shall come (into hell, without doubt), or do we look for another?" Whence also Peter says that "Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;" where also what He did in hell is declared. Moreover, the Lord says by the Prophet, as though speaking of the future, "You will not leave my soul in hell, neither will You suffer Your Holy One to see corruption." Which again, in prophetic language he speaks of as actually fulfilled, "O Lord, You have brought my soul out of hell: You have saved me from them that go down into the pit"... He returned, therefore, a victor from the dead, leading with Him the spoils of hell. For He led forth those who were held in captivity by death, as He Himself had foretold, when He said, "When I shall be lifted up from the earth I shall draw all unto Me." To this the Gospel bears witness, when it says, "The graves were opened, and many bodies of saints which slept arose, and appeared unto many, and entered into the holy City"...

Commentary on the Apostles' Creed

Genesis 49:3

It seems to me that, according to the mystical interpretation, Reuben may play the role of the first Jewish people, that is, the firstborn and the beginning of the children, as the prophet says: “Israel is my firstborn.” The words of God in fact were first addressed to that people. And the Scriptures relate that that people was hard and reckless. About whom the prophet says, “Whatsoever this people says, is hard.” Elsewhere he says again about the Jews, “You stiff-necked people, uncircumcised in heart.” And these people offended God the Father when they turned their back to him and not their face. They defiled the concubine’s bed into which they got, that is, the law of the Old Testament, which they often stained with their transgressions. Paul teaches us that the concubine symbolically represents the law of the Old Testament by saying, “Abraham had two sons, one by a slave and one by a free woman: these are the two Testaments”; and Hagar, who was the concubine, clearly is the figure of the Old Testament.One indeed was the perfect dove or mother, the church that, as a chaste virgin a…

It seems to me that, according to the mystical interpretation, Reuben may play the role of the first Jewish people, that is, the firstborn and the beginning of the children, as the prophet says: “Israel is my firstborn.” The words of God in fact were first addressed to that people. And the Scriptures relate that that people was hard and reckless. About whom the prophet says, “Whatsoever this people says, is hard.” Elsewhere he says again about the Jews, “You stiff-necked people, uncircumcised in heart.” And these people offended God the Father when they turned their back to him and not their face. They defiled the concubine’s bed into which they got, that is, the law of the Old Testament, which they often stained with their transgressions. Paul teaches us that the concubine symbolically represents the law of the Old Testament by saying, “Abraham had two sons, one by a slave and one by a free woman: these are the two Testaments”; and Hagar, who was the concubine, clearly is the figure of the Old Testament.One indeed was the perfect dove or mother, the church that, as a chaste virgin and as a queen for her bridegroom the king, is united through the gospel to Christ.

THE BLESSINGS OF THE PATRIARCHS 2.5

Genesis 49:6-7

As for the historical account, it seems that in this passage [Simeon and Levi] are reproached because, through deceit and fraud, they slaughtered Shechem, the son of Hamor, who after sleeping with their sister had tried to associate himself with the family of Israel. They also destroyed the whole people [of Shechem], so that Israel himself, their father, said to them, “You made me odious in this world.” Therefore he curses their cruelty and their recklessness and declares he will scatter them amid the people of Israel, and that from them the Levites and the priests who do not have their own inheritance of land will descend.

THE BLESSINGS OF THE PATRIARCHS 2.7

Genesis 49:8

This can be referred to the historical Judah as well as to those kings who were his descendants. They broke the back of their enemies by administering the kingdom of that people. But this can also be fittingly referred to Christ, who is praised with good reason by his brothers, that is, by the apostles whom he himself called brothers in the Gospel. And his enemies, on whose back is his hand, appear to be those whom the Father promised to place under his feet by saying, “Sit at my right hand until I place your enemies under your feet.” They are enemies as long as they are unbelieving and unfaithful, and for that reason they are struck on the back. But after their conversion they become brothers and praise the One who, by summoning them to the adoption of the Father, has made them his coheirs and brothers. It is said correctly that the back of the enemies is struck by Christ. All those who worshiped the idols turned their back to God, as the Lord, through the prophet, accused them by saying, “They turned their backs to me, and not their faces.” Therefore he strikes their back so that a…

This can be referred to the historical Judah as well as to those kings who were his descendants. They broke the back of their enemies by administering the kingdom of that people. But this can also be fittingly referred to Christ, who is praised with good reason by his brothers, that is, by the apostles whom he himself called brothers in the Gospel. And his enemies, on whose back is his hand, appear to be those whom the Father promised to place under his feet by saying, “Sit at my right hand until I place your enemies under your feet.” They are enemies as long as they are unbelieving and unfaithful, and for that reason they are struck on the back. But after their conversion they become brothers and praise the One who, by summoning them to the adoption of the Father, has made them his coheirs and brothers. It is said correctly that the back of the enemies is struck by Christ. All those who worshiped the idols turned their back to God, as the Lord, through the prophet, accused them by saying, “They turned their backs to me, and not their faces.” Therefore he strikes their back so that after being converted they may turn their back to the idols and raise their forehead to God and may accomplish what is written here: “Your father’s sons shall bow down before you.” In fact, they adore him when they have become sons of the Father and have received the spirit of adoption in which they cry out, “Abba, Father.” No one calls Jesus Christ Lord except those who are in the Holy Spirit.

THE BLESSINGS OF THE PATRIARCHS 1.5

Genesis 49:9

The mystical interpretation, according to which the lion’s whelp not only symbolically but also literally signifies Christ, is much more suitable to this passage. In fact, the Physiologus writes with regard to the lion’s whelp that after its birth it sleeps for three days and three nights; then the lair itself awakens the sleeping whelp, as if it was shaken by the noise and the roar of the father. Therefore this whelp rises from the shoot: he was born from the Virgin, not from a seed but from a shoot. So Christ was born without sexual intercourse with a man and without the natural seed, like a bough or a branch. In this manner the reality of the assumption of the flesh from the Virgin is clearly demonstrated, and the contact with human or natural seed is excluded in the holy shoot.

THE BLESSINGS OF THE PATRIARCHS 1.6

Genesis 49:9

“Having crouched, you slept as a lion and as a whelp.” It is evident that the actions of crouching and sleeping signify the passion and death. But let us see why he sleeps as a lion and a whelp. With regard to the sleep of the whelp it has been already said above that it can very conveniently be referred to Christ, who, after being buried for three days and three nights in the heart of the earth, completed, as was expected, the sleep of death. But I believe that the expression “as a lion” must be interpreted in this way: the death of Christ marked the defeat and the triumph over the demons. In fact, our lion captured all the prey that the hostile lion had conquered after destroying and crushing the man. Then, by coming back from the underworld and ascending on high, he made slavery his captive. Therefore in his sleep the lion won and defeated every evil and destroyed the one who had the power of death. And like a whelp he woke up on the third day.

THE BLESSINGS OF THE PATRIARCHS 1.6

Genesis 49:9

“Judah is a lion’s whelp: from the shoot, my son, you have gone up.” With good reason the one who was crucified and resurrected with Christ is called “young lion,” as Paul, who was rightly considered to be a Judah, said when he confessed his sin: “For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God.” And Paul asserts that the essence of Christ [lit. “what Christ is”] is in himself when he proclaims, “I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” Therefore a young lion is either the one who sleeps with Christ, because he died for sins, or the one who is resurrected with Christ, because he lives for God.And the son has sprouted from the shoot. Without doubt the reference here is to the one who, being a wild olive tree, was grafted onto the good olive tree. He rejected the vulgar and gross morals of the carnal nature, remaining in Christ, the true vine, through the spirit of adoption, thereby producing much fruit from his precepts. And since he is so, reclining, he sleeps like a…

“Judah is a lion’s whelp: from the shoot, my son, you have gone up.” With good reason the one who was crucified and resurrected with Christ is called “young lion,” as Paul, who was rightly considered to be a Judah, said when he confessed his sin: “For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God.” And Paul asserts that the essence of Christ [lit. “what Christ is”] is in himself when he proclaims, “I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” Therefore a young lion is either the one who sleeps with Christ, because he died for sins, or the one who is resurrected with Christ, because he lives for God.And the son has sprouted from the shoot. Without doubt the reference here is to the one who, being a wild olive tree, was grafted onto the good olive tree. He rejected the vulgar and gross morals of the carnal nature, remaining in Christ, the true vine, through the spirit of adoption, thereby producing much fruit from his precepts.
And since he is so, reclining, he sleeps like a lion. The wise man has the confidence of the lion, especially when he can assuredly assert, “I can do all things through him who strengthens me.” No fear, no threat, no temptation can awaken him; his decisions are firm, and his mind is stable.

THE BLESSINGS OF THE PATRIARCHS 1.11

Genesis 49:10

This passage clearly refers to Judah. It appears that until the birth of Christ there was no lack of princes from the family of Judah or of heads from its sides, until Herod came, who according to the history written by Josephus was a foreigner and usurped the throne of Judea through his plots. As soon as this happened and a head from the sides of Judah was lacking, the one to whom the kingdom had been reserved immediately came.

THE BLESSINGS OF THE PATRIARCHS 1.7

Genesis 49:10

“And he will be the expectation of nations.” Since we propose to investigate once and for all the moral meaning of the text, we need to look inside ourselves for those nations who expect from confession such purification and perfection of the senses. We can certainly see the nations inside ourselves as all the passions of our soul, which are more restless in our youth and, in a sense, act like pagans.

THE BLESSINGS OF THE PATRIARCHS 1.11

Genesis 49:11

This is appropriately and exclusively said about Christ. He that said, “I am the true vine” bound his foal to the vine. Therefore he binds his foal and his ass’s foal to this vine. His foal is the people of the nations, onto whom certainly the burden of the law had never been imposed and among whom no one but he had ever held the first position. His ass’s foal are those, who coming from the first people symbolized here by the she-ass, were elected for salvation and about whom the prophet says, “If the sons of Israel are like the sand of the sea, the rest shall be saved.” After rejecting the she-ass who preferred to wear the yoke of the law in its infidelity, the foal born from it is elected, that is, a new people coming from the old one through faith is adopted and associated to the people of the nations. Therefore Christ is called “vine” because he has received the human nature, to which the Word of God binds his foal, that is, unites his people and associates it with that way of life that he followed in the flesh, so that the foal that has been bound may become with him son of God…

This is appropriately and exclusively said about Christ. He that said, “I am the true vine” bound his foal to the vine. Therefore he binds his foal and his ass’s foal to this vine. His foal is the people of the nations, onto whom certainly the burden of the law had never been imposed and among whom no one but he had ever held the first position. His ass’s foal are those, who coming from the first people symbolized here by the she-ass, were elected for salvation and about whom the prophet says, “If the sons of Israel are like the sand of the sea, the rest shall be saved.” After rejecting the she-ass who preferred to wear the yoke of the law in its infidelity, the foal born from it is elected, that is, a new people coming from the old one through faith is adopted and associated to the people of the nations. Therefore Christ is called “vine” because he has received the human nature, to which the Word of God binds his foal, that is, unites his people and associates it with that way of life that he followed in the flesh, so that the foal that has been bound may become with him son of God and coheir of Christ.

THE BLESSINGS OF THE PATRIARCHS 1.8

Genesis 49:11

“Binding his foal to the vine.” Here we understand “foal” as the sense itself (intelligence, reason) on account of the renewal of life: that same sense which elsewhere the Lord calls “child,” when he says, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven.” When one unites with the Lord and becomes a single spirit with him, he binds his foal to the vine by saying, “It is good for me to cleave close to God.” “And his ass’s foal to its branch.” That branch or rather that tendril, as we have interpreted it above, can be understood as the subtle and flexible intelligence of knowledge. When the ass’s foal, that is, the senses of the soul, are bound to it, they prevent the soul itself from falling.

THE BLESSINGS OF THE PATRIARCHS 1.11

Genesis 49:11

“He shall wash his robe in wine and his garment in the blood of grapes.” These words, on the basis of the historical account, will appear to signify a fertile land full of vineyards or, in a hyperbolic manner, the abundance of wine. But the mystical explanation will give them a nobler sense. Christ’s robe washed in wine is interpreted with good reason as the church, which he himself has purified in his blood and is spotless and faultless. “You were not redeemed through silver and gold,” the apostle says, “but through the precious blood of the only-begotten Son of God.” And therefore in the wine of that blood, that is, in the bath of regeneration Christ washes the church. And we are buried with him through baptism in his death and in his blood.… But let us see how he will wash his garment in the blood of grapes. The garment appears to be a more intimate cloth, which is closer to the body than the robe. Those who, after they had been washed with the bath and had become his robe, reached the sacrament of the blood of grapes, that is, a more intimate and more secret mystery; they in a se…

“He shall wash his robe in wine and his garment in the blood of grapes.” These words, on the basis of the historical account, will appear to signify a fertile land full of vineyards or, in a hyperbolic manner, the abundance of wine. But the mystical explanation will give them a nobler sense. Christ’s robe washed in wine is interpreted with good reason as the church, which he himself has purified in his blood and is spotless and faultless. “You were not redeemed through silver and gold,” the apostle says, “but through the precious blood of the only-begotten Son of God.” And therefore in the wine of that blood, that is, in the bath of regeneration Christ washes the church. And we are buried with him through baptism in his death and in his blood.… But let us see how he will wash his garment in the blood of grapes. The garment appears to be a more intimate cloth, which is closer to the body than the robe. Those who, after they had been washed with the bath and had become his robe, reached the sacrament of the blood of grapes, that is, a more intimate and more secret mystery; they in a sense participate in his garment. In fact, the soul is washed in the blood of grapes, when it has begun to grasp the meaning of that sacrament. After perceiving and comprehending the virtue of the blood of the Word of God, the soul will become more receptive as it is purer. Each day it is washed in order to improve in its knowledge.

THE BLESSINGS OF THE PATRIARCHS 1.9

Genesis 49:12

And also Christ’s eyes will be like this, those eyes which bring the light of knowledge to the whole body, according to what is written in the Gospel: “The lamp of your body is the eye.” Therefore these eyes are made graceful: a word of knowledge is seasoned with salt to be pleasing to the audience. The one who proclaims the word of knowledge is not said to be “made graceful” just because he has in himself the grace but because he also acts in order that his listeners may have the grace. In fact, “after comprehending that, the wise man will become wiser.” His eyes are made graceful by wine because nothing is watery, nothing is fluid, nothing is cold in the word of knowledge. It is like a wine that cheers the human heart and is sprinkled on the wounds of the victims of robbers. This means that the wounds of the listeners, their sins, are not only soothed by the sweetness of oil but are also purified by the harshness of wine.

THE BLESSINGS OF THE PATRIARCHS 1.10

Genesis 49:12

We have already discussed many times about the nature and quality of Christ’s limbs, and it seems to be superfluous to repeat again the same things in this passage. So his teeth whiter than milk are those who can chew and grind with their teeth the strong and solid food of the Word of God to extreme fineness, those about whom the apostle in his epistle to the Hebrews says, “Solid food is for the mature, for those whose faculties have been trained by practice to distinguish good from evil.” About the still imperfect Corinthians he says, “I fed you with milk, not solid food, for you were not ready for solid food.” Since they are superior to those who live on milk, his teeth are therefore white, that is, those who can take and eat solid food are superior to those who still need milk like babies. That is why in the law those animals which ruminate and bring back to their teeth the food that they had previously eaten, in order to make it very fine for their feeding, are called pure animals. And so in the most consistent manner his teeth are said to be white. All those who are perfect and…

We have already discussed many times about the nature and quality of Christ’s limbs, and it seems to be superfluous to repeat again the same things in this passage. So his teeth whiter than milk are those who can chew and grind with their teeth the strong and solid food of the Word of God to extreme fineness, those about whom the apostle in his epistle to the Hebrews says, “Solid food is for the mature, for those whose faculties have been trained by practice to distinguish good from evil.” About the still imperfect Corinthians he says, “I fed you with milk, not solid food, for you were not ready for solid food.” Since they are superior to those who live on milk, his teeth are therefore white, that is, those who can take and eat solid food are superior to those who still need milk like babies. That is why in the law those animals which ruminate and bring back to their teeth the food that they had previously eaten, in order to make it very fine for their feeding, are called pure animals. And so in the most consistent manner his teeth are said to be white. All those who are perfect and, by explaining through worthy and proper interpretations the food of the Scripture, administer to the church the subtle and fine intelligence, which is called spiritual, must be pure and free and faultless, so that they may never be told, “You, then, that teach others, will you not teach yourself?”

THE BLESSINGS OF THE PATRIARCHS 1.10

Genesis 49:13

But the fact that he extends as far as Sidon, that is, to the hunters, might mean that this man also tries to be among those to whom it was said, “Catch us the little foxes that spoil the vineyards.” Therefore Zebulun extends to the hunters, so that he may learn to hunt, in case some wild animals or cunning foxes, that is, ferocious demons or damaging thoughts, should enter his heart and try to destroy the vineyard of the Lord Sabaoth. In order to catch them, he has become a good hunter against bad thoughts.

THE BLESSINGS OF THE PATRIARCHS 2.11